• Amusus,
• Theodidactus,
• Theophilus,
• Martina the mother.

GOD saue you with all my hearte most reuerend maister doctor: and God (which is the true light) send you good successe this day and euer.

And I (my good louing father) doe wish asmuch vnto you with all my heart. But heare I pray you, from whence come you so early? It is scarcely day as yet, hath any thing chaunced contra­ry to your minde? Is your wife and children well, and in good health?

My wife, with my whole familie are in very good health (thankes bee vnto God) if you weigh and consider only their bodies. But if you in­wardly beholde their soules (which is the most excellent part of man) then shall you finde nothing to bee more lamented, nothing more miserable, nothing (to bee short) more out of order, the Lorde God amend it when his will is.

Alas, why so? Let mée know it I pray you, kéepe it not secrete, bée not afraide, beléeue mée I say, I will helpe you either with my counsel, or otherwise with any thing that I may, to the vttermost of my power.

When I doe beholde the families in these our borders and partes Amusus [...]e [...] leth the state of disordered fa­milies. euery where, I am exceedingly mooued with sorrowe: for I see the youth growe vp in euery place without any instruction of godlinesse, vertue or good manners, as if they were the children of the most barbarous nati­ons, nay rather of the very Turkes and Infidels, so little regarde is there [Page] of true godlinesse and vertue for the most part. And againe when I am cō ­pelled to come to mine owne familie and to consider the same so farre out of order (I had welnigh said vtterly corrupted and past al hope) I am altogether wearie of my life: For by the disposition of mine owne children I easily gather, that the youth in this our age is not onely void of al good discipline, but also growne to such libertie and boldnesse, that al­most they wil receiue no admonition, be it neuer so godlie. This plague when I note in mine owne: I am moued vnto anger, I chide, I threaten, yea and sometime I strike them, but with al these thinges it auaileth little or nothing. Wherfore very earnestly and not without teares I haue often de­sired of Almighty God, that in this my greate heauinesse and sorrowe hee woulde vouchsafe to send me some wholsome and godlie Counsel, so that after many praiers, & supplicatiōs made, I haue foūd nothing to be more profitable for me, then to cōmit the same to some godly and learned man, which after I had deepely weighed & considered in my mind, you are the first with whom I met, therfore al shame laide aparte, I come vnto you, as it were mine only aide and sanctuarie, & this hath bin often in my mind heretofore, but I haue byn afraide to trouble you, yet now at the last, ne­cessitie that cruel weapon, hath euen compelled mee to shake of al shame and feare.

I am angry with this your continual & vnprofitable shamefast­nesse: haue not I euer borne you goodwill, euen as to my brother? And therefore, why shoulde you not bée bolde to come vnto mée af­ter a familier manner? I haue often promised vnto you my studie and trauell without any exception, & am still mynded to performe the same: what is the cause therfore that you haue not come to my house? so that if you had come, think not that you should haue trou­bled me, but rather that nothing could haue chaunced more accep­table, and ioyfull vnto me then your presence.

Reuerend Sir, I most humbly thanke you for this your greate curtesie and goodwil towards me, and I heartily pray you, that according to your accustomed wisedome and godlinesse you would teach me, and as it were with your finger, point me out the methode & order of godly & vertuous education & instructing of children, for albeit I am vnlearned, & a poore house keeper, yet (God is my witnesse) how earnestly I doe desire & wish with al my heart, to see my poore and wretched children godly and ver­tuously [Page 2] trained vp and instructed in the true knowledge, faith, religion, & feare of almighty God. And further, that they might be taught in al ciui­litie and good manners, and so learne to walke in the waies of our Lorde God, that at the last after this wretched miserable and short life, they may be made heires of that most excellent and euerlasting ioy with the electe and Saintes of God in heauen: for what other thing is this life, then dust, a shadow, and the very image of death? The prophet Dauid saith, thou hast Psal. 39. made my daies as it were a spanne long, and mine age is euen as nothing in respect of thee: And verily euery man liuing is altogether vanitie. For man walketh in a vaine shadow, and disquieteh himselfe in vaine: Hee heapeth vp riches, and cannot tell who shall gather them.

Verely, neither by chaunce, nor fortune▪ haue you come hither, but by the determinate wil and appointment of God. Forasmuch as I haue earnestly desired to haue some cōference about this mat­ter with a man thus hungring and thirsting after righteousnesse, the woorde of God, and chiefly in this kinde of studie, or exercise, wherein is handled the dutie of housholders, Parentes and Chil­dren, then the which in this our time I iudge nothing more accep­table to God, nothing more profitable or necessarie to mankinde: For as there is nothing more to bée lamented, then that father of housholde which neglecteth his familie in their good reformation: so is there none more honest or godly, then hée which beginneth to informe his youth euen from their young and tender yéeres, and doeth prouide to haue them diligently instructed in all good & godly literature: And agayn as there is nothing more vnséemely or to bée lamented in a familie or housholde, then to sée the youth suffered to growe vp & passe foorth their time, without shewing vnto their Parentes or Maisters, any honour, reuerence, or obedience: so is there nothing more pleasing vnto God, & more ioyful to Parents and Maisters, then diligently to sée their families exercised in the feare and loue of God, and to shew due honour vnto their Parents or maisters, with al obedience and reuerence in the Lord.

It is God onlie, and that by his prouidence wherwith he gouerneth althinges, that guided and brought me vnto you, to the ende that I of you beeing wel, and Godlie instructed might returne vnto my familie, [Page] and that so heereafter I may bee able to exhort and instruct my children, and seruants, that they aswell by mine examples, as exhortations and counsels, may learne to serue God, and walke in his waies all the dayes of their liues.

When I had diligently read ouer Saint Paule 1. Corin. 12. If one member suffer, all suffer with him: if one member bee had in honor, al the members bée glad also. I doe not iudge my selfe bounde to you onely, as one member to another, as the foote to the hand, and eare to the eye, but I acknowledge my selfe a seruant vnto all men, and that I am borne to the ende I shoulde doe good vnto all with counselling, teaching, and reléeuing their necessities to the vttermost of my power, chiefly mée to whom hee hath com­mitted his talent. And I being thus admonished with this lesson of Saint Paule, when I was about xxv. yéeres olde, It chaunced that I tooke in hand this paines, not without great care and dili­gence to gather together examples out of diuers Authours, wher­by I might admonishe and instruct aswell fathers and maisters, as children and seruants of their dueties, séeing that I iudged this kinde of doctrine very profitable for both: and that the chiefe parte of mans happinesse in this life floweth out of this fountaine. And to the end that this my paines might bée more profitable vnto all men, I began to collect from all partes of the best Authours, diuers Sayings, Examples, Apothegmes, Similitudes, Comparisons, & the most apt sentences, which séemed to apperteine or tende any thing at all, to the instructing either of parents or children in their seuerall dueties. And these are gathered chiefly out of the sacred writings of the Prophets and Apostles.

Moreouer, I haue chosen and selected out of the writinges of godly fathers such things as I haue thought méete for this purpose whereunto lastly I haue ioyned also very many things out of the Philosophers, which might▪ séeme any thing profitable to godly housholders, So that I haue indeuoured in this my studie, that The workes commended. my collection might increase to a reasonable volume, without doubt very profitable and necessary for fathers, mothers, and children, wherein as in a most cleare glasse, they may plainely sée what is their seuerall dueties.

Oh right happie and fortunate day, in the which it hath chaunced mee to enioy your presence and speech, would God I might haue conue­nient time to stay with you, and to heare those thinges, that you with so great paines and diligence haue collected I say, if this might be brought to passe, I should then haue good hope, that it should bee verie profitable both to my selfe, and also to my family, and that if afterwardes I might heare from you the interpretation and apt applying of those things which you haue thus gathered together, I should iudge my selfe more happie a great deale, nay rather persuade my selfe, to be altogether deliuered from all those perils and daungers which to me and mine are imminent.

Haue good hope and confidence deare friend Amuse, I say your godly request shall be accomplished.

Syr, I most hartily thanke you, or rather God, that hath giuen you so willing a minde. But yet Syr I beseech you before we proceede any fur­ther, that we may sende for Theophilus our neighbour and verie friende, who (as you know) is a man of an excellent wit and verie good memorie, a louer of godly admonitions, and learned both in the Greeke and latine tongue: I verely am vnlearned, of dul wit and no memorie, so that he wil demaund many thinges of you, which I should not once think of. Wher­fore if it please you, we wil come to you tomorrowe, in the meane time I wil certefie him hereof, whereby he may heare you with better atten­tion, and demaund of you more aptly the thinges that are conuenient, I in the meane while wil giue my selfe to silence, so that with some profite I may heare your godly communication, and commit the same to memorie with all that I may.

I can not but greatly commend this your wholsome counsell, vndoubtedly all things shall haue good successe, if Theophilus will vouchsafe to handle this kinde of argument with mée, for we haue conferred many thinges heretofore, concerning the education of children: therefore you haue done well to put mée in remembrance of him, But for that the night approcheth, let vs prepare our selues to rest, and call vpon God with heartie and feruent prayers, that hée wil graunt tomorrow, that I may so speake, and you so heare, [Page] as that his glorie may be set foorth, and the good state of many fa­milies increased.

Syr, according to your appointment yesterday, I haue not feared to come vnto you with our verie friend Theophilus, and haue also brought with mee Martina my welbeloued wife, that shee might in like manner heare, and perfectly vnderstand your godly admonitions, for this is with­out all controuersie, shee must shewe her selfe aswell a Mother, as I a Fa­ther, vnto our family. And for this cause, by the commandement of God, shee is no lesse bounde to doe her duetie, than I mine: and this can shee not doe, except shee be first taught of some bodie.

You are all most hartily welcome, & chiefly you (O my good The family is committed to the wife, aswell as the husband. Martina) and I can you thanke, that you haue followed the wise counsell of your husband, for it is most certain, that your children and family are as well committed vnto your charge, as vnto your husbande.

Reuerend sir, I beleeue nothing to be truer, than that you haue said, and for that cause am I come hither, to heare your godly cōference, wher­by I might the rather learne, how to accomplish and performe my duetie.

Syr, yesterstay I was so rauished with your wordes, and had such great ioy & pleasure in them, that I was once minded to haue brought all my children with mee.

Good neighbour Amuse, tomorrow shal bee more conuenient for that purpose, when we shal treate of their dueties (that is to say) the ho­nour and obedience that children owe vnto their Parents: for then shal it be good that you bring them all, because it shal bee verie profitable for them.

But before we procéede any further, I thinke it méete to di­uide the argument vnto you that be here present, to the ende that an order being obserued, all thinges may the more easily be vnder­stood. Wherfore we wil diuide this argument into sixe partes: and first we will speake of Matrimonie, and the procreation of chil­dren. Secondly, of the profite and necessitie of instruction. Thirdly, [Page 4] wée shewe certaine dueties perteining to the Mothers. Fourthly, The argument diuided into si [...] partes. wée will set before you howe horrible and pernitious a thing it is, when Parentes neglect their dueties. Fiftly, wee will declare that children are often punished for the offences of Parentes. Sixtly, and lastly, wée will let you vnderstande of certaine vices, from the which your children are to be feared. Of these points seuerally (by the assistance of almightie God, without whō we can doe nothing) with the greatest diligence and wisedome that wée may, wée will speake in order, and those thinges which wée cannot finish in one day, wée will end them in two or thrée. And there is no labour so painefull, neither charges so great, which for your sakes I haue not willingly purposed to bestow. For amongst friends, all things are common.

And I also for this your good wil doe thinke my selfe greatly bound vnto you, for I perceiue this your purpose shal be profitable and necessarie for mee, I would there were more of our friendes present, to take the be­nefite of your counsels together with vs. When Amusus came to me ye­sternight, and shewed mee in what you had communicated vnto him tou­ching this matter, I was more glad (so God helpe mee) than if a man had powred into my lappe many millians of gold.

I would it might please God, to grant vs many of your mind and towardnesse: but ah las, I feare me that the most men do more estéeme millians, nay rather one millian of golde, than the counsell and admonitions of their faithfull friends, though neuer so learned and godly. The world is now set on such folly, vndoubtedly most like vnto the Asse, that had rather to féede on the dry Barly straw, then of good wheate, were it neuer so swéete and pleasaunt. But I will omit these thinges, and returne to my purpose: And for be­cause mariage is the original and fountaine of all priuate and pub­like gouernment, I will touch some thinges, of the beginning, ex­cellencie, and end thereof. Mariage is properly a lawfull and godly The definition of mariage. ioyning together of one man, and one woman, ordeined to the ser­uice of God, for the procreation and vertuous educatiō of children, to the preseruation of his Church and common wealth. Or as some other say, it is the lawfull coupling together of a man & his wife, instituted for the cause of procreatiō of children, and the auoyding of fornication.

What is more true or manifest, than these definitions? But of whom was Matrimony instituted, of God, or of men? Mariage was firste instituted of God. Gene. 2.

Godly Matrimony was ordeined of God him selfe, and that in the terrestriall Paradise, a place full of all ioy and pleasure in the time of mans innocencie, and was adorned & bewtified with great miracles in Cana of Galalie, where Christ him selfe vou­chedsafe Ioan. 2. to be present at the mariage with his mother Marie the virgine, and his Disciples, and with his diuine power turned the water into excellent good and most pure Wine, which was highly commended of the Maister of the feast, by whose presence and mi­racle is plainly testified, that lawful mariage pleaseth him greatly, and it is certaine that God doeth blesse the mariage of those that feare him and call vpon him faithfully. And Saint Paul highly Mariage doth please God. commend, that holie and lawfull coupling of man and wife toge­ther, saying thus: Mariage is honourable among all men, and the bed vndefiled. Wherefore I may boldly and fréely affirme, that mariage is the most excellent state and condition of life, instituted of God, preserued and garnished with his blessing, which all the godly both by preaching and example haue commended vnto vs, and placed the same in the toppe of all good workes.

Vnto what end hath God instituted, this holie and lawful Matrimo­nie?

The end of lawfull Matrimonie is in thrée sortes, God hath The end of ma­riage is in [...] sortes. not ordeined mariage for carnall pleasure and delight, this is not the finall cause: But the first and chiefest end of mariage is, for the auoyding of fornication and all vncleannesse, that such as haue not the gift of continencie, might marry, and kéepe them selues vn­defiled members of Christes bodie, The second, for the procreati­on of children, to be brought vp in the feare & nurture of the Lorde, and prayse of God, that they may be méete for his Church and the common wealth: for Parentes ought to teach their children true religion (whereof we will speake more at large hereafter.) Third­ly, for the mutuall societie, helpe and comfort, that the one ought [Page 5] to haue of the other, both in prosperitie and aduersitie.

What duetie ought the godly couples to vse in mariage?

Saint Peter sayeth, Yée husbandes dwell with your wyues according to knowledge, in giuing honour to the woman, as to the weaker vessell, and that your prayers be not hindred. This com­maundement properly belongeth vnto the man, because hée is the head and Authour of the nourishing and confirming this concorde, which shal by this meanes come to passe, if hée vse a milde and mo­derate kind of gouernmēt, & not a tyrannous: sometime pardoning Good lesson [...] for husbandes and wiues. the womā, because she is y ^• weaker creature, not indued with like fortitude, & greatnesse of courage: but yet it is not the wiues parte to abuse the moderation, curtesie and lenitie of her husband. For the wiues faire and gentle spéech, and modest silence, shal quiet and pacifie much chiding and brawling. It is also the wiues dueties to know and consider their owne weakenesse & infirmitie of nature. And that I might comprehend much matter in fewe wordes, the most excellent duetie of godly maried persons, is to solicite and call The dueties of godly couples. vpon God with heartie prayers verie often, that hée would vouch­safe to be present with them, and that they might continually nou­rish concord and mutuall good wil betwéene them: and with great diligence, that they accustome them selues to lenitie and gentle­nesse, bearing one with an other, and studie to take in good parte whatsoeuer shall chaunce, and so shall their conuersation bée most pleasaunt and ioyfull together. Forthermore, if afflictions, con­tentions, or any other euils (which the Deuil is wont to thrust vp­on the maried persons) do assaile them, and séeme to be imminent: straight way that both of them with their eyes lift vp into heauen, doe desire Gods aide & protection, & cease not from prayer till they finde some comfort, for the Lord is readie at hand to those that call vpō him in faith, without douting. For Christ himself saith, Where two vpon the earth do agrée together, whatsoeuer they shal aske of Mat. 18. my heauenly Father, it shall be graunted vnto them. Prayer is most necessary in so great perils & daungers of life, neither is there any thing more séemely & pleasant in the house, than to sée & behold an honest & godly societie, of the husband, wife, & children, whē they striue in their seuerall dueties, to loue cherish, & comfort one an o­ther, [Page] that they talke vpon God, and of his benefites, that they call vpon him with one voice, and haue a care that the knowledge and true worship of God may be set foorth. And lastly, that the Parents hold not this doctrine only in wordes, but also by example of life.

Seing nowe, you haue so excellently set forth vnto vs the Godly due­ties of Matrimonie, it resteth, that you declare somewhat concerning the procreation of children.

You put me well in remembrance, for as the procreatiō of chil­dren Of the Procre­ation of chil­dren. is the gift of God, so is it the proper office of true and lawfull wedlocke, which alwayes for the most part, doeth waite theron, as an inseperable companion, which hath the blessing of God, as wit­nesseth she scripture. Gene. 1. where as Moses saith: God blessed them and said: increase and multiply, and replenish the earth. Here­vpon it is, that shée was holden accursed, which had no séed in Isra­ell, Gene. 3. 1. Reg. 2. Iudi. 13. Luc. 1. and it was a great shame to haue no children. Thus did Racha­el bewayle the shame and reproch of Lyae. So did H [...]nna when shée was [...]a [...]ren▪ pray vnto the Lord, and conceiued. So in like maner, Elizabeth the mother of Iohn Baptist, moued God with continuall prayers, and was heard.

As the scripture pronounceth them happy, whom God hath thus bles­sed The peruers iudgement of the people. with the increase of children: So at this day the common people iud­geth them most vnhappie, to whom God hath giuen many children, such is the peruerse and preposterous iudgement, of the vnlearned, nay rather wicked men, which looke what God calleth good, they dare call euil: and what God blesseth, they dare curse.

It is the error, or rather the malice of the common people, from Pro. 10. Pro. 17. the which as from a common plague the godly ought to shun, and let them rather agrée with Solomon, which saith: The crowne of the aged, is childers children: and againe, The crowne of olde men, is their sonnes sonnes, and the glory of the sonnes, is their fathers, and great graund fathers. And Dauid saieth, Blessed are they that feare the Lord, and walke in his waies. For thou shalt eate the la­bour Psal. 128. of thine hands: O well is thée, and happie shalt thou be. Thy wife shalbe as the fruitfull vine: vpon the walles of thine house: [Page 6] Thy children like the Oliue braunches rounde about thy Table. L [...]e thus shall the man be blessed, that feareth the Lorde, And Iso­crates, being an heathen man, cōfirmeth y ^e same also in these vers [...]s:

ANd when Cambises compared himselfe with his father Cyrus, and that his friends did sooth him, that hée farre excéeded his The wise an­swer of Cresus father. Cresus ouerhearing the same, answereth after this maner: That hée was nothing comparable to his father, the which had left behinde him a sonne in the world (for at that time Cambises had ne­uer a childe) iudging that this was not the least benefite towardes the common wealth, if not only, a man shewe himselfe a vertuous and worthie man, but if hée beget such as hée is himselfe, and make them fit members for his countrie and common wealth. And let this be sufficient, touching the procreation of children. Now let v [...] prosecute the second point (that is to say) of the necessitie, and vtili­tie of the instructing of children. And first we wil approue the same by the commandement of God: secondly, by the example of the holy scriptures, and lastly, by the Ethnickes.

Verie wisely and worthily spoken, fors [...]eing that the procreation of children is not the common gift of God, it is not without cause, that wee ought to bestow al our paines & diligence, that youth may bee brought vp in the feare & word of God. But in what words hath God commaunded and inioyned vnto vs this diligent education, and instruction of children?

The God of Israell, beginneth after this maner. Deut. 4. saying, Be not forgetfull of the words which thine eyes haue séene, & that they slip not out of thine heart, all the dayes of thy life, Thou shalt teach them thy sonnes, and thy sonnes sonnes, saying, When thou stodest before the Lord thy God in Horeb, when the Lord saide vn­to mée, gather mée the people together, and I wil make them heare [...] wordes, that they may learne to feare mée, all the dayes that they shall line vpon the earth, & that they may teach their children. [Page] And againe, These wordes which I commaund thée this day, shall Deut. 6. be in thine heart, and thou shalt shewe them vnto thy children, and shalt talke of them when thou art at home sitting in thine house, and as thou walkest by the way, and when thou lyest downe, and when thou risest vp: And thou shalt binde them for a signe vpon thine hand. And they shal be warninges betwéene thine eyes, and thou shalt write them vpon the postes of thine house, and vpon thy gates. And in the 11. Chapter he saith: Therfore shal ye lay vp these Eodem. 11. my words in your heart & in your soule, & bind them for a signe vpō your hands, & set them before your eyes, teach them your children, that they may talke of them, when thou sittest in thine house: And when thou walkest by the way: when thou liest down, & whē thou risest vp: yea, & thou shalt write them vpon thy doore postes of thine house, & vpon thy gates, y ^t your dayes & the dayes of your children may be multiplied. Tel your children of it, & let thē shew it to their [...]l. 1. children, & so they to certefie their posteritie therof. Behold, y ^e truth hateth not the light, but wil be manifested in all things. Therefore the Prophet is not cōtent to teach the people of his time, but doeth desire y ^t they might be taught vnto y ^e end of the world: And he doeth exhort them, y ^t one generation might teach & instruct an other. And now, albeit that very many Parents at this day (my Theophilus) do lightly regard y ^e teaching & instructing of their children: yet how earnestly, the instructing of them is charged & commaunded here, your self may easily iudge. So y ^t when I do bewaile sometime the negligēce of many parents, I oft burst out into these wordes. Alas, vnto what end would the education of children haue come, if there had béen no commandement, nor order prescribed for the same▪ By this we may gather, none other thing, then excéeding darknesse and confusion of minde: & that the nature of mankinde should haue vt­terly béen defiled, which so shamefully contemneth her children of her own self begotten & borne, whom God & nature neuerthelesse would haue beloued & carefully regarded: As these places also fol­lowing, doe manifestly shewe & witnesse. Thou that hast children, Eccle. 7. God comman­deth children to be nurtured. Eccle. 30. saith Iesus Sirach, Nurture them & hold thē vnder frō their childe­hood, he saith not, Make them rich & cocker them, but nurture and chastise them. And againe he saieth, Teach thy some, & be diligent therin, least it be to thy shame: The whole Chapiter is worth the reading. We finde a like commandement in Solomō, which saith, [Page 7] Chasten thy sonne, whiles there is some hope of his amendement. And Saint Paule is not vnmindfull of this godly precept, saying: Ephe. 6. Bring vp your children in instruction and information of the Lorde. Paule woulde haue young men and children brought vp, first, by instruction, and then by correction in the Lorde, which rea­sons and orders if they were of euery Parent diligently obserued, it coulde not bée why at this day so many families (vtterly spoyled and ouerthrowne) should bée lamented. Such is the infinite good­nesse, care, and great loue of God towardes vs, who doeth not on­ly send vs children: but also most diligently setteth before vs, the forme and order how we shall nurture and correct them.

Moreouer, to these his holy precepts, hée addeth most sweete promises, by the which hée exciteth and stirreth vp the mindes of Parentes are stirred vp to instruct their children with sweete promi­ses. Prou. 29. Eccle. 30. Parents vnto a more seruent care, and these places, which I wyll nowe recite in order, doe truely testifie the same. Nurture thy sonne (saith Solomon) with correction, & thou shalt be at rest, yea, he shal doe thée good at thine heart. And againe, he that teacheth his sonne, is praised in him. Hée that teacheth his sonne, gréeueth the e­nimie: and before his fréends he shall haue ioy of him. But these are made more plaine by the Antithesis.

How is that I pray you? declare it vnto vs.

That is, if wée put those places negatiuely, after this maner. Who so nurtureth not his sonne, hath litle ioy of him, is seldome praysed, and giueth great occasion for his enimies to reioyce.

It is verie true, and that doth dayly experience proue the same. Nei­ther doe I maruel, that negligent Parents suffer many griefes and sorowes by meanes of their children: for they bring great heauinesse and sorrowe voto vs also, which vse the greatest care and diligence that we can in this, that they may be godly and vertuously brought vp.

You say truely, for Cain, Ismael, Cham▪ and the children of Samuel, Heli, Dauid, & of many others be examples vnto vs, but that I may returne to my purpose: Yesterday with sorrowefull minde and great heauinesse you complained vnto mée, that you coulde very hardly gouern your children, although you did assay al meanes pos­sible▪ [Page] and that the matter shoulde come to chiding threatning, and cruelt woordes, but neither with threatnings nor with stripes on­lie ought wée to deale with children▪ but in a contrary maner must we deale with them. For first, children are to bee instructed with Godly admonitions, and trained from their tender yéeres vnto the feare of God, which (a [...] Solomon▪ witnesseth) is the fountaine of We must not deale with youth by threatnings & stripes. all good thinges according to the examples of the Patriarkes, pro­phets, and other godly [...] which haue brought vp their children [...] and in the feare of God. And as I socrates saith, Non mult [...]t exact [...] leges, se [...] bona inst [...]ta & honesta disciplina, mores iu­uentutis emendant. Not manie and strict lawes or rules▪ but good instru­ction, and honest discipline doe correct the faultes of youth.

I pray you rehearse vnto vs some particular exāples of such godly men, as haue taught their children the feare of God: for men oftentimes take great profite by the number of examples.

Solomon confesseth himselfe y ^• he was taught of his father, say­ing: Tobi. 4. I was y ^• beloued sonne of my Father, & he taught me in my tē ­der yeeres, Tobias taught his sonne in the feare of God euen from Dan. [...]3. his infancie. The Parents of Susanna because they were iust & fea­red God, taught their daughter according to the law of Moses. Whē Mathathias lay at the poynt of death hée instructed his sonnes in the 1. Mach. 2. feare of God, by the examples of Abraham, Ioseph, Phinehes, Iosue, Ca­leb, Dauid, Elias, Daniel with many others. And thus you may consi­der thorow out all ages since the beginning of the world: y ^• whoso­uer put their trust in God were not confounded: the mother taught 2. Mach. 7. her 7. sonnes in saith and constancie. Timothie learned the feare of [...], Tim. 1. GOD from his infancie, aswell with his Grandmother Lois as also with his mother Eunica. And hée profited so excéedingly in the studie of the scriptures being but a childe, that at length he proued a notable Preacher of the word of God: So a [...]ayleable is the god­ly education of youth frō their tender yeres. Also the example of Io­seph Luke. 2. and Marie doth moue Parents not only themselues to be care­full in y ^• studie of godlinesse, & willingly to they y ^e publick ministra­tiō in y ^e cōgregation: but also, accustome their child [...]ē therunto, & so other parentes by their exāples, y ^• they may war [...]e frō their▪ tender yeres, to loue religiō & y ^• true worship of God▪ & willingly to be present [Page 8] at publike prayers & sermons, that they may truely vnderstand the knowledge of the diuine misteries: other wise how shal they gouerne their owne housholdes and families in the feare of God?

I perceiue now plainly, that the sonnes are to be instructed very care­fully, but in the meane time, what shal become of the daughters?

Iesus Syrach saith: If thou haue daughters, kéepe their bodies, & shew not a chéerful countenance towards them. Marrie thy daugh­ter Eccle. 7. and so shalt thou performe a weightie matter: but giue her to a man of vnderstanding.

Truely it is very godly councel, if so be parents woulde alwaies beare it in remēbrance: & follow it. But for the most part in the bestowing of their daughters & sonnes no wadaies, they rather regard wealth then wisedom▪ beautie, then bashfulnesse: finenesse, then fidelitie or any other good gifts or qualities either of bodie or minde.

We haue heard of you that Solomon, Tobias, Mathathias & other god­ly mē, haue diligently instructed their children: but to the end we might be the more cōfirmed, if you haue any other examples, I pray you recite thē.

Nothing more gladly. Athanasius euen from his childhood was Of Athanas [...] Bish. of Alex­andria. instructed in the Arts & in y ^e studie of godlines, he was very chéere­full & willing to learne, he had a meruellous quicke wit, to iudge of most graue and waightie causes: And therefore by Alexander Bi­shop of Alexandria; he was receiued into the Church who for his ex­cellent towardnes, and the rare vertues which hée noted in him, gaue him most louing and friendly entertainment.

Origen as yet being a child, was exercised in the holy scriptures, Of Origen, [...] Eusebius. but his father was a great aide & furtherance vnto him for the ob­taining of the same: for ouer & besides y ^e study & exercise w ^t he had in in y ^e liberal sciences, w ^t his Tutors & teachers: it was his fathers chief care to haue some daily cōferēce w ^t him in y ^e sacred scriptures, w ^t studie & daily exercise was nothing grieuous to him, but cōtrari wise he had such plesure & delight therin, y ^• he was not contēt w ^t the simple & orderly reading, but to enquire▪ for some special points of religiō & to search out the déepe knowledge of y ^e words, wherby he added a spurr vnto his father to y ^• great increase of his own studie, by [Page] his de manding of many questions. Hereof [...]usebius maketh report. And if all housholders woulde indeuour themselues to follow the exāples of the godly fathers Athanasius, & Origen. O good God, how soone woulde all thinges in the Churche of Christe (nowe misera­bly racked and defaced) bée restored againe. Then vndoubtedly shoulde wée sée in short time the Apostolike Churche in her pristi­nate state to florishe, with the saluation of many soules. For the glory and aduancement of Christes Church, doeth depende for the most part of such like godly education & instructiō of youth, where­fore I doe exhort and humbly beséech all godly Parentes, that they would followe the examples of these and such like godly Fathers, which if they will in some measure followe, then shall they easily perceiue what great prosperitie, health and profite they shall pur­chase vnto their families. And again, let them consider what great shame, reproch, and hinderance they bring vnto them, which doe neglect and contemne this duetie.

Iohn Egiptius a very godly man, was wont to admonish men Iohannes Aegyptius. comming vnto him to aske counsell: That they woulde carefully prouide that their children should be vertuously brought vp, and instructed in the holy Scriptures whose counsel would God many parents would folow.

Moreouer, because (as I haue saide) the examples of good men, haue great force in teaching, I will describe héere the example of Cato, of the fatherly care and great loue towards his young sonne. The example of Cato. Whose businesse and affaires in the common wealth was neuer so great, but that hée woulde alwayes be present at the washing & dressing of his sonne being new borne, and after as hée grewe vp, and was both of yéeres and aptnesse to learne, hée woulde neuer cōmit him to any other teacher then himself. And whē he was per­swaded by his friends, to commit that care and paines to some one of his seruantes whom hée best trusted, and that hée thought mée­test for that purpose: answered, that hée coulde not abide to sée his seruant pluck his sonne by the eares, and looke vpon him with an­grie and frowning countenance: if Parents now adaics had such and so great care of their sonnes, rather then to suffer them to con­sume and spend their times so vainely in Hauking, Hunting, Di­ [...]ing, Carding, and many other such like vaine pastimes: then shoulde it neuer chaunce so often, that such wildings and vnsauory [Page 9] fruites shoulde bée gathered of so fayre and floorishing trées.

It is verie truly saide, and therefore these examples ought to stirre vs vp vnto a more diligent care. For if Cato being an Heäthen man did so di­ligently & carefully teach & instruct his sonne, shal we which professe our selues to be Christians, be moued with no care or loue of the godly & ver tuous education of our children? But stil remaine [...] without any na­tural & fatherly affectiō chiefly in a labor so necessary, & a work so godly.

I might alleadge héere many such examples, both out of the writings of godly fathers, & wise Philosophers: but I wil let them passe, least that I séeme tedious vnto the readers or hearers.

Your words are sweeter and more pleasaunt vnto vs, then the dulcere drinke of the Gods, whereof the Poets faine. Wherfore I bese [...]ch you for the olde acquaintance and friendship which hath beene betweene vs, that you wil pretermit, or forget nothing, which you shal iudge profitable for vs or our children.

It would bée to long to prosecute euery thing, but to the ende I might som what satisfie your request, I wil recite those things that Children are to be instructed by the examples of the Elders. shal séeme most profitable: S. August. saith: Non magnum esse pascere ventres cito morituros, sed magnum esse pascere animos in aeternum vi­cturos: It is no great thing to feede the bellies which shal die very quickly, but it is a greater thing to feed the soules which shal liue for euer. And Se­neca saith. Science being distributed, receiueth increase, & it is no lesse godly to teach the soule wisedome, then to giue meate to the bodie, for, saith he, great care & diligence is bestowed about the pro­uision of the body, but much more ought to bee bestowed about the soule & mind, by how much the diseases & infections are more secret, grieuous, & also more dangerous. S. Basil also saith: As parents haue imparted to euery one of their children alike, the essence of their bo­dies, so by very good right, they ought to bestowe & giue vnto thē e­qually & with like condition such thinges as doe appertaine to the vse of their life.

Seing that the instruction of children is so needful & necessary, the care of the magistrate ought not to be the least concerning the same.

You put me well in remembrance of the Magistrate, for The necessarie instruction of poutly: Arist [...]tlo▪ saith, That hée ought chiefly to looke and haue spe­tiall regard to the discipline of youth, for if that bée negl [...]gted in Ci­ties and great townes, it bringeth great detriment and damage to the common wealth. Plato in his 4. booke de Legibus, is of the same minde, saying, We say that a man is a méeke and gentle creature: truly, if with his nature, hee get also good & vertuous disciplins, he is made a gentle and diuine creature: But if hee haue not good bringing vp, he becomes the most fierce and cruell beast of all that are bred vpon the earth. Wherfore the magistrate should not light The best schol. Master is to bee chosen. ly regard the necessary education of youth: but ought chiefly to vse all diligence and care, that the most vertuous and godly man bée chosen, which should haue the gouernment & education of youth: Therfore the Lord God hath especially commaunded euen to the Princes themselues, that they should not haue greater care of any thing, thā of y ^• gouernmēt & custodie of youth. Nemo enim sapiens nascitur, For no man is born wise: but it cōmeth to passe in processe of time. For as a field albeit it be very fertile, without culture, dili­gent dressing, and [...]ing cannot be feuitefull: no more can the mind without doctrine. And Aristotle saith, I [...]e [...]s non potest esse sa­piens, quia prudentia requirit experientiā, quae indiget tēpore. A young man cānot be wise, because wisdome requireth experience, which needeth time. As Seneca saith: Id sapit vnusquis (que) quod didicit. Euery man per­ceiueth that which he hath learned.

It is very needfull, that children first bee instructed in true religion and the sincere worshipping of God (as you say) and then exercised and practi­sed in wisdome, the vse of reason, and honestie of life.

You vnderstand my meaning very rightly. He shall hardly euer Dayly Experi­ence proueth this true. proue a good mā, a wise man, & a profitable mēber vnto his coutrie & commō wealth, which hath not béen accustomed frō his young & tēder yéeres in the studie of vertue & godlines by carefull & diligent instructiō. And this is out of all cōtrouersie or doubt, y ^• no teachers of maners & honestie of life, also no instructors of godlines & true religiō can be hoped for, frō thence, where there is no discipline & godly instructing of children. Therfore the first & chiefest care is to bée­bestowed about the vertuous & godly training vp of youth, for be­cause in y ^• age the séeds either of vertue, or vice once receiued, after [Page 10] wards abideth foreuer. Also Isocrates teacheth: y ^• it is not possible y ^• a yong man haue any great studie or card of vertue, w ^tout often & Isocrates. profitable admonitiōs. And Plato saith: Nō hactenus cognoui cui rei maiorē diligentiā quis (que) adhibere debeat, quàm vt optimū filiū reddat. I haue not yet known wherabout a mā ought to bestow greater diligence Plate. thē that he might make his sonne vertuous & godly. Therefore, if thou lonest thy sōne (saith he) haue also the chiefest care for his vertuous educatiō Erasmus saith, y ^• father w ^t desireth to haue his sōne not on­ly like him in words, feiture of face, & comely countenāce the linea­mentes and proportion of the bodie) but also in inward gifts & qua­lities of the minde: so soone as he shall haue any aptnes to cōcciue learning, must diligētly prouide to haue him taught in good letters godly discipline, & the wholsōe precepts of philosophy: wherfore, to the end thou maist be a true & perfect father, thou must bend all thy whole care & study for the vertuous trayning vp of thy sōne, w ^tout the which he shal▪ resēble thée nothing at al. And therfore saith Mur­mellius; it is the determinate wil of God, that parents doe bring vp their children honestly, y ^• they restrayn then with due correction frō licētious liberty, & chiefly prouide y ^• euē frō their infanry they may be instructed in the principles of religion, y ^• by thē the glory of God may shine abrode, & be set forth vnto the posterities, the common The end of in­struction is this wealth duly executed & the quiet & friēdly society of mē preserued. No horse willingly obeyeth his rider except he be first made fame & gētle by the diligēt & wise hādling of his breaker, so is their no wit, but y ^• it wil proue fierce, cruel, & outragious except it be famed bri­deled & subdued by wholsō precepts & good education.

You haue manifestly shewed by the authority of the scriptures, that chil­drē are to be instructed, & haue cōfirmed the same by exāples, similitudes & most cermine argumentes, for the which we heartily thank [...]lyon. And now I pray you shew vs, how, and at what age, you woulde hate children instructed.

Parēts, so soone as their children are able to speake euery thing Children must be taught from their tender yeeres. plainly, shuld instruct thē to cal vpō God by praiers & supplications [...] by litle & litle make thē vnderstād the summe of the Gospel. And séeing that children are a great part of Christs church let parents & teachers know, that there is no litle charge committed vnto them: wherefore▪ they ought with great faithfulnes & diligence sée them A good simili­tude. taught and gouerned. For Pla [...]ster beeing tempered, muste [Page] be vsed and wrought straight waie, because it waxeth stiffe & drye very quickly: so youth must be framed vnto godlines, learning, and manners, before they waxe great, rude, and sturdie, and then can­not abide nor suffer the hand of the reformer and teacher. The plaister though it waxe hard and dry, may be beaten, watered, and easilie brought to the former temperature: but after that the wits of yong men be once infected and hardened with vices, they can hardely be reformed. Therefore parentes ought to be very care­full, that they by and by instruct their tender youth: for as the plai­ster or clay, whilest it is moist, may be wrought to what fashion or forme the woorkeman will haue it. So the tender wits of yong Children are to be framed, which way the teacher shal thinke good Paulus Ver. Paulus Vergerius sayth: The foundation of good life must be laid in the young and tender age, and the minde framed vnto vertue, whi­lest it is yet fresh and apt to receiue any kinde of impression: For yong age is very prone to sinne, and except it be restrained by the examples of the elders, it easilie waxeth woorse and woorse. And Ioan Murmellius sayth, children are to be exercised in good maners Ioan Mur. and the studies of learning from their tender [...]eeres. Ieremie saith O how good is it for a man, to beare the yoke of the Lord euen from his youth vp? [...]enorun [...].

But to the end that we and our children might the better vnderstande you, shewe vs by some other apt similitude, that children are to be taught from their infancie.

It shalbe done, Euen as the members of infantes so soone as they be be borne, be carefully tended roled and swadled, that they grow not crooked and deformed: so is it meete, that the manners of youth, be aptly framed and fashioned in the beginning. Where­fore the poet Phocilides saith.

If they haue once receiued into their tender mindes from their infancie, good and vertuous instructions, they wil retaine the same euen vnto their olde age: but if they be neglected in their youth, and so passe foorth vnto their riper yeeres, then with great difficul [Page 11] tie, grife and labour, will they suffer themselues to be taught, Prouerb.

For as it is truly sayd in the prouerb: Colla canum vetera, n [...] ­lunt attingere Lora. The neckes of the olde dogges cannot abide the collers. And trees when they beginne to waxe olde and take A similibus. déepe rootes, if after they be remoued, doe seldome yéelde either pro­fit or pleasure to the husbandman. The wilde and rugged coltes, prooue often the best horses, if a man doe bestowe great paines and labour in their breaking. Euen so we must deale with fierce and couragious wittes. Wherefore there is no better nor surer way, than from their childhoode and tender yeeres to haue their children in good and godly discipline trained and instructed.

The studie thē of godly parentes ought to be this, that they haue their children and family well instructed from their first yeeres.

Nay rather the principall parte of their paines and care ought to be in this, that their youth be taught the true knowledge and woorship of God euen from their yong and tender yeeres, according to the saying of that woorthie man Ioannes Caesarens, written in these verses.

Cannot then the knowledge of artes and sciences profit, without the true knowledge of God.

A yong man to be well seene, in all the sciences, it profiteth no­thing, if he be not a regenerate christian, indued with vertues and gentle behauiour: wherefore first he must be taught the knowledg of God and exercised in the holy scriptures, out of the which he may learne the true woorship of God.

The common people now adayes are not of that minde, for they think A causa. [Page] that they haue doone well with their children if they haue taught them but a litle good maners, though they haue no knowledge of God, or god­lines at al.

These mē truely are farre deceiued: for the foundatiō of godlines A causa. must be laide in the beginning whilest he is yet a child, & y ^e he may know himself how weak & euil he is by the pronenesse of his owne nature: so y ^• he is not h [...]ng, neither can he or is able to doe any thing without the help of God, therfore he must cal v [...]ō him in true faith & y ^• very oftē, & not to trust y ^• he cā bring any thing to passe without his assistaunce. Thus may you easily sée the great blindnesse of the [...]on people, that are altogether deceiued in their iudgement and estimation of things. And againe, that God is almighty, whom they ought to feare: their creator and preseruer, whom they ought to honor, the giuer [...]f al good things, to whom they ought to render continual thanks, for so great and innumerable benefites: that re­conciled vs vnto himself, when we were his enimies, by the death and passion of his déerely beloued sonne Iesus Christ, for the which we ought to loue him with al our heart mind, soule and strength: these and such like documents must be carefully inst [...]lled into their minde whilest they are yet children.

Without doubt it maketh a great matter, in what kinde of studie, this first age is exercised: For as Horace saith: Quo semel est imbuta recens seruabit odorem test a diu.

Therfore my friēd Theophilus we must haue great care & regard y ^• the vessels of these yong minds be not seasoned w ^t the vaine opinions of this world, but with the chief & principal pointes of the chri­stian faith, wherby they might be exercised in christian godlines, & learn to know Christ. For what griefe can be greater, then to haue deformed childrē, altogether boyd of vertue & godlines? Wheras if they would imploy their chief [...] care & diligence to haue them wel & godly taught in their tender ye [...]s, then should they be sure to haue them comely, vertuous and godly when they attaine to [...]re & riper yéeres.

We must needs beleue & persuide ourselues, that good education is [Page 12] very necessary for children, but no we woulde wee bee glad to heare what What thinges children are to be taught. chiefely they are to be taught.

The most holie things are first to be taught vnto children, and déepely ingrauen & setled in their mindes, lest they be first infected with any pestilent errours. And they must be instructed verie often what difference is betwéene Hercules and Sardanapalus: the lear­ned, and vnlearned: a wise man and a foole.

I pray you shewe vs the difference.

Although the Poets & Heathen writers, haue fained that there be many Gods, and haue lyed: yet our youth are to be admonished, that they cōstantly beléeue that there is but one God, omnipotent, eternall, incomprehensible without beginning, without ending, lo­uing, gentle, pacient, mercifull: which knoweth all thinges, [...]eeth all things, gouerneth & disposeth all things: the which also is true, iust, and terrible.

How shal our youth cōprehend & beleue that ther is but one only God?

They may know it by thrée thinges chiefly. First by the cōtem­plation By 3. thinges may we know that there is a God, &c. of naturall thinges Secondly, by the holie scriptures, in the which God maketh himselfe manifest vnto vs. Thirdly, by the spirite of God drawing vs.

What these thinges meane, I pray you declare more at large.

Heauen, earth, and all things conteined in them, as the Sunne, Moone, Stars, fire, water, fruits, fishes, foules, & al the beasts of the earth, doe sufficiently teach that there is one God. And againe, the children must be taught of the Parents that they meditate & studie in the law of God, that therout they may learne the knowledge of the true God. And lastly, that they submit them selues vnto the spirite of trueth, mouing and drawing them.

The Creede of the holy Apostles, Nicaene, and Athanasius, doeth teach that God is a Trinitie. Are our youthes to bee taught the same? or not?

Yea alwayes, for albeit there is but one God, yet are there thrée distinct persons, The Father, the Sonne, and the holy Ghost: And therefore this must be taught faithfully vnto children, least they become Arrians or Anabaptistes.

What should children be taught more?

Also children ought to beléeue, that God loueth them, seeth Children ought to beleeue these thinges chiefly. them, careth for them, defendeth, deliuereth and heareth them when they cal vpon him in their perils and necessities, that he hath giuen his Sonne for them, that our only saluation is in Christ Ie­sus. And againe, that there is one Catholike Church, in the which, God doeth most louingly pardon sinnes, to those that doe truely cō ­fesse the same, are penitent, and repose their whole trust and confi­dence in the merites of Christ his passion. Lastly they shal teach their children constantly to beleeue the resurrection of the dead, in she which, who so hath done good, shall enioy euerlasting life, and they that haue done euill, shall be throwne into euerlasting fire.

Good and prouident husbandmen, before they sowe their fieldes, The examples of husbandmen. with great choice doe weigh and consider, what maner seede agreeth best to euerie field, For that, for the most part, they cast into seuerall fieldes, se­ueral graines, that by such meanes, they may receiue the more fruitfull haruest and reaping. If husbandmen deale after this manner with their groundes, much more ought godly Parents to weigh and consider, what maner seede ought to be sowne, as it were in the most conuenient soyle, in the mindes of children: that at length it may bring foorth worthy men in godlines, and profitable to the Church of Christ.

Surely you reason verie wisely, for the diligent care and la­bour of the husbandmen, ought to moue vs to the diligent studie of the bringing vp of our children, that we may perfectly know what maner séede we ought to sowe in the mindes of children.

I pray you what maner seede shall it bee?

There is no séed more excellent, nor that of it self bringeth forth What seede ought to bee sowne in the midst of chil­dren. more plentifull, or more profitable fruites, than to cast into them, into the inward and déepe sence & iudgement of their mindes, both the name & knowledge of the almightie God, that they may begin to loue and reuerence him, from whō they daily heare all thinges are giuen & bestowed vpon them. Wherfore as often as children do desire y ^• the things might be giuen thē which they ask, (as tablets, iewels, costly garments, or any such thing) so often should parents signifie vnto thē, that it is the reward & gift of God, that in the very beginning they may learne to loue him, whō it is meet also to fear, not with a seruile feare, for that is nothing acceptable vnto God: neither doth it profit any thing at all vnto innocency & true vertue: But with y ^• feare, which with loue is so conioyned, that it cānot be diuided or pulde away, of which it is written in the holy scriptures by the holy Ghost: The feare of the Lord is the beginning of al wis­dom. And truely, into whose minde soeuer this feare and loue hath setled, when we say that the one with the other is mixed & coupled, of such a one, it is neuer to be feared (whatsoeuer hée be) y ^• he should vtterly giue ouer him selfe into the wicked wayes & trades of life: which thing chiefly must be attempted & laboured in a childe, that this good roote fructifiyng to blessed life, may verie timely & firmely be planted & fastened in his minde, whilest there is auoid place, not yet possessed with any straunge séedes, graffes or plantes, by rea­son of the newnesse of nature.

Why and for what causes ought children to bee instructed after this maner?

Erasmus Roter. A man of verie good iudgement, setteth downe foure speciall causes. First saieth hée it is verie néedfull & requisite, The causes why children ought to be in­structed. that these young & tender mindes receiue the séedes of godlines. Se­condly, that they both loue and learne liberall sciences. Thirdly, that they be instructed to the dueties of honest & vertuous life. And fourthly in good maners, without the which man is litle regarded.

For that it is certayne, our children are rude, ignoraunt, and natu­rally without any ciuilitie, I iudge that they are to bee taught aswel [Page] those thinges that apperteine to their bodies, as to their mindes: Wher­fore to the end they may be of good & gentle behauiour in the meetings, assemblies, and common societie of men, I pray you howe shal they bee taught and instructed?

The father which desireth y ^• his sōne should not only be adorned in the vertues of the mind, but also would haue him wel instructed in an honest and ciuill maner of life, ought to observe diligently, that hée be carefully instructed and exercised in certeine precepts of good manners.

What maner preceptes be those? I pray you tell vs.

Hée shall teach his childe after this maner: My sonne, as often Preceptes of good maners. as any man speaketh vnto thée, to whom thou owest any reuerēce, settle thy bodie in a comely order, put off thy hatte or cappe, let not thy countenance be sadde, heauie, sower, lowring, shamelesse, vn­stable, nor terrible: but tempered with a chearfull modestie, thine eyes demure, alwayes beholding him to whom thou speakest: thy féete ioyned together, not wagging or standing of one legge (lyke a Goose,) not trifling with thy handes, nor biting in thy lippes, scrat­ching thy head, or picking thine eares: In like maner, let thy coun­tenaunce, apparel, and iesture be so setled and framed in good order, that the whole habit of thy bodie, may shewe foorth an honest mo­destie, and a towardnesse inclined vnto vertue. Answere not foo­lishly nor rashly, neither let thy minde be wandring in the meane season, but marke what hée saieth, with whom thou hast to talke.

You shal finde many fathers now a dayes, which knowe and confesse, that their children should be taught and instructed. But how they should doe it, they are altogether ignorant. Wherefore I pray you prescribe vn­to vs an order if it please you.

Wée must deale with children, that they be taught by litle and litle, like as when wée would fill a narrow mouthed vessell: For if wée powre in a great deale of licour at once, it runneth ouer on euerie side, but if wée will powre it in faire and softly, as it were through a fonnell, it will be filled vnto the brimme. Plantae quum [Page 14] modicis alantur aquis, crescunt: multis ver [...] suffocantur, eodem mod [...] & animus, quum mediocri vegetatur labore, sub nimio demersus oppri­mitur. Plantes when they are moderately watered, grow and increase the better, but with ouermuch, they are choked: So the minde is refreshed & cōforted with moderate labour, but being drowned with ouermuch, is vtterly ouerthrowne. Therefore from continuall paynes, a certeine Recreation must be vsed. pawsing must be giuen vnto children: for we must remember that all our whole life is diuided into recreation and studie or labour: So that wée haue not only the day to wake, but also the night for sléepe, not alwayes warre, but sometime peace: not winter, but sommer: not only working dayes, but holy dayes also, and to speak at a worde. Otium laboris est condimentum. Rest is the sawce of labour and trauel And this doeth not appeare only in liuing creatures, but also in thinges that haue no life, as a Bowe, Harpe, Lute, or other instrument.

These thinges are no lesse wisely, than eligantly spoken: But yet if you haue any other Methode of teaching, I pray you shewe it vnto vs.

Children, in good Artes, and vnto good and godly studies, are to be drawne: some with praise, and through hope of preferment: o­thers with small giftes, and inticements: others are to be compel­led Optimaratio iustituendi. with threatnings and stripes. Pueri bonis artibus, ad bona re­cta (que) studia sunt inducendi: alij laude, & per spem honoris: alij munu­sculis blandicijs (que) alliciendi; minis alij flagris (que) cogendi erunt. But yet all these thinges must be so duely considered, and by reason gui­ded and moderated, that in ordering of wittes, Parents and Tea­chers doe vse great Art and skil, and beware that they be neither too gentle, nor too seuere. For as too much libertie and cockering mar­reth a towarde wit: so too sharpe and ouermuch chastisement, dul­leth the same, and quickly extinguisheth the litle sparkes of nature in children, which while they feare all thinges, dare attempt no­thing. And so commeth it to passe, that they alwayes erre, whilest that they feare, they shall faile in euerie thing.

I vnderstand, you haue gathered together many places & arguments, by the which Parēts may learn their duties towards their children: the which if you wil cōmunicat to Amu. his wife, & the rest of their friends, you shal [Page] therein doe God good seruice, and pleasure vs al verie much.

The chiefest duetie of parents is, that they carefully prouide to De nobili of­ficio paren­tum. haue their children taught in the word of God from their infancie, and to instruct them in their dueties towards God, & also towards themselues. And séeing the darknes of mans mind is so wonderful, it is necessary, that parentes sée their children taught in the Cate­chisme (that is to say) in the true doctrine of the law & Gospeh from their tender yeares: that the holie Ghost may haue a place and in­strument, through the ministration of parents, wherby he may in­fuse his gifts into the childrens mindes: And thus shal they not on­ly moue them with wordes, but also stirre them vp by their good ex­amples: This is their vocation, this is that duetie that God requi­reth of thē. Therfore they shall indeudur themselues, that they liue godly, in the sight of God & of their children, that they be merciful, gentle and louing vnto the poore, not to care for this only, that they leaue their children rich & wealthie when they are at the pointe to die, but rather that they leaue them to Gods prouidence: for y ^e earth is ful of the goodnes of the Lord. And as Dauid saieth: I haue béene Psal. 36. 37. young & now am old, & yet saw I neuer the righteous forsaken, nor their séede neuer begging bread.

I gather of your speech, that God doeth exact of Parences, that as by wordes, so in like manner by godly examples they ought to instruct their children. But what is there more required of good & godly Parentes?

It is the duetie of a vigilant father or maister to be alwaies oc­cupied A good fourme [...] teaching. with his children or schollers, to spare no labour wherby he may make them learned, hée shall admonish them often: hée must chide them, but not contumeliously: hée shall dissemble sometime, but warely: Let him pardō them often, but yet beware hée giue thē not too much liberty: Let him be angry, but yet moderatly. Let him exhort them very often vnto vertue, honestie, good maners, integri­tie of life, & of the excellencie of learning. Seneca saith, Imitantur fa­cillimè puerimores, quos in maioribus conspiciunt, Children most easily immitate the conditions and behauiour, that they see in their elders.

What is the propertie of a true Father?

That hée bée iust, and also of courage to defend his owne, that he The discripti­on of a true fa­ther. be liberal, in helping those that are good, chaste, a hater of filthines, true in worde and déede, gentle, not suspicious, painefull and dili­gent in prouiding thinges necessary: that hée loue his children with all his heart, and be redy to bestow his life for them, if they be god­ly, vertuous, and obeidient. Hée may not bée busie in other mans matters, but carefull for the good gouernment of his owne family. Et senum officium est (teste Cicerone) iuuentutem, amicos, & rempub­licam Senum Offici­um. consilio, ac prudentia iuuare. And it is the duetie of old men (saith Cicero) to helpe their young men, freendes, & common wealth with their counsell.

But forasmuche as there is mention made so often of a father of house hold or familie, some will peraduenture maruell, why wee did not define this worde in the beginning.

You shall heare what Augustine saith touching this definition. Diffinitio pa­tris familias. Quilibet pater familias, quia superintendit domui, Epicopus dici potest Euery father of a family, may be called a Bishop, for bicause he hath ouer­sight and charge of the house: For hée that careth not diligently for his family to ouersée, instruct, and teache them, is vnworthie the name of a father, much more vnworthie the name of a Bishop.

What is one of the highest callinges and dueties amongest mortall men?

Among men, there is none that hath greater power or autho­ritie from God, than fathers, for they are vnto their children, prin­ces Iudges, Bishops and teachers. Wherefore God hath giuen children a great charge and Commandement to honour their Pa­rents.

If parents haue receiued so great an authoritie from God, than is it a great dignitie to be exercised among children. What it is to bee occupied with children.

You say very well: For to be amongst children is to bée in the [Page] middest of Angels. For their angels saith Christe, doeth alwayes behold the face of my father which is in heauen. If all parents dyd vnderstand this excellencie and dignitie giuen vnto them, with what pleasure & chéerefulnesse would they teach their children.

With great pleasure no doubt. But tel vs I pray you, what and howe Fathers should vse 3 offices at once. Tobias. 4. many offices ought the father to exercise at one time?

Thrée especially. First of a godly Teacher, as wée reade by the example of Toby, who dayly taught his children the feare of God. And againe, hee must exhort them to goe to publike prayers, & ser­mons: and when they returne home examine thē diligently, what they haue chiefly noted in the sermon, that he may know whether they vnderstand any thing or no Secondly he must take vpon him the office of a good Magistrate or iust Iudge so minister correction Prou. 29. Eccl. 30. in time: For if either sonnes, daughters, or seruants doe offend, he must (according to Solomons counsell) correct them with the rod: for if thou doest smite thy sonne with the rod, he shall not die there­of, & thou shalt deliuer his soule from Hell. Thirdly, he must bee a faithful father & gouerner of houshold, y ^t can wisely as a good stew­ard, order all things in the house, prouide for his family, that they may haue wherwith to liue: That he sée euery one do their dueties truly, aswell children as seruants, and that they may be truely re­compenced for their paines, with such like.

What is more godly, more excellent, or more profitable then these fūc­tions & duties?

Fathers of families shal diligently & faithfully doe their duties An Antidote a­gainst Arrogan­cie. cōmmaunded thē of God, and aboue al things take heede, that they trust not to their owne wisdome, strength & pollicie, for y ^• rashnesse and arrogancie is not only incurable, but also dānable. But if thou be a Prince, a Bishop, Iudge, or father of family, bee not ashamed A good praier. to fall downe vpon thy knées & say, O Lord God Almightie, thou y ^• of thy great mercy & louing kindnes, hast appointed vnto mee the office of a Prince, Iudge, Bishop, Pastor of the Church, Magi­strate, father of family &c. I most humbly beséech thée therewithal to gouerne, to teach and giue mee counsell, wisedome, and power that I may bée able truely and faithfully to execute and performe [Page 16] the charge committed vnto me, vnto the honor & praise of thy most holy name, and the profite of my Christian brethren. Amen.

Seeing that Parents ought not to put confidence in their owne wisdome & strength, for the gouernment of their families, but rather desire the as­sistance of God: much lesse ought they to instruct them after their owne fantasies.

This paine and charge lieth vpon Parentes, and for this cause chiefly are they appointed of God, that they teache & bring vp their Ephe, 6, childrē, not according to their own fātasies, & as séemeth best to thē selues, but after the cōmādement of God. Whereupō Paul saith, Educate filtos in eruditione & correptione domini. Bring vp your children in instruction & information of the Lord. Parents therefore ought to bring vp their children according to the will and word of God, and alwaies beare in minde, that they do not bring vp & instruct their owne, but Gods children, who hath created them for himselfe. And A good ca [...]eat vnto the parēts of our time. how surely they kéepe & greatly estéeme the things they haue lear­ned of their elders, all men may iudge for the most part. And this is a cōmon saying at this day: I wil beléeue as my forefathers haue beléeued, & I will do as mine elders haue taught me. Doe not the Iewes, Turkes, Infidels & Papists, vnder this pretence, defend y ^e errours which they haue receiued from their forefather the diuel, who hath so bleared their eyes, that they cannot sée the trueth of the Gospel, shine it neuer so cléere. Therfore let euery father of children, and maister of familie take héede what they teache their chil­dren, housholds, and families.

Then, mee thinke by your saying, it is very meete that parents instruct their children not only with godly admonitions & wise councels, but al­so with the examples of their owne vnrebukable life.

The father (how learned soeuer he be) as it is saide in the Pro­uerbe: A common f [...] ­ing very true; Leonis catulum educauerit: shall bring vp a Lions whelpe, except by his owne good maners and godly conuersation, he point out the way, wherein he would haue his sonne walke. Corrumpet enim pu­pillam tutor, si praeter literas nil christiano homine dignum in se ostē ­d [...]rit. For the Tutor shall vtterly spoyle his pupil, if besides learning, hee shall shewe him nothing in him selfe, worthie for a Christian man.

[Page]For as there is a contagion of the bodies, so is there an infection of Mat. 18. Mark. 9. the minde and soule, which is more to bee regarded, because it is more precious and of greater valiewe then the body. And our Sa­uiour Christe saith: Who so shall offend one of these little ones, which beléeue in mée, it were better for him that a milstone were hanged about his necke, and that hée were drowned in the depth of the Sea. Héere may wée sée what great account the Lord God maketh of childrē, & how dearely he loueth them. Who would not therefore make great account of this, to minister vnto them, to whom the Angels doe seruice, which are euer in the presence of God? There ought nothing to séeme troublesom and gréeuous vn­to Parents, Scholemaisters, Pastors, & al other that haue charge of children and youthes: if so it be, that such heauenly Princes are not ashamed to take charge of them, and to be present with them. And therefore Parents ought to take great héede, that they be not offensiue to their children either in worde or déede.

Ought not a godly father (to the ende hee might perfourme his dutie throughly) to bee very careful that he nourish not vp degenerat children?

It is better to bée without, and neuer to haue any, than to haue wicked and vngodly children, I reade of Epaminundas an excellent Of degenerate children. wise man, and of great authoritie in his time, which did neuer ma­ry: and when at a certaine time one Pelopides a friend of his did re­proue him therfore, because hée could leaue behind him no sonnes in whom hée might sow the séedes of his vertues, therefore hée pro­uided very euill for his countrie: Epaminundas smiling thereat an­swered: Take héede you prouide not worse for the same, which shal leaue behind you so wicked a son: by w ^t words this wiseman sheweth, y ^• parēts should feare nothing more, then y ^• they shoulde haue & leaue behind thē degenerate childrē either in body or mind. Erasmus saith, A mans minde in a beastly body, is a monster to bée abhorred, as wée read of Circes, that with her poisons coulde trans­forme men into Lions, Beares, and swine: Who could abide saith Augustine to bée called the father of such a monster? But a beastly mind in a mans body is more monstrous. And yet there are many (in their own iudgements, and in the iudgement of cōmon people very wise) which content themselues with such issue, and thinke them no degenerat children (and that very truely) for they digresse [Page 17] not at all from the wicked maners and beastlie behauiour of their A good lesson for parentes. parents, Ex malo enim Ouo nunquam nascitur bonus Coruus. For out of an euil and corrupt egge, neuer commeth a good birde. Therefore it is the duetie of godly Parentes, to bring vp their children not to riotousnesse, but to modestie: not to spoile them with cockering, but to chasten them with due correction if they offende: to prayse them if they behaue themselues well & obediently: to mooue them to vertue with good exhortations and faire promises: to feare them from vice, with rebukings, threatnings, & stripes if neede require: But aboue all things, let thy family whether they be children or seruants be taught to feare God, to loue their neighbours, to hate no body, to wish wel vnto all mē, & to do good to whō they may, not to remember iniuries, but to do good for euill. Whosoeuer therfore hath taken vpon him the office of gouerning others, let him take héed least he disdain or neglect the same with being giuē to idlenes & drowsines, or that he leaue not y ^e flock wherof he taketh charge, to be spoyled with wolues, & the blood of the lost shéep be required at his handes: but if any prouide not for his owne, & speciall for thē of 1. Timo. 5. his houshold, he hath denied the faith, and is worse than an Infidel.

I think it is also the duetie of Parents to exhort their children vnto li­beralitie Hortandi sunt liberi ad eleemosynam. Proue. 11. and giuing of almes.

You say very true, For the soule (saith Solomon) which doeth good, shalbe filled. Christ gaue bread to his Disciples, to be distribu­ted vnto the people who gathered together, xij. baskets full of the fragments: by which example our children are to bee admonished, Mat. 14. that the blessing of the Lord doth alwaies accompanie almes, nes­ther are they the poorer y ^• giue vnto y ^• poore with singlenes of hart: For we sée manifestly by the words of Solomon: Some man gi­ueth Prou. 11. out his goods and is the richer: But the nigarde (hauing enough) will depart from nothing, and yet is euer in pouertie.

Is it not also the duetie of Parents to prouide learned and godly Scholemaisters for their children?

If euery family had their Catones, there should be no such néede, Children must bee committed to godly school­maisters. ne (que) Paedagogis, ne (que) Praeceptoribus: but because now adaies, the [Page] most fathers of families are vnlearned, & haue neither that car [...] ­nor loue towardes their children that Cato had, therfore they must prouide the best learned and most godly teachers for their children from their tender yéeres, from whō they may draw first the know­ledge of God, then the vnderstanding of Artes, with the increase of good maners. For saith Plato, The beastes which shall turne vs to most profite, may not be without their heardes men: seruāts with­out their maisters: nor children without their Tutors and Tea­chers: for otherwise they wil become the most deceitful, fierce and cruell of all other beastes, and therefore had néede to be holden back as it were with many raines. And Chrysostome teacheth: Iuuentu­tē 4. Timo. 2207. esse feram quaeplurimis indiget magistris, institutoribus & paedagogis: quare qui filium vult relinquere diuitem, bonum & benignum, illum do­ceat, aut docericuret. That a young man is a wilde beast that needeth many maisters, instructers, and teachers: wherefore hee that woulde leaue his sonne good, rich, and gentle, ought to teache him, or cause him to bee taught from his youth. Therefore godly parents shall rather suffer their children to be taught & instructed of wise men abroade, then to be holden at home about tri [...]lling matters which shal turne to no profite.

May not a diligent Scholemaister teach his schollers two artes or facul­ties together?

I iudge it very profitable to teach a childe two arts together: for A man must not bestowe his whole studie in one arte only. it is not to be feared y ^• a childes wit shalbe ouercharged any whit y ^• more with two teachers of diuers artes: for the paines of y ^• childe doth nothing increase, & yet his diligence is to be diuided, so by that meanes his irksomnesse is taken away, for when he is weary of y ^• one, hee flieth to y ^• other, as it were to the part & rest of his labors.

What maner teacher shall a father choose for his sonne?

A Father shall prouide with all diligence for his sonne a godly Ludouicus [...]ues Plinius instructer, not infected with any notorious crimes. Plinie sayth, Trade filium tuum praeceptori, a quo mores primum, mox eloquentiam discat, quae malè sine moribus discitur. Commit thy sonne to a maister, of whom he may first learne good maners, and after eloquence, which with­out [Page 18] maners is euill learned. And that this is necessary and conueni­ent, it may bée prooued by notable examples: First, by the example of Philip king of Macedonia, which immediately after his sonne A­lexander An example of Phi. of Macedon. was borne, sendeth to Aristotle the philosopher, writing af­ter this maner, Philippus Aristoteli salutem dicit. Eilium mihi geni­tum scito: quamobrem diis habeo gratiam: non perinde quia notus est, quam pro eò quod nasci contigit temporibus vitae tuae, spero enim fore vt educatus, eruditus (que) abs te, dignus existat & nobis & rerūistarum suc­cessione. Phillip to Aristole sendeth greting. Vnderstand that a sonne is borne vnto mee, wherefore I hartely thanke the Goddes, not so much for that he is borne, as that it hath chaunced him to bee borne while thou are liuing: for I trust it shall come to passe, that hee being well brought vp and instructed by thy meanes, may proue worthie both for vs and in our life time, and the succession of these our goods and kingdomes when wee are dead, Séeing then this mightie Prince being an Heathen did make so great account of the bringing vp, and instructing of his sonne: ought not wée (which desire to bée called Christians) to bée much more diligent in the godly trayning vp of our children? Plato saith: That the kings of the Persians did alwaies allow foure tea­chers, sought out with great care and diligence, to instruct those children, in whom they had any hope to succéed them in their king­dome. The first, the truest, that might bée found, which did euer teach them that trueth in a king was alwayes most chiefly to bée regarded and mainteined. The second, the iustest who euer taught them that iustice and politike gouernment was to bée preserued. The thirde, the temperatest, who alwayes set before them exam­ples kinges of the Persians. of temperancie. The fourth, the valiantest, who euer she­wed them many things concerning fortitude, heroicall vertues, and the worthie Actes of Kinges Princes and Noble men, and hée exhorted them diligently to followe the good examples: and to eschewe, hate, and vtterly detest the tyrannous examples of moste shamefull enterprises of the wicked. Thus euery one aduisedly and with great diligence taught that, that to his charge and duetie did appertaine. And as long as the Persians vsed this order of in­structing and trayning vp of their young Princes: so long theyr kinges were most famous and renowmed in those vertues, pru­dence, Iustice, Temperance and Fortitude: At the least, with these examples Parentes ought too bee admonished and stir­red [Page] vp vnto the instructing of their sonnes, if their heartes bée not hardened a [...] the Adamant. For those parents which commit their children to be vertuously trained vp, are a great deale more wor­thie praise, then those that beget them: for they are only thauthours of life, the other of good and blissefull life.

Seeing that mans chiefe felicitie in this life consisteth (as appeareth) in the good educatiō of youth. I beseech you let vs heare those things which I haue seene you gather together heeretofore, concerning the vtilitie, praise, and effect of good education.

Although a certaine towardnes of wit and goodnesse of nature The efficacie of education. are chiefly to bée required to the perfect ordering of life: yet neuer­thelesse good and honest education & the discipline of parentes hath such force and efficacie, that oftentimes it bringeth therewithall, that same very felicitie and happinesse of mans life: and correcteth and changeth sometimes a wit and nature that is not so toward. Pro. 22. Therfore children as it were new vessels, are to be seasoned with good and godly documents. And Solomon saith: Teach a childe in his youth what way he should goe, & he will not forget it when hée is old. And Plato teacheth that there is great vertue and efficacie in the education of children, Educatio eruditioque bona seruata, ingenia Plato in libro 4. de republic quoque bona efficit: Bringing vp & good teaching, wel obserued, maketh a good & toward wit. Again, he saith, Qui rectam nacti sunt disciplinā, omnes firme probi euadūt: qui cōtra, improbi. Al those for the most part, which haue had good bringing vp, proue honest & vertuous: the other oftentimes proue lewd and wicked. Erasmus in a certaine place rea­soneth Erasmus. very elegantly & in few words of the effect of discipline, say­ing, Efficax est natura, sed hanc vincit efficatior institutio: nam di­ligens & sancta educatio, fons omnis est virtutis. Nature is of great ef­fect, but instruction being more effectual, doth farre exceede the same: For diligent and godly education is the fountaine of al vertue. Also I­socrates the Philosopher greatly cōmendeth the effect of good brin­ging Isocrates. vp in these wordes.

Deogines, roganti cuidam quid ex philosophia lucratus esset, respō ­dit; Deogines. & si nihil aliud, vel hoc ipsum, quod ad omnem fortunam praepara­tus sum. To one demaunding, what aduantage hee had by his Philoso­phie: though nothing else, saide hee, yet at the least, I gaine thus much, that I am readie prepared to all maner fortune, be it good or bad. And to one asking Aristippus, what his sonne should be the better for y ^• lear­ning Aristippus. of Philosophie, answered, Et si nulla in re, vel in theatro, non se­de bit lapis super lapidem. And if in nothing else, yet that in the Thea­ter, one stone shal not sit vpon an other.

You haue proued by diuers arguments & good reasons, that the na­ture of children, though it be not so pregnant, apt, & toward, as might be wished, yet may it be helped, and verie much altered by good education, and you say, this is proued verie often by the example of bruit beastes, but to mee it seemeth incredible, wherefore if you haue any example, shewe it vs I pray you?

Lycurgus, the worthie lawmaker among the Lacedemonians, on Lycurgus giueth an example of two whelpes. a time tooke two young whelpes of one dam, and caused them to be brought vp the one from the other in contrarie order and manner. For the one hée made gluttonnous, wanton, and idle, the other hée accustomed to hunting, and to find out by his sagacitie the footings of wilde beastes. After wardes when hée had gathered together the Lacedemonians to sée this sight) hée saide vnto them: To the attain­ment of vertue, Oyée Lacede, vse, discipline, learning and the right framing of life is verie commodious, and muche auaileth, which at this present I am minded to make manifest vnto you. Then brought hée foorth his two whelpes, and (causing a pot full What vse can doe in educati­on, is here she­wed. of pottage or sosse, and an Hare to be placed in the midst before the Dogges) vncoupled them, and let them goe. The one pursued the Hare with great eagernesse, the other hyed as fast to the pottage pot. But when the Lacedemonians could not yet coniecture what [Page] hée ment thereby, nor wherfore hée brought foorth into the midst of them, those two diuers natured and nurtured Dogges: Both these (saide Licurgus) had one damme, but yet being framed and taught with vnlike vse, the one (yée sée) is desirous to swill, glut, and fill his paunch: the other applying the chase, is desirous to fol­lowe the footing of wilde beastes. I with that Parents would well weigh, and déepely consider this example of Lycurgus, touching e­ducation in contrarie maner: whereof also Plato writeth: That a childe well and vertuously nurtured, is like to proue a diuine crea­ture: but contrarily, if it be vnhappily taught, and suffered to run at libertie, then is hée like to proue a moste wicked and cruell beast.

What if the father shal see his childes wit, to be but dul, blockish, and rude, shal he therefore leaue of from his godly instructing?

Not so, but hée shall continue in his duetie without wearines, We must not leaue of instruc­ting for the stu­piditie of wit. with an assured trust and confidence, expecting Gods aide and bles­sing: For looke what séemeth impossible to men, the same is possi­ble with God, which ruleth and gouerneth the heartes of all men, & knoweth how to deale with them: And which loseth the tongues Matth. 9. Marci. 7. Num. 22. of dumbe beastes, yea, and that of the verie Asse, and maketh him to speake after the maner of men. And euen as there is almost no beast found, so outragious, fierce, and cruel, which with the careful handling, wisdom & diligence of the breaker cānot be tamed & made gentle: So let vs thinke no wit of man (much lesse of a childe) so rude, vntoward, or past hope, which by diligent instructing, and due handling, cannot be helped, & made gentle & apt to receiue whatso­euer is taught. Albeit a certaine Philosopher is not altogether of this minde, which when hée had two schollers, the one hard & dull, but yet laborious & painfull: the other verie apt and ingenious, but yet slouthful & lazie: Ambo, inquit, malè pereatis, tu quum velis non potes, tu vero quum possis, non vis. There shal neither of you both take profit (saith he) for when thou wouldest thou canst not, and when thou maiest, thou wilt not.

I gather now by your words, that to gouern children wel, asketh great skil and diligence, and chiefly by how much they are more noble in birth, and of pregnant wit: by so much the more harder may they bee brought [Page 20] vnto the true obedience of their Parentes.

You haue said true, for to bring vp children godly, is a very hard thing, which may be séene in Samuel, & in other godly men. Where­fore vnto education, these thrée thinges chiefly are both profitable and necessarie: Preaching of the worde of God: feruent prayer vn­to almightie God: And discipline, or correction of maners. Pericles, In education, three things are necessarie. as often as hée was made Capitaine generall of the warres, was wont to say to himself, putting on his cloake or coate armor: Take héede Pericles, because thou shalt haue authoritie, rule, and gouern­ment, ouer young men, both Gréekes and Athenians: with these wordes this wise man did exhort himselfe, that hée should take vp­on him y ^• soueraintie or lordship with great moderation, & by these wordes hée did also testifie, that to gouerne youth well, did require great wisedome and skill: Albeit in verie déede, the vulgare people are of a farre contrarie minde and opinion, which iudge that there is nothing more facile, light, or easie, than to gouern a family: And therefore thinke it méete and conuenient to bestow more industry, paines, and diligence about their Shéepe, Swine, Horses, Hounds and other beastes, than about their children and seruantes.

Howe and after what maner doe you thinke these noble and excellent After what ma­ner forward wittes should be vsed. wittes are to be ordered?

Socrates setteth downe a verie good order, saying: wée must deale with them, as wée woulde doe with those Horses, in which wée see great courage, good proportion of limmes, countenance & pace: if straight from their tender yeares wée watch them, handle them carefully, and breake them orderly, they are like to proue excellent for the Saddle, and verie profitable to serue their maisters turn, in all his exploits and néedfull businesse, either for profite or pleasure: But if they be neglected and suffered to runne ouer long, then they become wilde, int [...]actable, and profitable to no good vse or purpose: And hereof it commeth to passe, that those Coltes which by all signes were like to proue verie good and profitable, are spoyled by the ignoraunce and vnskilfulnes of the breaker, which straight frō good & comely horses, are cōuerted & chaunged into very Asses: For [Page] like as the earth, the better it is and more fertile by nature, the soo­ner it will be spoiled and ouergrowne with wéedes, nettles, & bry­ers, if it be not orderly tilled, manured, and dressed: Euen so the forwarder and nobler wittes, except they be the better ordred and instructed, will the sooner be inclined to wickednes, and obdusked, and defaced with many vices. For noble wittes if they bée well and rightly ordred and instructed, profite verie much, but if they be neglected, then are they a great plague vnto the common wealth: For séeing they holde no meane place, so doe they not knowe howe to obserue any mediocritie. Quare Paedagogus Themistoclis dicere solebat, nil mediocre futurus es O puer, nam aut magnum bonum eris reipublicae, aut magnum malum. Wherefore the Tutor of Themistocles was wont to say vnto him, O my childe, thou shalt be no meane thing, for either thou shalt doe great good, or great harme to thy common wealth.

For that you haue set before vs so excellent and profitable admoniti­ons for the instructing of children, we hartily thanke you. But yet, for that Saint Paule would haue children brought vp both with learning and correction in the Lorde, therefore wee hartily pray you, that you woulde impart vnto vs those good lessons and counsels which you haue collected touching the chastizing and correcting of children.

Our Lorde God in whose handes wée are all, which also lo­ueth Children are to be corrected. our children excéedingly, prouideth for them, and kéepeth them verie carefully, which of the children of his wrath, hath made vs the children of God, and would haue vs to be the heires of his cele­stiall kingdome, through the precious blood of his dearely beloued Sonne Iesus Christ: Euen the same God I say, woulde not only that our children and youthes should be vertuously & godly brought vp and instructed: but would also haue them continually preserued and kept vnder the same godly discipline and correction. For cor­rection is no lesse necessarie & profitable for children, than instructi­on: which these places doe clearely make manifest, that I will re­site here in order, in the which God doeth set foorth his will vnto vs concerning this pointe. For Solomon saieth: Noli subtrahere a Prou. 23. puero tuo disciplinam, si enim percusseris eum virga, non morietur: tu virga percuties eum & animam eius ab inferno liberabis. Withholde [Page 21] not correction from thy childe, for if thou smitest him with the rodde, he shal not die thereof: thou smitest him with the rodde, but thou shalt de­liuer his soule from hell. This sentence doeth not only conteine a pre­cept, but also a most comfortable promise. And againe: Qui diligit Eccle. 30. filium suum, assiduat illi flagella, vt laetetur in nouissimo suo. Who so lo­ueth his childe, holdeth him stil vnder correction, that he may haue ioy of him afterwarde. Tonde latera euis duminfans est, ne fortè induretur & non credat tibi. & erit tibi dolor animae. Hit him on the sides while he is yet but a childe, lest he waxe stubborne, & giue no more force of thee, and so shalt thou haue heauines of soule, reade ouer this Chapiter. And in an other place Solomon saith: Qui parcit virgae, odit filium suum: Pro. 13. qui antem diligit illum, instantur erudit. Hee that spareth the rodde, ha­teth his sonne: But who so loueth him, holdeth him euer in nurture.

Seeing that our Lord God, hath commaunded vs so often and so ear­nestly the chastening of our youthes, maruel it is, that Parents, do so spoile and marre their children with nice pampering, and too much cockering of them: and chiefly seeing that they are stirred vp vnto the performance of their dueties with most louing and sweete promises. For to those Parents, which vse due correction vnto their children, the Lorde God doeth pro­mise a sweete and ioyful life, yea, in their old age: which benefit cannot be obteined with gold, siluer, nor any other treasure though it be of neuer so great price or value. But yet I beseech you in the meane tyme proceede to shew vnto vs those godly places, in the which correction is commaunded.

As, to those Parents (which carefully perfourme their dueties in correcting their children) there are promised great ioyes both of bodie and minde: So they are compelled to beare and suffer great shame and griefe of minde, which without any regarde of fatherly admonitions and corrections, permit & suffer their childe to growe vp in all lewdnesse and disobedience, as by these texts doe appeare. Puer qui demittitur voluntati suae, confundit matrem suam, & rursū: Pro. 10. Confusio matris est de filio indisciplinato. The childe that is suffred to runne after his owne wil, doeth shame his mother, and againe: A rude and vnmannerly sonne, shal be a reproch to his mother. Dolor patris Eccle. 4. filius stultus: melior est puer pauper & sapiens, rege sene & stulto: fi­lius sapiēs laetificat patrem, filius vero stultus, maestitia est matris suae. [Page] A foolish sonne, is the sorrowe of his father: better is a childe poore and wise, than a king olde and foolish: A wise sonne is a great ioye to his fa­ther, but a foolish childe, is the heauinesse of his mother.

Without doubt these voices of God are greatly to bee feared of negli­gent parentes: but yet would we be verie glad to heare of you what the auncient fathers haue left vnto their posteritie concerning the chastening of children.

Saint Augustine teacheth manifestly, that children and seruants Augustinus. are to be corrected, when hee saieth: Non putes te amare seruum, quū eum non caedis: aut tunc amare filium, quum ei non das disciplinam: aut tunc diligere natum tuum, cum eum non corripis, non ista est charitas, sed, languor. Thinke not that thou louest thy seruant, when thou dost not beare him, or that then thou louest thy sonne, when thou doest not giue him correction, for this is not loue, but languishing or fonde feeblenesse, or rather foolish pitie. And that Epistle which hée wrote vnto Fabius, after this maner sheweth the same more plainly. Dilecto filio Fab. Augustinus Episcopus salutem. Congratulor vnà tecum, quum [...]te pro­lem nuper habere cognoui. Sed deprecor vt dum tempus adfuerit, casti­gare prolem non differas: nam sicut fructus non inuenitur in arbore, in quo flos prius non apparuerit: sic & in sene viro, qui nisi a patre tempore adolescentiae in bono nutritus fuerit, tempore senectutis fructus bono­rum operum non apparebunt: castiga igitur quem debes dum iunenes­cit. Vale. Augustine Bishop, to his welbeloued sonne Fabius, sendeth greeting. I reioyce with you, for that I vnderstand you haue a sonne. But I hartily pray you, as time and occasion shal serue, that you doe not spare to chastise him, For as fruite is not to bee founde in that tree, on the which blossomes haue not first appeared: So in an olde man, except hee haue beene well gouerned of his Parentes in the time of his adolescencie, the fruites of good workes shal neuer appeare in the time of his olde age: cha­stise him therefore whom thou oughtest to chastise, whiles he is yet young and tender. Fare you well. These be his wordes. Also Saint Ber­narde saieth: Non irasci vbi irascendum est: est peccatum peccato Bernardus. addere. Not to bee angrie, where a man ought to be angrie: is to adde one sinne vnto an other. [Page 22] And S. Hierom saieth: Parentes qui liberos suos non corrigunt, sed si­nunt eos pro sua libidine & arbitrio viuere, hi inquit etiams [...]fuerint alioqui sancti & vitae inculpatae condemnabuntur. Those Parentes that doe not correcte their children, but suffer them too runne at theyr owne will and pleasure, these men sayeth hee, albeit they shal­bee otherwise Godly and of life vnrebukeable, yet shall they bee con­demned.

Héerevnto doeth Innocentius assent and agrée, where hée say­eth: Innoconti [...]. Parentes si viderint Liberos peccare, & non castigant, non tantum Liberi, verum & Parentes a Deo condemnabuntur. If Parentes shall see their children offende, and doe not correcte them, not onelye the Children, but also the Parentes of GOD shalbee con­demned. Correction is necessary. Seneca. The Ethnickes also in their writinges doe testifie and teache, that the chastening of Children is verie requisite and necessarie, as first it is written in Seneca: Vitta transmittit ad posteros qui praesentibus culpis ignoscit. Hee sendeth vices vnto the postericies, which pardoneth present faultes and offences. And a­gayne hée sayeth: Qui non vetat peccare cum possit, iubet. Hee whiche doeth not prohibite and forbidde to sinne, when hee is able, commaundeth the same. Bonis nocet, qui malis parcit. Hee hurteth the good, which fauoureth the wicked. Aristotle sayeth, Nulla Be­lua suae sponte aliquid boni agit, neque pueri. There is no beast doeth any good thing by the owne accorde, nature and inclination, no more doe children, Therefore they are to bée admonished and compel­led. Wherefore Parentes ought to haue a speciall care and re­garde to their Children, for they are not suche as doe obey for A good note. shame, but for feare: not such as doe abstayne from wicked things, for filthinesse sake, but for punishment. Feare is to bee driuen in­to children, correction and punishment is to bée giuen, that being brought into some feare, they may leaue their wickednesse.

Oh immortall GOD howe truely haue these Heathen men de­paynted and sette foorth the wicked and corrupt nature of Children, and truelye it were verye good for vs, if wee had alwayes fixed be­fore our eyes this corrupt nature of our children, but in the meane time what others haue written, touching this thing. let it not greeue you to re­cite vnto vs.

Cicero saith: they that thinke and iudge, that it is méete to Cicero. pardon young mens faultes, are much deceiued: for because that age, is no let or hinderance to good studies, if therefore sinne can­not bée remitted, then is it to bée punished. And Isocrates say­eth: Isocrates. The offences of young men, are to bee imputed to their el­ders, wherefore their intemperancie and vnrulinesse, ought to bée restrained & holden back by the honest instruction and sharpe cor­rection of their elders. I can shewe you also that the heathen men haue not only liked and allowed the chastisement and correction of children by their writinges, but also by their examples, as wée reade in Valerius Maximus. Brutus par gloria Romulo▪ quia ille vr­bem, hic libertatem Romanam condidit, filios suos Tarquini domina­tionem Valeri. Max. de Luci. Bru. a se expulsam reducentes, summum imperium obtinens, com­prehensos, pro (que)tribunali virgis caesos, & ad palum religatos secu­ri percuti iussit: exuit patrem, vt consulē ageret, orbus (que) viuere quàm publicae vindictae deesse maluit▪ Brutus deserued no lesse glorie than Ro­mulus, for the one built the Citie of Rome: and the other maynteyned the Romaine libertie: For whereas his sonnes sought by all meanes pos­sible to restore Tarquine vnto his former dignitie, (beeing before expul­sed by Brutus their father) Brutus at that time bearing the greatest Rule and Authoritie, caused them not onelie to bee apprehended: but also straight way after commaunded that they should be beate with roddes in the place of iudgement, and then bounde fast vnto a post and so behead­ded. Here heputteth of and depriueth himselfe of the natural affection of a father, to the end he might performe the duetie of a good Consull, and had rather to liue destitute of children, then that the common wealth should want her publike auengement.

A notable deed truely, and most beseeming so noble a Counsellor.

Surely the voyces of all Godly men, and also of Ethnickes (as you heare) doe crie out euery where, that Children ought to bée chastened and corrected: and experience it selfe doeth euen [...]. Reg. 12. compell vs to confesse no lesse. It was commaunded and straight­ly enioyned vnto Samuel of the Lorde God, that he shoulde dailie pray for the people, when hée saith: God forbid that I should sinne against the Lord, and cease praying for you, but to shew you the [Page 23] good and right way. The same was also commanded vnto Saint 1. Cor. 9. Paule, which did confesse that he should sinne gréeuously, except he did preach the Gospell, saying: Woe is it vnto me, if I preache not the Gospel. Euen so shall negligent Parentes confesse, that they doe grieuously offende the Maiestie of GOD, if they doe not carefully performe their duties in the instructing and chaste­ning of their Children, according to the commaundement of GOD. For God requireth a diligent obedience of all men, the which hée will neyther haue deferred, nor violated. Neque e­nim liberos habere laudi est: sed benè pi [...] (que) institutos, cast gatos (que) ha­bere, hoc demum omnibus laudandum est. For to haue Children is no great prayse, but too haue them vertuously and Godlye in­structed and corrected, that in all men is highly to bee commended. Wherefore, the Godlie Parent ought to bestowe greater care in the garnishing of the minds of his children with godlinesse and Vertue: then curiously too clothe and pamper the Bodie with delicate daynties,. For if wée bestowe so greate labour, and Body and soula compared toge­ther. toyle to scrape together and purchase for our Children, the plea­sures of this earthie bodie, and Commodities of this short, fraile and momentarie life, how muche rather ought wée with greater care & diligence to seeke after those thinges which shoulde féede the soule vnto the Celestiall & euerlasting ioy? For there is no reason why the Bodie shoulde bée had in greater price then the Soule, as the Garment shoulde not bée estéemed before the Bodie. For the Soule and minde is heauenly: but the Bodie wée haue com­mon with Beastes. By howe muche therefore the Soule is more excellent then the bodie: So much the more aduisedly, & with grea­ter consideration, oughte wée to prouide for the same, hauing al­wayes suche respect vnto him, as in whom nothing perisheth, to whom it is committed. But what swéeter, delectable, or more pleasaunt meate can there bée to the soule, then the knowledge of Mat. 4. Luke. 4. the woorde of trueth? For the soule of man liueth by euery woorde that procéedeth from the mouth of GOD. Wherefore if the fa­ther at any time heare his Childe or Seruant rapping out any ex­ecrable curse, or detestable and blasphemons othe, by and by hée shall rebuke and correct him, that hée may vnderstande that it is a foule fault and vitious thing and that hée take greater héede to his spéech and tongue, vpon the paine that thereof shall ensue.

[Page]And let him bée admonished also of the Angels of GOD standing by him which cannot endure nor abide such things: and if the An­gelles for such filthie and Diabolicall cursing and blasphemie bee compelled to execute punishment of those offendors how shall the Almighty GOD suffer the same, which séeth and knoweth all thinges? Therefore the moste sharpe and terrible wrath of God must alwayes be set before our eyes, least lightly and negli­gently we regard the instruction of our youth.

You haue most perfectlie and playnelie shewed vs, that chil­dren shoulde not onelye bee instructed, but also corrected, and you haue confirmed the same as well by the Scriptures, as by the God­lie Fathers abuse their authori­ties. Fathers and Wise Ethnickes. But nowe a dayes wee see and knowe among Fathers of Families, not a fewe which too filthily and shamefully doe abuse their power and authoritie: and are in corre­cting their children, so ireful, fierce and cruel, that they seeme to vse a ty­rannical power, rather then that a man would thinke they haue anye na­turall and fatherly affection towardes them. Wherefore wee earnestly beseeche you that you woulde briefly describe vnto vs, the manner and order howe to chastice them, least that when wee woulde performe the duties of good and naturall Parentes, wee playe the partes of vnnatu­rall wicked Tyrantes.

For that hitherto (as is conuenient) you haue made so greate accompt of the holie Scriptures, and opinions of Godlie men, and with so greate reuerence imbraced the same: Therefore héere shall you heare not myne, but the moste Godly and wise answeares of Solomon, which sayeth: Chasten thy Sonne while Prou. 19. there is yet hope: but let not thy soule bée mooned to slay him, for greate wrath bringeth muche harme. Againe hée sayeth Pu­nishmentes Ephe. 6. are ordayned for the scornefull, and stripes for fooles backes. And Saint Paule sayeth, Fathers prouoke not your children to wrath. Ambrose. And Saint Ambrose also teacheth after what manner children are to bée corrected, saying, Leuiter castigatus exhibet reuerentiam ca­stiganti, qui vero crudeliter castigatur vel increpatur, nec increpati­onem suscipit nec salutem. A child that is gently and easily corrected, yeel­deth [Page 24] reuerence vnto his corrector▪ but who so is cruelly chastened and re­buked, doeth neither admit rebuke, nor receiue health nor amendment. And Seneca writeth, Cordatorum esse parentum, filios obiurgare citra Seneca. contumeliam, & laudare citra adulationem: quamobrem curare debent parentes vt filii eos reuereantur ob vita seueritatem, & ament ob morū iocunditatem castigandi quidem sunt filii: verum paternè, non tyranni­cè. It is the part of wise parents, to rebuke their children without contumely, checke or taunt, and to prayse them without flattery or a­dulation: wherefore parents ought to haue great regard vnto this, that their children reuerence them for their grauitie of life, and loue them for the pleasantnesse of their maners, truely children are to be corrected, but yet fatherly, not tyrannously.

Was there euer Parenes at any time, that haue been moued with such wrath, crueltie, or rather madnesse, which haue exceeded the bounds and limits of their function and dutie in chastening, and haue vsed themselues like Tyrants: towards their children?

Yea, in Titus Liuius is described at large, the tyrannie of Lucius The tirannie of L. M. Manilius, the which against all equitie and against the lawe of armes commaunded his sonne to bee beheaded. Wee reade al­so Axio the noble Romaine pass­ed the boundes of his duetie in correcting his sonne. that Axio a Noble Romane, whipped and scourged his sonne in suche cruell manner that hee dyed thereof presently? whome (through the indignation of which cruell and horrible fact, when all people as well Parents as Children were ga­thered togeather, and woulde haue slayne hym with their pen­ciels or bodkins in the market place) Augustus Caesar with all his authoritie and power (though very great) coulde scarscely saue▪ and deliuer out of their hands.

Wherefore Parents ought to traine vp their Children so warily and wisely, that they beate them not like Asses: nor that they spoile them with cockeringe or dallyinge with them like Whelpes. But that they goe directly in the middest admoni­shing them, sometime with prayses, sometime with seueritie, as the mater & time doeth require & minister occasion vnto them. [Page] For Parents must obserue and kéepe the golden meane, least that A meane in cor­recting is best. they amase their children with too muche threatning: discourage them with their two sharpe and bitter reproches: or with their ri­gor and crueltie to kill and murder them: which great faultes and errors haue so preuailed in those which haue supposed and iudged that threatninges and stripes, are the best meanes and readiest way to bring their children to vertue and learning: whereas on the contrary part, it hath put them very often in such seare, ama­zednesse and terror, that it coulde hardly bée remoued from them when they haue attained vnto mature and riper yeeres. For as too much drowth doeth wither, dry vp, and kyll the young plantes and graffes: euen so doeth too sharpe and austere seueritie kill the heartes of young men. It were good for Parents to kéepe alwaies in remembrance those good lessons of Phocilides, which saith: Filiis ne difficilis sis tuis, sed mitis esto. Sine contumeliaplectito quibus praees. In filium iram non bonus nutrit pater.

Wherefore and with what purpose and intent ought children to bee corrected?

Agustine, saith, Nemo prudens punit, quia peccatum est, sed ne pec­cetur. Augustine gi­ueth a reason with what in­tente children should bee cor­rected. Res est enim optima non sceleratos omnino extirpare, sed scelera. There is no wise man that correcteth and punisheth an offendor, because of the offence which is committed: but rather least hee or any other shoulde offende againe by the like example. For it is not alwaies the best way, vtterly to extirpe and roote out the malefactors and offendors, but rather their haynous and wicked offences, that they may bée amended and brought to a better order of life.

What shoulde the father thinke vpon, while he is correcting his child?

It shall greatly mittigate and asswage the rage aud fury of What the fa­ther shoulde think vpon whi­list he is in cor­recting. our mindes, if wée heare in memory this saying of Plinie, which after this maner doeth admonishe a sharpe, seuere, and cruell fa­ther, that hée shoulde not deale with his sonne or handle hym too sharpely or rigorously, saying: Et illum adolenscentulum esse, & te fuisse cogita: atque in hoc quod pater es, enitere, vt memineris te ho­minem, & hominis patrem. Way and consider this, that hee is a young man, and also that thou hast beene one thy selfe. And further in as muche as thou art a father, call to thy minde that thou art nowe a man, and the Father of one that may bee a man heereafter.

A very excellent and wise way surely to pacifie and quiet the fu­rious and raging mindes of Parentes, when they shall correct theyr children. And in my iudgement there is no man that coulde haue gi­uen more wholesome or better counsel concerning this matter, where­fore it is worthie of all men to bee followed. Not withstanding I my selfe haue knowne sume furious parentes a brode, which haue vsed to strike and buffet their children about the face and head, and to lay vpon them like Mault sackes with cudgels, staues, forke or fire shouel, or whatsoeuer came nighest their handes, yea, and very often also, haue cast them on the grounde, and spurned and kickt them like dogs, which maner of correcting I iudge is vtterly to bee detested and ab­horred, neither do I think it lawfull by any meanes that they should vse them after such order. Wherefore I pray you tell vs, how should they bee admonished and perswaded, that heereafter they doe not vse and handle their children and seruants after suche raging, furious, and beastly maner.

First and chiefly, wée must shewe them and set before them, the most pure and sacred worde GOD, for these men perad­uenture (béeing so waywarde, fierce, and cruell as you haue saide) woulde vtterly contemne and despise mens reasons, wis­dome and counsell.

But y ^• Lord our God of his vnspeakeable good will and fauour towardes vs, doeth so dearely loue parents, and so tenderly pro­uide [Page] for their children, that hée doeth not onely commaunde them to correct their children, but being very desirous and willing to cure and remedie suche rage and furie, deeth also shew vnto vs, what instrument is méete, and what wée ought to vse and exercise in cor­recting.

With what matter or instrument I pray you ought children to bee corrected?

The Lord our God by Solomon doth teache euery where that Prouer. 13. Children shuld bee corrected with the rodde. children shoulde bée beate with the rodde, saying after this maner, Withholde not correction from thy Childe, for if thou shalte smite hym with the rodde, hée shall not die thereof: Thou smitest him with the rodde, but thou shalt deliuer his soule from Hell.

And againe, who so spareth the rodde, marreth his childe. Loe héere, not that wise Solonion, doeth teache that children ought to bée corrected with the rodde, but the Lorde our God him­selfe which hath spokē by the mouthes of his holy prophets, whose worde abideth for euer.

If these foolishe, harebrayned, and rashe Parents woulde heare and willingly obey and followe this little admonition, then shoulde they not haue, so many deafe, blockishe, foolishe, bleere eyed, and al­so oftentimes madde children as they haue: which discommodities we see come very often, by the continuall and vnreasonable beating and buf­fetting of them about the heads, as I said before.

You gather and apply all thinges very rightly. For if Pa­rentes woulde not beate their young and tender children with their harde fistes vpon their eares and heades, but in stéede there­of, and of their Cudgels, Staues, and suche like, (according to the counsell of Solomon) woulde take and vse the rodde, then shoulde they haue wherein they might reioyce and become the pa­rents of wise and worthie children, whereas contrary wise they are compelled will they, nill they, to haue the gouernment of deaf [Page 26] lumpishe, ignorant and foolishe children all the dayes of their life, to their great sorrowe and griefe very often.

Whereas I haue nowe begunne to mooue you with my questions I knowe not yet where or howe to make an ende, seeing therefore you haue alredie shewed vnto vs the instrument where with children should be corrected and admonished that they shoulde not bee beaten about the heads. Nowe I beseeche you shew vs, where and on what part of the bo­dy they should be beaten.

I teach nothing héere, neither woulde I perswade or councell That parte of the bodie which is to be beaten. you, that you shoulde followe mine opinion and minde in this thing, but rather the godly opinion of the holy Ghoste, which by Solomon speaketh after this maner: Tonde latera eius dum infans est: Hit him vpon the sides whilest hee is yet a childe &c. Beholde here the clemencie and prouidence, beholde héere I say the excéeding great mercy of God, which also hath vouchsafed to shewe and ma­nifest vnto vs that part of the body, which hee would haue beaten▪ least at any time either wée our selues, or our little children shoulde sustaine any losse, perill or displeasure by meanes of our correction.

Wherefore are parents compelled to bee so diligent, carefull and proui­dent, in the instructing and chastening of their children, and what is the ende of this so great labour and trauaile?

They shall instruct, nurture and chasten their children, not to the ende that they might set them forwarde and promote them to The end wh [...]e children should bee corrected. worship and great honours, or that they shoulde excell others in humane knowledge, wisedome and science, or that they shoulde gather together and heape vp great riches and treasure for them: But they ought chiefly to respect this, that they may bée made ver­tuous and godly. And this end and maner of training vp of youth is most profitable and excellent of all others: wherein all godly pa­rents ought to haue their chiefest pleasure and felicitie. For Pa­rents ouer and besides that naturall loue & affection which nature [Page] hath ingraffed into al liuing creatures towards their young ones, & besides those sorrowes, & griefes, which they often sustain in their bringing vp, yet ought they to haue their chiefest care for their godly education (as wée haue often saide) And this let them do, not with angrie, bitter, and raging minde towards them, when they After what ma­ner children ought to be chastened. A good note. finde them not so apt and forward as they wish, least they begin to refuse, hate, and detest instruction, and vertuous discipline, before they shall féele the profite and commoditie thereof. Let them tem­per and bridle the austeritie, sharpnesse and rage of their authori­tie and power, with such affection and desire of lenitie, gentlenesse and mildnesse, and so rebuke and chide the offender, that they had rather to haue them corrected and amended, then punished or tor­mented: and let them rather endeuour to withold and draw them from future faultes and offences, than rigorously to execute puni­shment of their faultes presently committed.

The greatest part of the welfare and prosperitie of children, doeth de­pend (as farre as I perceiue) of the good instruction and diligent and wise chastening of parents.

It is very true: for the Lorde our God hath commaunded that children shoulde honour and obey their parents, and in the same commaundement also hée hath giuen a charge vnto the Parents, that they should perfourme and do their duetie (that is to say) that they teach & instruct their children in the true knowledge of God, and bring them vp in the feare of the Lord. For howe shall the children perfourme their dueties towardes their Parents, if that parents shall first neglect their dueties towardes their children? And albeit the slouth and negligence of parents doeth not excuse the wickednesse and impietie of children before God, notwithstan­ding parents owe this duetie to their children, that they prouide for them not only corporall foode for their bodies: but much rather spirituall foode and nourishment for their soules, if otherwise they couet and desire to haue them saued.

But if after all wholesome admonitions and councels, instructions and chastisements, they remain stubborn & disdaineful children, & do receiue [Page 27] no godly admonition, nor wil suffer nor abide any correction, what doe you thinke is meete to be done with such, and howe should a man deale them?

Such stubborne, wicked, and rebellious wretches are first to be dispoiled, and depriued of all their possessions and inheritance, and that by the authoritie of the lawes written.

How many causes be there set down, of ingratitude, contumacie, stub­bornnesse and disobedience, for which a father may disherite his sonne?

There are setdowne and regestred fourtéene speciall causes.

Declare them vnto vs I pray you, for (by the grace of God) it may be, that in the hearing of them, it shal driue a greater feare and terrour into them.

• 1 Prima si filius parentibus manus intulerit. The first is, if the sonne
  Inglossa cap▪ quinta vallis. Obquae exhae­redari posset filius.
  shal lay violent handes vpon his Parents.
• 2 Si grauem iniuriam eis fecerit. If he shal worke them any villanie, iniurie, or wrong.
• 3 Si contumaciter eos accusauerit, de causa quae non est aduersus principem, vel rempublicam. If stubbornly and disobediently hee shal accuse them of a matter or cause, that is not against the Prince or common wealth.
• 4 Si cum maleficis versatur. If he do haunt, or be conuersant among wicked persons, drunkardes, whoremongers, theeues, murtherers, and such like.
• 5 Si maledicus efficiatur. If hee become a cursed speaker, railer, and blasphemer.
• 6 Si parentum vitae insidiatus fuerit. If hee shal lye in waite to slea and murther his father.
• 7 Si vxori vel concubinae eius se immiscuerit. If hee shal meddle or
  Deut. 22.
  haue to doe with his fathers wife or concubine.
• 8 Si exdilapidatione filij graue dispendium parentes sustulerint. If the Parentes shal susteine great dammage, losse, and hinderaunce by meanes of the riotous and wastful spending of their sonne.
• [Page] 9 Si pro persona vel debito eius in quantum potest, fideiubere nolue­rit. If he wil not vndertake & become suretie for his fathers own person, or his debt, to the vttermost of his power.
• 10 Si prohibuit eos facere testamentum. If hee shal prohibit or let them to make their wil and Testament.
• 11 Si contra voluntatem parentum inter arenarios & mimos perse­uerauerit, quum pater non fuerit illius professionis. If against his fathers minde and wil, hee keepe company, with Ruffians, quarrel­lers, foolish Minstrelles and such like, when his father is not of the same profession.
• 12 Si filia luxuriosam vitā egerit, quū parentes vellent eam pro posse dotare: nisi neglexerint eam maritare vs (que) ad 25. annos. If the daughter shal leade aluxurious, wanton, and riotous lyfe, when her Parentes are willing to bestowe and set her foorth in ma­riage, to the vttermost of their abilitie and power: except they shal deferre her mariage vntil shee be 25. yeares olde.
• 13 Si parentibus furiosis debitam curam non impenderit. If they wil not giue due regarde, and reuerence to their Parentes, although they be furious and way warde.
• 14 Si patrē captū de carcere deducere neglexerit. Hae, inquam, sunt causae cur parentes liberos suos haereditate excludere possint. If hee shal neglect, contemne, and haue no regarde or care to ransom and deliuer his father out of prison, being taken by enemies.

These (I say) be the causes, wherefore parentes may disherite their children.

But if they bee more wicked and stubborne, than that these correcti­ons and punishmentes can bridle and holde them vnder, or rather after all these good and wholesome admonitions and chastisementes they con­tinue rebellious, what doe you thinke is to bee done then?

The same, that the Lorde hath commaunded by Moyses his A stubborne & disobedient childe to be sto­ [...]ed to death. seruant, saying after this maner: Si genuerit homo filium contuma­cem, qui non audiat patris aut matris imperium, & coercitus obedire contempserit, lapidibus eum obruet populus. And if a man haue a [Page 28] sonne that is stubborne and disobedient, which disdayneth the voyce and Deut. 21. commaundement of his father and mother, and when hee is chastened, wil not hearken vnto them, but contemneth it, all the people shall stone him with stones vnto death.

A harde sentence without doubt, and of al stubborne and rebellious children, deepely to be weighed and considered.

Truely, it is an harde and fearfull sentence, wherout all young men may gather, as is méet for them, how great the wrath of God is against the sinne of disobedience. Neither doeth the law of God only hate and detest such stubborne and rebellious children: But also the verie Ethnickes would haue them cast off from their pa­rentes, and to be vtterly dispossessed, which Aristippus teacheth by an excellent Apophthegme, after this maner: A certaine man accusing him for that hee so cast off his sonne and contemned him, as though hée had neuer begot him: hée saieth, Doe wée not cast Degenerate children are to be cast of & for­saken. away from vs, our spittle, lice, and such like, as thinges vnpro­fitable, which neuerthelesse are ingendred and bread euen out of our owne selues? His minde and iudgement is, that they are not to bée accounted for children, whiche otherwise haue nothing in them, whereby they might commende them selues to the loue and effection of their Parentes, but only that they be by them begot­ten. So the olde father Menedemus, to his sonne Clinia, (brought in by the Poet Terence, in his third Comedie) speaketh after this maner: Ego te meum dici tantisper volo, dum id quod te dignum est facias.

Thus did the verie Heathen men (which had not the law of God to direct them as wée haue) handle their degenerate and disobedi­ent children, whom God woulde haue also to be an example vnto vs.

Thus of your fatherly beneuolence, haue you taught and diligently in­structed vs hethertoo, howe good, howe profitable, and necessarie it is to instruct and chasten youth in vertue and godlinesse. From whence as out of a most sweete and pure fountaine, al other vertues doe flowe.

[Page]Nowe (if it seeme good vnto your curtisie) wee would bee right glad and verie willing to heare and learne of you, what a Sea of euils, dammages, calamities, and perils, this negligent and corrupt instruction of Parentes doeth bring with it.

Concerning this negligent instruction of children, there are so many waightie and graue sayings, and such horrible and fearefull examples euerie where, as well in the holy scriptures, as also in o­ther godly Authours, and Heathen writers, that if I should goe a­bout to shewe and declare vnto you euery thing that I haue reade and noted, touching the same, a whole day would not suffice. But because the thing is so reasonable, which you doe demaund of mée, I will satisfie your request, what I may conueniently.

If oportunitie and leysure doe not serue, to shewe vs euerie thing as you wish, yet at the least, you wil vouchsafe wee pray you, to recite suche thinges as may seeme more sharply to admonishe, and as it were, compell negligent Parentes, that (at the last, this filthie drowsinesse, and pernitious negligence being shaken off,) they may more diligently and carefully dis­charge their dueties.

Men might easily be drawne to the duties of their vocation and Against negli­gent parents. calling, if they were throughly persuaded, and woulde beléeue that their children are the gift of God, and that they are the pledges of God him selfe, neither néeded they any compulsion in this matter: But rather verie willingly, and of their owne accords, would they credit and beléeue, that these pledges of God, ought with great care and diligence to be preserued, instructed, and corrected: For it they shall be neglected, spoiled, or lost by their meanes and sufferaunce, then shall they be required at the handes of the Treasuror and kée­per. Nowe for example sake, a King or Emperour, hath his Trea­surer, or some one of his Priuie Chamber, to whom hée commit­teth many thinges of great charge and value, to be kept, preserued, and diligently looked vnto. Suppose and thinke it to be a precious Crowne, most worthie for a Prince, the Imperiall Scepter, Letters Pattentes, precious Stones, Pearles, Iewels, and other riche and costly Robes, which are moste commonly woont to be in kings and Emperours palaces. I say, He that shal carefully kéepe, [Page 29] and diligently preserue these thinges, according to the trust in him Children [...] the pledges of God. reposed, shall not only of the King or Emperour be esteemed and greatly beloued, but also at the last, promoted vnto great dignitie, and woorthely rewarded. But if this Chamberlayne or Trea­surer shall neglect his duetie and office, or spoile and lose those most precious Iewels and ornaments of the King or Emperour. Then shall hée not only lose his office, but also be depriued and dispoiled of all his possessions, goods, and Cattels, and besides, that suffer most extreame punishment. Euen so our Lorde God, which is King of Kinges, and Lorde of Lordes, after that hée hath created our children, & with his owne precious blood hath redéemed them, and committed them to our trust and kéeping, to be carefully go­uerned, and diligently instructed. So that if the Chamberlayne Argumentū a simile. or a Treasurer of a King or Emperour, for the losse of the Crown or Iewell (which is only bought with Gold or siluer) be so sharp­ly and seuerely punished? What shall become of those Parentes, which [...]o negligently regard the giftes and pledges of God (which cost neither siluer nor Golde, but were purchased and bought with the inestimable and that most precious blood of his dearly beloued Sonne our Sauiour Iesus Christ) and with too much libertie suf­fer them to be spoyled? Surely such Parentes ought to feare, ex­spect and looke for none other punishments, than euerlasting tor­mentes. Wherefore, or what was the cause that Heli the high Priest in Israell suffered punishment? But only for that his chil­dren 1. Regum. 2. 4. had so excéedingly offended the Maiestie of God: In this ex­ample, Parentes ought to looke and learne the feare of God, and shake of this sluggishnesse, slouth and negligence in trayning vp their children. For it is the promise of God, that the Angels of children doe alwayes beholde the face of God our Father which is in heauen.

If children be so precious and highly esteemed of God, that hee thin­keth them woorthie to bee preserued of Angelles, and that they bee the pledges of God, why shoulde wee not care for them, and instruct them diligently?

Forasmuch as the whole state & prosperitie of mans life doeth altogether depend & stay vpon the godly educatiō of children: why [Page] should the right ordring and gouerning of children be so neglected? which if it be negligently and carelesly looked vnto, doeth not on­ly bring great miserie, plagues, and destruction, vnto the Parents them selues, but also to the common societie, and neighborhood of all men. Wherefore this one thing ought greatly to stirre and moue vs, (that is to say) the dignitie of children, with the which God vouchethsafe to adorne and garnish them.

But yet this one thing resteth, from whence, I pray you, do you think, this negligence of Parentes, and this corruption of children doeth chiefly spring and growe? and that they consume and spende their force and strength in the perpetrating and committing all kynde of wicked­nesse?

Too much cockering and pampering of foolish Parentes, I Cockering is the originall cause of negli­gent instructi­on. indge to be the originall cause of this so great a mischiefe. For that too much cockering and sufferaunce, maketh their mindes (as a certaine wise man saieth) so wanton, nice, and tender, that with­in a while, they become apt to no goodnesse, and sildome prooue ho­nest men, or fit members for their countrie and common wealth.

You haue saide as true as may bee: But yet al this while cannot I vn­derstande nor perceiue, that Parentes, which both by the lawes of God and man, doe owe such loue, godly instruction, chastisement, and all o­ther dueties of godlinesse and beneuolence to their children, howe they can giue them selues to such follie, or rather madnesse, that they vtter­ly spoile and destroy their children, with that too much cockering & wan­tonnesse?

Séeing you cannot perceiue howe Parentes spoile their chil­dren, [...]ere the ab­surd excuse of Parents is re­ [...]yed. I will open and make the matter more manifest vnto you. When they are admonished of their duetie, they will answere, and say, that their childe can perceiue as yet verie litle or nothing by reason of his age, and they say truely: No more can the Spa­niell or blood Hounde, the Horse or Mule vnderstande what they ought to doe, neuerthelesse they learne to goe, to come, to followe, to carrie, to recarrie, to doe, and to leaue vndone, to watch, to [Page 30] finde out, and such lyke thinges, which they vnderstand not: Al­so, neither doeth the wood or stone vnderstande, that it is a foo­lish and absurde thing, towardes the building and framing of an house: but after it is hewen, fashioned, and framed of the Arti­ficer and worke maister, by and by hée vnderstandeth where vntoo eche thing shall serue in his due place and time. Nowe, foras­much as these thinges which lacke reason, can be taught and fra­med to so many good purposes: Howe muche more a reasonable creature, which is created to the Image of God? Surely I wishe you shoulde weigh and consider this with your selfe: if other mens children perceiue and vnderstande verie many thinges. Why shoulde not yours vnderstande some thinges in the wayes of ver­tue and godlinesse: Vndoubtedly, if you will not teach them, but still pamper them with too much cockering and delicate nicenesse, you shall answere and beare the sinnes and offences of your chil­dren. And howe sharpely and seuerely the Lorde God executeth punishment for the contemptuous bringing vp of children, onely Heli the high Priest with his sonnes, may be for an example (as i [...] saide before) which miserably finished their liues. Hée, for that hée spoiled his children with too much libertie: they, for because they would not hearken to, nor obey the counsels and admonitions of their father, though verie gentle, light and easie.

Did Heli then the high Priest in Israel, offende the Maiestie of God, be­ing so woorthie a man, with too much cockering of his children? And yet I remember, hee did reproue them verie often.

The voyce of God testifieth otherwise, which soundeth after 1. Regum. 3. this manner: I haue tolde him that I will iudge his house for e­uer: because his children did curse God, and followed Beliall, and hée would not chasten and correct them: Therefore haue I sworne vnto the house of Heli, that the wickednesse of Helies house, shall not be purged with sacrifice and burnt offringes, for euer.

Verely this voice of God ought greatly to bee feared of all Parentes: For if the iniquitie of Heli so woorthie a man, and of so hygh [Page] calling, could not be purged for euer, which notwithstanding sometymes corrected his sonnes, and seemed willing to cleanse and purge their sinnes and offences with certaine sacrifices and oblations. What shal bee done with them? which scarcely at any time haue chastened their children ney­ther in worde nor deede, neither doe they once beleeue that God wil ex­ecute punishment of so great wickednesse, it is so farre from them, that they are willing to bewayle and lament, this so great a faulte, with true sorow and vnfayned teares.

Wée deny not, that Heli the Priest reprooued his sonnes doo­ing Heli suffereth the punishment of his negligent instruction. wickedly, but yet hée reprooued them not earnestly and sharp­ly, but lightly and tenderly, as many Parentes vse to doe now adayes (the more to be lamented.) And therefore, that good and godly father, suffred payne for the iniquitie of his sonnes, by which example, suche negligent Parentes ought with good cause to bée moued, or if this doe not moue them, yet mée thinkes this saying of Paule shoulde rowse them vp, and shake of all their drowsi­nesse, which saieth: Si quis suorum & maximè domesticorum non Paul. agit curam, fidem denegauit, & est deterior infideli. If a man haue no care of his owne, and specially those of his own houshold and familie, hee hath denied the faith, and is worse than an Infidel.

If you haue any more such like examples, by the which you might sti [...] vp and moue those negligent Parents from their fluggishnesse, bring them foorth I pray you.

I haue many other examples, of whiche you shall heare this Cicero. Verr [...]. one, because it is worthie the noting. Marcus Tul. Cicero, in the Oration which hée made against Verres, in his first booke, among many other thinges whiche hee obiected vnto him by way of re­proch, this is one and the chiefest, that hée had so trayned vp his sonne, that hée had neuer séene, chast, shamefast, or sober feast or banquet, for the space of thrée yeares togethers, but was euer con­uersaunt and in company with wanton Harlottes, and vnchast women, and with riotous Kuffians, and intemperate men, so that if hée had any desire to be good, yet could hée not escape from them either wiser or better. [Page 31] By meanes whereof saith hée, thou hast not only wrought greate iniurie to thy sonne, but also to the common wealth: Susceperas Negligent pa­rents are iniuri­ous to their countrie and common welth. enim liberos non solum tibi, sed etiam patriae. For thou hast begot chil­dren not only for thy selfe, but also for thy countrie. Which should not only bée to thy selfe a ioy and pleasure, but also profitable and commodious afterwarde vnto the common wealth. And thou ough­test to instruct and traine them vp in the knowledge and vnder­standing of graue and waightie matters, as the quiet gouernment of people in publike assemblies, of Ciuile gouernment in Cities, Townes, and other affaires of the common wealth, that loue and neighbored might bée mainteined, and not after their owne lewde lustes and wantonnesse, and licentious libertie. Thus muche of Cicero to Verres, touching his sonne. A very Christian saying of an Heathen man, and meete for all men to bée set on the outwarde postes of their doores, in their bed Chambers and closets, or rather after the maner of the Hebrewes, that all fathers and mothers should haue them on their philacteries, & skirtes of their vestures, and to bée written in golden letters.

I doe not so much maruel, that such corrupters of youth were found amongst the Heathen which liued without the light of the Gospel, and true knowledge of God: but that this chaunceth very often amongest those men, which boast themselues to bee good and perfect Christians, this is much rather to bee maruelled at, and by no meanes to bee suffered. At this day, as it is manifest to all men, our children are brought vp with Fathers' and mothers spoi [...]: their owns chil­dren. such libertie and boldnes, that a man cannot sufficiently bewaile the same with abundance of teares: heere is no shame, heere is no reuerence, no regard of duetie, parents vtterly spoyle their children, with cockering and wantonnesse, and seekes to refraine them with no feare or correction. Mothers take no regarde, no care of their daughters, but winke at their faultes, suffer them to rome abrode, seeke their amendment by no milde nor moderate correction, neither doe they perswade them vnto sobrie­tie, mildnesse, nor modestie, with their wholesome admonitions and mo­therly counsels. Wee haue greater care, and will take more paines a great deale about any thing els, then about the godly education of our children. I am perswaded that God is greatly offended with vs, euen for this one fault, that wee deale so negligently with our children, and cast the raines of al libertie and loosenesse into their owne necks after this maner: [Page] For as wee woulde haue them proue when they shal bee men and wo­men, so muste wee deale with them and instruct them in their greene and tender yeeres. So that whereas many things fall out amongest vs chri­stians so vntowardly and peruersly touching the disobediēce of our youth nowe adayes, I iudge one chiefe cause to come, growe and proceede from this, that there are so few which take such paines and diligent care as they ought to doe, for their godly and vertuous training vp, And albeit better is to bee hoped for, yet certainely this is still to bee expected and looked for from Children, that they wyll growe worse and worse, except Godly instruction bee ioyned with moderate correcti­on.

Without all doubt a horrible punishment remaineth to suche Parents, which so negligently contemne and despise their owne naturall children, besides that it is a very great negligence, or ra­ther a horrible mischiefe, either to cast the bridle into the neckes of young men, or to corrupt and spoyle them with wicked instruction or their owne lewde and naughtie examples. Neuerthelesse how common these thinges are in mans life, it is too manifest: when Parents or Teachers are either Epicures, or otherwise lewde and licentious liuers, and doe not exercise their children and seruants vnto the knowledge and feare of God, but oftentimes doe nou­rish and confirme them in wicked, erronious and detestable opini­ons: these mischiefes are to bée punished no doubt, as God hym­selfe saith: Contemnentes me, reddam contemptos, I will make my con­temners, contemned and despised.

O twise, yea thrise happie are those parents, which doe not vainely & negligently heere these and such like threatnings, but proceede and go for­ward I pray to recite other places, wherin God doth threatē, lither slouth­ful and negligent parents.

Fathers and maisters which withholde their children and fa­milies from hearing and learning the worde of God, by comman­ding and appointing them in the meane time some other busines, or els by reason of their ignorance or impietie haue no care or re­garde, to bée taught and trayned vp in true godlinesse, are not only [Page 32] wicked and iniurious to themselues, but also to their whole fami­lies, so that suche shall receiue double the greater condenination. It is set downe in the Decalogue or tenne Commaundementes, That children woulde honour their Parents, but with what face dare that Father exact of his child the honour commaunded of God in the second Table, when as hée himselfe doth not perfourme his owne duetie, which in the first Table of the Commaundements is required of him, touching the due honour of God, and the sancti­fying of the Sabboth day? Children are not borne of their parents at auenture, but they bée the gift and blessing of God. The Scrip­ture saith, God blessed them & said: Crescite & multiplicamini. En­crease and multiplie. And the Psalmograph saith: Filii tui sicut no­uellae Children are the blessinge of God. Oliuarum in circuitu mensae tuae: Ecoe sic benedicetur homo qui timet dominū. Thy children shalbe like the Oliue branches round about thy Table: Beholde, thus shall the man bee blessed that feareth the Lord. Children are giuen vnto Parents by the diuine and Almightie po­wer of God, and are committed vnto them as an heauēly treasure, not to the end that they shoulde bée prophaned and brought vp on­ly to the vse of this terreine and earthly Citie, but that they should bée sanctified & hallowed vnto the vse of the heauenly Ierusalem, wée haue lost in our first Parent the right of our heauenly life & in­heritance, and wée are borne the children of Gods wrath, death and hell.

Therefore, what is more cruell, what is more horrible or How the inhe­ritance of y ^• he [...] ­uenly life being lost, is recoue­red by the pa­rentes. mōstrous, then such a father, which after he hath children, doth not apply all his whole studie and indeuour to this ende chiefly, that hée may recouer againe the right of that Heauenly inheritaunce before loste as is said▪ For except this bée brought to passe, what other thing doe children gaine by their Parents, but hell and euer­lasting death.

But these are the maners and conditions of many Parentes, in these our dayes in the gouerning and ordering of theyr fa­milies, that they haue a farre greater care about their Hor­ses and Swyne (as wee haue often sayde) then about their Children and family. For, twise in one day at the least they giue Meate and Water vnto their hogges and Horses, to eate and drinke to refreshe and comfort them, and to kéepe them [Page] in good liking and plight of their bodies, but in a whole wéeke, they will scarscely spare so muche time as once or twice to haue their mindes refreshed and their soules fed with the wholesome foode of the worde vnto euerlasting saluation.

I haue knowne many which very diligently haue taken great paynes and care how to teache their Parrats, Popinieyes, and Pyes to pratle and talke vnto them very timely while they are yet but young, knowing this, that the elder they are before they take it in hande, the harder and more difficill can they bee taught, according to the olde prouerbe, Psittacum v [...]tulum negligere ferulam. What maner watching and paines is there about a prading Parret, or chattering Pye, and what Lithernesse and neg­ligence about the teaching of Children▪

Men take great paines, as wee see euery where, and will refuse no labour Negligent pa­rentes are sharply accused. or trauell that they might haue a faire dogge to hunt and pursue the chase, a lustie and couragious horse, to take a iourney, runne his course, and too fetch the carrier: But about their children they seeme to haue very little or no care at al, that they might become the seruants of God, ornaments of his Church, & good members for the common wealth. What answere shal these Parents make to GOD the moste iust Iudge, when hee shall demaunde an account of them for their duetie so shamefully neglected?

Doe you desire to knowe of mee what maner an account the Lorde God will take and exact of such? Surely none other than as hée required of Heli the high Priest of Israell, which was most di­uine and holy, and shall bée to the ende of the worlde, at which iudgement and account, whosoeuer doeth not tremble and feare, I iudge them to be more harde than the Adamant, and such as vnto whom this vehement and horrible exclamation of Saint Augustine may bée very aptly and well applied, saying: O dolosa libertas, O grandis filiorum perditio, O paternus amor mortifer. Ecce filios sedicunt diligere, quos veraciter ingulari procurant, dicunt eos amare, A vehement ex­clamation of S. [...]ug against negligent pa­rentes. quibus tam suspendia parant: melius sanè fuisset eos nunquam fuisse natos, quam sic miseros liberos suos extremis malis perdere, & tandem in aeterna Barathra conucere. O lamentable libertie, O greate perdition, O fatherly affection the deadly destroyer of children, be­holde they say, they fauour their Children whose destruction they rather procure: they saye they loue them, for whome ere it bee [Page 33] long, they prepare the gallous and hanging: Surely it had been much bet­ter they had neuer beene borne, then so to cast away their miserable chil­dren into extreme punishment, and at the last to throw them into the bottomelesse pit of hel for euer.

O immortall God, before this day I coulde neuer vnderstande the wic­kednesse of these parents, which both by their negligence, and vngodly examples spoile and vtterly cast away their children, and bee not onely in­iurious to themselues and theirs: but also they striue, and indeuour as much as in them is, to extinguish the Church of God, trouble, disquiet, and destroy the whole common wealth, and so at the last vtterly extirpe and roote out all good loue and neighbourhood amongest men.

O my Theophile, there is nothing truer then this your iudge­ment, which also may bée confirmed and prooued by many reasons and Argumentes, and also by dayly experience it [...]elfe. For whoso­euer What and ho [...] great mischiefs doe arise by negligent in­structinge. hath children not altogether foolishe and vnapt for the studie of the holy Scriptures, and good letters, and doeth not commit them to a skilfull teacher and instructer: they doe most gréeuously offende, they diminishe and take away the glory of GOD, they spoyle the Churche of Apostles, Ministers, Pastors and Prea­chers, and of other profitable and most necessary giftes: For who so doth neither teache his sonne him selfe, nor cause hym to bée taught and instructed of others, setteth a great window wide open vnto the Diuell, to put in practise any kinde of wickednesse, hee prouideth to establishe the kingdome of Satan by any meanes, giuing occasion to disturbe the kingdome of Christe, and in the meane time doeth miserably deliuer into bondage and subiection of the Diuell himselfe the soules of very many. For if we shall haue no preachers and teachers, then of necessitie it must néedes followe that men shall fall euery where in moste pestilent errors What shall be­fall vpon vs without prea­chinge and tea­chinge. and detestable heresies. True faith, the worde of God, and true worshipping of God, shall altogether bée confounded of the false faith, superstition, and false worshipping, and séeme almost to bée vanquished and ouercome.

Furthermore, the common wealth by this meanes doth receiue great ditriment, perill, danger, and incurable plagues and punish­ments. [Page] So that neither the Turke, nor the Diuell himselfe, can bring in or deuise so great perils, sieightes, and mischiefes to man­kinde, as hée which shall not set his sonne to the Schole (being any thing apt to learning) What can bée more pernicious, what more pestilent, what more cruell then such a Father? Surely the Lorde God (before whose eies all thinges are manifest) will gréuously punish such a negligent and carelesse father, without al doubt (for suche negligence) most hurtfull and dangerous to all mankinde (which God, who is a iust iudge) shall not suffer to escape vnauen­ged.

As farre as I can gather of your wordes, children can scarsely haue a more wicked and cruel enimie, then those Parents which doe not rightly discharge their duetie.

You haue hit the nayle on the head (as they say): The Iewes Negligente pa­rentes doe ex­ceede in cruelty Pharao Herod or any other. Tyraunte. haue offered their children to Diuels: Pharao and Herode were most cruell and tyrannous towards children and infants, but pa­rents which neglect their dueties in bringing vp their children, or which doe corrupt and spoyle them▪ (that is to say) doe not teache them the knowledge, feare and loue of God, are farre more cruell and outragious enimies: For Pharao and Herod only destroyed the bodies of y ^• infants & young childrē, but these destroy both bo­dy and soule. And Erasmus teacheth in a certaine place, that they are more brutish, fierce, & cruel then they which throw out their young infants into any wood, to be deuoured of wild beasts, whose words be these: Non satis est, inquit, filios genuisse & ditasse, nisi accedat di­ligens Erasmus. educatio, parentes nec sibi, nec filiis satisfaciunt. Leges in eos se­uiunt qui faetus suos exponunt, & in nemus aliq [...]od obiiciunt feris deuo­randis: at nullum crudelius exponendi genus, quàm quod natura dedit optimis rationibus ad honesta fingendum, id beluinis▪ affectibus tradere. It is not sufficient (saieth hee) to beget children and to make them rich, except you ioyne therunto diligent and carefull education, for other­wise parents neither doe good to themselues, nor to their children. The lawes are cruell vpon them, which destroy their children, and cast them in some wood to be deuoured with wilde beastes: but there is no kind of destroying more cruell, than looke what thing nature hath giuen to bee framed and facioned after a due fourme vnto honest and vertuous [Page 34] thinges, to teach and bring vp the same in beastly affections.

If there were any woman of Thessalia, which were able with Women of Thessalia were transformers of men [...]ut [...] beast▪ her Witchcraftes and Sorceries, and woulde endeuour and practise to transforme thy Childe into a Swyne, Woolfe or o­ther Beast, wouldest thou not thinke her woorthie to suffer anye kinde of extréeme torment? And looke what thing thou doest hate and detest in her, thou thy selfe doest st [...]e by all possible meanes to bring it to passe thy selfe.

And Saynte Chrysostome sayeth: Patres qui liberorum mo­destiam Tomo. [...]. & temperantiam negligunt, liberorum sunt interfectores, at­que hoc grauiores & acerbiores, quod haec sit animi perditio & mors. Fathers which haue no care nor regarde to teache their chil­dren modestie, temperaunce, and suche like vertues, are Killers and Mutherers of their owne Children, and so muche the more hor­rible and cruell, because this is the destruction and death both of minde and soule.

Nowe I haue heard this, I cannot sufficiently maruell, neyther can I comprehend by any reason or imagination, from whence (in those which notwithstanding reioyce exceedingly to be called fathers) such crueltie & great vncurtesie doeth arise and growe.

It is indéede an horrible crueltie to kill and murder an In­fant, Those that doe not teach their children, be the destroyers of Christes Church. but it is a farre greater and more detestable and pernicious wickednesse, not to instruct nor to chasten a Childe, for not to teache and instruct children, is vtterly to ouerthrow the Church of GOD, and the foundation of all our Christian Religion, because the whole force of the Catholicke Churche consisteth in the succession of our posterities, which if they bee neglected in their young and tender yéeres, become like vnto a Garden, which in the spring time is not digged, wéeded, sowen and trimmed: For where there is nothing sowen, there is like to bée nothing reaped, but Weedes, Thissels and Bryers. And héerein with mee also doeth Ca [...]iodorus accord, which sayeth: Indigne transacta ad [...] ­le scētia odios [...] efficit senectut [...]; & honestè ac sapiēter acta superior [...], fructus capit authoritatis. Quid autem senectus surripere valet, in quo i [...]uētus reprehēsibilis? Youth being passed ouer negligētly & vnworthily [Page] bringeth an odious and detestable olde age: And the time or age past, be­ing honestly and wisely performed spent and passed ouer, getteth and ob­taineth the fruite and commoditie of great authoritie. For what shall olde age bee able to get or challenge to it selfe, in whom youth hath deserued al reproch and shame?

Alas, what incommodities doe you shew and declare vnto me, what pe­rils, what dangers, what calamities and miseries doth the smal regard and contempt of youth bring with it?

These calamities and detestable daungers doth Saint Chriso­stome Tomo. 3. 14. What a Sea of euils this negligent care of children doth bring. greatly deplore and lament saying: Vnde damnis & incommo­dis afficimur? vnde casus varios, vnde calumnias? vnde malainnume­ra quotidie perpetimur? Nonne quod filios nostros malos aspicimus, & eos emendare negligimus? How commeth it to passe that we are so vex­ed and disquieted with losses and discommodities? wherof commeth our diuers mishaps casualties and calamities? what is the cause that we daylie Tom. 2. 292. suffer such innumerable plagues and mischiefes? Is it not because wee are contented to behold & see our children so wicked & yet seeke no meanes to correct & amend them? And in an other place he saith: Quemad­modum ager diu non proscissus: sic iuuentus neglecta siluescit, ac passim innumeras vepres producit, & addid etiam hanc similitudinem: Sicut terra fructuosa est iuuentus, quae si negligitur multas producit spinas. As an Orcharde or field not weeded and proyned of long time, bringeth foorth no fruites but bushes and brembles, euen so fareth it with youth, being negligently vsed, and hereunto he addeth another Similitude: As the earth without tillage and manuring bringeth foorth many thornes, & briers. So youth without diligent and careful handling, yeeldeth of it selfe Erasm. no good fruites or commodities.

What is it that Crates the Thebane, was woont to exclaime against such Parentes as did neglect the instructing and right reformation of chil­dren? which neuerthelesse in the meane time did studie and endeuour by al meanes possible (if they might) to leaue them as rich as Cressus.

Crates that Auncient Philosopher, when hée had got him vp into the highest place hee coulde finde in the Citie, Thebes on the The exclamati­on of Crates. [Page 35] market day, was woont to crie out often vnto the people, there assembled in this wise. Whether throng yée after this manner O yée men of Thebes, and to what end serueth al this your paines: You will refuse no care studie, or trauel, whereby you may scrape together great summes of money, and hoorde vp riches in greate a­bundance: but of your children to whom you would leaue the same surely you take no regard or care at all.

O Lamentable case, what a preposterous care haue these men of their Children? Without doubte they seeme vnto mee to doe none other­wise then those which vse great care and diligence about their shewes, & in the meane season care little or nothing for their foote sore wounded and ful of payne, neither wil they suffer the same to bee helped and cu­red.

There is so greate blindnes and malice in mens mindes, that they studie to care and prouide for all thinges sauing their children as Erasmus hath left vnto vs written very eligantly. Immodico stu­dio ( inquit) paratur possessio, possessoris autem nulla est cura. Possessi­ons are prepared (saith he) with vnmeasurable studie, but of the inheri­tour or possessor there is no care at al. And againe hée saieth: Nihil in omnibus possessionibus filio est preciosius, at eo nihil est neglectius: quod re ipsa ostendi potest, nempe agrinitent, nitet domus, nitent vasa, vestis ac tota suppellex. Bellè docti sunt equi, pulchrè instructi famuli, solum filij ingenium squallet, sordet, horret. Of al the possessions that a man hath, there is nothing more precious then his sonne, and yet is there no­thing lesse regarded then he, which may playnelie bee shewed by the thing it selfe, for their groundes shalbee wel husbanded, the house decent, the vessel as bright as siluer, their Garmentes fine and trimme, and al the whole house in veryegood order. The Horses welbroken, the Family wel instructed, onely the nature and witte of their Childe is stayned, fil­thy, vnfruitful, and out of culture.

Saint Bernarde also doeth greatly bewayle the negligence of these Parentes: Cadit, inquit, asinus & est qui subleuet: perit ani­ma S. B. doth be­wayle the neg­ligence of Pa­rentes. & non est qui curet. A mans Assefalleth downe (saieth hee) and straight way one or other lifteth him vp agayne and succoureth him: but the soule perisheth, and there is not one that careth for it. Agayne [Page] hée saieth: Dolent Parentes sibi ablatas oues, & a Lupo diglutas, sed non dolent proprios filios a Lupo Diabolo scilicet soductos & per­ditos. Parents sorrowe excedingly, if their sheepe bee stolne from them, weeried with Dogges or deuoured of the Woolfe, but they bewayle not their owne naturall Children seduced and destroyed of that insatiable and most rauenous Woolfe, that is to say, the Diuel.

Diogenes in his Apothegme teacheth very elegantly, that Parentes haue more care of their beastes then of their Children: For when amonge the Magarenses, hée did beholde their shéepe well couered with wooll and fell, against the iniurie of the sharpe nipping Frostes and cold, but saw their Children naked: Satius est inquit, Magarensis esse arietem quàm filium. It is a greate deale better (saieth hee) to bee a sheepe of the Magarenses then one of their Children.

I cannot sufficiently woonder at the negligence or rather bruitishe drowsinesse and sluggishnesse of those men, which so filthily do contemne and so wickedly doe destroy their children.

You saye you cannot leaue woondring, and not without a cause, neyther are you onelie holden with this admiration, The admirati­on of Lucius A­puleus. but all Godlye men in like manner, doe maruell, lament and detest this vngodly wickednesse of Parentes: And namely, Lu­cius Apuleus whose woordes are these. Nihil equè miror, quàm quum omnes cupiant optimè viuere, & sciant non alia reviui quàm animo, nec fieri posse quin vt optimè viuas animus colendus sit, tamen homines animum suum aut suorum non colunt: I cannot so much mar­uel, as seeyng all men doe desire and wishe to liue well, and that they also know they liue by none other meanes but by the soule, neither is it possible, but that if thou woldest liue wel, thy soule must be regarded, fa­uoured & esteemed, al this notwithstanding men doe neither regard their owne soules, nor the soules of those ouer whom they haue charge: And verily those Parents are greatly to be detested and abhorred of all men, which do neither teach them thēselues, nor prouide that theyr Children be taught some profitable art eyther meete for publicke or priuate gouernement. But yet muche more are they to bee abhorred and contemned, and altogether vnwoorthy honor or esti­mation, which not onely doe not teache and instruct their Children [Page 36] in the Arte and cunning to knowe God out of his word: But al­so doe so corrupt and spoyle them with their lewde and wicked ex­amples, that they cast them away for euer.

Moreouer their seruauntes and families are so lightly regarded and looked vnto, that chiefly on the Holy and Saboth dayes (when The Sabboth day abused. they shoulde exercise them selues in the seruice of God, and learne the dueties of humble obedience) they suffer them to raunge héere and there, from Alehouse to Lauerne, gulling, gurmandizing and bowsing, tippling and quaffing, dauncing and frisking, that at the last they prooue as giddie as Géese, and as wise as Woodcocks, so that a man shall neuer heare to procéede from them any honest and profitable spéech woorthie the remembraunce: but in steade thereof, such lewde and Deuilish deuises, such gibing and iesting, cursing and rebauld talking, filthie and blasphemous swearyng, that it woulde gréeue any Christian eares to heare them, or eyes to sée it. So that I thinke the Deuill is neuer better serued, than on the Sabboth dayes, where such abuses are suffred.

I can not tell what I shoulde say of suche wicked and vngodly Pa­rentes: but of this I am assured, that they make them selues vnworthie of that honour, which the fift commaundement doeth exact of children, and with their pemitious and detestable examples, they leade their chil­dren together with them selues, the readiest way into the bottomlesse pi [...] of hell.

That worthie Orator Quintiliane, was wont to crye out a­gainst The exclamati­on of Quintilian [...] suche wicked corruptors, after this maner: Vtinam, inquit, liberorum mores nostrorum non ipsi perderemus: infantiam statim delitijs soluit mollis educatio quam indulgentiam vocamus, omnes ner­uos mentis & corporis frangit: Quid non adultus concupiscet, qui in purpuris repit? iam coccum intelligit, iam corchilium posoit. Woulde to God (saieth hee) that wee our selues did not corrupt the manners of our children. Nice and delicate bringing vp (which wee doe cal coc­kering) doth forthwith spoile infantes, which delightful and pleasant fan­sies, it vanquisheth and ouercommeth al the forces and powers both of soule & bodie. What shal not hee seeke for, couet, and desire, when hee is a man, that is crept into his purple, whilest hee is yet but a chylde? [Page] Hee can alreadie skil of skarlet and other fine cloth, and wisheth nowe to haue cloth in graine.

Seeing that these negligent corrupters of youth, are the causes of so Whether neg­ligent Parents are to be com­pelled by any lawe. great and manifolde mischiefes, and that negligent instructing of youth bringeth with it such an innumerable sort of perils and daungers, were it not good to set downe some act, order and decree, to compel such parents by force of lawe, vnto those thinges which appertaine to their dueties and voeations?

Parentes are not to be compelled, specially those which haue béene once baptized and taken vpon them the name of Christians, those I say, ought not to be compelled and forced by the rigour of a­ny lawe, but rather a fatherly affection, loue and desire, shoulde If the feare and loue of God will not cause Pa­rentes to be careful for their children: much lesse will any lawe that can be deuised by men. moue them vnto so godly and diuine a worke. For who so is once throughly persuaded that hée is to be preserued, saued, nourished, and defended, through the benefite and diuine power of Almightie God, How can it bée, but that willingly hée direct, fashion, & frame him selfe to instruct, teach, and informe his children and posteritie, that they doe the like? Hée that once reposeth his whole trust and confidence in God, and loueth him with all his heart, munde, and soule: Howe is it possible, but that hée will shewe, set foorth and de­clare in like maner, his excéeding great benefites receiued from time to time? chiefly to his children and domesticall seruants? But who so neither beléeueth nor loueth God, nor his worde, what shall hée be able to teach vnto his family, albeit hée be compelled a hundreth times by any lawe prescribed? There séemeth therefore to be no reason, why such a lawe shoulde be ordeined and set foorth by any Magistrate.

I doe not altogether mislike or despise your opinion, notwithstanding What is the chiefe of mans felicitie? in the meane time, I thinke and iudge that it is not vnprofitable if suche negligent Parentes should be admonished, and the rather, for because the good & vertuous education of children, is a thing so worthie & so neces­sarie, that if a man wil account it the verie fountaine and whole summe of mans felicitie, I iudge hee should not be greatly deceiued. And if I be not deceiued, I thinke I haue either heard or read, that there was a lawe set foorth against those corruptors of youth, and that of Solon, the lawe [Page 37] maker among the Athenians.

It is euen so in déed, you haue read and remembred very well, Solon, that most wise lawe maker set foorth a sore sharpe and gree­uous lawe, to kéepe Parents in their dueties, and they tooke great care of their childrē to be kept according to the prescript rule of the same, So that if they had let passe or forgot any thing, & being moo­ued either with couetousnes or any other wickednes, had violated and broken the good purpose and meaning of the lawe, touching the education and instructing of their children. There were paynes Solons law was verie sharpe a­gainst negligent Parents. prescribed and set downe, and gréeuous feare of iudgement, to the which it was lawfull for any man that was willing, to bring thē, that woulde complaine of such a father. Moreouer, their lawful authoritie was taken from them, which nature by the lawe of hu­manitie had giuen them, and that the childe did owe to his father: For neither was hée compelled to regard nor reuerence such a one, nor to sustaine, cherishe, comfort or relieue him with his goods or mony, no though hée were poore, sicke, féeble, or indigent. To con­clude, who so did not throughly perfourme the office and duetie of a good father towards his childe, the lawe would not that any due­tie should remaine & abide in his force & authoritie from the childe either of naturall loue and affection, or of a thankfull and willing minde towardes such a father.

It was an extreame lawe, and they were greeuous paines no doubt, which would haue all humanitie, authoritie, and loue (which is due vnto Parentes) to be as it were extinguished & vtterly rooted out of the hearts of children. These thinges doe not consent and agree to your minde and opinion.

They doe dissent & disagrée from mine opinion, I must néedes confesse: but yet I affirme that those Parents are not to be cōstrai­ned, which haue professed them selues Christians, and which haue béene truely taught and instructed in the true faith and knowledge of God, and are not altogether [...], that is to say) estraunged from a naturall and fatherly affection, such (as I haue saide) are not to be compelled: For there is great difference betwéene a true [Page] Christian Parent, and an Ethnicke. Solon, though hée were an The Ethnickes are to be com­pelled one way, but the Christi­ans an other way. excellent wise man, yet did he want the true fayth and knowledge of Christ, Also, the Athenians for whom hée made that lawe, were in lyke manner Heathen men, altogether voyde of the true know­ledge, loue, feare, inuocation, and fayth of the true liuing God, for the Ethnickes are to be compelled one way, but Christians after an other manner.

But if there be founde nowe amongst the Christians some, which are no lesse guiltie in this fault, than the vnfaithfull Athenians in time past: were it not good and verie conuenient to compel such wicked and negli­gent Parents?

When I sée those Parentes offende as gréeuously (which not­withstanding glorie and boast them selues to be dipped and dyed in the blood of Christ) as the Infidels, and haue as litle care and re­garde of their children: And are not only equall with the Gentils, but also doe farre excéede them in that faulte, I might easily bée persuaded, that they shoulde bée vrged and constrained vnto their dueties: For albeit litle fruite from them were to be looked for, yet this lawe might be an example vnto others, which might be exci­ted and stirred vp, vnto a greater diligence and carefulnesse to­wardes their children, and chiefly when they did heare the instruc­tion and vertuous education of children so earnestly commaunded of God: which when it is rightly taught, setteth foorth the glorie of God excéedingly, and is most necessarie and profitable as wel to the common wealth generally, yea as also to all families perticularly. Wherefore as I haue often sayde héeretofore, so I now say againe, that diligent care and regard is to be had about this first age: which the porche and entraunce of life, sheweth it selfe, as it were, a cer­teine platforme, and frame or whole building of the yeares fol­lowing.

For that you haue so diligently dissolued this doubt, and so plainly declared and made manifest this question vnto vs, we haue to reioyce and giue you hartie thankes, If I remember wel the matter going before, you proued by the testimonies of godly & learned men, that Parēts run in great daunger which shal not bring vp and chasten their children vertuously and [Page 38] carefully, albeit they them selues shal leade a godly and vertuous life. And because this your opinion seemeth somewhat obscure and darke, I would haue you make it more plaine vnto vs.

This doubt is easily discussed, if we will giue credite to the ho­ly scriptures: For if the lord God doth require the blood at the hand of the watchmam, for that he will not shew vnto his neighbour his offence and trespasse, that hée might be conuerted vnto the Lorde: How much rather will the Lorde God require the blood of children at the hands of those Parents, which wil not declare and shew the wayes of God vnto their owne children, and when they offend and wander a stray, will not reduce and bring them againe into the right way, and chasten their offences:

Out of this place of Ezechiel it is said, the Father shal beare the sinne Ezechiel. 1 [...]. of the childe. The same Prophet saith: The sonne shal not beare the sinne of his father. And contrarily, The Father (saith hee) shal not beare the ini­quitie of the sonne. I would be glad to heare of you how these places are to be vnderstood.

Parents shal take héed diligently, that they liue godly among their children and family, and that they bring them vp in the feare and the information of the Lorde, and a greater patrimonie than this, can they not leaue vnto them. But if they them selues shall How the chil­dren beare the sinnes of the Parents. liue vngodly, and their children shall commit the lyke wickednesse receiued from them, they them selues shall not only be accursed, but also their children shall inherite the curse of their Parentes: Not that the children if they repent, doe beare the sinnes of their Parentes, but that whereas the same wickednesse is and shall bée committed of the father and the sonne, there it must néedes be, that there shall be a lyke punishment of the vngodlinesse. And the Lorde sayeth, Exod. 20. I am the Lorde thy God, a mightie, and a iealous God, visiting the sinnes of the fathers vpon the children, vnto the third and foorth generation, of those that hate mée, &c. In these wordes Parents and children doe heare, that Parents ought to take great héed that they sin not against God, that their children Children may not deride their Parents. Gene. 9. also learn not to sin, & so of God be remoued & destroied frō their po­sterities. Childrē ought not to deride & offend their parēts, lest they [Page] and their posterities be accursed, euen as Cham was accursed. Therefore, this saying, the father shall not beare the iniquitie of the childe, thou shalt vnderstande it after this maner. The father that shal liue godly and without fault before his children, and shal prouide that they may be vertuously and godly trayned vp and in­structed, then if the sonne will not obey the godly instruction and counsell of his Parentes, then hée shall not beare the iniquitie of his childe: But if the Parent shall not diligently & carefully per­forme his duetie, hée shal beare his childes offences, & the Lord wil require the blood of the childe at his hand: For not to teach and in­forme his childe in the wayes of God, is great wickednesse, neither can the holie Ghost dwell or haue any perfect working in y ^t man, where there is so great impietie, for true faith & inuocation of God must néedes be farre from such a one, and the Lorde doeth detest and abhorre him.

Surely Parentes if they bee wise, they wil studie and indeuour to ef­ [...]hue this sinne and great offence, with al regard and care, lest they get and purchase vnto them selues and their children, the great wrath and indig­nation of Almightie God,

Although simply and in plaine woordes, children are not saide to beare the iniquities of their fathers, yet are they punished with [...]ore plagues, & with death it selfe, for the offences of their fathers, which I will make manifest and apparant vnto you by many pla­ces of the scripture. In Gen. 7. Moyses witnesseth, saying: The wrath of God doeth not only destroy the men and women, but al­so litle children and infantes, yea, God doth destroy also the childe yet vnborne, for the horrible wickednesse committed of their el­ders and forefathers. Moreouer, there was none but Noe with his family that loued and feared God, and therefore through his Gene. 1 [...]. Almightie power they were preserued, all the rest perished with the floude. In like maner, it happened vnto the Sodomites, which verie long with their horrible wickednesse, prouoked vpon them selues the wrath of God, and woulde not obey the voice of GOD vttered by that godly man Loth. Wherfore they were all mise­rably consumed, yea the verie infants, which yet had not offended. [Page 39] Numeri. 16. Sub pedibus Lorach Dathan & Abiron dirupta est terra, Num. 16. & aperiens os suum deuorauit eos cum tabernaculis suis, & vniuersa substantia eorum. &c. The grounde cloue a sunder that was vnder them, Parentes and infantes toge­ther are gree­uously punished and the earth opened her mouth, and swallowed them vp, with their hou­ses and all their substance, and all those that perteined vnto them, so that the very infants did not escape, but they all went down aliue vnto Hell, and the earth closed vpon them: and they perished from among the congregation. And all Israell that were about them fled at their crie, and said, let vs be gone least the earth swal­lowe vs also.

In the booke of Iosue 6. The infants are also gréeuously puni­shed, Iosue. 6. for the offences of their fathers and elders, as it is said: They tooke their Citie, and slue all that were in the same, from the man euen to the woman, and from the infant vnto the hore head.

Were not the sonnes and daughters of Acham and all their Iosue. 7. shéepe and oxen, burnt and consumed for their theft?

Aman that most cruell enimie of the people of God, by comman­dement Hester. 9. of the king was hanged, neither did hée himselfe only suffer the punishment of his tyrannie, but also his tenne sonnes, were al killed and hanged,

Darius the king commaunded them to bée throwne vnto Lions Daniel. 6. to bée denoured, the which falsly accused Daniel the man of God, to­gether with all their wiues and young children.

Roboam the sonne of Solomon, destroyed the greatest part of his Regum. 11. kingdome, and that for the Idolatrie of his father, because hée had forsaken the waies of the Lorde.

King Achab committed a horrible sinne before the Lord, but be­léeued Regum. 12. the words of Elias the Prophet, obeied them,, did repent him, and humbled himselfe before God: and because he hath obeyed and humbled himselfe, for my sake. Non inducam malum in diebus eius▪ sed in diebus [...]ilii sui infera [...] malum domui eius, a [...]t Dominus. I will not bring a plague in his dayes, but in the dayes of his sonne, will I bryng a plague vpon his house, saith the Lorde God.

Héere we sée manifestly, that children do suffer gréeuous plagues Deut: 2 [...]. for the offences of their Parents, as also Moses witnesseth in ano­ther place, saying, But if thou wilt not heare the voice of the Lord that thou mayest kéepe and doe all his commaundements, &c. Ma­ledictus fructus ventris tui, & fructus terrae tuae. Cursed bee the fruite [Page] of thy body, and the fruite of thy earth. And that these thinges bée most true, dayly examples doe approue and confirme the same: for wée sée at this day in many places worthie families, and noble stockes and kindreds miserably decayed, nay rather vtterly defa­ced and consumed, and almost worne out of all remembrance. And that for none other cause, then for that parents through their grée­uous sinne and wickednesse haue stirred and prouoked the Lorde God vnto wrath.

Wherefore, these and suche like fearefull examples ought not onely earnestly to excite and stirre vs vp vnto the feare of God but also with good cause ought to vrge and compel vs vnto lamen­table teares, and continuall prayers, that euery one of vs might duely gouerne our families, and faithfully walke in our vocation and calling: least wée doe throwe our children (than whom no­thing ought to bée more belooued and deare vnto vs) into suche miserable and horrible calamities.

For if parents shall bée vertuous and godly, hauyng this feare al­alwayes before their eyes, and shall learne to settle, stay, and repose their whole truste and confidence in the only Almightie GOD, Father of our Lorde Iesus Christe: they shall not only obteine and get his blessing vnto themselues, but also for the moste parte to their whole posterities. Beholde nowe how A hight and ex­cellent treasure to bee borne of good parents. good, and howe high and great a treasure it is to bée borne of good and Godly Parents: and on the contrary part, how great and mi­serable a plague it is to be borne and brought vp of wicked and vn­godly parents.

Therefore those Parentes which diligently and with their whole hearte, doe bende themselues vnto this onething, that they serue GOD and walke in his Commaundements, shall not only prouide wel for thē [...]elues, but also for their whole posteri­tie as witnesseth Moses Exodus 20. And this maner of prouiding A good waie to prouide for children. is much more auaileable, than if they could gather together, and leaue them the riches and wealth of Craessus. Magna est enim eorum insania, qui liberis malè institutis, portentosas opes coaceruant, quibus ad libidinem, & propriam perniciem vtuntur. For it is excee­ding madnesse in those Parents, which for their children rudely brought vp, doe heape together great wealth with strouting bagges of money, [Page 40] which they lashe out, spende and consume, verye quickly in riotous and [...]asciuious maner, to their owne shame, ouerthrowe and vtter destructi­on.

Togather and scrape together, and to leaue great riches and abun­dance Riches are not to be heaped v [...] for children. of wealth vnto children which haue no good & vertuous bringing vp, doe you say it is a kinde of madnesse? without all question if this be to bee madde, then very many (not of the common people only) but of the worshipfull and noble men, which seeme in their owne iugde­ment both learned and wise, are in deed very madde. But my good Theo­didactus, doe you not thinke it meete and conuenient, to leaue vnto our children though not exceeding great wealth, yet at the least some measu­rable stocke and portion?

I doe not so much detest, neither doe I iudge it a thing méete to bée reproued or misliked to leaue a measurable portion either of money, landes or goods (that is to say) so much as may well suffice and serue for the vertuous & godly trayning vp and instucting of their children. But if any man desire to followe the best and most absolute order of prouiding for their children, let him receiue and take it from him which is the fountaine of all goodnesse, paternitie and fatherlinesse, (that is to say) our heauenly father, whose care Psalm. is infinite towards the fatherlesse and widowe.

Our heauenly Father, as he is the wisest, so without all doubt, he ha [...] the very best methode and order of prouiding for his children, by which hee alwayes sheweth him selfe most willing to prouide for his all things necessary, which who so wil not followe, must needes shew himselfe, most foolishe, and I iudge it very profitable and necessary that you shewe the same and make it plaine vnto all fathers of families, and maisters of house­holdes, wherefore I pray you let it not greeue you to declare vnto vs this order and care of our heauenly father.

I will shewe you, but it is altogether contrary to the Prouerb. 3 [...] order and manner of this worlde. For that moste wyse Kyng Solomon prayed after this maner, saying, O Lorde [Page] giue mée neither pouertie nor riches, onely graunt mée a necessary Solomons prater. liuing, least if I bée too full, I deny thée and say: who is the Lorde [...] And least▪ I being constrained through pouerty, fal vnto stealing▪ & so forswere the name of my God.

Heere wée sée, hée only desired a necessary liuing, and despised the abundance of riches being a mightie Prince. But what doe they, which now adayes hoorde vp and heape together great stoare of wealth for their children without ceassing? Doe they loue them well, thinke you▪ And doeth not the Almightie God loue his? And cannot hée giue them abundance of riches at his pleasure? And wherefore doeth hée it not? Because hée loueth them, and kno­weth that riches would bée their destruction. So hée giueth to some, and holdeth from other some, as séemeth good to his wisdome. Therefore let vs followe that order of prouiding for our chil­dren, which our heauenly father vseth towards his, as the very best and most absolute order.

If wee followe this order of our heauenly Father (as it is very meet wee shoulde) then wee shall gather together either no riches at al, or els surely very meane, poore, and simple.

Among the auncient Fathers I finde such as haue greatly de­tested and abhorred the madnesse of those, which haue studied to leaue great abundance of riches and wealth vnto their children and posterities: And some among the Heathen Philosophers, that haue derided and contemned such fathers, which I purpose to proue here first by the authoritie of Saint Chrysostome, to the end I might a little call backe, and withdraw those couetous and mad Parents, and fathers of families, from their madnesse (that is to Tomo. 3 fol. 7 84. say) from that wicked and inordinate care of riches, and bring them rather vnto the studie of Godlines, whose wordes are these: Operaem dabimus non vt filus i [...]gentes diuitias relinquamus, sed vt do­ceamus eos virtutem. Et benedictionem Det illis imprecemur. Istae maximae sunt facultates, istae ineffabiles diuitiae, quae non absumentur. Let vs indeuour ourselues and doe our best▪ not that we might leaue our chil­dren Vertue and the blessing of God the chiefest ri­ches. great wealth and riches, but that we might teache them vertue, and pray vnto the Almightie God to send them his blessing, these be the chie­fest riches, these bee such, as neither heart can thinke, nor pen discrine, [Page 41] which shall neuer bee wasted nor consumed.

And againe: Operam dabis, filium relinquere non diuitem, sed pi­um. Haue care to leaue thy sonne, not riche, but vertuous and godly. Erasmus, that worthie man saith Videmus doctrinam ac virtutem tu­tissimas Erasmus. esse diuitias, quae nec eripipossunt, nec grauant circumferentem. Wee see (saith he) learning and vertue are the best and surest riches, which can neither be taken for a mā, nor trouble him any thing in carriage. And Philomon although an Ethnicke, in plaine wordes doeth abhorre Philomon. and detest the hoording vp of riches: No man (saith he) that is wise, studieth to accumilate and heape together great summes of money for his children, to the ende hée might leaue them rich, for that nei­ther profiteth them, nor the Citie or place, where they shall after inhabite: Wherefore it is very conuenient (saith hée) that a Fa­ther haue his chiefe care, that he may leaue his sonne vertuous and of good and gentle conditions and behauiour, and so much the ra­ther, as vertue, learning, and good maners, are to bée preferred be­fore the vaine trashe and mucke of this world. For the good and vertuous childe though hée bée left poore, shall quickly and easily get and purchase vnto himselfe aswell friends, as also wealth and good fortune: whereas the riche, being rude, rechlesse and wicked, shall soone scatter, waste, and consume his portion and patrimony, and after obtain the hatred and detestatiō of all men. And Epictetus, Cura, inquit, vt filios tuos magis eruditos quàm opulentos relinquas: Epictetus. prestant enim eruditorum expectationes quàm indoctorum diuitiae. Pro­uide (saith he) that thou maiest leaue thy sonnes rather learned then rich: For the good hope and expectations of the wise and learned, are farre bet­ter then the wealth and riches of the vnlearned and foolishe. Which the Frenche men doe affirme after this maner. Scauior passe auior.

Without doubt these are golden sayings, which I wish al greedie gri­pes, couetous cormorants, and foolishe fathers, might haue them alwaies fixed before their eyes: But nowe albeit you perswade and teache vs, that wee ought not to endeuour, nor labour, that wee might leaue great wealth and riches for our children: yet I iudge it were not meete, that wee should leaue our children voide, and without some succour.

Although (my good Theophilus) I doe perswade you, that you [Page] shoulde not leaue your children such monstrous strouting bagges of golde and siluer, and such heapes of treasure, and wealth with­out measure, yet my meaning is not, neither woulde I haue them lefte altogether vnprouided for▪ at the wilde aduentures, voide, emptie, and as bare as my nayle (as they say) or as poore as I [...]us.

What then would you counsel or wishe most chiefly to bee prouided, got together, and left for them?

Si [...]s filiis tuis, inquit Chrisostomus, magnas relinquere diuitias, Tomo. 4. fol. 57. relinque illis prouidentem Deitutelam, If thou wilt (saith Chrisostome) leaue great riches and wealth for thy children, leaue them that proui­dent wardship, custodie and safe keeping of Almightie God. And Isocra­tes Isocrates. saith, Certissimum liberis suis patrimonium relinquet, qui ciuium beneuolentiam, & honestam famam relinquet. Whosoeuer shal leaue vnto his children the good will and loue of Citizens, and an ho­nest fame and report, shall leaue them the moste assured Patrimo­nie.

And again; Magis expetendum ducito, vt liberis tuishouestā famā A good name is better then ri­ches. qu [...]n magnas opes relinquas: nam hae mortales sunt, illa immortalis. Famapecunia acquiri potest, fama amissa pecuniis emt non potest. Ac­count thou it a thing rather to bee wished and desired, that thou leauest thy children good name and fame, rather then greate riches: For these bee fleeting and mortall, the other permanent and immortall. Through thy good name wealth and money may bee obteyned and What manner of inheritance shoulde bee left for children. gotten, but thy good name once lost, it cannot bee recouered and bought againe with money. Opes etiamimprobis contingunt: glori­am vero parare non possunt, nisi virtute praestantes. Riches also hap­pen to the wicked: but none can obteine true glory, but such as excell in vertue.

This question also was demaunded of Plato. Who being asked what thing was best to bée left for children? Get them suche ri­ches Plato. saith hée, as if it chaunce they shoulde suffer shipwrack, may yet swimme foorth with the owner, which is neyther golde nor sil­uer, nor any other precious iewel, but a mind garnished with ver­tue, wisdome, and vnderstanding.

And Saint Chrysostome also writeth thus: Sididicerit, inquie [Page 42] filius tuus ab initiis philosophus esse, diuitias acquiret omnibus diuitiis maiores: non enim diues est, qui multis pecunits abundat, & sumptuo­se vestitur, sed qui nulla re opus habet. If thy sonne sayth hee, shall learne to bee a Philosopher from his young and tender yeeres, hee shall then purchase riches greater and more excellent then all the treasures of the earth: For hee is not riche, that walloweth in wealth and bagges full of money, and is sumptuously arayed in gorgeous apparrell, but rather he which hath no neede of any such thing.

Instruct and teache thy sonne in these thinges, for they bee the chiefest and moste excellent treasures, and séeke not how thou shouldest make him famous and renowmed in the vaine pompe and outwarde shewe and wisdome of the worlde, but rather care how thou mayest make him to contemne the glory of this life, that hée may bée the more glorious in the life to come, and séeke not so much how hée might leade a long life héere, as that howe hée might liue for euer in the worlde to come.

As very many men are vaine, moued, and led with the blast of vaine glory: So doe they seeke by all meanes possible, to leaue be­hinde them some monument, that it might continue long in the me­mory of their posterities. What maner of Monumente I praye you, shall a godly and wise Father studie to leaue behinde him?

A godly father can leaue behinde him no monument more What maner of monumente a father ought to leaue behinde him. excellent then his sonne, the very liuely Image of his maners, vertues, constancie, wisdome, and godlinesse.

Forasmuch as you haue taught vs, that wee shoulde not studie and care howe to inriche our children and to leaue them great wealth and pos­sessions, by this wee gather, that children are to bee brought vp and hol­den in some honest labour and exercise, and not in ease and idlenes: Now Of paines [...] labour. such as haue no patrimonie left them, and yet refuse to get their liuing with some paine and labour, suche oftentimes wee see suffer and indure great hunger, thirst and cold: notwithstanding in the meane time no man can deny, but that God giueth abundantly vnto vs, all things which are meete and doe apperteine to the maintenance of ourliuing, but yet hee helpeth few or none except it bee by second causes.

You gather my reasons very rightly. For those children which haue nothing left them, are compelled to labour and take paines, and that not for necessitie only, but much rather for that it is Gods commaundement. In sudore vultus tui, vesceris pane tuo. In the Gene. 3. sweate of thy browes, shalt thou eate thy bread. Which lawe is not written onely for the poore, but also for the riche, which who so obserueth not, vndoubtedly falleth into the wrath of GOD, and shall suffer gréeuous punishmente. As also dayly experience tea­cheth, for whosoeuer wyll not labour, wée sée them suffer extréeme hunger, according to this saying, Hée that will not labour, let him not eate. 2. Thessa. 3. lob. 5.

And that godly man Iob saith: Homo nascitur ad laborem, & auis ad volandum. Man is borne to labour, as the birde to flie. To the which both Cicero and Quintiliane doe describe, for Cicero saith: Vt ad cursum equus, ad arandum bos, & ad indagandum canis: sic homo ad duasres intelligendum & agendum natus est. As the Horse to his course, the Oxe to labour in the plough, & the Dog to hunt and finde out his game: So man is borne vnto two thinges to vnderstand, and to inde­uour and put in practise the thing conceiued.

Wherefore, young men ought alwayes to beare in minde this Oracle of Cato: Nihil agendo homines malè agere discunt, ni­hil enim deterins otio, nihil (que) laudabilius industria & negotio. By idlenesse and doing nothing, men deuise and learne to practise wickednes for there is nothing worse then idlenesse, and there is nothing more com­mendable then industrie and labour.

Fathers of families ought then to take diligent heede, least their youth waxe not lasie, filthie, rude and sluttishe with idlenesse, but that they bee kept and holden in some honest labour and exercise: For of Idlenes there commeth great perils and dangers, I learne both by your wordes, and al­so by experience, but of paines and labour there commeth and groweth great profite and commoditie.

Optimi patres familias ab his quibus imperant, otij magis quàm negotij There is no­thing more to be detested then idlenesse. rationē exigere debēt, Good fathers of families & maisters of housholdes [Page 43] ought rather to examine and take account of the idlenesse and time yll spent, than of the labour and diligent paines of their seruantes and familie ouer whom they haue charge. And the learned from the beginnyng haue thought nothing more worthie hatred and detestation, then slouth and the great losse of time. Hinc Bernardus otium omnium Bernardus. Augustinus. vitiorum sentinam appellat: & Augustinus, puluinar Satanae. For this cause Bernarde calleth idlenesse the sincke of al vices: And Augustine, the pillowe or quishen of Satan. Wherefore this was their vse and custome for the better auoyding of this vice, that before they dyd dyne or suppe, they did call their young men to the Table: and did take an account of them, what seruice, duetie, or labour they had done that day, and so from day to day. Et illis solis esculenta ap­ponebant, quorum industria comprobabant: illos autem ex caenaculo ex­trudebant, qui per ignauiam & inertiam nihil egissent, & cibum of­ficio, negotioue vt lucrarentur, imparabant. And those whose paines and diligence they liked and allowed, before them only did they set meat: But those which by reason of their sloth and idlenesse had done no good, they thrust out of their presence, and commaunded that they should de­serue their meate with their seruice, charge, or labour.

It was a verie good order sure, and woorthie to bee obserued in these our dayes with al families, because in young men there is nothing more detestable then slouth and idlenesse. But nowe I pray you on the other parte, that you would shewe vs the commodities of paines and diligence.

The commodities of paines taking, are diuers and many. First Laboris com­mendatio ab honesto. wée knowe and are assured, that God commaundeth nothing, but hée liketh and alloweth the same: And hée which truely laboureth in his vocation, obeyeth the will of God, and hereof no doubt, hée purchaseth and gaineth vnto him selfe the loue and fauour of God. Againe, hée taking paynes (through the blessing of God) getteth his liuing, and there wanteth nothing méete and necessarie for him, for Ab vtili. Celsus. the well ordring of his family. And if wée may beléeue Celsus. Rectae valetudini plurimum confert exercitatio corporis & animi. Moderate exercise of bodie and minde, helpeth verie much to good & perfect health. Wherefore Plato also saieth: Iuuenibus conueniunt multi maximi (que) Plato. labores. Much paynes and great exercises are conuenient and best agreeing to young men. And Xenophon saith: Studium & laborem omnium Xenophon. [Page] bonarum & honestarum rerum esse causam. Studie and labour are Epicharinus. the cause of all good and honest thinges. And Epicharinus: Dij, inquit, omnia nobis vendunt laboribus. The Goddes, saieth hee, sel al thinges vnto vs for our paynes and labour. Et qui velit esse corpore fortis, sub­ijcundum est animo corpus, & exercendum in laboribus at (que) in sudo­ribus. And he that would be strong in bodie, must make it subiect vnto the minde, and exercise the same in labour and sweating. Therefore A necessitate the exercise of the bodie, is alwayes necessarie: For slouth and drowsinesse maketh the bodie dull, fainte, and effeminate, but in­dustrie and moderate paynes, doeth strengthen the same, and ma­keth Lycurgus lawe. men more chearefull and lustie. Wherefore Lycurgus com­maunded that young stripplinges should not be brought vp in the Courte, but in the countrie, to the ende that they might bestowe and passe foorth their first yeares not in ryote and wantonnesse, but in painefull labour and exercise of the bodie, as in hunting, run­ning, swimming and wrastling, and that they shoulde be able to susteine and beare, hunger, thirst, heate and colde, without any fe­therbed vnder them to procure sleape, but rather a mattresse or pad of strawe, to take a nappe and away, and hée appointed that they shoulde not returne into the Citie againe, vntill they were men growne. Also Marcus Cato in libris de moribus, hath left to me­morie Mar. Cato. an excellent comparison, saying: Vitam humanam esse vt fer­rum, quod si exerceas, conteritur, & cum splendore quidem, sin minus exerceas rubigo interficit: Mans lyfe is lyke yron, which if you doe occupie, it weareth and wasteth away, but yet with a certaine excellent brightnesse, but if a man doe cast it in a corner and doe not oc­cupie it, then it canker fretteth, and consumeth away with rustinesse: Euen so young men, if they be not trayned vp in some honest ex­ercises, doe consume their yeares in idlenesse and lazie lithernesse, to their owne shame and great reproch, which also bringeth more perill to their bodies, and detriment to the common wealth, than their moderate paynes and labour. Deogenes The paines of studies are not to be remitted.

And when Diogenes béeing nowe an olde man, was persuaded by his friendes to cease from his labours and painefull studies. Quid inquit si in staedio curreremvtrum oporteret iam maetae Vicinum cursum remittere? an magis intendere? What if I shoulde runne in a race (saieth hee) were it meete, that when I am nowe nigh the marke, I [Page 44] shoulde giue ouer and slake my running? or rather to force my selfe more earnestly vnto the ende? Hee iudged verie rightly concerning the studie of vertue, for the lesse time wee haue to liue, so muche the more ought wee to studie, howe wée shoulde dye well, and with deserued prayse, rather than to liue in dishonour, and waxe faynte in so good a purpose.

And againe, hée sayeth: Quod si senes a laboribus quiescere non de­bent, quanto minus adolescentes turpiter in otio nutriendi siunt? But if olde men ought not to cease from paynes taking, howe much lesse are Marcus Marullus. young men to be filthily nourished vp in idlenesse? Marcus Marullus doeth commend labour verie earnestly, saying: Labore corporis ve­getatur intellectus, voluptatum appetitio coërcetur, superbia frangi­tur, virtus retinetur, & quicquid per otium corruptum fuerit, per la­borem instauratur. With the labour of the bodie the vnderstanding is comforted, the desire of carnall lustes is restrained, pryde is vanquished, vertue is retained, and whatsoeuer is corrupted through idlenesse, is repai­red, and reformed by labour. And as labour is commended both of the godly Christian writers, and also of the Heathen: So is idlenesse e­uerie Solom, 12. where detested and abhorred of all men, as a common plague and infection. As we may sée in Solomon, and many others. For we read in Prouerbes, 12 Stultissimum esse qui sectatur otium. Who so followeth idlenesse is a verie foole. And againe: Egestatem operata est manus remissa. A slow hand bringeth pouertie. And againe: Propter fri­gus piger arare noluit, mendicabit ergo aestate, & non dabitur illi. The idle and flouthful bodie wil not goe to the plough for the colde of winter, therefore hee shal begge in Sommer, and there shal nothing be giuen him.

Seeing that labour produceth and bringeth foorth vnto vs so many and great commodities, which I heare to be allowed and commended not only of godly men, but also almost of all Heathen writers: but idlenesse for the miseries and discommodities that it bringeth and draweth with it, is to bee detested and vtterly condemned: mee thinkes an occupation, science, or handicraft is alwayes best, and I iudge it the surest way to be chosen and taught of all men: for without this, I cannot perceiue how la­bour should be exercised and mainteined.

Surely you put mée well in remembrance of a thing conueni­ent A handicraft science or facul­tie is to be lear­ned. The lawe of the Spartaines. to be spoken of, and nothing disagréeing from our purpose: And I haue euer hethertoo liked the lawe and order of the Spartaines, and doe greatly allowe it. For that all their sonnes doe [...]earne some Arte or Occupation, to the which Parentes doe perceiue that they are most inclined and drawne by the aptnesse and benefite of na­ture. And this they doe before they attaine to mature & ripe yéeres, and that the raines of libertie be cast into their neckes, and before they sende them to the Vniuersities for the increase of their greater knowledge and discipline, for there for the most parte, they cōceiue a certaine hautinesse & pride in them selues, when they haue once got a litle smattering and taste of learning: and also haue thrust them selues into the fellowship and company of the great and chie­fest learned men. Wherfore although thou beest a rich man, yet if thou be wise, prouide that thy sonne may learne, some Arte or honest facultie. For goods oftentimes are taken from a man by some mishap or chaunce, as by fyre, theft, warre, shipwracke, or for some fault or offence: but an Arte or Occupation is the surest pos­session, which alwayes and in euery place is readie to comfort and releiue a man in his necessitie, whatsoeuer. For as it is saide in the Prouerbe. Quaeuis terra alit artem. Euerie countrie nourisheth Arte or cunning, That is to say, cunning men, and such as haue a­ny facultie or Science, whether soeuer they goe, shall lacke no Suetonius. liuing. Suetonius also writeth, that it was shewed before vnto the Emperour Nero, by his Astronomers, that the time shoulde An example of Nero. come when hée shoulde be put out of his Empire, by reason where­of, hée gaue himself so much the more egarly vnto the studie of Mu­sicke, insomuch that hée became verie excellent, and then hée was wont to haue ofte in his mouth the saide prouerbe. And estéemed it the foulest reproch that could be laide vnto him, to be called an euill Harper or player vpon Instruments. The like thing also An example. (as in an other place is mētioned) did happen vnto Dyonisius king of the Syracusians, which after hée was thrust out of his kingdome, came to Corinthe, and there did set vp a Schoole and taught chil­dren letters and Musicke. For this cause among the Gréekes, art Science the Port of need. and cunning is called the Port or Hauen of necessitie vnto mortall [Page 45] men (that is to say) the only refuge in pouertie. Aliquid agendum est, vt corpus valeat, vt animus vegetior fiat, Wee must doe some­thing, that our bodies might be kept in health, and that our mindes may be made more quicke and liuely. Ignauia (inquit Celsus) corpus hebe­tat, labor autem firmat, illa maturam senectutem, hic longam adoles­centiam reddit. Slouth and drowsinesse (saieth Celsus) maketh the bodie dull and fainte, but labour maketh it lustie and strong, that hasteneth olde age, this prolongeth youth. Children are to be compelled and forced vnto wisedome, which is the best and chiefest of all other thinges, They are to be exercised in their bodies, but yet so, that the giftes of their mindes bée not hindred. For it is a verie hard thing, at one and the same time to be exercised in minde and bodie, whereof great and diligent care must be had.

O most curteous and louing friend Theodidactus, hertherto you haue set before vs most excellent and godly rules and orders, after what manner our children shoulde bee instructed, nurtured, and corrected, from whence all godly Fathers of families may moste commodiously learne, what they ought chiefly to followe in trayning vp their chil­dren. But nowe it remayneth, that after your louing and friendly From what thinges youth a [...]e to be fea­red. manner you shewe vnto vs, what ought to bee shunned and auoided: That is, from what vices children ought to bee feared, for there bee an innumerable sorte of vices, into which foolishe and frayle youth are lyke to fall, except they shall be premonished diligently, and feared from them in the beginning, whilest they are yet vnder correc­tion.

I will satisfie these your lawfull requestes and petitions, for I iudge it myne office and duetie, not onely to shewe you what is to bee followed, but also what is to bée shunned and abhorred.

You say well, for as it is the parte and duetie of a wyse father, that is, sending his sonne into a farre countrie, not only to tell him of the pleasure and commodities of the way, but also faythfully to shewe and make manifest vnto him the great perilles and daungers [Page] that are like to befall in that iourney: So seemeth it vnto mee, that it is the office and duetie of a godly instructor and teacher, that hee doe not only commaunde those thinges, which are good and godly, but also that hee doe demonstrate and set before them, the thinges that are daun­gerous, and for their greatest hurt and annoyaunce. Wherefore I pray you, that you wil not deny this your duetie vnto vs, in this case.

I will doe it, and that willingly. Parentes ought first of all First, from Adolatrie. to haue diligent care, that they withdrawe and holde them from false and vngodly worshipping of Goddes. Forasmuch as it is saide before, that there is but one true God. Secondly, they must Secondly, from all these vices following. be drawne and holden from laciuious and wanton company, and the familiar fellowship of housholde seruauntes, from all beast­ly and filthie sightes: from the company of light and wanton wo­men, from common daunsings and Maygames, Fayres and other open places and assemblyes, from wanton méetinges and ban­quettinges, from rebauld speaches and iestings, from railings, backbiting, and slaundering, from pryde and disdayne, from all superstition, from idlenesse, from hauing of monie, forasmuch as they can not tell howe to vse it, and from all vnhonest games. Furthermore, also their Parentes shall admonish them that they giue no credite to coniurations, Witchcraftes, sorceries and such like vayne trifles.

You giue vs verie good counsell, but from what kinde of vices be­sides these shal children bee feared, for there bee almost an innumerable sorte of mischiefes and slightes, by the which Satan doeth assault children, and in which hee studieth and lyeth in wayte to intrappe them.

To the ende that children may become and prooue good and ho­nest Thirdly, chil­dren are to be feared from ly­ing. men, they must bee diligently and carefully kept and feared from the vanitie and custome of lying, than the which nothing is more filthie, nor more vngodly or wicked. Wherefore the voice of God is to bée heard as well in the Prophets, as also in the Apo­stles and others, which in Moses cryeth out in this maner.

[Page 46] Non mentiemini, nec decipiet vnusquis (que) proximum suum. Yee shal not Leuit. 19. lie, neither deale falsly one with another. And S. Paule forbiddeth ly­ing, saying: Nolite mentiri inuicem. Lie not one to another. And too the Ephesians hee saieth: Deponentes mendacium, loquimini verita­tem, Collo. 3. Ephe. 4. vnusquis (que) cum proximo suo. Laying aparte all Lying, speake yee the trueth one to another. The Lorde our God forbiddeth vs to lye, because it greatly displeaseth him, as witnesseth Solomon saying: Dominus odit linguam mendacem. The Lorde hateth and abhorreth a Prou. 6. lying tongue: And agayne: Abominatio est Domino labia mendacia, qui autem fideliter agunt placent Deo, testis iniquus peribit. The Lorde Idem. 12. Idem. 21. Psal. 5. abhorreth deceiptfullippes, but they that labour for trueth pleaseth him, a false witnesse shall perishe. And the Psalmograph saith, Odisti omnes qui operantur iniquitatem, perdes omnes qui loquuntur mendacium. Thou hatest all the workers of iniquitie, thou wilt destroy all that speake leasing. And Solomon saith: Testis fidelis non mentietur profert men­dacium dolosus testis. A faithful witnesse will not dissemble: but a false re­cord wil make a lye. And in the 30. chap. hée prayeth that vanitie and lies might be remoued farre from him. And Iesus Sirach saieth: Iesus Syrach 20. Doe not loue lying, for it bringeth many euilles, according to this saying: Os quod mentitur, occidit animam. The mouth that lieth, slayeth the soule. What wickednes & destruction lying doeth alwayes bring with it, may easily be gathered by the exāple of Ananias & Saphira Act. 5. his wife, both which died within the space of thrée houres together. By this example (I say) let vs admonish our children to flée from lying as from a common plague.

You haue plainly taught vs by the most assured testimonies of the holy Scriptures, ihat our children are to be feared from this filthy vice of lying. But to the ende they might be the more feared from this great mischiefe, if you wil shew vs some examples out of the heathen writers, you shall doe vs great pleasure.

For that I perceiue the saying of the olde Philosophers haue great force in counselling and perswading, I will willingly héere Solon. bring some things to your remembraunce. For nothing ought to bée more straunge vnto an honest man, than lying.

[Page]Wherefore Solon among many other good lawes which hee made for the Athenians, hée straightly forbad them this greate vice of lying.

Aristotle saieth: Omne mendacium pr [...]uum est & fugiendum. Al Aristotle. lying is wicked and to be abhorred. And againe he sayth, Verax credi­tur tamet si fing it aliquando sed mendax non creditur etiamsi iurat. A true man is beleeued albeit he faine sometimes: but a Lier is not beleeued, though he doesweare. Among the Persians also it was a verye The Persians taught their children three thinges. Aristotle. great fault to lye. Wherefore, they taught their Children three speciall thinges in their youth: Equitare, arcusagittas excutere, & vera loqui. To ride wel, to shoote fayre, and to speake truely. A­ristotle beeyng demaunded what a man gayned by his lying, saith: that when hee speaketh trueth hee is not credited. And Plato sayeth: An nescis, quod ipsum mendacium omnes homines, Dij (que) oderunt? Doest thou not knowe that all men, yea and the Gods also, doe abhorre lying? And Cicero sayeth: Si quis semel veritatis fi­nes transilierit, actum est de eius fide. If a man haue once passed the boundes and limittes of trueth: his credite is sore crackt (as they say.)

You doe not knowe what greate commoditie and profite you haue brought to vs and our posteritie, by shewing vs as well out of the woorde of GOD, as also by the Heathen Writers, What greate perils and daungers commeth by Lying. Nowe I praye you shewe vs some other vices, from the which our Youthes are to bee feared.

Also this Age chiefly must bee kept from wicked Beastes, From wicked lusts. Cicero lib, 1. officiorum. and must bee exercised in Labour, in trauayle and in patience both of mynde and bodye. Vt in Bellicis & Ciuilibus offic [...]s e­orum vigeat Industria. That as well in feares of Warre, as also in Ciuile dueties, theyr paynes and industrie may floorishe and haue some force. Caueant intemperantiam, meminerint verecundiae & sobrietatis libidinosa intemperansque adolescentia, effatum corpus tradit senectuti. Let them beware of intemperancie, and haue mynde of shamefastnesse and sobrietie: For a Libidinous and intemperate youth, soone committeth and deliuereth a weake bodie vnto olde Age.

[Page 47]But to the ende that our youth may more manifestly see and perceiue what a greate euill lust is, and howe great a plague for­nication and Adulterie is, out of the Fountaynes of the holie Scriptures I will plainely shewe, howe straying and wicked Lustes are vtterly forbidden of GOD, and thereunto will ioyne the paynes and grieuous punishmentes due for the same. It is written in the twentieth Chapter of Exodus. Thou shalt Exod. 20. Leuit. 20. not committe Adulterie. And Leuiticus 20. Si quis maechatus fuerit cum Vxore alterius, & adulterium perpetrauerit cum Coniu­ge Proximi sui, morte moriantur & maechus & adultera. If a man shall breake Weadlocke with another mans wife, euen hee that shall breake Weadlocke with his neighbours wife, let them bee slayne both They must flee fornication and Adulterie. the Aduouterer and the Aduoutresse.

Tobias performing the duetie of a good and Godlie Father, admonisheth his Sonne after this manner: Attende tibi mi Fi­li Tobias 4. ab omni Fornicatione, & praeter Vxorem tuam, nunquam patia­ris crimen scire. My Sonne keepe thee from all Fornication (and Cor. 6. besides thy wife) see that no faulte bee knowen by thee. And Saint Paule sayeth: Bée not deceiued, neyther Fornicators nor Ida­laters, nor Adulterers, nor Effeminat, nor Abusers of themselues with mankinde, nor théeues, nor couetous, nor drunkardes, nor re­uilers, nor pillers, shall inherite the kingdome of God.

And to the Ephesians hée sayeth: Fornication and all vn­cleannesse, Ephe. 5. or couetousnesse, neyther foolishe talking, nor ie­sting, whiche are not comelie, Let it not bee once named a­mong you. For this yee knowe, that no Whooremonger, neyther vncleane Person, or couetous Person, which is a Wor­shipper of Images, hath anye inheritaunce in the kingdome of Christe, and of GOD. With these Godly Sentences shall Parentes terrifie their Children, least they pollute and defile them selues with these horrible and filthie crimes. And because this vice augmented, and increaseth verie much of ydle­nesse, riotous banquetting and drunkennesse, therefore I also iudge it meete that children bee restrayned from wyne, the im­moderate vse whereof, is enemy to good health, besides many o­ther Drunkennes is to bee shuned. perils and daungers as may appeare héere following. It is written by the Prophete Esaie: Ʋae qui consurgitis mane ade­brietatem [Page] sectandam, & potandum vs (que) ad vesperam, vt vino aestuetis. Esay. 5. C [...]hara & Lyra, & Timpanum, & Tibia, & vinum in conuiuijs ve­stris, & opus Domini non respicitis, nec opera manuum eius considera­tis. Ʋae qui potentes estis ad bibendum vinum, & viri fortes ad mis­cendam ebrietatem. Woe vnto them that rise vp earle, to follow drun­kennesse, and to them that continue vntil night, till the wine doe inflame them. And the Harpe and Vial, Timbrel and pipe and wine are in their feastes: but they regarde not the woorke of the Lorde, neither consider the worke of his handes. Woe vnto them that are mighty to drinke wine, Eccle. 19. and to them that are strong to power in strong drinke. Vinum & mulie­res, apostatare faciunt sapientes, & arguunt sensatos. Wine and Wo­men Prou. 23. Ibidem. leade wise men out of the way, and put men of vnderstanding to re­proofe. The Drunkard and the glutton shalbe poore, and the sléeper shalbe clothed with ragges. Cui vae, cuius patri vae, cui rixae, cui foueae, cui sine causa vulnera, cui suffosio oculorum? Nonne his, qui commo­rantur in vino, & student calicibus epotandis? To whom is woe? To whom is sorrowe? to whom is strife? to whom is murmuring? to whom are woundes without cause? and to whom is the rednesse and glaring of the eyes? Euen to them that tarrie long at the wine, and to them to goe and séeke mixt wine. Ebrietas est blandus Daemon, dulce vene­ [...]um, suaue peccatum: quam qui habet, seipsum non habet. Drunkennes Aug. in quo­dam sermo­ne. Aug. in lib. de paeniten. is a flattering Diuel, a pleasant poyson, a sweete sinne, which who so vseth knoweth not how to vse and guide himselfe Ebriosus quum ab sorbet vi­num, ab sorbetur à vino; abominabitur à Deo; despicitur ab Angelis: deridetur ab hominibus: destituitur à virtutibus: confunditur a daemo­nibus: conculcatur ab omnibus. The Drunkarde when he suppeth vp the wine, the wine swalloweth him vp againe: he is hated of GOD: de­spised of Angels: derided of men: depriued of all vertues: confounded of the Diuels and vtterly forsaken of all honest men.

Moreouer, the same Saint Augustine saith: Aufert memoriam ebrietas: discipat sensum: confundit intellectum: concitat libidinem in­uoluit linguam corrumpit sanguinē: omnia membra debilitat: vitā di­minuit, Adem. & omnem salutem exterminat. Drunkēnes taketh away the me­morie: it dissolueth the sence and feeling: It confoundeth the vnder­standing: it prooueth filthie Lust: it faltreth the tongue: it dy­minisheth and shorteneth the life: it banisheth all health and pro­speritie.

[Page 48]Wherefore I thinke it not amisse, to describe vnto you the The order of the Lace. [...]eu­ching drunken­nesse. order of the Lacedemonians concerning this point, which when they had any of their seruants so beastly blemished and ouertaken with drink, caused them to bée brought before them at their feasts and bankets: not to sport and delight themselues, with beholdyng their beastly behauiour, and fonde or foolishe wordes voyde of all reason: but rather by their example to shew their young men and children, howe filthie and odious a thing it is to sée and beholde a drunkarde. Therefore children in their drinking of wine (from their young and tender yéeres) shoulde temper and mixe the same Children must abstaine▪ from wine. more with water then with wine: Nam fomentum est libidinis vt­num. For wine is the nourishment and prouocation of luste, if wee giue credite to Saint Paule, which saith: Nolite inebriare vino, in Ephe. 5. quo est luxuria. Bee not drunken with wine wherein is excesse. Where­fore Parents also ought to haue great care, that they inglut not their children either with too muche meate, or too muche sléepe, for that maketh them dull witted, drowsie and slouthfull, if they vse it. But let them rather studie that their children may loue and imbrace sobrietie, learne to talke of God, and be kept from fil­thie communication.

Moreouer, they shal take héede, that their children do not waxe Aulus Gelli. hautie, being puffed vp with too much pride of praises & commen­dations without their iust desert. Furthermore, wise Parents ought to indeuour with great diligence y ^• they induce thē vnto mo­destie, & sometime set before them the examples of such, which for their lewdnesse haue suffered griefe and punishment: or for their vertues haue obteined praise and great glory. Haec enim duo pe­rinde Plutarch. ac virtutis elementa sunt, spes honoris & formido paenae. For these two thinges, the hope of honour, and feare of paine, are as it were the principles, elements, and first foundations of vertue. For whereas that one maketh vs more prompt and readie to put in practise y ^• worthie studies of vertue and workes of honestie, this other maketh vs flower in committing vile, filthie, & dishonest thinges. Docebunt praeterea patres filios continentes linguae esse, silentium (que) apud filios multis laudibus commendabunt. Besides this, Parents shall teach their children to bee continent of tongue, and shall commend silence vn­to Hope of honor and feare of paine. them with great prayses. For silence vsed in time conuenient is signe of great wisedome, and more to bée preferred then any spéech [Page] Quare liberis à garrulitate, detractione proximi, ac caeteris linguae vitis Idem. Plut. abstinendum esse, docebimus, & flagisiosorum hominum consortio: vt­pote assent atoribus, potatoribus, aleatoribus, & scortatoribus. Where­fore Parents must teach and counsel their children that they abstaine from chattering, babbling, backbiting of their neighbours, and all other vices and abuses of the tongue, and from the companye and fellow­ship of wicked and flagitious men: as quaffers, flatterers, dicers, haunters of Harlots and ruffians. For there is no creatures liuing more per­nicious then flatterers, none that bringeth young men sooner to de­struction. Qui tandem patres & filios radicitus obliterant, Who at the last doe roote out, consume, and vtterly bring into obliuion, both Fa­thers of flatterers. &c and children, through the sugred baite of their pretended plea­sure. For these are such as incite and stirre vp their young mai­sters to royst it out liuely, and to cut it out of the whole cloth. The life of man is but a moment (say they). Therefore (my good young maister) spende not your time so basely and obscurely as many young Gentlemen doe, like momish meacockes and bashful babes what néede you regard your Fathers threates and menaces? Hée doteth with age and is almost ready to bée laide on Béere, which ere it bée long wée shall hoyse vp vpon our shoulders, and carry out at the dores to his funerall farewell. And afterwarde, so soone as euer they begin to burgen and sproute vp a little, then doe they perswade them, either to kéepe Harlots, or els moue them to mar­riage before they bée wise, or haue any experience of the worlde, & this must bée doone in all y ^• post hast that may, that afterwards they may haue leasure to repent them all the dayes of their life: And then for their maintenance, they must scrape & catche frō their parents, whatsoeuer they can get by booke or croke: so that at y ^• last they royst it out so long, that they are driuen to this issue (for pre­sent payment of ready money whereof they euer stande in great néede) to make out leases of their landes, before they haue them in vse and possession, yea and oftentimes morgage, or sell a­way before hand their possibilitie whiles their father is yet liuing to the great bewayling, lamentation and heauinesse of the good olde man which pearceth so deepely, and is so surely setled in his sorowfull hert, that full soone it hasteneth his hoare heade vnto the greedie graue, which is the thing that these young Roysters haue long wished and desired. Wherefore such Parentes as haue anye [Page 49] godly care of the good and vertuous education and trayning vp of their children, let them repell, amoue, and shake of from them all such pestelent flatterers, as most proude disdamefull, & rauenous beastes.

Of what speciall points doth the true and perfect education of childrē consist?

The most perfect order of bringing vp children (as witnesseth A declaration of Saint Paules wordes. Educat libe­ros per erudi­tionem et cor­reptionem. Paul) doth depend vpon two things (that is to say) of godly instru­ction and moderate correction. And it apperteineth vnto erudi­tion that Parents from their tender yéeres shewe and set before them, the Almightie power, goodnesse, and clemencie of our moste mercifull God, and put them often in remembrance of his innu­merable benefites, which hée bestoweth vpon them most bountiful­ly, aswell for the furniture of their bodies, as also for the adorning and garnishing of their soules, and thus dayly more and more doth hée binde them vnto him through his bountifull liberalitie. For the giftes and benefites aswell of the body as of the minde, are ex­ceeding What, and how greate benefits children doe re­ceaue from the [...] parents. great, as strength, agilitie, and health of body, and what so­euer serueth both to the outward and inwarde garnishing of the same. And this is not to bée thought one of the least benefites, that it was his goodwill and pleasure that wee shoulde bée borne, not of the Heathen Infidels, and of wicked & vngodly, but of god­ly, faithful, and christian parents, which haue caused vs to be bap­tized, that so being washed and bathed in the Lauer of regenerati­on, by the precious blood of Iesus Christ, and cleansed from the fil­thinesse of our sinne (wherein wée were conceiued and borne) are nowe ingraffed and haue societie in the fellowship and company of all the children of God, and faithfull seruants of Christe.

And furthermore, this is greatly to be accounted of that through the great loue, care, and liberalitie of Parents they are instructed in y ^• true knowledge of god, so that now they repose al their whole trust & confidence in the tender mercy of God. And doe féele and vn­derstand that for the excéeding tender loue of the Mediator & recon­ciler Iesus Christ our sinnes and offences are not onely pardoned vnto vs: but also we with him are made inheritors of the kingdom of heauen. These, I say, & such like things which doe apperteine to [Page] the former part of this instruction; a good & godly father that is dess­rous to haue his children vertuously trained vp, shal not contemn and despise: but very diligently prouide that they may bée surely fixed and ingraffed into them whilest they are yet young & tender. Vnhonest & vn­lawefull things are to be shun­ned. It remaineth now y ^• we speake somewhat of the other part, which teacheth that parents ought to reproue & correct their children for their offences, and that from their tender yéeres, they may learne to shun, detest, & abhore, al filthie, vnhonest, & vnlawfull thinges: and it shal profite very much, & be very auaileable to this purpose, if they declare and set before them, the wrath & anger of Almighty God, towards those which commit such thinges, and rehearse and put them in remēbrance of the horrible paines & plagues with the which he hath afflicted and plagued them euen from the beginning of the worlde. And it shal not be amisse to begin frō our first parent Gene. 3. The maner and order how t [...]ter [...]efie children. Adam, to whom (alas) how greatly and excéedingly the Lorde God shewed himselfe offended, not only for his disobedience and trans­gression: but also of all his posteritie in whom the same hath ouer­flowed, may easily appeare in Gene. 3. Againe, hée hath left a mani­fest proofe & example of this his detestation of sin & wickednes, whē he destroyed and drowned the whole world (except those that were in the Arke with Noe) with y ^• deluge & fearefull flood, reade Gene. 6. & 7. chap. After this when hee plagued, destroyed, and vtterly consumed with fire and brimstone from heauen Sodome & Gomor­rha, with the cities nigh bordering vpon them (that is to say) Ada­mam, Seboim & Segor. Moreouer, parents must shew their children, Gene. 6. 7. by what means children may learne to feare the wrath of God. Gene. 19. Exod. 8. 9. 10 &c. that God being stirred and prouoked against the Eegyptians with a hatred & detestation of their great wickednes, disobedience & rebel­lion, afflicted them and laid vpon them ten gréeuous & fore plagues (that is to say) with frogges, lice, moraine of beasts, botch & sores, hailestones, thunder, lightening grashoppers, darkenesse, and the killing of their first borne. And for y ^• the more examples you shall be able to expresse, the more it terrifieth in this case, you shall adde héereunto, that wofull and horrible spectacle, of the wasting, consu­ming and destruction of the Citie of Ierusalem: the discomfiture, ouerthrow, and vtter subuersion of the miserable people of the Iewes, the which continueth euen till this day. At the last, least these thinges may séeme to small purpose being so long since, they shall recite vnto them the lamentable turmoyles troubles and [Page 50] persecutions of the Christians, throughout all the corners of the worlde, as in Asia, Aphrica, and Europe. And then let vs yet come a little nigher to our selues, and that within the cōpasse of our owne remembrance, and wée shall easily sée perceiue and vnderstande how those mortall and sworne enimies of Christ and all Christi­ans, the Turkes haue on euery side mightily preuailed, & do dayly more and more inuade our borders and territories, how they rob, spoyle, imprison, mannacle and cruelly vexe and torment the poore Christians, wherein manifestly appeareth the wrath of God to­wardes vs, for our disobedience, rebellion and wickednesse. For, these rumors of warres, these motions of sedition, these tumultes and vprores, these commotions, throughout al kingdomes and pro­uinces, these many strange and gréeuous diseases which dayly in­crease to our great annoyance, the dearth of corne and other victu­als in many places, this excéeding pride without profite, this lacke of true friendship, good neighborhood, and vnfeigned loue, with ma­ny other moe mischiefes as ill, let them perswade their children, that they procéede of none other cause, then the heauie wrath of God, for our disobedience and rebellion against the Lorde, and are as it were his whips & scourges, wherewith he doth smite, correct and chasten vs, which otherwise would neuer turn vnto the Lord. To conclude, before all other thinges, parents shall prouide, that this bée surely setled, and firmely fixed in the tender mindes of children, that not only they may perceiue and iudge these temporal and bodily afflictions are laid vpon vs for our sinnes & offences: But that they may surely perswade themselues that there are far greater and more gréeuous, prepared for vs (that is to say) moste dreadful damnation and euerlasting torment, except we spéedily repent and turne vnto the Lord.

Without all question, these and such like admonitions are not only profitable, but also very necessary. For there be many fathers of families, which are altogether ignorant that the worshipping of Idols is so greate abhomination before God: And there are also very fewe that knowe what an heape of mischiefes, luste, lyinge, and drunkennesse bringeth with them. Therefore you haue doone maruellous well, that you haue put vs in remembrance of these thinges, and wee heartely beseeche you, that for this godly care you haue towards vs, you woulde also teache [Page] and instructe vs, by what meanes young men may best bee holden backe, restrained, feared and terrified from corrupt religion and false worshipping of God, from disobedience, rebellion and from all those o­ther vices.

Youth may bée moued and terrified by diuers waies & meanes from those euils, perils and dangers which are often wont to hurt, and greatly anoy aswell the body as the minde, as if wée do lay be­fore them the examples of those, which for their stubbornesse, dis­obedience and contumacie against their Parentes, haue suffered most fearefull plagues and gréeuous punishments.

I pray you shewe vs what they are, which haue beene punished and Heere are horri­ble examples of rebellion &c. plagued for their disobedience and rebellion. For you shall finde vs wil­ling to heare you.

It shall bée very profitable to set before children the terrible ex­amples 1. Regum. 4. of the wrath of God, which light vpon the children of Heli, Hophny, and Phinees, which were slaine in the warres. Of Cain, Gene. 4. which was accursed. Of Dathan and Abiron with their complices, which were swalowed vp of the earth. Of Absolon, who rebelling Num. 16. [...]. Sam. 18. against his father Dauid, in the chase of his enimies was hanged in an Oke, & so perished miserably. Of that seditious Zamri, against Helam, which perished with fire. Of Cham, which was accursed, for that he saw his father naked▪ and derided him. Of Sheba, who mo­ued [...]. Sam. 20. sedition against Dauid, and by the wisdome of a woman was beheaded And children shall learne not only by these, but by dayly examples to feare the wrath of God, which appeareth euery where. For God will not leaue any wicked sinne vnpunished, as it may bée séene in murtherers, théeues, robbers, rebels, seditious persons, and pirattes, all which wée sée by the determinate wil of God are caught vp in euery place, whose fairest ende is either the Gallous, or els doe suffer some other Tragicall death and cruell torment to their vtter shame and confusion.

For asmuch now as wee haue learned of you the absolute order and perfect method of the instructing and ordering of our youth, so that what [Page 51] soeuer perteineth to the same, you haue made it so apparant and manifest vnto vs, that (except wee were more sluggish and dull than the drowsie Dormouse, or more blinde than the mouseling Molewarpe, whose plea­sure is to bee alwaies wrooting in the earth, and cannot indure the light) wee may easily see, perceiue, and vnderstande, what eche of vs ought to folow, and what to shunne and auoide: with which your so excellent do­cumentes and instructions (I say) when wee haue our children wel seaso­ned and furnished, doe you thinke it meete and conuenient that wee ma­numit them, and set them at libertie to doe what they lyke best, and to ride or goe whither their fonde affections shal moue them?

Nay not so. For the nature of all men is so vitiate infected, and poysoned with the sinne of our first Parentes Adam and Eue, that except wée be continually restrained and holden backe with godly discipline, good counsell and admonitions, wée degenerat and growe euer worse and worse.

But if the vtilitie and profite of children and youthes so require, that Whither chil­dren ought to be sent into straunge coun­tries to learne the liberall sci­ences. they might trauel into farre countries, to haue some further sight, skil, and iudgement in the liberal Artes, & to haue more knowledge in the tōgues, and experience in diuers other things: Shal they not rather alwayes abide and staye at home, and be seuerely kept vnder the discipline of their Pa­rents?

I haue knowne some young Gentlemen which haue trauelled into straunge nations, and at the last, haue returned home ador­ned and garnished with excellent learning. But yet in the meane time I haue knowne not a fewe, whiche haue returned home to their Parents, not only vnlearned, but also most vile varlets wic­ked vnthriftes, and roysting Ruffians, nouseled in most wicked and vngodly opinions, blasphemous, and stayned with most filthie and monstruous manners, and beastly behauiour: which with much more profite might haue stayed at home with their Parents, as dayly examples doe clearely testifie. Notwithstanding, if it may séeme profitable and necessarie to any, to sende their sonnes into Italy or Fraunce, to common studies in their Vniuersities, and to haue greater vnderstanding and knowledge in the tongues and liberall Artes and Sciences. I will not gaine say it, or striue [Page] much with them, so that it be done with great aduisement, counsel, and consideration (that is to say) if Parents shal first diligently in­struct their children in the true knowledge & reuerend fear of God, and that the same be surely setled, and most firmely fixed in their heartes, that it may not be easily remooued, and they caried away with euerie vaine blast of blasphemous doctrine, and hatefull He­resies, which shal soone be blowne aswel into their outward eares, as also into their inward mindes, wherwith their hearts shalbe so infected, that both bodie & minde shal soone be out of all good course. Wherof all the Patriarkes and Prophets had great regard, as we may reade in their Bookes, which haue most diligently and care­fully taught and instructed their children in the feare of God, fore­tolde them of perilles and daungers, and discouraged them from the company and fellowship of wicked men, as wée may sée by the example of Beniamin, which was alwayes kepte at home of Gene. 42. his father Iacob. And except Ioseph had béene diligently instruc­ted of his father in the wayes of the Lorde God, Howe (I pray you) had hée auoyded the lasciuious wordes of Putiphers wyfe? which with her daily allurementes, and with her peruersse pol­licies did sollicite and moue him, that by some meanes she might drawe him into the horrible sinne of adulterie: except (I say) hée had béene carefully taught of his father, and that from his childe­hood, the true knowledge and feare of God, vndoubtedly hée had béene intrapped with her faire promises, and had vtterly perished with the sugred woordes of this lewde lasciuious woman. For Ioseph was young, well fauoured and comely. And if per ad­uenture there be any that will not be moued with these godly ex­amples, De Natura Ceti. let him reade Plinie de natura Ceti, A Sea fishe of verie great bignesse, who describeth his bodie to be 600. féete in length, and 300. féete in breadth, which watcheth and kéepeth his young ones very carefully, neither doth suffer them to stray far frō him, & is moued with such excéeding care towards them, y ^• in the time of any storme, hée receiueth them into his wombe againe, least they shoulde be hurt with the force and violence of the storme and tem­pest, or fall into any perill or daunger, and when the storme is once ouer, and the Sea calme, hée eiecteth and vomiteth them out againe: By which example, I wish all Parentes to bée admoni­shed that they sende not their children into straunge and far coun­tries [Page 52] except, (as I saide) they be well and vertuously instructed: and so as well by reason of their age, as also by the experience of many thinges, they become wiser, and of more perfect iudgement to discerne betwéene good and euill.

Againe, if a man be ignoraunt, and knoweth howe and after De Delphi­nis natura. what maner this first mutable, wauering and slipperie age ought to be defended, preserued and instructed, let him learne this lesson also of the Delphins, which doe accompanie their young ones a long time, vntill they be well growne and able to shift, and pray for them selues: neither wil they suffer their young ones to raunge abroade and depart out of their sight (except some elder one attend vpon them as a guide and ouerseer. By this example also are Parentes to bée admonished, that they sende not their sonnes into straunge countries vnaduisedly without their Paedagoges, Tutors & Gouernors, least that they be Italianated, as that worthie man maister Aschan hath sufficiently described, in the latter end of his first Booke, intituled the Schoolemaister. Moreouer the Iewes also at this day, do obserue this one thing verie carefully, that they suffer none of their sonnes to forsake and leaue their fathers house, and so to trauell-into any straunge nation or countrie, except they haue first liued in wedlocke, and haue had the fellowship and socie­tie of a wife by the space of thrée yeares at the least, and haue begot children by them: And then libertie is graunted vnto them to de­parte and goe whither they will about their néedfull affaires, and necessarie businesse.

The Iewes in this point, are farre wiser than many of vs Christians. But now seeing that by many arguments & good reasōs you haue shewed and declared vnto vs, howe and after what maner Parentes ought to in­struct and bring vp their children: nowe wee earnestly desire to knowe of you, after what sorte the Mothers ought to deale with their children in their bringing vp. For it is certeine, that Mothers by the commaunde­of God, ought to haue no lesse care and charge belonging vnto them, than the Fathers and Maisters, touching the good gouernment of their sonnes▪ daughters, and seruantes.

I cannot deny or refuse this my duetie vnto you, desiring so [Page] good and godly a thing: First, this duetie belongeth to godly ma­trones The duetie of mothers. Ephe. 5. Col. 3. 1. Pet. 3. and mothers of families, that they them selues be in subiec­tion to their owne husbandes, as Saint Paule admonisheth, say­ing: Mulieres subditae estote viris vestris, sicut oportet in domino: Wiues submit your selues, and be obedient to your owne husbandes, as vnto the Lorde: Wherefore a good wife ought not to abuse, the mo­deration, humanitie, and lenitie of her husbande, for then shée re­sisteth the commaundement of God. For it is one thing to obey, an other thing, to rule, and an other thing to commaunde. And it nourisheth loue and concorde exceedingly, when the wife is readie at the becke and commaundement of her husbande: enclineth and prepareth her selfe to accomplish his requests, and studieth to plea­sure and gratifie him to the vttermost of her power: And eschueth all thinges which shée knoweth woulde offende him. For thus verely (as one saieth) a good wife by obeying her husbande, doeth also after a sort, rule and commaund him. And this ought a wo­man to doe, not only for the auoiding of variance, discorde, & breach of loue, but rather for that it is the commaundement of God.

What are the chiefest ornaments of Godly Matrones?

Saint Peter saieth: that the most excellent ornament of god­ly Pet. 3. Matrones is, to stay and repose their whole trust, confidence and hope in the liuing God: That they should be sober in their outward apparell, & be decked inwardly with the vertues of their mindes, as with gentlenesse, méekenesse, quietnesse, and chastitie, which are most precious thinges in the sight of God.

But nowe seeing wee know that Matrimonie is instituted and ordei­ned of God, for the procreation of children, what (I pray) woulde you aduise and counsel the mother to doe, when shee shal perceiue and feele her selfe with childe?

So soone as the mother shall perceiue or knowe her selfe to be with childe, shée shall commit the same so conceiued in her wombe, vnto the Lorde God with feruent and heartie prayers, and shall haue great care during that time, that shée doe not vere, disquiet, and giue her selfe to anger. Also shée shall forbeare all dauncing, [Page 53] and immoderate stirring, striuing, lifting and labour, from in­temperauncie in eating and drinking, and from all other thinges which might be offenciue or hurtfull to the childe whilest it is yet in the mothers wombe: And when through the prouidence of God shée shall perceiue and féele the time of her trauayle to be at hand, shée shal wholly giue her selfe to earnest and godly prayers, and af­ter that the infant is borne, then according to the order prescribed by the worde of God, shall prepare to haue it baptized in the name of the Father, and of the Sonne, and of the holy Ghost.

Now when the infant is borne, is it not the mothers parte and duetie to nourish it with hir owne brestes and milke?

In mine opinion, it is most necessarie and best agréeing to the Mothers oght to nourish their children with their owne dugges. nature of the childe, that mothers nourish and giue sucke to their owne children; with their owne dugges and breastes: for mothers with a greater care and diligence will cherish them, and are moued therunto with a certain intire loue, & naturall affection, for y ^• they are of them bread & born. And therfore they haue often this prouerb in their mouthes: It is a neare collop, that is cut from their owne flesh: So that the mothers loue is vnfained But these Nurses vse no true, but fained & dissembled loue, because they are hirelings and so by y ^• meanes: vrged to practise & vse their kindnesse, for gaine and lucer sake. And Aulus Gellius saith: Optima mater non permittat ali­ouius Aulus Gol. lactis contagione filiū suum infici. A good mother cannot abide nor suffer her childe to bee infected with the contagion of a straungers milke. And nature her selfe doeth euidently declare and shewe, that mo­thers ought to cherish with their owne milke those, whiche they haue ingendred and borne. And therefore nature hath giuen to euerie liuing beast that bringes foorth young, power to nourishe and comforte the same, with their owne milke. And God by his great prouidence and inscrutable wisedome, hath prouided and giuen vnto women two breastes, that if it shoulde fortune at one trauayle, they shoulde be deliuered of two children, that then they might haue two fountaynes for their better nourishing. Great rare therefore must bée imployed, and paynes bestowed, that the verie mothers them selues (as I haue sayde) doe nourishe and bring vp their infantes with their owne breastes and mylke.

[Page]For the benefite of the mothers milke, hath wrought suche great effect, rewarde and merite with our elders, that whensoeuer the mothers haue desired any harde or difficult thing at the handes of their children, they haue euer desired and requested the same after this maner, that (for the tender loue they beare vnto them in their infancie, when they nourished and suckled them euen with the milke of their owne breastes, with great care and diligence, mix­ed sometime with sorrowe, and the oft abridging of their wonted pleasures, with the abandoning of many swéete sléepes) they wold graunt their requestes. As Homer maketh report of Hecuba, the wife of Priamus King of Troy, Quae nudatis vberibus (quae suxerat aliquando Hector) orabat vt se intra maenia contineret, Which with her bare and naked breastes (which Hector her sonne, that most noble, va­liaunt, and worthie wight, had sometime sucked, and with their sweete sugred and dulcete droppes, had batled and nourished him vp, when as yet hee was any maner way farre vnable to helpe and succour him selfe; For the requiting whereof, and as euer hée woulde shewe him selfe a louing, naturall, and obedient childe towardes her) shée (I say) desired and intreated him, that hée woulde now saue, protect, and defend her within the reared rampires, and warlike wals of Troy; that most famous and renoumed Citie, from the furious force of the raging and cruell enemies, which hée most obediently (aswell with valiant courage, as also with prudent pollicitie) perfourmed, vntill hée him selfe was slaine by Achilles, one of the most valiaunt Capitaines of the Gréekes.

You haue shewed great reasons why the mothers should giue suck to their owne children, But if they be oppressed with infirmities and dis­eases, and be vnhealthfull, (which may happen) or hasten to the procrea­tion of other children. Shal they not then procure Nurses for the better nourishing and bringing vp of their infantes?

Yes forsooth, then must Nurses be prouided and gotten, but not How a Nurse should be cho­sen, if neede re­ [...]u [...]re. without great regard, good aduisement, and singular choise: For you may not intertaine and admit bondwomen, forerenners, nor drowsie drunkardes: you may not choose sawsie sluttes, malapert mawdes, wanton wanderers, gawd [...]e gosseps, neither vnchast or daintie fingred dames, nor of the rascal rebauldes, and rudest sort: [Page 54] But such as be sober, honest, wise, discréete, well condicioned, of gē ­tle behauior, of a good complexion, cleanly, and such a one as can well frame her tongue to an exquisite order of spéech, in deliuering and pronouncing the same plainly with apt wordes, lest the young and tender infant in the budding & flouring yeares be stamed with corrupt maners, & vnséemely words. And so with sucking the milk and nutriment of such lewde Nurses, issuing & procéeding from an vnnaturall bodie & disordred minde, be infected with the most per­nicious contagion, of soule filthinesse, odious errours, & detestable diseases, which shal verie hardly or neuer be remoued & cured. For euen as it is most necessarie & expedient to frame and fashion the limmes & members of children (so soone as they be borne) that they may grow straight & séemely: So in like maner, it is cōuenient and most decent to indue their childrē with good maners (euen frō their Cradles) and to frame them vp in ciuil behauiour, whilest they are yet young & tender: For infancie is a flexible thing, and fit to frame to what thing you please, (as we haue said before.) And as Seales be soonest insculped and engrauen into soft waxe, so are good disci­plines, precepts and eruditions, with great facilitie instilled & prin­ted in childrens tender mindes. And Plato séemeth verie diligently to admonish Nurses, that they sing not to their babes and youg in­fantes euerie trifling tale, rusticke ryme, baudie Ballet, and olde wiues fabled fanfies, lest from their Cradles it shall fortune, that they be nouseled in folly, and fraught with corrupt conditions, and too bolde behauiour. And this also is not to be pretermitted, that so What compa­ny a child ought to vse, and what play fellowes he must haue. soone as children be growne vp to some strength and bignes, that you take great héede with what companions & playfellowes ye doe associate them: For you must choose such, as be seasoned with good­nesse, & endued with vertuous maners, & such as can speake their language quickly & readily, least they vsing the company of barba­rous bablers, bitter blasphemers, cruel cursers, rude roges, sawsie slouens, and all the whole rable of rascals be of them infected, cor­rupted, and imbrewed. For Dauid saith: Qui tangit picem cum ea Prouerb. inquinabitur. Who so toucheth pitch shal be defiled there with.

What is the first thing that the mother or Nurse shal teach the child to speake?

So soone as it shal attain to such age, as it cā once begin to speak, [Page] the first worde that it should be taught to pronounce and vtter, is What a childe ought to pro­ [...]our [...]e first. God, from whence as from a most lucky lot, all the whole webbe of speach should begin. For this motherly care and discipline shall be verie profitable to children of young and tender yeares, and shal make them more apt & readie for the attaining of greater studies.

A fatherly instruction is not only profitable, but also (as I perceiue by you) the mothers discipline is wonderful effectual in children.

Nothing more effectuall. Wherefore S. Ambrose was wont to persuade & counsel mothers after this maner, saying: Matres abla­ctate Ambrosius. filios vestros, diligite eos, & orate pro his vt longaeui super terram sint; monete eos, vt magis crucem domini tollant, quam vt hanc vitam d [...]ligant. Mothers suckle & nourish your own children, loue them, cherish them, & pray for them that they may haue prosperitie vpon this earth to Gods pleasure; admonish them that they may rather take the Crosse of our Lorde Iesu Christ & followe him, than loue this vaine and transitorie life.

Ambrose giueth verie wise counsel. But after that children haue passed their infancie, & begin to gather vnto them as well the vigour & strength of bodie, as also the giftes and qualities of the minde, what manner care and diligence shal the mothers vse and bestowe then, for their better and more perfect instructing?

More diligent care and paines ought to be bestowed vpon them [...]ut duetie to God, our Pa­rents, and countrie. then, than before. First, they ought to teach them, the true know­ledge & worship of the Almightie, immortall and euer liuing God, the creator & maker of all things: the duetie they owe to their coun­trie: the reuerend loue y ^• they should beare towards their Parents and kinsfolks: that from their tender yeres, they might receiue and tast that, which is the verie groundworke & sure foundation of all other vertues, and without the which nothing can prosper. Let them haue felowship and acquaintance with those, which in them selues shal shewe some hope of towardnesse such as shal feare God, and obey the lawes: honour their Parents, and reuerence their el­ders: which with their equals shall be curteous and gentle, and to their inferidurs, fauourable and friendly: Let them admit and re­ceiue all with chearefull wordes and countenance, as companions without any disdaine, but yet let them vse the best most familiarly. [Page 55] In like maner teach them to obserue and kéepe a temperancie and moderation in meates and drinkes, that (as it were) the foundati­on of continencie might bée laide, and framed vnto a future fortune and age yet to come.

Furthermore, let them admonishe and warne them to flée and shunne those delightes and pleasures, which are inwrapped with any kinde of shame and dishonestie: And let them bestow their stu­die, diligence, and knowledge in those thinges, which may bée to their praise, profite, and pleasure, when they shal attaine to a grea­ter age, & grauer exercises in y ^• cōmon wealth. In these things (I say) and such like shal mothers informe and teach their sonnes and daughters, that they may the more easily procure and get vnto their children these aides, helpes, and furtherances vnto good and godly doctrine. Besides this, looke, what is a shame for them to doe in secrete, suffer them not to talke and iest thereof openly. From what vi­ces children ought to be fea­red. Therefore restraine and kéepe them from al filthie, contumelious, and rebalde wordes, and if it happen that any dissolute, dishonest, and vnséemely spéeche doe escape them at any time: they may not laugh at the same, and hide it with a kisse, as many fonde mothers doe: but rather reprooue them, and giue them such moderate cor­rection for the same, as may bée for their amendment. And I woulde wishe that mothers shoulde abandon from their children, all wrath, enuie, hatred, couetousnesse, and filthie lust, through which vices, vertue decayeth and waxeth verye fainte and féeble.

Moreouer they shall admonishe their children very often, that they abstaine from all blasphemous and filthie othes, for surely they shall gaine no credite, which are ready to sweare and rap out their othes for euery vaine tristle, and light occasion. And let them accustome to speake trueth, for trueth in her nakednesse is moste beautifull. And there is an olde Prouerbe, not so common as true, A common pr [...] ­verbe. that is: Trueth may bee blamed, but it shall neuer bee shamed: Ideo (que) veritati adhaerendum in rebus omnibus: And therefore in all things we sticke vnto the trueth. Veritas simplex oratio. Trueth telles a smoothe and plaine tale, without any glosing: But the maintenance of a Lie, néedeth not onely a good memory, but also many circumstances, and what both the true speaker and the lyar gayneth, Aristotle ma­keth manifest in these wordes, Ʋerax creditur tametsi fingt aliquan­do, [Page] sed mendax non creditur etiamsi iurat. A true man is beleeued, yea though hee doe faine sometimes: but a lyar, is not beleeued though hee doe sweare.

You haue shewed vnto vs many excellent lessons, for which wee thinke our selues greatly bounde vnto you. In deede for because mothers are alwaies for the most part conuersant at home with their children, ther­fore I iudge a more special care and regard of the daughters is inioyned vnto them, and that they may more easily and conueniently instruct and nurture them, then the fathers.

I doe easily beléeue it, Saint Chrysostome was wont to exhort Chrysostome. his exhortation vnto mothers. mothers that they shoulde bée very mindefull of their dueties, say­ing thus: Matres filiarum vobis curam assumite, est ea vobis cura per­facilis: curate solicitè, vt domi iugiter sint, &c. Mothers take vpon you the charge of your daughters, it is an easie care and labour for you: looke to them carefully, that they may bee kept within the doores, and hol­den in some honest labour and exercise, let them learne suche qualities as may bee most seeming and best agreeing to their state and calling. And suffer them not to runne gadding and gambolding, from Alehouse to ale­house, or from Tauerne to Tauerne in any lewde or light company. And before all thinges bring them vp in the feare of God, and true reli­gion, teach them to bée contemners of this outward decking, trim­ming, and nicenesse: and haters of idlenesse, the very fountaine of follies, and mother of all other mischiefes: And in stéede of this out­warde beautie and garishe gaudinesse, garnishe them with the in­warde vertues and beautie of the minde, as wisedome, shame fast­nesse, modestie, sobernesse, silence, and chastitie, which things shall sooner preferre them vnto a wise man in the way of marriage, then any other dowrie. And instructing them after this maner, you shall not only preserue them, but also their husbandes (when tyme shall permit) from many inconueniences, which otherwise on them might befall.

My good Theodidactus, here would I be glad to heare of you some ex­amples of godly matrones, by the which mothers might be more diligent­ly admonished, that they slacke not their duetie at any time, but that they may the more diligently care for their children and families by their good examples.

There bée many examples of Godly matrones, by the which mothers may not only bée exhorted, but also excited and stirred vp to the better perfourmance of their dueties, For what mother wil bée so hard hearted, vnnaturall, and vncourteous, that will not bée moued with this one, and that so godly an example of Monica the De Monica matre Aug. exemplum. mother of Augustine, which, with what painefull labours, what ex­céeding cares, what great diligence, and watchfulnesse, what ar­dent prayers, and almost coutinuall teares did shée draw forward Augustine her sonne vnto the true religion & faith in Iesus Christe, who shall not easily perceiue and sée ex liberis confessionum? For hée writeth of himselfe in his 3. booke, after this maner. Et misisti ma­num tuam ex alto, & de profunda caligne eruisti animam meam, quum ploraret ad te mater mea, fidelis tua, amplius quàm flent matres corporea funera &c. And thou O Lord diddest send downe thine hand from hea­uen, and diddest deliuer my soule from vtter darknesse, when my mother thy faithfull seruant, wept and lamented vnto thee, more then mothers commonly vse to weepe, lament and mourne for the corporal funerals of their dearely beloued children. The examples also of the Heathen doe sometime mooue our mindes vnto vertue, wherefore it shall not bée amisse for good Matrones and mothers of families to fol­lowe the example of Euridices, who though shée were an Illyrian, Euridices. of the Barbarians, and a woman wel stricken in yéeres, yet to nur­ture and instruct her children in vertue, and in the exercises, ma­ners, qualities, and behauiours best liked in what countrie, she be­stowed great studie, care, and diligence.

Moreouer, when a certaine woman at Ephesus named Ionica, made great vaunt and boast of a péece of cloth of Arras that shée Ionica. had made: and had wrought the same with Images very curious­ly, and set it out point deuice with diuers costly colours, as a thing moste precious, in token of her greate huswifery: One Lacena Lacena. by and by brought soorth her foure Sonnes which shée had with her owne breastes nourished, and after with great paines, care and diligence instructed in vertue, and all other honest qua­lities and séemely behauiour, moste decent and agréeable for such toward youthes. In these and suche like exercises (saith she) ought an honest & vertuous matrone & mother of family to reioyce [Page] and vaunt her selfe, and not in the fine curious clothes, and costly robes of the Ephesians.

Cornelia the mother of Gracchus (when Campana that gallant dame Cornelia. soiourned at her house, and shewed vnto Cornelia, her riche array, Iewels, and costly garments, than the which there coulde bée no costlier worn at that time) reproueth her after this maner, When her children returned from the Schoole, and behaued themselues in most humble and duetifull maner: Then shée answered Campana (glorying as shée did before) that there coulde bée nothing more commendable, precious or excellent in this worlde, then children well nurtured, and vertuously trayned vp and instructed, frō their infancie and flouring yéeres, about the which shée her selfe had be­stowed greater paines, industrie, and diligence, then about her owne outwarde garnishyng. With these and suche Women gette great renow [...] in the good and vertuous edu­cation of their children, then by the curious garnishinge of themselues &c. like examples (mothers beeing admonished) ought to perswade themselues, that they shall gaine more glory and greater renowm in the vertuous education good ordering, and perfect instructing of their sonnes and daughters, then in their gay garments, curious counterpointes, and costly hangings, where with they are wont to garnish and set foorth themselues and their houses in moste gor­geous and stately maner.

There re [...]eth as yet one scruple or doubt, which greatly troubleth my minde: and not mine onely, but also many others. I doe see and know many parents, both learned and godly, which after they haue caused their children to bee both vertuously and godly taught, and instructed in all kinde of discipline and good literature, and that at their great cost and charges, haue notwithstanding at the last, so degenerated and brast out in­to such wicked maners, detestable disobedience, lewde lasciuiousnesse, and horrible crimes, that it hath procured great sorrowe and griefe vntoo their Parents, and hastened their horeheades vnto the greedy graue. Which when I see and consider in my minde, I know not what to say thereunto, nay scarcesly, what to thinke, I am so vexed and troubled.

There is no cause (my Theophile) why you shoulde bée so mo­lested and troubled, for these and suche like are to be committed vnto Gods diuine prouidence, for that they excéede the reache and capacitie of our minds, and are knowne to God onely. Wherefore [Page 57] let wée these thinges passe, neither let vs excéede the méetes li­mits and boundes appointed vnto vs of God in his moste sacred worde.

You doe satisfie mee heerein very well, but in the meane season, such is mans fragilitie and weakenesse, that it cannot containe it selfe, [...]t that it must needes wonder and maruell at these workes of God: [...]t what thinke you meete to bee done vnto those miserable Parents, which wither and pine away in sorrowe and griefe of hearte? ought they not to bee comforted?

Yes alwayes.

How, or by what meanes, shal that bee done? I pray you tel me.

They shall bée comforted nothing more ef­fectualy nor more ef­fectually, How parentes are to be com­forted, whiche after al godly instructions, are compelled to su­ffer wicked and degenerate chil­dren. than by the examples of the holy▪ Patriarkes, Prophets, and other godly men. For such is the ordinary course of the things in this worlde, that not only with sluggish [...] [...], and negligēt, but chiefly with vigilant, carefull, and godly parents, children are wont to degenerate grow out of all good order, and become inoste vngracious, wicked, and abhominable. And by how much their Parents are more noble, of greater byrth and parentage then o­thers, by so much rather the fortune and euent of this calamitie and miserie, is wont to chaunce vnto them. Adam our first parent Adam. Gene. 4. Noe. being formed and made by God himselfe, and adourned with great maiestie, had two sonnes, Cain and Abell, the which no doubt hee trained vp and instructed in all kinde of Pietie and Doctrine: as their Sacrifices doe sufficiently witnesse. Neuerthelesse the one Gene. [...]. proued so wicked and vngodly, that hée slewe his brother. Noe, the moste iust Patriarch, had thrée sonnes, of the which one did de­generate from the pietie and godlinesse of his Parents, that hée merited the cursse not onely on hymselfe, but also of all his poste­ritie. Iacob the Patriarch▪ had twelue sonnes, and but one on­ly Iacob. daughter, neyther is it to bée doubted, but that they were very well instructed of their Parents. Notwithstanding [...] retur­ned Dina. Gene. 3 [...] ▪ home rauished, his sonnes became inanquellers [...] théeues and that of their owne brother. What shall I say of Heli, Sa­muel, [Page] and Dauid, whose godlinesse are abundantly commended in the holy Scriptures. And this calamitie hath chaunced chiefly to noble and worthie personages, so often (as it were by a certain de­stenie) that from thence hath risen this common Prouerbe, He­rorum Herorum filii noxae. filij noxae. Of the noblest Parents, the wickedest children haue proce [...]ed oftentimes. And of the wisest the most fooles, There­fore, what shall Parents doe? Shall they desist and leaue of their godly care of good and vertuous education? God forbid: For if children doe commit any sinnes or offences through the neg­ligence of their Parentes, the same offences before God, shall not bée imputed only to the children, but also to their Parents. There­fore it is good for the Parents them selues, that they diligently perfourme their dueties, and that they bring vp their children (as it is saide) by [...] and information in the Lorde. And if their paynes a [...]uels shall take good effect, and haue good suc­cesse, and that [...] children become vertuous and godly, they shall account it their owne gaine, and yéelde heartie thankes vnto God, which hath so prospered their labours. But if it shall fall out contrary to their expectation, that crosse must bée borne paciently. And parents ought to bée thankefull, that they haue saued their owne soules: For albeit this godly and painfull education and in­structing of children hath gayned no profite to the children them­selues: yet doth it bring great and excéeding profite vnto parentes before the Lord our God.

Seeing now almost all things haue beene handeled and declared, which may seeme to appertaine vnto the dueties of godly fathers of families, and maisters of housholdes. Now it resteth that I intreat you also to shew vs, how moderately & paciently Christian parents ought to beare the death of their children: For you shall finde many parents that take the death of their children very sorowfully and impaciently.

Examples of all times and ages doe testifie that the death of The death of children is to be [...]rne moderat­ly. children is to bée borne and suffered with a good and pacient mind, and this doeth manifestly appeare, aswell by the Heathen wri­ters, as also by the holy Scriptures. Wherefore Saint Paule playnely writeth, that wee shoulde not mourne, saying thus: [Page 58] Non contristemini sicut caeteri qui spem non habent. Be not sorowful as as others which haue no hope. Moderate your mourning, and doe not Paule. bewayle and lament for the dead after the manner of the Ethnickes, or as the Saduces, which haue no hope of the resurrection: For the godly fathers doe knowe and are assured that their children die in the Lorde, & that they liue now with Christ in the heauens Wher­fore they haue no cause to sorrow & mourne, and let them alwayes kéepe in remembraunce, the example of Dauid the Prophet which with great wisedome: & no lesse patience suffered the death of his 2. Reg. [...]. sonne. Whom hee did not only loue for that he was his only sonne, but because also he had begot him of Barfabe whom he loued dearly. And as long as he knew that the childe was in grieuous sicknesse, he besought God for the childe, that hée woulde saue it, hee fasted, mourned, and put on sackloth, and [...]ent in and lay downe vppon the earth, and woulde not be comforted by any meanes. But at the last when the childe was dead, and that his scruauntes durst not tell him. For they sayde: beholde, while the childe was yet aliue, wée spake vnto him, and hee woulde not hearken vnto our voyce. Howe will hee then vexe himselfe, if wee tell him that the childe is dead? But Dauid perceiuing his Seruauntes whyspering, and thought that the Childe was dead, and sayde vnto them, is the Childe dead? They sayde yea. And Dauid arose from the earth and washed, and annoynted himselfe, and changed his ap­parell, and came into the house of the Lorde, and woorshipped, and after warde came to his owne house, and bade that they shoulde pre­pare that he might eate. Then sayde his Seruantes vnto him: what thing is this that thou hast done: Thou diddest fast and wéepe for the childe, while it was aliue, and assoone as it was dead, thou didst rise vp, leaue of thy mourning and did eate meate. Hée sayde, while the childe was yet aliue, I fasted and wepte. For this I thought, who can tell, whether GOD will haue mercie on mée, that the Childe may liue. But nowe, seeyng it is dead, wherefore shoulde I fast, can I bring him agayne anie Mourning pro­fiteth the dead nothing at all. more? I shall goe to him, rather then hée shal come againe to me.

Héereuppon it came, that mourning (which profiteth the dead nothing at all) grewe into a contempt among the godly that then were liuing: and with this answere, thē the which there could [Page] not bee founde a Wiser, hée satisfied them all that were about him. And also Saint. Hierome sayeth: Vir sapiens quum filium suum bonae indolis amittit non doleat quod talem perdiderit, sed magis Hieronimus. gaudeat quod talem habuerit. A wise man whē he loseth his sonne being vertuous and of verie good towardnesse, doth not lament and mourne for that he hath lost such a one, but rather reioyceth that he hath such a pre­sent, to offer vnto the Lorde.

These are notable & worthie examples without doubt, and very effe­ctual medicines to temper & moderate our vnmeasurable, mourning, and sorow of heart and mind, conceiued by the death of our children. Yet I be­seech you, if you hauē any other, declare them vnto vs.

With all myhearte, Dion the sonne of Hipparinus, one of Platoes De Dione. disciples, on a time whilest he was making an Oratiō in a publike assembly, his sonne fel down frō one of the lo [...]ts, on the pauements & so finished his life presētly. Dion being therwithal nothing moued, neither altred he his voyce, nor changed his countenaunce, but con­stantly cōtinued, & procéeded in y ^e thing which he had takē in hand. The like we read of Anaxagoras, who tooke the death of his children very constantly: For when Clazomen [...]o had shewed him (beeing in De Anaxa­gora. great & earnest consultation with other) that his two sonnes were dead, hauing no moe, he therwithal being nothing affrighted, nor once mooued, aunsweared the Messenger after this manner: Sci­ui eos mortales nat [...] esse. I knowe they were borne to die. But what shall wée saye of Pericles his constancie? which when hee De Pericle eius (que) con­stantia in morte libero. [...]um. had lost all his children by a common infection and odious plague, tooke their death very paciently: And was the Author vnto the A­thenians, that by his example they coulde more easily tollerate and beare the death of their déerest friendes with greate pacience and constancie. These examples doe admonishe vs, that wée doe beare paciently and with good mynds the death of our children. For séeing that the heathen men haue excelled in so greate constancie of mind, I pray you, what shal not wee suffer, which haue professed our selues to be Christians? We (I say) which are ingraffed vnto Christ, & vnited vnto him through that most sacred & holy baptisme Angels are good Nurses vnto our chil­dren. & know that our children haue not onelie a Father héere vpon the earth, but also in the heauens, which hath prepared his Angelles [Page 59] that they should kéepe and take charge of our children in the stéede of Nurses: Wherby also by many examples he hath declared and made manifest vnto vs, that hée careth for them and preserueth them farre better and in more happy state and condition, then pa­rentes can eyther hope or wishe: when vnto them it may séeme they vtterly perish and are most infortunate. Which by the exam­ple of the Patriarche Iacob wee may plainely sée: For when hée mourned and lamented for his sonne Ioseph being lost, and as hée Gen. 37. 39. 40. 41. 42, 43. 44. 45. 46▪ thought was miserably deuoured of the wilde beastes, yet God in the meane time did exalt and promote him vnto great honour and dignitie in Aegypt, and made him the instrument and meane to comfort his father and brethren and prolonged their dayes, where­as other wise they were al in danger to haue perished with famine, which fell ouer al the Landes there adioyning. The like happened 1. Reg. 10. of Saule séeking his Fathers Asse, which by the commaundement of GOD by Samuell was annoynted king of Israell. Read the nienth and tenth chapters of the first booke of the kinges, other­wise called, the first booke of Samuell. Luke. [...].

The like was in Christ, which at the last, was founde in the middle of the Doctors reasoning and disputing amongest them, and posing them. Therefore those Parentes, more sorrowful then néede▪ and bearing the fortune and death of their Children too vnpaciently, if they beholde and consider the promises of God, and these examples, they shall easily sée and learne, that these their vnfaithfull sorowes and cares for their Children, are not onely wicked, but also vayne and foolishe: and so shall they con­firme their fayth, that afterwarde they shall more easily performe their dueties towardes their Children according to their vocati­on, and moderately sustayne and with patience beare the for­tune of their Children, though it were accompanyed with death it selfe. And they ought to beléeue and haue sure confidence, that although they were lost or dead, that yet neuerthelesse the Lord our GOD hath chiefe regarde and care of them, if they liue in his feare. And thus shall they more easily moderate and qua­lifie their immoderate sorrowes and mourninges.

[Page]O immortal GOD, who can sufficiently maruel, and commende the constancie and pacience of these Ethnickes: Againe, if wee woulde faithfully beleeue, that our Children are so carefully kept and preserued of GOD, and that all thinges depende vpon his prouidence, wee woulde with greater confidence commit all things vnto him, which doe appertayne eyther to the bodies or soules of our children. And wee woulde not bee so sorrowfull and discouraged, when any aduersitie shall chaunce either to our selues or our children, but woulde farre exceed those Ethnickes in constancie of minde. When I reade so many and so notable thinges among the Philosophers of fortitude and constancie, I am ashamed of the inconstancie of those men, which seeme to bee adourned and garni­shed with so rare and singuler erudition and knowledge of God. But nowe (my good Theodidacte) I woulde at the last know this one thing of you, whether is it the duetie of godly Parentes, to elect and choose for their sonnes beeyng once growen to mans state and stayednesse of life, godlie wiues, according to the example of Abraham?

Godlie Parentes before all thinges shall haue speciall re­garde Parents ought to take great heede that they choose godly wiues for their Sonnes. and care that they ioyne not their Sonnes in marriage vn­to Lawelesse and vnbeléeuing wiues, without anye difference but shall followe the example of the Patriarche Abraham, which woulde not haue his sonne Isaac to be coupled in matrimonie vn­to a wise from among the Chanaanites, giuing his seruaunt charge after this manner: Put thine hande vnder my Thigh, that I may sweare thée by the Lorde GOD of Heauen and earth, that Gen. 24. thou doest not choose and take a wife for my sonne of the daughters of the Chanaanites, amongst whom I now dwell, but thou shalt goe vnto mine owne countrie & kinred, & frō thence doe take a wife for my sonne Isaac. Without doubt this so godly an example of Abra­hā ought to admonish & earnestly moue vs which haue either sōnes or daughters ready to marry: to haue great care of them: For ex­cept Abraham had feared some greate perill and daunger, and had knowen some great & secrete mischief to be hid and lurking therin, certainly he woulde neuer haue giuen so earnest charge to his ser­uaunt. That he should not take a wife of the daughters of the Cha­naanites. For it was not to be doubted, but that some of their daughters were of good towardnes, nature & inclination, & also tractable, [Page 60] which happily might haue béen drawne vnto Abrahams religion, but hée would not haue his sonne to aduenture and make triall of so great a danger, and in so weightie a matter. Now forasmuch as Abraham did séeke to eschue this perill, with what face, boldnes or example, dare we presume to attempt the same? But hereof (if God will) wée will treate more at large in some other place of our next booke.

FOrasmuch as I haue alreadie spoken, and that you haue so willingly heard from mée, and my good friend Theophilus, ma­ny things concerning those dueties which are required of Pa­rentes towardes their Children, nowe is it méete and conue­nient that wée procéed to the other part of this our worke and pur­pose, For I promised (that to the vttermost of my simple skill and slender capacitie) I would shew and declare vnto you those things which did apperteine to the dueties of Godly & obedient children, (that is to wit) what honour, reuerence and obedience euery childe oweth to their Parents. But my good Amusus, before wée treat of this thing at large, I woulde all your children were here present, and that you woulde counsell them (as I saide in the beginning of our talke) that they may be silent, and verie attentiue, and bring with them, pennes, incke, and paper, to the ende they might note the most principall matters and worthie examples, and so the bet­ter commit them to memorie.

Beholde here they are readie, Elizabeth, Anne, Leuinus, Charles, Frauncis, Paule, Marie, Katherine and Barbara, and according to your commaundement, I haue admonished them, that they might hearken with all reuerence, and marke euerie thing diligently.

What other thing should I wish to these your swéet childrē than that y ^e God of Abraham, Isaac & Iacob would vouch safe to blesse them [Page] for euer, and defende them, care for them, heare them, and deliuer them from all euill.

For that you wishe so wel vnto vs (most reuerende Sir) wee render vnto you hartie thankes, and doe humbly pray you, that you wil vouch­safe to shewe vs our dueties, that is to say, howe we ought to honour, re­uerence, and obey our Parentes, and in the meane season, whilest you are reciting these thinges, you shal finde vs verie willing and attentiue.

Deare children, for that I sée you are so affected to the studie of godlinesse and vertue, I haue determined throughly to satisfie your most iust and lawfull requests, and to shew you those things which I shall thinke méete and conuenient touching your dueties. But before I goe to the matter, I purpose to handle all thinges in The order of the seconde Booke, deuided into 5. partes. order in their [...]it and appointed places, and will helpe your wittes as much as I may, to the end you might the better and more easily vnderstande mée, reasoning and debating the same. In the first place therefore I will treate of your dueties (that is to say) what maner of honour and obedience ye ought to shew to your Parents. In the second place, I wil bring to your remembrance some things concerning honestie, profite, and the necessitie of teaching, and true wisedome. In the third place, I will handle the shunning of cer­teine vices, and of the embracing of certeine vertues. In the fourth place of Matrimonie, and howe a young man shall contract him­selfe therein. And in the fift and last place I will recite many, and that most worthie and excellent sentences collected out of the writinges of the best and purest Authors.

Seeing that the first lawe of nature is to loue our Parentes, and as Ephes. 6. Collos. 3. Exod. 20. witnesseth the Apostle, iust and pleasing before God, and hath a promise of long life: I doe not a litle meruaile, what neede there should be to giue preceptes vnto mortall men concerning these thinges?

It is nothing to be meruelled at, forasmuch as wée are borne of so corrupt nature, so that it shal be néedfull to commannd a thing in the iudgement of al men so iust, that there is no man liuing, able to gainsay it, which neuerthelesse all bruit beastes haue ingraffed into them by a certeine natural instinct and working without any [Page 61] lawe giuen vnto them. But the Lord our God deeth knowe, that the corruption of our nature is so excéeding great, that wée shall al­together be iniurious to our Parents, except God through his al­mightie power doe restrame vs, and giue vs obedient heartes: inso­much that hée hath appointed paines of death, to such as shal curse father or mother, which hée would neuer haue done, but that hée knewe this peruerse and rebellions nature to be in vs.

Oh good God, what doe I heare, Is there so great corruption and wic­kednesse ingendred in the mindes of children, that to the due dueties re­quired of nature, they must bee compelled with certeine prescribed lawes, and ordinaunces?

Nay rather such is the malice, according to this saying: the Gene. [...]. sence and cogitation of mans heart is inclined to wickednesse euen from his infancie: wherefore persuade your selfe that you shall ne­uer do good amongst your children without lawes, orders, chiding, threatning, stripes, and sometimes againe, with faire promises.

Seeing that the nature of children is so vitiate and defiled, that vnto the honour and obedience which is due vnto Parentes, it must be allured sometime with promises, an other time induced by lawes, and somewhiles compelled by stripes: I doe earnestly wish and desire to heare of you some places of scripture, wherein God doeth commaund children to honour and obey their Parentes, for so I trust it shal come to passe, that after you haue declared the same vnto vs, the sonnes & daughters of this our neigh­bour and friend Amusus, shal become more obedient than they haue beene hitherto: For it cannot be, that where the worde of God is truely taught and preached, it should not haue his force and effect: according to this saying of the Prophet Esay. 55. My worde which shal goe out of Esay. 5 [...]. my mouth, shal not returne vnto me voide and emptie, but shal do what­soeuer I wil haue it, and it shal prosper in those vnto whom I haue sent the same.

The effect and efficacie of the diuine worde preached and taught vnto the people, is of greater force thā y ^• mans reasō can attain vn­to, wherefore with goodwill, I will here performe my duetie, and will declare the same to these children: The Lorde God of his frée [Page] mercy hath giuen a commaundement vnto children for the honou­ring of their parents, & therunto hath ioyned a most swéet promise, saying: Honora patrem tuum, & matrem tuam, vt bene sit tibi, & sis Exod. 20. Deut. 5. Leuit. 19. Tob. 7. Leuit. 27. Eccle. 3. Places which do teach young men to feare God, and to ho­nour their Pa­rentes. Prou. 23. longaeuus super terram, &c. Honour thy father and mother, that it may go wel with thee, and that thou maist liue long in the land which the Lord God shal giue vnto thee.

Euerie one ought to feare his father and mother.

My sonne make much of thy father in his age, & gréeue him not as long as hée liueth. And if his vnderstanding faile, haue patience with him, and despise him not in thy strength, for the good deed that thou she west vnto thy father, shall not be forgotten, and thy sinnes also shal melt away, like as the yse in a faire warme day.

Hearken to thy father which begot thée, and contemne not thy mother when shée waxeth olde.

The children of wisedome are a congregation of the righteous, Ecele. 3. and their exercise is obedience and loue. Here mée your father (O my deare children) and doo therafter that yée may be safe. For the Lord will haue the father honoured of the children, and looke what a mother commaundeth her children to doe, hée will haue it kept. Who so honoureth his father, his sinnes shalbe forgiuen him, and hée that honoureth his mother, is like one that gathereth treasure together. Who so honoureth his father, shall haue ioy of his owne children, and when hée maketh his prayer, hée shalbe heard: he that honoureth his father shal haue long life. Honour thy father in déed, in word, & in all patience, that thou maist haue Gods blessing, & his blessing shal abide with thée at y ^e last. The blessing of y ^e father buil­deth vp the houses of y ^• childrē: but the mothers curse rooteth out the foundations.

Of the honour and obedience of children towards their Parents, you haue shewed vnto me sentences worthy to bee written in golden letters: wherfore I pray you go forward, if you haue any other things to cōmuni­cate vnto vs. For what can be more pleasant & wholsome vnto our eares, and to the hearing of these children, than the holie word of God?

Because I perceiue these holy scriptures and places are so well liking vnto your eares, I will procéede with the rest in order. So­lomon also promiseth great honours, vnto obedient children, say­ing after this maner: O my sonne heare the instructions of thy fa­ther, Prou. 1. [Page 64] & forsake not the law of thy mother: For that shal bring grace Idem. 4. vnto thine head, & shalbe as a chaine about thy necke. And againe, Heare ye children the fatherly exhortation, and take good héed that ye may learne wisdom. Hearken vnto counsell, and receiue correc­tiō, that thou maist be wise at the last. My sonne incline thine eare, Idem. 19. and hearken vnto the wordes of the wise.

And in the booke of Wisedome it is written: Who so despiseth Sapien. 3. wisedome and instruction, is vnhappie. Saint. Paul that elect ves­sell, would not with silence passe ouer this place, but wold also ad­monish all children, and would shew them the wayes of obedience, when in the 6. to the Ephe. hée commaundeth children thus, Filij o­bedite parentibus vestris in domino, hoc enim iustū est. Children obey your Parentes in the Lord, for this is meete and conuenient. Honour thy father and mother, which is the first commaundement in the pro­mise, that thou maist prosper, and liue long, &c. And againe vnto the Coll. Children obey your parents in all things, for that is plea­sing Collos. 3. vnto the Lord.

Saint Peter also is not vnmindfull of this place, saying thus: 1. Petr. 5. Adolescentes subditi estote senioribus. Young men, be yee in subiection vnto your elders. Godly children (which haue any care of their sal­uatiō) ought alwayes to haue these holy precepts fixed before their eyes, for they are full of wonderfull promises, they promise vnto children long life, honour, wisdō, & diuers other kinds of blessings.

By this your godly communication (my good Theodidactus) it nowe sufficiently appeareth vnto vs, that vnto godly and obedient children all happinesse whatsoeuer is to be expected: but now would I gladly knowe, what maner plagues and punishments, rebellious, obstinate, and wicked children are constrained to feare, and sustaine? As blessinges are offered of God euerie where vnto o­bedient chil­dren, so vnto the wicked and rebellious plagues and curses are al­wayes immi­nent. Prou. 20.

The holy scriptures euerie where doe speake of the malidictiōs, threatnings and miseries of wicked and rebellious children, and a thousand kindes of euils, as we read in Moses. Deut 27. Accursed is he which doeth not honour his father and mother. And in Leuit. 27. hée saith, Cursed is hée which doeth not honour his father and mo­ther, and all the people shall say, Amen. And Solomon saith: who so curseth father or mother, his light shall be put out in obscure darknesse.

With these so horrible threatninges of God, wicked and disobedient children, are to be restrained from their peruerse kinde of life, vnto the o­beying of their Parents: For as there is nothing more true, than those pro­mises made vnto godly and obedient children: So is there nothing more certaine, than those curses and threatninges which God hath threatned to light vpon the wicked and rebellious children at the last, except they bee moued with sorowfull and heartie repentaunce, and that speede­ly.

Yesterday you promised to declare and shew vnto vs, after what ma­ner Parentes are to bee honoured of their children, and what great obedi­ence is to be required of them, and that not out of the scriptures only, but also you said, you would make the same manifest by the testimonies of the auncient fathers and Philosophers: wherof I pray you discharge your selfe first of those your promises.

My good friend Amusus, I will with all my heart recite vnto you, and to your children, those sentences which I collected of late as well out of the monuments of the auncient fathers, as also out of the decrées of the Philosophers. For Cyrill saith: Christianorum Cyrillus. prima landabilis piet as est, vt eos qui nos procrearunt, honore afficia­mus, & labores eorum remuneremus, & omnibus viribus conemur illis otium dare & quietem. Et si enim plurima illis reddiderimus, at certè vicissim illis procreationem reddere nunquàm possumus. The chiefest godlines of Christians worthie to be commended is this, that we honour them which haue procreated & begot vs, and that we requite their paines bestowed vpon vs, & indeuour our selues to the vttermost of our power, to procure their ease and quietnesse. For albeit wee shal be able to requite many thinges which they haue bestowed vpon vs, yet certainly are wee neuer able to requite againe vnto them our procreation. Saint Chryso­stome Chrysost. saieth: Tanquam seruus Parentibus tuis inseruito: quid enim tantum illis reddas, quantum ab illis accepisti? non enim licet illos pro­creare. Euen as a seruant obey thy Parents, for what thing so great canst thou restore vnto them, as thou hast receiued from them? for thou canst by no meanes beget them again. Liberigrati, ait Basilius, magnas efficiūt Basilius. parentum landationes. Thankful and obedient children, (saieth Basil) doe procure and accomplish the great praises of Parentes.

[Page 63] Qualem parentibus retuleris gratiam, talem in senectute à liberis ex­pectato. Such duetie and reuerence as thou shewest to thy parents, looke for the like from thy children when thou art olde. I will also héere­vnto adde the saying of Euripides. Nihil est quod magis decorum & Euripides. honestum sit liberis, quàm si è patre bono nati sint, & genitoribus dignam referant gratiam. There is nothing, more comely and honest vnto chil­dren, than if they bee borne of good parents, and that they giue worthie thankes vnto their begettors.

You haue recited vnto vs many and notable sentences, concerning the honour and obedience of children towardes their Parents. but before you recite any more, it shall not bee amisse to shew and declare vnto Amusus & his children more plainely the signification of this word ( honor) which is due vnto parents.

This worde honor, doeth signifie a true reuerence and lowly­nesse The definition of this worde honor. of hearte, for this outward shewe in vailing of the Bonnet, and bowing of the knée or body, is nothing worth, except there bée ioyned there withall the inward reuerence of the minde, wherein godly children doe testifie, that they estéeme nothing more preci­ous and deare vnto them then the loue and honour of theyr Pa­rentes.

Our vnlearned youth haue alwaies supposed and thought, that true honour hath consisted in the putting of their Cappe, and making of cur­tesie, and that there is none other thing due vnto Parents: Wherefore wee woulde bee right glad to heare further of you, what it is to honor Parents.

To honor Parents, is to déeme and iudge honorably of them, What it is to honour &c. for that God hath made vs subiect vnto them, for by the determi­nate will and appointment of God, they are to gouerne, and we to obey. And therefore with all our heartes, wee must submit our selues vnto their wisedome, iustice, iudgement and authoritie. And albeit they shall sometime offend and erre in performing their du­ties (as it is the nature of all men) yet must wée pardon, excuse, and couer their faultes most louingly and reuerently. For wheras Saint Paule saith: Honor thy father and mother &c. Hée requireth [Page] this one thing of children, that with all their heartes, they loue, re­uerence, & ayde their parents to the vttermost of their power, and also those to whom their Parents haue committed them, that is to say, Magistrates, Elders, Preachers, Maisters, Teachers, Tu­tors and such like. Therefore to honor Parents is not onely to sa­lute them humbly, to speake to them louingly, and to vse them courteously, to put of the cappe before them, to giue them the way and vpper hand in euery place: But also the holy Scriptures doe Ephe. 6. Coll. 3. Heb. 12. 7. 9. Prou. 1. 4. 6. 8. 15. 17. & 29. teach children to obey their parents, to serue them, to feare, loue, honor, and reuerence them, not only in wordes and outwarde shewe, but in their heartes and mindes also: To follow their godly pre­cepts and examples of life: and paciently to take correctiō at their hands: To make continuall and heartie prayers vnto God for thē, and to relieue and nourish their Parentes in case they fall into po­uertie and decay. And whē they are olde, to guide, lead, yea & beare them on their shoulders if néede require and in all pointes by she­wing themselues obedient and good children, to moue their Pa­rents to bée louing and good vnto them.

These without doubt are no light and easie thinges which the holy Ghost doeth require of all children. But wherein doeth the chiefest honor of parents consist?

True honour consisteth in this, that wée thinke and iudge wor­thily In what thinge the true honor of pa. doth con­siste. of our parents, that wée regarde them most honorably, that wée yéelde and giue al reuerence vnto their authoritie and iudge­ment: that wée neuer contemne or despise them, bée they neuer so poore, olde, and croked, yea, if they did séeme to dote, and were very wayward, to preferre the title and name of Father and mother, be­fore all faults whatsoeuer. Neither to regard or estéeme what ma­ner of parents, but to reioyce & bée glad that we haue parents. For although thou shalt bée promoted to great worship and honor, yet oughtest thou to bée thankful to thy poore and base father, to whom next vnto God thou art most bounde for the same.

As farre as I gather by your wordes, it is no simple honour that is due [...]nto parents.

Nay rather there is double honour due to our Parents and El­ders, that is to say, both an outwarde and inwarde honour: The outwarde which consisteth in Ceremonies, and outwarde behaui­our, which wée attribute vnto them, with our louing wordes, gen­tlenesse, and seruisablenesse: but the inward honour, wherby wée loue and imbrace them with all our heartes and mindes, and the law of God doth require both these of children.

Who bee called our parents in the fift commandement?

All are vnderstoode by the name of Parents, vnder whose go­gernment wée liue, such are chiefly our naturall parents, then our Magistrates, Pastors, Teachers, Tutors, Maisters and Mistres­ses, and such like,

What is contrary to the honour of Parents?

To contemne them, to resist their iudgemente and authorities, to offende them, not to obey their commaundements though they bee lawfull and honest, and to leaue and forsake them in their néed and necessitie,

What kinde of men woulde God haue honoured before others?

God woulde haue no kinde of men to bée more honoured then What men are to bee honored before other. our Parents, and therefore hée hath placed that Commaunde­ment before the rest of the second table: for there is none that hath doone, or can doe so much for vs as our Parents, none that can in­dure and sustain so great griefes, sorrowes, and cares as they, and often doe shedde their teares, with most gréeuous sobbes and sigh­ings for our sakes, wherefore of very right wée ought to loue and honour them.

What fruite and profite commeth vnto the children, by the obeying and honouring of their parents.

Very great fruite and profite surely, for Euripides saith: Quis­quis in vita paréntes colit, hic vinus & defunctus dus charus est. Who­soeuer reueréceth and obeieth his parents in this life, he is beloued of the Lord in this life, and shall bee in the life to come. And in another place hée saith: Qui cupis esse senex, charos venerare parentes: Quae patri facies, filius illa tibi.

As the honor which is due vnto Parents is manifold, so I iudge parēts are to be honored after diuers maners.

You say very truely, for Parents are to bée honored after thrée sortes chiefly, First children shall truely loue their parentes with all their heartes and minde they shall giue vnto them all high dig­nitie and reuerence: they shall so estéeme of them, as that no trea­sure in the world ought to bée more deare and precious vnto them. Secondly they shall honour them with wordes and good maners, shewing vnto them all kinde of reuerence that may bée, they may not curse them, nor chat or mutter against them, but rather suffer them paciently, albeit they bée more waieward, hard, & egar, than either reason or wisdom doth require. Thirdly, they must also ho­nor them with their labor, paines & trauel (that is to say) they shal helpe, relieue and prouide for them, both with their bodies & goods: and in no wise suffer thē to be oppressed with pouertie and miserie when they growe aged. And children shall doe this, not onely wil­lingly, but also reuerently, and with great lowlinesse of minde, as though this duetie and benefite, shoulde bée doone to God him selfe (as it is in very déed) & they ought to be most thankful vnto God which hath thus preferred them to this worship and honour, and hath made them able thus to perfourme this duetie.

As the honor which is due vnto parents consisteth in many parts: So I iudge that there be many causes why children ought to honor and reue­rence their parents, and elders.

There bée fiue principall causes, why children ought to honour There bee fiue causes of honor &c. their parents.

First, they are to bée honoured and reuerenced, for that God by them hath giuen vs both body and soule.

Secondly, after wée are nowe borne, God by our Parents doth nourish vs, prouide all things necessary for vs, & bring vs vp more tenderly then the Hen doth her chickins.

Thirdly, they care and prouide that wée may bée baptized, and ingraffed into Christe, and so made the children of God, and heires of his celestiall kingdome.

Fourthly, when now wée are growne vp, & that it is time, that wée shoulde know, learne, and vnderstand the worde of God, then the Almightie God by our parents, doth deliuer vnto vs that most pure & excellent doctrine (that is to say) the ten Commandements, the Simbole or Créede of the Apostles, and the Lordes prayer. And besides this, our Parents doe teache and instruct vs in good maners, and such lowly & gentle behauiour: to the end wée might become such, as with whom all honest and godly men would glad­ly haue their conuersation.

Lastly, they doteach, or cause vs to be taught, som handiecraft, Science, Trade or Occupation, wherwith wée may honestly get our liuings, in that state & condition of life, vnto the which it shall please God to appoint vs: by them wée haue our Countrie, then the which nothing is more swéete or deare vnto vs: by them wee inioy the benefite of the lawes of our Towne, Citie, & Common Wealth, then the which nothing is more to bée obeyed: by them wée receiue and inioy our Patrimony and inheritance, then the which nothing is more to bée wished: Finally, what is it that wée doe not receiue by their meanes? So great paines and labour haue they in bringing vp their children, in framing, forming, tea­ching, nurturing and adorning them, that they are not able fully to perfourme their dueties, woulde they neuer so faine: And these be the chiefest causes, why God doth commaund vs to honour our Parents. Therefore vndoubtedly they are very wicked children, which do not this (asmuch as they possible may) séeing they receiue so great an heape of benefites from their Parents.

My good Theodidactus, hitherto you haue instructed vs, that parents are not slightly to bee honored: but also you haue added heereunto, that they are reuerently to bee honored, with great submission and lowlines of minde, and to whom children ought to bee obedient, not as to men, but as to God himselfe. These things are not as yet sufficiently vnderstanded of these children, wherefore you had neede to explane and make manifest the same vnto vs more plainely.

Although this sentence hath no scruple or doubt, yet with all my hearte wil I gratifie these young ones concerning this thing: there is a like saying of S. Paul touching seruants, to whom the Apostle speaketh after this maner: Seruants obey your bodily maisters, with feare & trembling, in y ^• simplenes of your hearts, as to Christ Ephes. 6. Coll. 3. himselfe, not with the eye seruice as pleasing men, but as seruing the Lorde Christ. And if seruants ought to obey their maisters, as the Lord God himself: ought not children much more to reuerence and obey their parents? But to the ende that these thinges may be the better vnderstood, I will vse a similitude for the better capacity of children. Euen as the chiefe maister cōmitteth his schollers vn­to his vssher, to teach, guide, and gouerne them in his absence, to whom they owe the like reuerence for the time as to their maister And as the vssher doth sharply punish and correct their disobediēce Parentes are Gods vicars in earth. if they offend, so doth y ^• Lord God gréeuously punish those children which do not obey their Parents: For he hath appointed parents to be his vsshers in his stéede for the training vp and instructing of children. Now God is the chiefest workmaister & vssher, & the pa­rents are but meanes and instruments, by the which god worketh these things. Therfore parents are to be honored, loued, & obeyed, because God will haue it so, who punisheth rebels, not as contem­ners of men, but as railers of his will & high maiestie, wherfore I woulde haue good children héereby admonished, least that they su­fer themselues to be drawne of the Diuel into the sinne of disobe­dience and rebellion.

You giue vs very wise and godly counsell, but wee knowe that there is so greate malice ingendered in the mindes of children, that they fall [Page 66] very often into this sinne of rebellion. What remedie therefore doe you thinke meete to be applied to this vnhappinesse and crookednesse of na­ture so vitiate and defiled.

I iudge no remedy to bée more effectuall for this purpose, then if they set before their eyes the feare of plagues & punishmentes, and that by this meanes they may bée brideled; and restrayned frō Disobedient children are ac­cursed of God. these rashe assaultes and giddie attemptes and that they accustome themselues to loue and cherish discipline, that they may be obediēt to their parents, and to all pollitike gouernment. And let them as­sure themselues that God will punish their pride, their malapert­nesse, and contempt of discipline, as we sée in Caine, which is accur­sed. In the sonnes of Samuel, and Heli, Absolon and Siba which moued sedition against Dauid, and therefore were destroyed. It should bée very profitable vnto young men, if they woulde consider these hor­rible examples in histories. For it is certayne in the whole lawe there are added promises of rewards, which are bestowed vpon the obedient, as is to be séene in Tobia which was blessed of his father, in Iesu the sonne of Mary which was subiect to his Parentes, and obeyed them euen to the death. And in Iohn and others innumera­ble of godly children. And there are also added vnto the law threat­nings of plagues and punishmentes, which the stubborne, wicked and disobedient children shal féele, that haue contemptuously diso­beyed their Parents. For it is written: Al collusion, disobedience and rebellion, receiueth iust recompence of such hurte and dam­mage, which thing at this day, manie young men haue assayed and prooued to their greate shame and confusion: which haue contemned the obedience of Parents. Euen as it happened vn­to Esau, which vered his Parentes in marrying vngodly wiues, which intreated their Father and mother in lawe very contumeli­ously despitefully and contemptuously: And he himselfe also taketh vpon him in his fathers house to commaund most malapertly and proudly, and expulsed his brother Iacob, for whom he lay in waite to haue murdered and slayne: neyther doth he feare punishment nor regardeth the threatnings of God, but contemneth his fathers admonitions, and therefore he is accursed.

But on the contrary part Iacob both reuerenceth his parents, Iacob. [Page] and loueth his brother: for he feareth the iudgement of God, & pu­nishment that might therof ensue. And agayne also he knew & cōsi­dered y ^• rewards which were promised for well doyng, therfore he doeth his duetie, that hee might call vpon God with a good consci­ence. Furthermore also he acknowledgeth that God hath care and regarde vnto corporall blessinges, and therefore prayeth vnto GOD and desireth that he might bée defended and ayded against his brother, after this manner doth he exercise his faith and inuo­cation, whiles hée studieth by all meanes possible to comfort and appease the sorrowes and griefes of his Parentes, & at the last gi­ueth place to his brother: Therfore he enioyeth great rewardes at Gods hand, he is instructed and defended in a woonderfull manner, preserued & enriched amongst his very enimies, that being olde, he saw his sonnne Ioseph in floorishing & most prosperous state, which to him was no little ioy and comfort. Let children weigh and con­sider these and such like examples, and let them learne vndoubted­ly y ^• God hath great care of them, & that he will bestow vpon them many corporall blessinges for performing their dueties towardes their Parents, Magistrates, Maisters, & Teachers: Let them also consider and call to their remembraunce what greate paynes and cares Parentes haue had in their education, and what true loue they beare towardes them, and what greate benefites shall redounde vnto them by their godlie education and instruction. For these and such like blessinges, let them acknowledge them­selues to bée thankfull. And let them knowe that GOD doeth punishe the vnthankefull as sayeth Solomon: Non recedet ma­lum à domo ingrati. Plagues and punishmentes shall not departe from the house of an vnthankfull person. Also let all godly Children Ioseph. and young men studie to followe the Patriarche Ioseph, and by his example learne to honour their Parentes: Who when hee was solde into Egypt, and afterwarde by Gods prouidence pro­moted to great honour, and high authoritie, so that hee was the very next vnto the king, how did hee prouide for his father Iacob, [...]ding for him very honorably to come to him into Egypt, where he had great entertainment of the king and enioyed the pleasures and blessings of the lande, afterwards when hée was dead, with what great pompe & renome did he carrie him foorth thence into the land of Chanaan, there to bée buried with the Fathers the Patriarkes: [Page 67] The 16. 17. and 18, Chapters of Genesis doe sufficiently declare. That noble and woorthie King Solomon gaue place to his Mo­ther, and reuerencing her, set her in the kings Seate and Chaire of estate next vnto himselfe.

They are worthy & notable examples truely, which if our youth would begin to immitate & put the like in practise, O howe happy & blessed should they bee. But I pray you proceed to shewe vs the rest, that our chil­dren which cannot be wonne with precepts & good counsel, may yet suf­fer themselues to be withdrawen by these and such effectual examples.

The Rahabites most constantly obserued and kepte the pre­ceptes An example of the Rahabites. of their Father Ionadab, neyther woulde they suffer them­selues to be drawne from their obedience, with any wanton or flickering inticementes, therefore they heard this ioyful voyce: for that you haue obeyed the commaundementes of your father & haue Hierom. 35. kept al his preceptes, & haue done whatsoeuer he commanded you, thus saith the Lord Zebaoth the God of Israel: There shall not a mā fayle of the stocke of Ionadab the sonne of Rehab to stand in my sight all the dayes of their liues.

Isaack readie to bée slayne and offered vp in Sacrifice, willing­ly Gen. 22. 37. obeyed his father Abra.

Ioseph obeyed his father Iacob, & went to his brother, whō not­withstanding he knew to be maruellously offended & augry with him.

Abel was a godly & obediēt child, & did the things which he knew were wel pleasing to his parentes Adam & Eue. God helde him al­wayes in his sight, and hee walked diligently in the preceptes of God: Wherfore both he and his sacrifice pleased God.

Sem and Iaphet obeyed their father Noe, and were blessed. But Gen. 4. Cham which derided his father béeing naked, was accursed Isaack because hée obeyed his Father with all his hearte, obtayned the blessing of his seede vnto his Father Abraham. But Ismael be­cause hee rebelled against his father, was reiected. Let godlie Examples of disobedience. Children consider these thinges, and take héede that their portion bée not with Caine, Cham, Ismael, Esau, and such others, which haue purchased vnto themselues the eternall curse and malediction of God, for that they would not obey their Parentes: But let them [Page] rather follow the examples of these godly ones Abel, Seth, Sem, Ia­phet, Examples of obedience. Ismael, Iacob, & others, which for their obedience haue obtained euerlasting felicity. Furthermore if we diligently search & reade o­uer y ^• histories of the holy scripture we shal find that mē of al ages which haue not obeied the godly & wholesome admonitions of their Parents and elders, haue béen horribly punished of God.

Loth very louingly & friēdly admonished the Sodomites to forsake Gen. 19. their wickednes, but because they woulde not obey his voyce, they perished with fire. Also Lots wife for that shée woulde not hearken to the counsell of the Angell, but looking backe was turned into a salt stone.

Iosephes brethren for that they woulde not followe the coun­sel Gen. 37. of their brother Ruben, that they should restore and deliuer their brother Ioseph to his father, they fel into great danger.

Holophernes contemned the counsel of Achior, which he had giuen Iudith. 13. him, that he should deale without tyranny, he himselfe was slayne, and his host put to flight.

Rhoboam, for that he lightly regarded the wholsome counsell of 3. Reg. 12. the elders lost his kingdome.

Godolias, because he despised the counsell of Iohannan, was killed Hierom. 41. of Ismael.

Nabuchodonozor, refusing the counsel of Daniel, that he should re­déeme Dan. 4. his sinnes with almes and other godly exercises, was tur­ned into a beast of the wood.

Ioseph and Azarias not regarding the counsell of Machabaeus, and Mach. 5. willing and desirous to get themselues a name, lost both the name and the thing they hoped for.

Machabaeus hauing with him 800 men, & his aduersaries 2000. Mach. 9. whē he was aduertised of his fellowes, that hee should not fight a­gainst them, following his owne wisedome & pollicie, perished in the same warres, and the rest tooke their flight.

Pilate, for y ^• he would not his wiues admonitiōs & counsels con­cerning y ^• rostoring of Christ, but refused her good admonitiōs, sin­ned very grieuously, in iudging Christ vnto death being innocent. Behold now if they which would not obey the counsels & admoni­ons of the holy Patriarkes, Prophets & other holy mē, were puni­shed with so great plagues, & haue perished so horrible: I pray you what great euilles, what greate calamities, miseries and plagues [Page 68] are like to fall vpon them, which doe contemne and reiect the most godly and necessarie admonitions and counsels of Parentes, yea, and with disdaine do refuse to heare them, and make no reckoning or account at all of their wordes:

To heare the counsels and wholesome admonitions of the aged, it is not only profitable, but also verie necessarie.

But to contemne them, is surely a most pestilent thing, and ex­treame madnesse. For seeing that our life is verie short, the wise­dome and experience of thinges is to bee learned of our auncientes and elders. For the authoritie of elders is an holy thing, and to bée had in great reuerence, wherefore it is written: Coram cano capite Leuit. 19. consurge, honora personam senis, & time Dominum Deum tuū. Thou shalt rise vp before the hoarehead, & reuerence the person of an old man, and dread thy Lord God: That is to say, the Lord is to be feared and reuerenced in the elders. For it is a young mans part in whō there is any signe of good towardnesse, to estéeme y ^• counsell of his elders and to follow it. For hée that learneth of young men, to whō is hée likened I pray you? Nempe ei qui edit vuas immaturas, & bibit vi­num de torculari suo. Verely vnto him that eateth vnripe & sowre grapes, and drinketh wine out of his winepresse: But who so learneth of his elders, Similis ei qui edit vuas maturas, & bibit vinum vetus. Islyke vnto him that eateth ripe and pleasant grapes, and drinketh olde wine. I would therefore aduise all young men, that they ioyne them selues with the aged, and follow their godly counsels & wholesome docu­ments. Bias. Bias the Philosopher an Heathen man, teacheth y ^• old age is to be honoured, saying: Non est contemnendae senectus ad quā omnes poruenire cupimus, sed diligenda, obseruanda, plurimum (que) ei deferēda. Old age is not to be contemned, to the which we all desire to come, but to bee beloued, reuerenced, and to giue great authoritie and regarde vnto it: Wherfore let vs hearken vnto old men, & giue all reuerence & ho­nour vnto them, neither let vs depart from their sides, whose steps let vs follow for their great experiēce of things, for their great wis­dom & knowledge, let vs vse their counsell, delight in their studies, that we may haue the sight of them, which may feare vs frō vices. Illi (inquit Diuus Ambrosius) erūt vitae nostrae testes simul & magistri, ab illis percipiemus viuēdi normā, loquēdi modū, virtutū ōniū disciplinā Ambrosius. [Page] They (saieth Saint Ambrose) shal be witnesses of our liues, and also tea­chers vnto vs, from them we shal perceiue the order to liue, the maner to speake, the discipline of all vertues. And this may séeme true to all men, for that they haue had great experience in many things, they remember many things, they are also for the most part wiser, and more apt to giue counsell, and to gouernment in all thinges what­soeuer.

There are many thinges nowe spoken of you, verie wel and wisely of the honour and obedience of parentes, but as yet these children doe not vnderstand throughly what this word obedience meaneth: wherefore I humbly pray you, that you would also vnlose this knot vnto vs, and re­solue vs of this doubt, and other thinges which seeme to appertaine any thing to the knowledge of the fift commaundement, vouchsafe to declare more plainly vnto vs.

Nothing more willingly. Obedience in the scriptures general­ly is greatly allowed and estéemed, and chiefly that, wherein Pa­rentes are to be honoured and obeyed: which the olde Fathers not vnfitly, haue called the mother of all felicitie. And Samuel saieth: Obedientiam meliorem esse victimis. Obedience is better than sacrifice. Obedience is a great good thing, and contrariwise: disobedience is a wicked and outragious euill. A disobedient sonne (saieth a cer­taine man) is a cruell murtherer of his Parentes, for that there is no sorow or griefe in the whole course and life of men greater, than that which ariseth of the calamitie and wickednes of children, such as was of our first Parentes or of Dauid, Let children consider of these thinges, that it may increase in them a greater and more di­ligent care of obeying than heretofore.

Saint Bernard commendeth this verie worthily, saying thus: Bernardus. Obedientia quae maioribus proebetur, Christo exhibetur, What obedi­ence soeuer is shewed vnto our elders, is exhibited vnto Christ: Nay ra­ther hée saith: what thing soeuer man doth commaund in the stead of God, that is not directly against the worde of God, the same is altogether to be receiued, as if God had commaunded it. Parentes sunt vicary Christi, ergo non spernendi, sed honorandi. Parents are the Vicars of Christ, therefore not to be dispised, but to be honoured. For who soeuer contemneth the Vicar, contemneth him that pla­ced [Page 69] him. Basilius Magnus teacheth, that Iesus Christ was obedient Basilius. to his mother Mary and Ioseph, euen in verie small thinges, as in fetching of water, and bearing of his axe and such like, and thus he cryeth out: O example worthie to be immitated, O wholesome The exclamati­on of Basil. document: Excellens Dei filius obedit homini, propter hominis salutē, & homo non vult obedire propter Deum & suam salutem, The excel­lent Sonne of God obeyeth man, for mans health and saluation, and man wil not obey for Gods cause and his owne saluation. Ah, woulde to God all children out of this, woulde vnderstand the honour due to their Parentes, out of this I say, that they haue Christ their Captaine and guider of their dueties, when they treade in his steppes, and execute their dueties prescribed by their Parentes. Moreouer also this ought to incite and stirre vp all children excée­dingly to the obedience of their Parentes: when they heare the whole obedience of the fift commaundement to haue beene sanctifi­ed and consecrated by the childe Iesus. But now we must come to the declaration of the fift commaundement, in the which, if these children of Amusus will shew them selues willing and attentiue, they shall adde vnto mée the greater quicknesse of spirit and minde in the declaring and opening of the same.

Reuerend Maister Doctor, we yeeld great thankes vnto you, for that you doe admonish vs so godly and louingly, And if you wil haue vs doe a­ny thing, commaund it freely, and you shal finde vs readie to doe it, and wee wil shewe our mindes vnto you in the expounding of this thing, not only willing, but also attentiue and vigilant, euen as our Lorde God shal giue vnto vs the measure of his spirite.

This worde ( honour) comprehendeth two things, as it is saide A declaration of the fift pre­cept or com­maundement. before, an inward & an outward reuerence. Therfore y ^• first honor (which is commaunded here) is to knowe the things them selues, (that is to say) that wedlock, the ordering of a family or housholde, and pollitical gouernment, were instituted & ordeined of God, and by his aide and mightie power preserued, & that in these ordinaun­ces the presence, wisedome, goodnes and loue of God doeth shine to­wardes vs, & acknowledging these benefites, wée ought to render humble thanks to God the Author, & beséech him to preserue & de­fend vs, from our aduersary the Deuil, the mortal enemy of man­kinde, [Page] which goeth about by all meanes hée can possibly deuise, t [...] dissolue & breake this swéete & pleasant harmony. Vnto this degrée of honor belongeth preaching or celebrating of these thinges: That the youth may learn, that they come frō god, & accustom thēselues, to make their humble prayers & supplications vnto God, y ^• he will vouchsafe to preserue these his own ordinaunces and giftes. And it is the part & duetie of a thankful minde, willingly to obey for gods cause, to beware of wicked & lewde examples, & of giuing occasions to sin, whereby good ordinaunces might be dissolued & broken, & the lawes vtterly ouerthrowne & peruerted, & to conclude, by all possi­ble meanes to preserue & defend these things so néedful & profitable.

The other part of honor cōcerneth the persons (to wit) Parents, Magistrates, teachers, & whosoeuer haue any gouernment ouer vs, There is a great vnlikenes of these things. But yet all men ought to follow this rule & platforme. Parentes & other gouernors ought to be a liuely lawe, (that is to say) the preseruers & mainteiners of the diuine law. For who doth not vnderstād that these persons are to be loued & honored, by & through whō God doeth impart so great benefits (to wit) true religiō, godly lawes, iudgement, & peace vnto mankinde? Such gouernors were, Moses, Iosua, Samuel, Dauid, Solo­mon, Iosephat, Ezechias, Iosias, Cyrus, Cōstantinus, & Theodosius. Ther­fore there is an honour that doth behold & respect the persons, to ac­knowledge this also the gift of God, to haue parents which do tru­ly performe their dueties: for the ordinance itself or lawes without a kéeper, prescruer, & one to sée the same executed, are verie weake and of no force, as saith that Greciā: Validares lex est, quū principem habet. The law is a strong & forcible thing, when it hath a Prince or Go­uernor. And because the preseruation & maintenance of his own or­der, is acceptable vnto the Lorde God, the degrées ordeined of him, ought also to be kept inuiolable of vs. Therfore this shalbe y ^• sum, The ende of the fift precept. that whosoeuer the Lorde hath set to rule ouer vs, wée doe receiue them, enterteine & honor them, both with obedience & thākfulnes.

Oh immortal God, how godly and wholsome things do we now heare concerning the honouring of Parents, of whom there hath been no men­tion made to vs at any time, It is our partes and dueties therefore to pray vnto God, that these so godly precepts, and necessarie doctrines do neuer slip out of our minds. And for that the Lord God hath now put this good [Page 70] thing into our mindes, that we should heare you now more willingly than heretofore: we beseech your humanitie & curtesie, that you wil vouchsafe to shewe and declare vnto vs all other things touching the honour of Pa­rents, and chiefly the loue of our elders.

Plato albeit an Ethnick teacheth, saying: Parentes senio confectos Plato. pro magnis thesauris habendos esse, & amandos. Our Parents being ve­rie aged, are to be accounted for great and excellent treasures, and to be beloued. Cicero reciteth the cause wherefore we ought to loue them, Cicero. Ideo inquit parentes charissimos habere debemus, quod ab his vita, pa­trimonium, libertas, ciuit as tradita est. Therefore saieth he, ought wee to esteeme our Parents most deare, for that, we receiue from them life, pa­trimonie, libertie, and our Citie or countrie. Seneca saieth, Parentes non Seneca. amare impiet as est, non agnoscere insania. Not to loue our Parentes is great impietie, not to acknowledge them is madnesse. And S. Augustine D. August. saieth: Caninum est Parentes non agnoscere. It is the nature and pro­pertie of Dogges not to acknowledge our Parents. And if it be a dogged nature not to acknowledge them, it is much more brutish to offēd them, to hurt, beate, and offer iniurie vnto them, as there be some such in the world (the more to be lamented.)

And Saint Ierome saieth, Meretur caecitatis subire supplicium, D. Hier. qui toruo vultu parentes despexerit. Hee deserueth to haue his eyes put out, that shal looke vpon his Parentes with frowning countenance. And Aristotle saieth: Qui dubitat vtrum oportet deos venerati, aut paren­tes Aristo. 8. Topicorum. honorare, non indigit ratione, sed poena. Who so doubteth whether he ought to worship the Gods, or honour his Parentes, hee wanteth not reason but punishment.

This obedience, this loue, and this honour of Parents, hath it alwaies bin had of such price euerie where, in all ages, and also amongst the Baba­rians, wicked & vngodly Gentiles? Certes, if you can proue that by some example or worthie testimony, you shal procure and incourage exceeding­ly these children of Amusus, vnto the honour which they owe to their Parents.

There is nothing more easie, For one Aelianus declareth & plain­ly affirmeth, that there was neuer any natiō or country so vnciuil nor so brutish, amōgst whō the honor of parēts hath not bin had in great estimatiō & price, but they haue shewed thēselues thākfull to [Page] Parentes, as we may learne by the example of Aeneas. For, after Wonderfull loue and honor shewed vnto Parents. that Troy was taken of the Grecians, they hauing some compassi­on of the miserie of the captiues, published a common cry through­out all Troy, that euerie one of the frée Citizens shoulde carrie a­way with them some one thing whatsoeuer they liked best. Aene­as igitur An example of Aeneas. caeteris neglectis Deos paenates exportabat. Wherupon Aene­as lightly regarding al other thinges, tooke with him his houshold Gods. The Grecians preceiuing the godlines of the man, with great ioye permitted him also to take with him some one other iewell among all his possessions whatsoeuer hée would. Ille patrem annis & se­nio confectum sublatum in humeros portabat. Hee with speede hoi­steth vp vpon his shoulders his good olde father well striken in yeares. They being wōderfully astonied at this his fact, left also vnto him all his possessions, confessing, that such as shewed such pitie both towardes God and men, and so louingly reuerenced their Pa­rentes, shewed them selues the greatest and most placable friends to nature that might bée. A lyke example is also recised of Vale­rius Valerius [...]. maximus, in this wise: The Pretor sitting in iudgement, deli­uered vnto one of the Triumuir [...], a noble woman condemned to death to be executed in the prison. And when hée had sent her vn­to the kéeper of the prison, hée being moued with pitie and compas­sion towardes the woman, did not foorth with execute her, but per­mitted her daughter to haue accesse vnto her mother, hauing great regard (as hée thought) that hée should bring nothing vnto her for her nourishment and preseruation, that might prolong her life, sup­posing that so within a litle while shée should famish & pine away. And when many dayes were nowe past ouer, and the woman yet Of the daugh­ter that nouri­shed her mo­ther in prison. liuing, hée musing with himselfe what should be the cause, that shée was susteined so long, watched her daughter now more narrowly than before, at the last hée espied the daughter giuing her mother sucke of her full breasts, which shée had prepared for the same pur­pose, alwayes against her comming thither, which so rare & won­derfull a spectacle when hée beheld, hée coulde not choose but make the Triumuir priuie thereof, and hée went and shewed the Pretor, and the Pretor opened the matter vnto the Consuls, who graunted vnto the woman remission and pardon for her fact before commit­ted, and highly commended her for nurturing and bringing vp so naturall and louing a daughter.

[Page 71]And to the ende that children might bée the more excited and moued to the loue of their parents, I will shewe you another rare example. There is in the region and countrie of Scicilia the moun­taine Aethna of an vnmeasurable bignesse, which burning with Aethna. continuall fire, casteth out such fiery flambes, and bloweth out such burning stones, with such violence and forcible maner, by means whereof the neighbours there aboutes bordering, susteine no litle losse, hinderance, and perill. It chaunced therefore (in the 3510. yéere of the foundation of the worlde, after the Babilonicall deliue­rance) that this Mountaine threw foorth such forcible and mighty fiers, that the Citie Cathana was burnt and consumed to dust, as witnesseth Pansania, saying: Et, arderent aruis segetes, & milliacul­tuiugera cum dominis, syluae colles (que) virtutes. Adëo [...]t quis (que) quod sibi charissimum esset, conaretur ex incendio asportare, &c. The corne fields a thousande acrees with their furniture, together with the owners, the greene woods, vallies, and hilles were quite consumed and burnt to dust. So that whatsoeuer any man had, that hee esteemed, hee did his best to conueigh and carry it out of this dreadfull and raging fire. There were dwelling in the same Citie two brethren (to wit) Philonius An example o [...] Philonius & Callias. and Callias, which leauing golde, siluer, precious stones, and all o­ther Iewels whatsoeuer: tooke vp their Parents vpon their shoul­ders (being now aged, and there withall so weake and féeble, and therefore not able to helpe them selues) deliuered them from the rage of that furious Fire, to the great admiration of the behol­ders.

Thus were they deliuered, euen as the people of Israel in the red Sea, or the thrée brethren in the hot burning Ouen, whom Da­niel spake of at large, to the great prayse of Almightie God. And if these naturall affections of the Ethnickes and Heathen men▪ which do these things without faith, and the true knowledge of God, are to bée liked and allowed, how much more of Christians, which are baptized in the name of Iesus Christe?

A like thing happened of one Cymon an Athenian, whose loue and Cymon. pietie towards his Parents was so excéeding great, that the Lord God rewarded him wonderfully for the same (that is to say) with prosperitie and long life. For when his father Miltiades for the mo­ney which hée had borowed out of the common treasury, was cast into prison, there to suffer famishment except he could pay the debt [Page] and hée nowe almost pined and withered away. Cymon to the end that hée might nowe deliuer and redéeme his father, besought the Magistrates, that hée might bée kept in prison in the stéed of his fa­ther, vntill hée coulde pay those thirtie thousand crownes into the treasurie (for so much hée ought). Cymon was receiued into prison, the father was set at libertie, who not long after died, héere (to mans iudgement) Cymon was like to perish for the loue he bare to his father. At the last a certaine famous and worthie Citizen be­ing very rich tooke to wife the daughter of this Miltiades, who payd the money that was due for Cymon his brother in law, and so deli­uered him out of that calamitie, perill, and misery. There is no doubt but that it was Gods prouidence, that Cymon shoulde bee deliuered. For by this example, God would shewe himselfe ac­cording to his promise, to render vnto obedient and louing childrē the rewardes of their godlinesse, albeit they be strangers from the Christian faith.

What childe is he, with so hard and adamant an heart, which cannot be moued and mollified with these examples? But there is one thing that I would faine heare of you, whether this obediēce, taketh place euery where without any difference, and that it is due to parents in al things?

I woulde haue you to expresse your minde somewhat plainer, for I doe not well vnderstande what you meane by this your de­maunde?

That I may expresse my minde more simply vnto you (reuerend Mai­ster Doctor) this is the thing I would bee glad to know and vnderstand of you, whether we ought to obey parents, magistrates, tutors, maisters, and teacher, commaunding wicked and vngodly things, or not?

Surely it is a very good question, and very méete for these chil­dren, or rather all men of what state and condition soeuer they bée, I will therefore willingly more at large declare the same for these childrens sakes. First euery man ought to knowe, that the precepts of the first table are to bée preferred before the last. Wherefore if parents, maisters, or magistrates, woulde driue thée [Page 72] from the worde, or true worship of God, and force and compel thée vnto vngodlinesse: thou shalt answere with Saint Peter. O­portet Deo magis obedire quam hominibus. Wee must obey God rather then man.

There is written a notable example touching this thing, of one Mauricius, which was sent for vnto his king & soueraigne Lord, at And example of Mauricius. a certaine time, who woulde haue had him a captaine against the Christians, answereth him after this maner in few wordes, O King, you shall haue mée ready in what thing soeuer is, or shall bée néedfull, and you shall finde mée very willing, but in this businesse (O king) I owe more duetie vnto my God, then vnto thée being king.

Rachel against her fathers will, stole his Idols, and hid them a­way Gene. 31. August. Psal. 70. very warily. Saint Augustine saith: Amandus genitor, sedprae­ponēdus est Dues. Our father is to be beloued, but yet god is to be prefer­red before our father. And the 70, Psalme teacheth, y ^• in this thing only a childe ought not to obey his parents if they shal commaund him any thing against God: but where the father cōmandeth that which is not against god, hée is to bée obeyed euen as God, because hée hath commanded thée to obey thy Parents. Cyrill saith: Neces­sarium Cyrillus. esse liberos patribus cedere, sed vbi virtutis ratio cogit, ibi Deus honoretur, ipsiusque amor [...]naturalem amorem parentum vincat. It is very necessarie that children giue place to their parents. But whereas the regarde and consideration of vertue compelleth them there God ought to bee honoured, and the loue wee owe to him, ought to vanquishe and ouercome the naturall loue of parents. D. Hieronimus ad Heliodorum Hiero. ita inquit: Tam diu sanguinis copulā in illis agnosce, & ius illis carnalis propinquitatis persolue, quam diu ipsi tecum creatorem suum agnoscunt & honorem illius illaesum obseruant: quod si à Deo te abducere, aut con­tra Dei voluntatē te impellere occ [...]perint, desertis parentibus Deo te cō tunge. S. Ierome vnto Heliodorus writeth after this maner, So long ac­knowledge thou the coupling of sanguinitie in thē, & accomplish the law of carnal propinquitie to thē, as long as with thee they acknowledge their Creator, & do keep the honor of thē pure & vncorrupted: but if they shal once go about to withdrawe thee from God or to moue thee to doe any thing against the will of God, leaue father and mother, ioyne thy selfe to God. Solum est pietatis genus, sic in Parentes esse crudel [...]m. It is the on­ly true kind of godlines, so to be accounted cruel towards our Parents. [Page] Hée saith in another place, Honor a patrem, sed site à vero patre non separat, tam, diu tu sis sanguinis copula, quam diu elle suum nouerit crea­torem. Honor thou thy father, so that he doth not separate thee from thy true father, be thou so long of his kinred & sanguinitie, as he shal acknow­ledge his Creator.

What shall children doe, if they haue poore, simple, & feeble parents, not of the quickest wit, of base stocke and kinred, and yet crabbed and ve­ry wayward, are they also compelled to honor, loue, and obey them in all things?

I thinke you doubt not of this point, yet for the goodwil I beare to Amusus and his children, I will declare & open vnto you what­soeuer may séeme to apperteine to this purpose, if so bée now I can call to my remembrance, those things which héeretofore I haue read in good authours concerning this matter. Although Pa­rents The persons of pa are not to be respected but the will of God is to be conside­red. bee neuer so poore, base, simple, féeble, &c. They ought not for any of these causes to bée destitute and spoyled of the honor gi­uen them of God: for they ought not to behold their person (to wit) what maner men they hée: but héere the will of God only is to bée obserued and regarded, which hath willed and commaunded it so, which also to this his commaundement, hath added a promise, farre more excellent then all the riches in this worlde: For who so doe truely and vnfeignedly honour their parents, there are pro­mised vnto them of God in this world, long life, peace, health, and happy, and prosperous successe in all thinges. But contrariwise, who so resist the diuine worde of God, an vnhappie life, and that very short, is ready to fall vpon them by and by, because they haue disobeyed the Lord of life. For these stubborne & rebellious wret­ches, are vtterly forsaken of God, and so become théeues, robbers, and murtherers, to their owne shame & confusion. For with great disdaine and hatred they contemne the good and godly instructions of Parents, and wil not suffer any correction or chastisement, and so it often chaunceth that these varlots come very seldome vnto mature and rype age, but are cut of before their time. Neyther be they so happy, as that they fall into the handes of the hangman, whereby they may haue time to repent them of their former liues, but being ouercome with drunkennesse and ryot, behaue them­selues [Page 73] in such ruffianlie maner, that in their desperate frayes, they dye of the sworde, or by some other misfortune, are slaine, or els by fier or water doe miserably perish. As in the children of He­li and in Absolon, with many others hath béene séene. S, Gregory D. Grego. A horrible ex­ample of a child &c. hath left vnto our memory a horrible example of a certaine disobe­dient childe, which of a wicked spirit was caught out of his fathers lappe, and in his sight torne in péeces and destroyed: Héereof let children learn to feare and loue the Lorde God, and to honor their parents, & not contemn them although they be neuer so poore, way­ward, or deformed. Let them also kéepe in memory the horrible ex­ample of Dathan and Abiron, which for resisting the Magistrates Num. 16. were swallowed vp quicke & throwne into Hell. The wayward­nesse & wrabbednesse of parents, doth not discharge the fift cōman­dement, as witnesseth S. Peter, saying: Non solum bonis, sed ettam discolis obedite, Obey not only your good and wise parents, but also your wayward & foolish parents. As also the Prophet Baruch saith. 2. Vult Iudaeos malis & imp [...]is obedire. God would haue the Iewes to obey their wicked & vngodly parents, as hath bin said before. Moses doth not say honor yée, your good, wise, & rich parents, but speaketh simply with­out any distinction or difference: Honora parentes. Honor thy parents. But when God at any time sendeth wrabbed, wayward, and hard hearted parents, this chaunceth for our sinns & wickednes: For it maketh no matter to vs, whether they bée worthie or vnworthie, noble or base, rich or poore: for what maner parents soeuer they bée yet not without the great prouidence of God they are our parents. But who so thinketh that decript & doting parents are not to be honored and reuerenced. Let them heare now a notable example and An example worthy to be re­membred of an olde man. worthie to bee remembred, of a certaine housholder, which had an olde father decript and bowed together with age, and therewithall doting and very childish againe, so that when the meates & things were set vpon the table, he would by and by ouerthrow the dishes and pottes, & powre out the pottage vpon the table, to the great an­noyance of the guests many times: but whē this had chanced thus very often, y ^e housekéeper his sonne begā to disdain therat, & to take y ^e matter gréeuously, & studied which way he might find a remedy, for this trouble, & at the last he deuised a trough or hollow thing to be made of wood, whereout he might eate his meat: And whiles the thing was in making & preparing, the young sonne of this houshol­der, [Page] began to reason with his father, & demaunded of him to what vse that shoulde serue (for hée knewe very well his father had no Swine to féede therein): his father answered: that hée had made it for his graundfather, that hencefoorth he may dine and suppe out of the same: Then the litle child asked his father againe, saying after this maner. My good father, when you shalbe as old as my grand­father, shall I be compelled to make such a hogges trough for you also? which wordes so soone as his father heard, he was excéedingly astonished, and began to sigh meruellously, and straight way with great sorrow of mind, hee threw from him the trough very dis­dainfully, and began to bethinke with himselfe what that childishe question should meane, & rightly wayed and considered with him­self vnto how many great miseries and calamities mans life was subiect insomuch as after that, he euer gaue great honor & reuerēce vnto his old father, and neuer was offended after that, with the mad & doting pranckes of his father so long as hée liued.

Alas, there be not only amongst vs disobedient & rebellious children, but also selfe willed, proude, and very stubborne, what shall become of such, or howe are such wont to die, for the moste part, I woulde bee gladde to hear [...].

Children whith doe not willingly obey their Parents, fall into the most gréeuous iudgement and wrath of Almightie God, & for y ^•, most stubbornly they do disobey & resist their parents comman­demēts, at the last they are cōpelled to obey the hangmā, will they nill they, or els by some other kinde of Tragicall death, they ende their dayes miserably as is aforesaid. As a number of examples do witnesse, as this in the 4. booke of the kings. 2. the scripture sayth: 4. Regum. 2. Helisaeus went vp into Bethel, and as hée passed on his way, the litle children came out of the Citie and derided that good olde man, say­ing: Ascende calue, ascende calue. Get thee vp thou bald pa [...]e, get thee [...] terrible and fearfull exam­ple of the chil­dren that deri­ded Helisaeus. vp, who looking backe séeth them, and curseth them in the name of the Lorde. And immediatly came out of the woodes two fierce and cruell Beares, and they tare in péeces and destroyed 42. of those children very lamentably, By this, children ought to learne to feare and honour the Lorde God, to reuerence their Parents, and elders, & not to deale dispitefully with them, nor for any cause [Page 74] to contemne and deride them, least in like maner the Lord God bée Exemplis Cy­coniae. angry and displeased; and so destroy them in his wrath. But ra­ther let them followe the example of the Stork, which when their parents are so old, that they cannot flie abrode to get theyr pray, to not onely feede and nourishe them, but also carry them vpon their shoulders from place to place, such affection ought wee to shewe to our Parents. For if such and so wonderfull a naturall affection be in the bruite beastes and foules, which want both iudgement and reason: what naturall affection ought to bée in vs towards those creatures which be partakers both of iudgement and reason: & be­sides this, created vnto the image of the liuing God?

Nowe woulde I gladly heare of you, what maner dueties of children are required towards their Parents, which if children had alwaies printed before their eyes, Parents should haue them a great deale more obedient heereafter, for the ignorance of duetie hath been the distruction of many young men.

The chiefest care of children toward their parents is this, that Of the dutie of children to­wardes their parentes. before all things they studie to loue them intirely: for as witnes­seth Plinie Amor optimus discendi magister. Loue is the best maister to learne any thing. For euery doctrine and teaching is much more easie translated and conneighed into the minde of the childe, if hée loue his father: wherefore I iudge and thinke it conuenient that children are to bée admonished, that they loue their parents no lesse then their godly disciplines, doctrines and chidings. For suche godlinesse and pietie of children auaileth greatly to this purpose, they will heare more willingly, and giue credite to their wordes, and will couet and desire to bée like them, they will not take it in ill part to be corrected, but they will reioyce to bée praysed, & they wyll acknowledge that it is their fathers dutie to teach, and theirs to shew themselues willing to be taught. Moreouer it shall bée the part and duetie of children to folowe the Godly precepts and coun­sels of their parents, and let them thinke that nothing ought to be attempted without the expresse wil & assent of their parēts, & what soeuer they know shall please their parents, y ^• shal they do without delay, And if they knowe what will displease them, that shall they not goe about to attempt, nor touch by any meanes: & if they séeme [Page] to bée too heard or vngentle vnto them, yet shall they beare it with a lowly and willing mind. Again, if they can deferue to haue their friendship by any meanes, they shal doe their best to the vttermost of their power. If they shall fall into any gréeuous sicknes, pouer­tie, or extreeme olde age, it shalbe the childrens duetie willingly to relieue and comfort them by all possible meanes. To bee briefe, if all things chaunce w [...]ll and lu [...]ily vnto them, the children shall reioyce with all their heartes: Againe, if they shall sée them vnfor­tunate, then shall the children forrow no lesse, then if it were their owne case, and they ought to bée mooued with as great pitty and compassion, as though this sicknesse, griefe, paine, or punishment, did apperteine only to them.

Cyprian saith: Sicut in senibus sobrietas, & morum perfectio requi­ritur, Cyprianus de 12 abusiom­bus. itam adolescentibus obsequium, subiectio, & obedientia debetur. As sobernesse and the perfection of maners, is required in olde men: So in young men ought there to be seruisablenes, subiectiō & obedience. And Saint Ambrose sayth: Honor adolescentum, est timorem Dei habere, Ambrosius. parentibus deferre, & honorem habere senioribus &c. The honor of young men, is to ha [...]e the feare of God, to giue re [...]erence to their parents and to honor their elders, to defend and keepe their chastitie, to be hum­ble, gentle, and shamefast, which vertues are the very true orna­ments to young age: And the same S. Ambrose saith: In sembus grauitas, in iuuenibus alacritas, in adolescentibus verecundia commen­datur. In old men grauitie, in childhood cheerefulnesse, in adolescencie, shamefastnesse is to be commended. Very excellently also doth Lodo­uicus Lodouicus Viues. Viues describe & set foorth the dueties of young men, saying: Pius quis (que) i [...]uents nunquā de se magnificè setiet sed moderatè & demis­se. Euery godly young man will neuer iudge & esteeme highly of himself, but meanely and humbly: For this cause let him indeuour, y ^• he gar­nish, and adourne his minde, with the deuice and imagination of honest things, with knowledge and exercise of vertue: for saith he: Alioqui homo non est homo, sedpecus. Otherwise man is no man, but a beast. Let him be present at the diuine seruice and worde preached, Good lessons for young men. with great attention and reuerence, and whatsoeuer, hée heareth or séeth there, hée shal estéeme it great, wonderfull, diuine, and that which farre passeth and surmounteth his capacitie. Hée shall commende himselfe very often to Christe in his prayers, hée shall repose all his hope and confidence in him.

[Page 75]Hée shall shewe him selfe obedient to his Parentes, hée shall serue them, séeke to profite, aide, and succour them, to the vttermost of his power. Hee shall reuerence and loue the Magistrate euen as his Parent, not of his bodie (but that which is of greater value) of his minde. Hée shall reuerence the Priestes of the Lorde, and the true Ministers and Preachers of Gods word, and shall shewe him selfe a diligent hearer of their doctrine: which represent and resemble vnto vs the person of the Apostles, as also of God him selfe, Hée shall giue place toolde men, after a curteous maner, giue diligent eare vnto them, and that for their wisedome which they haue got­ten by long experience, and daily vse and practise. Lastly, hée shal looke out godly and honest men of the best wittes and greatest lear­ning, haue them in admiration, reuerence them, wish well vntoo them, and desire friendship and familiaritie of them, whereout they may gaine great profite.

Although hether to there hath almost nothing beene spoken of you which may not be referred to the feminine sexe, yet shal it not seeme vn­profitable, if you adde hereunto some matter or doctrine which may seeme to appertaine to maydens only, to the ende also they might bee the more stirred vp, and put in remembraunce of their dueties, especially when they are admonished expresly.

I will verie willingly take that paynes, for these curteous and honest Damosels sakes, and so much the rather for that I will drawe nothing here, out of mine owne quiuer or store house, but out of the Epistle of Saint Ierome vnto Leta, will I faythfully re­cite the thinges which specially doe apperteine to this purpose: wherefore prouide you in the meane time, that Amusus daughters be here, and shewe them selues attentiue, lest wée shall séeme to declare such godly matter in vaine, the which now followeth.

• 1 After this manner is the soule to bée taught and instructed,
  D. Hieroni­mus ad Letā. Quomodo e­rudienda sit puella quae Christiana est futur [...].
  which shall be the Temple of God. Let her learne to heare none other thing, neither to speake any thing saieth Saint Ierome, but that which may appertaine to the feare of God.
• 2 Let her not heare nor vnderstand any filthie wordes, nor mery ballades, iestes nor rimes, but let her young & tender tongue be seasoned with swéete songes and Psalmes.
• [Page]3 Weigh not down her necke with gold and precious stones, [...] beset her head with pearles, neither curle nor bushe out her heare, nor die it into any vnnaturall colour.
• 4 Let her not eate openly (that is to say) in the feastes & ban­quetes
  S, Ierom vnto Leta, howe a maiden ought to be brought vp, which shall be a Christian.
  of her Parentes, lest shée sée such meats as shée might desire and lust after: Let her not learn to drinke wine, wherein is all ex­cesse and riotte.
• 5 Let her not delight and take pleasure in the hearing of musi­call instruments, Shalmes, Sythe [...]s, Lutes, & Harps, nor know wherefore they were inuented.
• 6 Let her appoint her self some taske euerie day, to read some speciall part of the holy scriptures chosen for the same purpose.
• 7 Let her learne to carde & spinne to make woollen cloth: and to handle, the whéele and distaffe, to make her linnen cloth.
• 8 Let her not set her minde on silkes, as Taffata, Damaske, Satten and Vellet.
• 9 Let her prouide and get such clothes wherewith colde may be defended, not wherwith her bodie shalbe nakedly apparelled.
• 10 Let her so eate, as that shée may be alwayes an hungred, that immediately after her meate, shée may either reade or sing Psalmes.
• 11 If it chaunce thée at any time to walke or ryde out of the Towne or Citie, leaue not thy daughter at home without a godly gouernour: for without thée shée knoweth not, neither is shée able to liue, and when shée shall chaunce to be left alone, let her bée a­fraide.
• 12 Let her not haue her secret méetings, and fellowship with foolish and light maidens.
• 13 In the stead of silkes, pearles and precious iewels, let her loue godly bookes, not gaudely garnished and set out with gold, but inwardly perfected, and learnedly distinguished, for the better in­crease of her faith.
• 14 Let her first learne the Psalter or Psalmes of Dauid in méeter, which may withdrawe her minde from light and vaine songues, and baudie ballades.

And in the Prouerbes of Solomon, which may instruct her to good and godly life: And in Ecclesiasticus, Let her exercise her self to seeke out things that apperteine to the world. In Iob, Let her folow the [Page 76] example of vertue and patience. Prudens filia, viro est vice haeredita­tis. Eccle. 21. A wise daugh­ter, what she is to her husband. A wise daughter is to her husband, in the stead of an inheritance. Also a shamefast maid, wil reuerēce her husband. A daughter is another possessiō vnto her father. If he get a good sonne in law, than hath he found his daughter: but if he chaunce of a wicked sonne in law, thā hath he vtterly lost & cast away his daughter. Besides this it ap­perteineth to the duetie of a godly maid (which would séeke for true and euerlasting saluation) that also before all things, shée haue the knowledge of the doctrine & religion which hath béene set forth and deliuered vnto vs from the Patriarkes, Prophets, & Apostles, and which is conteined in the bookes of the holy scriptures. It is neces­sary that shée know the lawe, which may teach her not only what workes please ordisplease almightie God: but also therby shée may learne to know her owne sinnes, and be put in minde to seeke for the remission of the same. And therefore it is also néedfull that shée know the Gospell of the sonne of God, the cleanser & washer away of our sinnes, and the pacifier of Gods wrath, & that shée shewe her selfe faithfull herein, and giue credite hereunto.

These be good lessons for daughters in deed. But if a young man haue vngodly parents, infidels, and altogether ignorant of Gods lawes; is it not the sonnes duetie to teach & instruct his father and mother?

Yea alwayes, albeit it be not an vsuall or common thing. For if a young man being a Christian, haue vngodly Parentes, in whō hée would wish and desire to haue sowne the séedes of vertue & true knowledge of God, hée ought to endeuour him by all meanes possi­ble, gently and reuerently to admonish them, that hée might draw them vnto pietie and the true knowledge of Christ, that at the last, being instructed in the will of God, of wicked and vngodly ones, he might make them godly and vertuous.

What young men at this day are to be deemed and iudged most hap­pie?

Certes none are more happie, than those which truely performe their duties, & to whō it is giuē frō their childhood to repose al hope in one & y ^• true god, & with sure cōfidēce to depēd of his only goodnes [Page] prouidence, which thing appeareth to haue chaunced vnto Dauid. Psal. 71. Where most faithfully hée speaketh vnto God, saying thus: Quoniam tu es expectatio mea domine, Domine spes mea à iuuentute mea. For thou O Lord God art the thing that I long for, thou art my hope euen from my youth: As though hée should say, not now only, but hi­therto alwayes through my whole life, thou art the thing I long for, and my hope: that is to say, Séeing that I haue had none other God from my youth vp, but thée alone, howe shall I now not call vpon thée in this trouble: And howe shalt thou forsake mee? Pa­rentes are hereby admonished, that they instruct their children from their youth in such godlines, knowledge, fayth and hope of God, that they become not wicked & vnhappie, but continue bles­sed with God and all his holy Angels, and Saintes in heauen for euer. But this instruction (as I said) ought to be proponed and set foorth vnto children euen from their young and tender yeares.

And out of question nothing, sticketh more surely in the minds Quintilian. of young men, than that, that is taught them in their gréene and tender yeares. And if wée will giue credite to Quintilian: Natura tenacissimi eorum quae rudibus annis percepimus. We are the surest kee­pers of those thinges by nature, which we haue learned in our rude & ig­noraunt yeares. If thou puttest strong wine into newe vessels, the tast thereof will continue verie long. And who can reduce dyed woolles into their pristinate colour?

How happeneth it that so few inheritours left very wealthily by their Parentes: And also so few men seruantes and maydes, haue so litle hap­pinesse and prosperitie in this life?

Because so fewe at this day regard to obserue and fulfill the fift Why children, seruantes and maydes liue of­tentimes most miserably. commaundement, the breach whereof hath a curse thereunto an­nexed: hereof it commeth to passe, that the great treasures and pos­sessions left vnto the heires, helpeth them nothing. It auayleth seruauntes and maydes nothing at all to labour and toile, and to [Page 77] proll, filtch, and steale all their life long: For God doeth not blesse them for their contempt, & disobedience towards their Parentes, Magistrates, Maisters, Mistresses and Dames. Hither may bée referred the examples of this present time (not to be numbred) of those which haue béene left heires of very great possessions, are not­withstanding at this present poorer than Irus, and liue in extreme miserie.

Seeing that by many and diuers examples, and also daily experience it Why the affec­tions of chil­dren are more colde towards their Parents, than of the Pa­rentes towards their children. selfe can teach vs, that all Parents (by a certaine guiding of nature) do tru­ly and with all their heartes loue their children (which natural effect also appeareth in the wilde and sauage beastes.) Howe commeth this to passe, that the children doe not loue their Parents againe, neither reuerence nor obey them, to whom neuerthelesse they are bounde for all thinges which they haue receiued, yea the life it selfe?

For that I perceiue in al families y ^• natural affectiōs & loue of chil­dren The first cause of disobedience. towards their parents, for the most part are more cold, weak, & faint, this happeneth of two causes chiefly. First, the dispositions and inclinations of children are so corrupted with the faultes and [...]innes of our old & great Graundfather Adam, that they more fer­uently desire to be beloued than their parents. Secondly, as y ^e Phi­losophers do iudge, the parents are in the ascendent degrée: but the children in the descendent degrée, and so falleth out their loue. Euen as a stone falleth more easily downwards than vpwards. Where­fore most true is that common saying: One father with a lesse care and more chearfull minde can nourish and bring vp ten children, than ten children can comfort and cherish one father: hereof it may easily be iudged, how great the loue and readie good will of children is to helpe their parents in their necessities. Therfore they do very foolishly, which being poore and well striken in yeares, doe looke for great aide & succour frō their children: wherefore if they couet & de­sire to take good counsel for thēselues, they shal rather earnestly en­deuour to settle & repose al their whole cōfidence & trust in y ^• which is the fountaine of all paternitie & goodnes. But yet more foolishly and vnaduisedly do they which through too fond affection & loue be­ing yet aliue, do yéeld & deliuer vp into the hands of their children, their goods, coyne, & all their inheritance, wholly persuading them selues to liue more easily of the beneuolence & loue of their children, [Page] whom oftentimes they finde very foolish, negligent and carelesse, to their great losse, hindrance, and vtter vndoing, with their intolle­rable sorrow and griefe all the dayes of their liues. When neuer­theles Eccle. 33. setteth foorth vnto these olde men most wholesome counsell. Filio, inquit Iesus Syrach & mulieri, fratri aut amico, non des potestatē super te in vita tua, non dederis alij possessionē tuā, ne for­tè poeniteat te, & depreceris pro illis. Dū adhuc superes & aspiras non immutabit te omnis caro. Saith Iesus Syrach, giue not thy sonne, thy wife, thy brother, nor thy friend, power ouer thee while thou liuest: & giue not away thy goods & possession to another, lest it repent thee, and thou beest faine to beg therfore thy self. As long as thou liuest and hast breath let no man chaunge thee: Melius est enim vt filij tui te rogent, quàm te respi­cere in manus filiorum tuorum. For better it is thy children to pray and intreat thee, than that thou shouldest be faine to looke into their handes saieth Syrach. Yet it is not the wil of God, y ^• they should depart this life altogether without y ^e making & preparing of their last wil and Testament. But he would haue vs willing & readie to dispose our goods, lands & possessions before our death, saying after this maner: In consummatione dierū vitae tuae, & in tēpore exitus tui distribue h [...] ­reditatē tuam. At the time when thou shalt end thy dayes, & finishe thy life, distribute thine inheritance, possession and goods.

How commeth it to passe, that at this day, there is almost no dutie per­formed vnto Magistrates & Elders, nor any reuerence or regard vnto Pa­rents? You haue taught vs afore that the infection of our corrupt nature is in fault: doe you not thinke, that there is some other thing that causeth this disobedience and rebellion in children and seruants?

Yes verely. For another cause why children doo not obey & honor The seconde cause why chil­dren are so diso­bedient. their parents at this day, is y ^• filthy slothfulnes of parēts, & the neg­ligence, & too much carelesnes, nothing beséeming without dout, or méet for Christians: For howe shall a childe kéepe & performe the precepts of the second table, which is ignorant of the precepts of the first table? out of y ^• which as out of a fountaine issueth & procéedeth the dutie of parents & Magistrates, &c. And all other works of loue & obedience. It were therfore to be wished, nay rather to be perfor­med, that children & subiects ought diligētly to be instructed in the first preceptes, to y ^e end they might learn to know God, to trust in him, to loue, feare, and worship him, to call vpon him, to giue him [Page 79] thankes, to honor his holy name, & willingly to heare & learne his word: these & such like if they were truely obserued, then without doubt the good fruites of obedience should by & by follow, wherfore in these things the greatest care and diligence must be vsed.

Notwithstanding albeit it is euidēt that youth is depraued & corrupted partly with the fault of our corrupt nature, & partly made worse through the negligēce & too much cockering of parents: shal they not be vrged & pricked forward with stripes, & admonished and stirred vp with examples & reasons?

The loue & reuerēce of young men towards their parents shal by no meanes neither more easily nor more aptly bee prouoked & stir­red vp thē if they acknowledge their parēts to be the original cause of their birth, if they acknowledge them to bée the shop of their life, & to be briefe, the men, by whom we begin to be men: also we shall indeuour to honor & reuerence them with al our harts, if we weigh with our selues the greate and manifold charges, the gréeuous sor­rowes, and cares which they haue byn compelled to suffer for our sakes, for they haue oftē spared frō their own bellies, to féede ours, brokē many sléepes to quiet & pleasure vs, afflicted with many grée­uous cares, and wéeried with labours, to the ende that they might prouide & get those things y ^• might doe vs good & are necessary to the furtherance of our life, Besides this with their admonitions they haue procured vnto vs the true catholike faith in God, and also the hope & loue of euerlasting saluatiō, y ^• after this life ended, we might liue with God for euer: whē we vnderstād y ^• these so great benefits are giuē vnto vs of our parēts, how shal we not loue them? & reue­rēce thē with al our hearts at al times & in al places? this saying of Philo shal also stirre vp & moue children very much vnto the reue­rence Philo. of their parents, which saith: Quod Deus est mundo, hoc liberis Parentes esse arbitror: Looke what God is vnto the worlde, I iudge Pa­rents to be the same thing to their children: For as God made y ^• that was not, to the ende it might appeare: So they imitating his pow­er as much as possible might be, doe make an immortall generatiō Only the [...]. commaunde­ment hath a promise. and linage by their progenies. Also it shal not a litle stirre vp the mindes of godly children to the loue of their Parentes if they shall rightly weigh and consider that neuer one of the commandements hath any singuler promise, but only the 5. commandement. For by the name of long life is not only vnderstood the cōtinuance of daies, [Page] but also the tranquillitie and quietnesse of this corporall life. But heere I am more full of wordes then the matter doth require: For séeing that youth doe now vnderstand y ^• they receiue so great bene­fites frō their elders, surely except they haue hearts more hard then the Adamant, they woulde bee inflamed and incited by their owne accord vnto the honor and loue of their Parents, & should neede no spurres nor such prouocations and allurementes.

It is very true my good Theodidactus. For it were the partes of wise & godly childrē willingly to be drawne to the obedience of their parēts. But what more special things are there to be deuised for children, which might more gladly & with greater affection moue them to the obedience of their Parents.

For the better performing of this honor to their parents, childrē ought most specially to remember (except they be altogether harde What thinges do chiefly stirre vp children to the honor and obedience of Parentes. hearted & vnnatural) y ^• perils dolors & anguishes which their mo­thers sustained & suffered for thē in their trauaile & birth: & therw ^t ­al let thē diligētly cōsider with what greate paines, cares, frightes, sorrowes & charges frō their infancy vpwards, they are brought vp of their parents, which thing they may more easily collect & gather by the education and bringing vp of other children and infantes. In like maner they ought to remember and ponder this one thing wel, that their children shalbe such to them when they are parents, as they now shew themselues towards their parents. But this as To honor Pa­rents is the most accepta­ble worship to God. yet is but a small thing, for they ought diligently to consider that to honour their Parentes is the most acceptable woorship to God that can bee, & that what dueties soeuer thou shalt performe to thy parents, the same God iudgeth & estemeth as done vnto himself the which also he wil recōpence, with many & great benefits: whē on y ^• cōtrary part (as is aforesaid) he wil punish the impietie of children towards their Parents, with grieuous maledictions, plagues, and tormentes. There is a very profitable lesson concerning these thinges in Eccle. 3. Which because it is somewhat touched before I will here omit. Moreouer children ought to set before their eyes, the example of Iesus Christ the sonne of the liuing God who albeit he was the liuely image of his father, became neuerthelesse obedi­ent vnto his father euen to the death of the Crosse. But if children when they bée adopted into Sonnes of GOD for Christ his sake, [Page 79] doe desire to be made fellow heires of Christ in heauen: surely then very duety requireth, that they also follow the exāple of Christ his obedience in earth according to their seueral callings. For there bée among the very bruite beasts, which when their Parents are well striken in yéeres, do by course and turne requite them againe with foode & nourishment. Therfore what great dishonestie, filthinesse, detestation and villanie is it, if he which bosteth & vanteth himself, that he is not only a man indued with reason: but also beléeueth y ^• he is the adopted sonne of God, bee ouercome of the bruite beastes with gratitude & kindnes towards their parents? Godly children ought to study, find out & practise these & such like examples, that at the last willingly & by their owne minds they might be excited and drawne to the due obedience of their Parentes.

O good God how profitable & how effectual be these things which hi­therto you haue declared to the obedience of parents, but yet if you haue any other things in store, which may seeme meete vnto you to bee vttered vnto vs, declare thē here I beseech you, that the hearts of these children of our good neighbor Amusus may the more easily bee bowed, & begin to serue & willingly obey the wil & minds of their parentes in all thinges.

Al godly children & vertuous young men ought to cōsider & dili­gētly weigh, who is the Author & giuer of the 5. cōmandement (y ^• is to wit) almighty God, maker of heauen & earth, the disposer & pre­seruer of al things in them contained: & yet is not this sufficient, except in like maner they doe cōsider, what & how great the maie­stie of God is, which hath cōmanded, saying: Honor thy father and mother &c And for that (I say) God is the author & giuer of this precept, many things hereof doe necessarily follow.

I would be very glad to heare of you what might ensue & bee obteyned hereby: for there is no doubt, but that it shal bring great profit to the hea­rers, & they shal the better vnderstand the fift commaundement.

For as much as God is the Author & giuer of this cōmandemēt, The fift com­maundement [...] good, necessary & profitable. [...] ▪ First it followeth of necessitie that this precept is good: for y ^• God by nature being good, cannot commaunde that which is yll. Second­ly it followeth, that this commaundement is necessary that there [Page] might be a true worship of God, in the which youth might exercise themselues▪ vnto true pietie and godlines. Thirdly it is profitable for the rewards that therein is promised. Fourthly, those doe wel and rightly, which kéepe the same. Fiftly wée are bounde to the kéeping of the same vnder payne of damnation. But that I may be more briefe & at the last make an end of these things, the minds of children shalbe wonderfully stirred vp to honor their parents, if they rightly weigh with themselues, what Moses meaneth when he saith: Honor thy father & mother▪ for although their parents be mē, yet doth not Moses say, honor thē, as they are mē, but honor thy fa­ther & mother, as though he shoulde say, honor thē whō ▪ God fauou­reth, which God hath coupled together, and which are exercised in y ^• kind of life y ^• pleaseth almighty God, In like manner he doth not say, honor thy God or thine euil father or mother, or thine hard har­ted, gētle, wayward, rich, or poore parents: but he saith, honor thy father & thy mother, without adding any Epithite, cōdition or quality. Therefore let children & young men learne to reuerence and obey their parents, & to hold these vocables & titles, (father & mother) in great price & for most sacred reliques. And let them rather wishe to die, then willingly & obstinately to offende them: for parents haue nothing in this life, wherein they are more affected and delighted, then in the loue of their children, and therfore most easily offended, when they doe any thing contrary to their liking.

I maruel nothing more ( O Theodi.) thē why parents are moued with so great loue & delight in their childrē, wheras they oftētimes on the cōtrary part, proue very vnkind, wicked & vnnatural towards their parentes.

There be many causes why parēts are so affected towards their childrē, but y ^• first & chiefest cause of al is god, which hath created, & put into the mindes of parentes such a most perfect & true natural affectiō towards their children, y ^• if at any time their minds be hurt strickē & wounded w ^t sorrow & heauines of heart for y ^• calamitie of Rebellious chil­dren doe stay their parents very often, not with sword, but with sorowe and heauinesse of heart. their childrē, y ^• same is a most presēt▪ plague & poysō to their liues: so y ^• they are easily s [...]aine & murdred albeit not w ^t sword or other wea­pō, yet with lamentation, wéeping, wailing, inward sorrow griefe and heauines of hearte. I my selfe haue séene many honest and ver­tuous Parentes vtterly consumed and pyned away with sorrowe and griefe of hearte for the wickednesse of their children. But youth beeing ignoraunt and vntaught, doe not consider nor vn­derstand [Page 77] this: wherefore I thinke it good that they bée admoni­shed and that with great care and diligēce, least they become man­quellers, and murtherers of father and mother. For they kill and murther their parēts very often before they vnderstand the great­nesse of their sinne and wickednesse, because they knowe not with what great sorrow and griefe, their parents are vexed and inwar­ly gréened for the vntowardnes and wickednesse of their children, but the parents féele it, wither away, languish and are consumed, e­uen to the bones many times, for the very anguish of heart & vex­ation of minde. Therfore it is not without cause that in the 5. com­mandement, the Lord our God hath vsed this vocable & word ( ho­nor:) For he doth not say, obey thy parents, but honor them: hée would haue this name to be accounted holy: because God knowe well enough the malice of our originall sin, whose force & violence is so great, that it moueth and vrgeth men to the slaugtter of their own natural parents, as may be séene in Esau Absolon and others, (I would it might not be séene in our time.) I do exhort therefore all young men, y ^• they shun & detest this horrible sinn, and exercise their mindes vnto the reuerence of their parents, and that they may performe this y ^• better, let thē craue & instantly desire the aid and assistāce of Almightie god in their dayly & continuall prayers.

I easily gather of these your wordes that in parents, there is a wonder­full and an incredible loue towards their children, and in children there is not only a fai [...]t and languished affection, but also so great malice that no man liuing ( [...]e he neuer so wise) is able to vnderstand & to search out the depth of the same, as the said exāples of Esau & Absolon, doe manifestly witnesse▪

You gather of my wordes very wisely my Theophilus. Solon Solon▪ that most wise▪ lawmaker being asked at a certaine time, why hee appointed no paine and punishment for him, that shall kill either father or mother? Answered that hée did not think, that there was so great impietie, crueltie, and tyranny in the hearts of mortal mē, that any one durst attempt and presume to kill him, by & through whom hée had receiued the beginning and entraunce of this life. But GOD to whom only all things are manifest, knowing the impietie and wickednesse of mans nature, hath appointed a payne for the paracide and murtherer, saying after this maner [...] [Page] Quipercusserit patrem suum▪ aut matrem, morte moriatur. Who so striketh his father or mother let him die the death. And he leaueth not Exod. 21. héere but faith moreouer. Qui maledixerit patri suo vel matri, morte moriatur. Whosoeuer shal but cursse his father or mother, shall die for it. Hereof let y ^• children learne to know the malice of mans heart, and let them pray mast earnestly vnto God their heauenly father, that they may neuer fall into such horrible wickednesse. To this agre­eth Saint Augustine saying: Gratia tua & misericor [...]ia ( mi Deus) August. praeuenit me, liberans ab omnibus malis &c. Thy grace and thy mercy (O my God) hath preuented mee, and deliuered me from euil, sauing mée from all euils past, raysing mée vp from those that are present, and desending me from the euils to come cutting in sunder also before mée the snares of sinne, taking away the occasions and causes: and if thou hadst not done this for mee (O my God) I had surely com­mitted all the sinnes in the worlde. For I know O Lorde, that that there is no sinne, that euer any man hath done at any time, that another man cannot do, if his Creator d [...]e faile him, of whom hee was made man: but what did I not, it was only thy dooing, what I haue abstayned from, it was thy commaundement: And that I haue giuen credite vnto thée, it is thy grace working in mée only: for thou O Lorde hast gouerned mée, that I did not commit a dultery and any other kinde of sinne and wickednesse, thou hast giuen mée thy grace, and illuminated my hearte with vnderstan­ding. Sée, how truely Saint Augustine vnderstandeth the wicked­nesse and peruersenes of mans heart, which Solon (albeit hée was accounted the wisest man amōg the Grecians) could not perceiue nor vnderstand.

Is not God wont for the sinnes and wickednesse of children, to take away counsel from the aged, and often time also old men themselues?

I beléeue it hath chaunced very often, and y ^• almost innumerable examples doe teach and haue taught vs. Among others, the Pro­phet Ezechiel complaineth in this wise, saying: Et quaerent visionem Ezechiel. de Propheta, & lex peribit a sacerdote, & consilium à senibus. And they seeke a vision of the prophet, and the law shal perish from the Priest, and councell from the old men.

From which place may easily bée gathered that God for these grée­uous [Page 81] sinnes, wil punish both parents and children, with vnspeak­able plagues, insomuch, that hée doth depriue them of their visions prophe [...]ies, lawes, and councels of their elders, then the which plagues, there is none more cruell, none more horible. Wherfore children ought to take great heede that they commit no gréeuous offēce, but diligētly performe their duties, & remember that old age ought not to bée contemned, vnto which wée all doe desire to come. Greate commo­dities growe vnto vs by ou [...] elders. But let them thinke that it is to be loued, reuerenced, and obeyed, with all diligence▪ They shall heare them, and yéeld all honor & re­uerence vnto them, neither let thē depart from their sides, or wind thēselues out of their companies, who for their greater experience of things, greater wisdome, & more stayednesse in life, they may fo­low their steps, vse their counsels, be delighted in their studies, that they may haue the fight of those which may feare them from vices. They shalbe, saith S. Ambrose: Vitae nostrae testes simul & magistri, witnesses and also maisters of our liues. From them wée shall receiue the way to liue, the order to speake, the behauiour to bée conuersant with others, and the discipline of all vertues. For this may séeme true vnto euery man, who so haue learned many thinges by vse & long experience, doe remember more then others, wherefore, they are wiser then others, and more apt for councell and gouernment in any thing whatsoeuer.

For that we haue heard of you so godly and so wholsome Precepts of obedience & honor (which is due to parents) we are very glad, & for these so great benefites, we giue you humble thankes. In the beginning of our talke my good and reuerend father, I shewed my minde and wil (I cannot tel whether you remember it) concerning the instructing and bringing vp of my children.

I remember it, but yet it may bée that I haue not vnderstoode all things fully that you would haue expressed, Therefore if you would vse any further cōference with mée touching those things, I pray you speake, and bée not afraide.

In the beginning of our talke, I told you, I was of this mind, that I wold very faine haue almy children vertuously brought vp & godly instructed in the true knowledge, faith religion and feare of Almightie God: And [Page] you most louingly haue been willing in all things to satisfie my minde in such sort, that I neuer had any hope to heare from any man so many and so excellēt things, as I haue heard from your mouth. But now I am of this mind, that I would be right glad to haue those my sonnes (whose wits I shal perceiue neither to be too dull nor blockish, nor altogether alienated and estraunged from the Muses) trained vp in Christe his Churche, and I would be glad to haue them ministers and preachers of his worde: not to the ende that they should gather and heape vp to themselues great riches and so to liue at their ease and pleasure, as many do now a daies (the more to be lamented) but rather that they should endeuour (to the vttermost of their power) to deliuer out of Satans chawes, many soules now vexed & tormented, and so gaine them vnto Christe. And because also it is an excellent thing to excell in vertue, to doe good to our Countrie, to teach others, to know themselues, and to search out the secrets of nature.

Almightie God graunt, that you neuer alter nor chaunge your minde héerein: For the haruest is great, but the labourers are few, 1. Time. 3. Ad▪ Titum. 3 if wée respect true faith, vnfeigned diligence, and pure doctrine, all which things are to bée required in the true ministers & preachers of the worde, and many other things also, whereof Saint Paule speaketh vnto Timothe and Titus.

Recite heere the wordes of Saint Paul. I pray you (except it be to your trouble) that I and my sonnes may vnderstand, what it is to bee a minister of the worde of God in his Church.

This is a faithfull saying, saith Saint Paul: If a man desire the office of a Bishop, hée desireth a good worke. A. B. Therefore must [...]. Time. 3. be blameles, the husband of one wife, watching, sober, comely ap­parrelled, a louer of hospitalitie, apt to teach, not giuē to ouer much wine, no striker, not gréedie of fil thie lucre, but gentle, abhorring fighting, abhorring couetousnesse, one that ruleth well his owne house, hauing children in subiection, with al grauitie▪ For if a man know not how to rule his owne house, howe shall hee care for the Church of God?

Without doubt it is a great & hard charge, chiefly to him, which hath purposed and determined in his heart to care for the Church of God, ac­cording [Page 82] to the methode and prescript rule of S. Paul: the greatnesse there­of terrifieth both me and my sonnes,

My good Amusus, there is no cause, why you should feare the dif­ficultie and hardnes of this godly function: for all things are pos­sible with God. For Christ hath called fishers, and made them ru­lers of his Church. The spirite of God worketh effectually in the heartes of those that beleeue and call vpon his name: wherefore see that you powre out your ardent prayers before the Lord God, for your children, and that with great care and diligence, & doubt you nothing at all of Gods promises.

So I doe to the vttermost of my power, and according to my slender capacitie: For he knoweth, which is the onely searcher of the heartes and reines, how earnestly I doe desire to haue my sonnes the instrumentes of the holy Ghoste, by meanes whereof the doctrine of the Gospel might bee inlarged in the Church of God. But is our prayers and the inuocating of God sufficiēt to the going about this matter of so great a charge, as it was in the time of the Apostles? Or be there any other meanes annexed for the better perfourming of this charge and duetie?

Yea verily, for in the time of the Prophetes and Apostles, God The knowledg of the tongues is necessary to the studie of di­uinitie. for the most part wrought miraculously, & in setting out his worde immediately by the working of the holy Ghost only, but nowe in this our age hée manifesteth him selfe more often through the gift of tongues: (that is to say) not only in the knowledge of the Latine tongue, but also of the Gréeke and Hebrew: not that the holy ghost is now made a stranger from the Doctors of our Church, but thus hath it pleased his maiestie, and séemed good to his diuine wisdome, that he doth not alwaies rule and teach his Church, or make him­selfe manifest after one maner.

If then I couet and desire to haue my sonnes true diuines and teachers in the Church (as farre as I can gather by your reasons and argumentes) they must excel in learning, & in the knowledge of the tongues, they must also be well and perfectly instructed.

Amusus, according to your natural inclinatiō, so do you rightly ga­ther [Page] of my wordes. For all mankinde was created to this end, that hée shoulde perfectly knowe, cal vpon, confesse, and glorifie God the fa­ther of our Lorde Iesus Christ: not according to our owne imagi­nations, but according to the doctrine which God himselfe hath set foorth vnto men, & which with his owne finger hée hath written in the bookes of the Prophets and Apostles, in which hée teacheth vs how and after what maner hée will bee worshipped, which bookes hée hath commanded al men to reade, heare, & learne. 1. Tim. 4 by S. Paul saying in this wise: At [...]ēde lectioni, exhortationi doctrinae. Giue attendance to reading, to exhortation, & to doctriue. And 2. Petri. 1. it is written: Hibemus firmiorem sermonem propheticum, eui dum atten­ditis, ceu lucernae adparenti in obscuro loco, rectè facitis, &c. We haue a right sure worde of prophesie, whereunto if ye take heede, as vnto a light that shineth in a darke place, yee doe wel &c. By these places it may easily bée gathered that God woulde haue all men reade, and vn­derstand those bookes of the Prophetes and Apostles, and teache them vnto others, and vndoubtedly hée will condemne all those, which doe not receiue, or doe contemne those holy and most sacred bookes.

Wherefore such as are conuersant among the wise and learned can easily iudge, how profitable and also how necessary the know­ledge of tongues is, and the perfect instruction of good artes. For the Pastor which shall receiue the office of teaching in the Church of GOD, it is very méete and conuenient that he excell the shéepe committed vnto him in doctrine and knowledge, that hée may be able rightly to discerne true from false doctrine, and y ^• he may al­so be able stoutly to driue away the wolues from his shéepfold, but that shal hee neuer doe, if hee shall bee vnlearned, and shall not bee able too holde the summe of the doctrine of the Apostolike Church.

You haue sufficiently and plainely taught vs, that all men are made to the end that the knowledge of God might shine in them. Then againe you haue added heereunto (to wit) that for the comprehending of this knowledge, the knowledge of tongues, and right instruction of liberal arts is very necessary, and such knowledge and instruction is required in the Ministers of the worde of God, this haue you shewed with great and for­cible arguments. And seeing the case so stands (most reuerend Theodi.) to [Page 83] I am nowe to desire and intreat you, that you would nowe moue and stir vp the mindes of my sonnes vnto learning, that in the studie of good arts, they might be made more chearful and willing: which shal easily come to passe, if you wil vouchsafe to shewe and declare heere before them some thinges of vertue, learning, and of the praise of godly instructing and edu­cation: For you wil scarcely beleeue, what great account my children doe make, both of your selfe, and your learned talke and conference.

Albeit I doe perceiue the mindes of your children verie willing to the studie of good thinges: yet for that you intreat mée so earnest­ly, I will heare shewe you some thinges of the prayse of good lear­ning, wherewith I may incite and moue your sonnes (as it were with a spurre, to the ende they might runne the more swiftly.) But first (that I may tell you what I think) I doe not only iudge, that it is meete to learne, but in a frée Citie, I scarcely iudge any man worthy to deserue the name of a frée Citizen, without learning: for I knowe not among the inuentions of men, whether any thing may be saide or thought more excellent.

My good sonnes, force your mindes hither, and pricke vp your eares, and commit these worthie sayings and prayses of learning vnto your me­morie.

Here wee stande all (good Father) with greedie mindes, and prepared eares, readie to receiue whatsoeuer shal be spoken of this most wise tea­cher.

For that I now perceiue your willingnesse and attentiuenesse, Of the praise of learning. there is nothing so secrete in my heart, that I will not reueale and communicate vnto you. That noble Philosopher Aristotle, saide: Aristotle. Eruditionē esse viaticū optimū ad senectutem: Learning is the best pre­paration that can be got, for an olde mans iourney: For all other things either forsake, or els trouble an olde man. Anacharsis, tutissimum Anacharsis. esse murum prudentiam asseuerauit, quod ea nec collabitur, nec prodi­tur. Anacharsis hath affirmed, that wisedome is the most surest defence and fortresse, for that it can neuer be ouerthrowne, nor betraied. For there be no Fortes or Bulwarkes so strongly fenced, but with in­gines, or vndermininges, or by some other trecharie they may bée [Page] taken, ouerthrowne and spoiled: But the decrées & ordinances of a Aristippus. wise man are inexpugnable. Aristippus said: Satius esse fieri mendicū, quam indoctum, quod ille tantum pecunij; egeat, hic humanitate: nihi­lominus homo est, cui deest pecunia, at homo non est cui deest eruditio. Et tamen cui deest pecunia, petit ab obuijs, at cui deest sapientia nullū sollicitat vt accipiat. It is much better to be a begger, than to bee a riche man without learning, for that the one wanteth only mony, & the other lacketh all pointes to a man belonging. He is neuertheles a man that hath no mony, but he is no man, that hath no maner, knowledge nor learning: And yet he that wanteth mony, beggeth of such persons, as hee meeteth withall, but he that lacketh wisdom, is nothing busie in asking any man to haue it on him. Diogenes lighting a candle at noone dayes, caried the Diogenes. same in his hand vp and down the market, and to those that asked him what hée ment thereby? hée answered, I séeke a man: for hée knew there was a multitude, but of beastes, not of men. The same Idem. Diogenes at a certein time standing in the market place where the people might best see him, cried with a loud voice, Approch ye men, approch ye men, as though hée had had some earnest matter to say vnto the people, & when they had gathered verie thicke about him, and he for all that, ceased not but still cried: approch yée men, cer­teine of them taking great indignation at the matter: aunswered, Loe, here we be, say thy mind. Then Diogenes driuing them away with a staffe, said: I bad men approch, and not such dunghils and drafsacks as you are. Cicero that Prince of Philosophers, speaketh Cicero. much of the praise of learning, saying: A wise and thriftie young man, will iudge nothing either more pleasant, or more profitable thē learning: It bridleth youth, it delighteth old age, it garnisheth men in prosperitie, it is a refuge in aduersitie, it causeth ioy, it de­lighteth at home, it hindreth not abroad, and therefore he ought to let no time slip from the exercise and increase herein, this ought to be his studie his labour, his rest, his watchings, in these things also hée ought to settle & repose his sléepe. For what honester thing can youth doe, than to séeke for this rest and quietnes? and to be exerci­sed in that, which of all wise men is thought and iudged alwayes the most profitable and pleasauntest thing:

There is nothing more acceptable to our eares, than these most excel­lent [Page 84] sayings, but what ment Diogenes by this his Apophthegmne, when hee sought for men?

Hée taught thereby verie excellently, that the man which hath not béen instructed neither in Philosophie, nor in any other vertu­ous and godly discipline, is worse than the bruit beasts. For beasts follow and obey the motions of nature only: and man except he be formed, fashioned, and garnished with learning and preceptes of Philosophie, is caried headlong into most beastly affections. There is no beast more fierce and hurtfull than man, the which is moo­ued with ambition, couetousnesse, ire, enuie, riote, and lust: wher­fore, who so prouideth not to haue his childe nurtured and brought vp in vertuous and godly discipline, euen from his tender yeares, is neither a man him selfe, nor the sonne of a man, nor shall bée the father of a man. Diogenes also in an other place, reciteth most ex­cellent Diogenes. ornamentes and praises of learning, when hée saith: Eru­ditionem iuuenibus adferre sobrietatem, senibus solatium, pauperi­bus diuitias, diuitibus ornamentum: Learning bringeth to young men Ab vtili. sobernesse, to olde men a solace, to poore men riches, and to riche men an ornament: For it restraineth that lubrick and slipperie age, from great intemperauncie whereunto it is naturally inclined. It miti­gateth the hurtes and displeasures of olde age, with honest recrea­tion and solace, and to poore men it is in the stead of acompanion by the way.

Alphonsus King of the Aragones being demaunded: Vtri rei plus Alphonsus. debere se fateretur, libris, an armis: ex libris inquit, & arma & ar­morum iura didici. To whether of these two thinges he woulde con­fesse him selfe more bounde, to his bookes or to his force and puissaunce, answereth, that out of his bookes, hee hath learned both force, and also the lawe of martiall affaires: confessing by this his answere, that hée is most bounde vnto his Bookes.

In lyke manner, when at a certaine time a King of Spaine said: Non decere principes viros scire literas. It is not meete nor besee­ming that Princes and noble men giue them selues to learning. Alphon­sus cried out saying: Eam vocembouis esse, non hominis. It is the voice of a beast, and not of a man.

Would to God this our age had many such kinges as Alphonsus was, then would learning flourish, and many would more chearfully apply their mindes to studie, because their Mecaenates should alwayes bee readie to assist them.

Saint Bernard doeth excéedingly commende the instruction of good discipline, saying after this maner: O quàm compositum reddit Bernard. omnem corporis statum, nec non & mentis habitum disciplina? Cerui­cem submit [...]t, ponit supercilia, componit vultū, ligat oculos, cachinna­tiones Ab affectu. prohibet, moderatur linguam, fraeuat gulam, sedat irā, format incessum Oh in what excellent order doeth discipline set al the state and iesture of the bodie? as also the habite of the minde? It maketh a man lowly, it layeth downe the stately countenance, itsetleth the countenance in good order, it staieth the eyes, it forbiddeth great laughter, it gouer­neth the tongue, it brideleth gluttony, it pacifieth ire, it ordereth thy pace and going. Seneca saieth: Literas tanquàm baculum repert as infirm [...] corpori. Learning is like a staffe prepared for a weake and feeble bodie. Seneca. When a foole in the hearing of Pithagoras saide: Malle se cum mu­lieribus esse, quàm cum Philosophis conuersari. Hee had rather to bee with women, than to be conuersant with Philosophers. Et sues, inquit, Pithagoras. in coeno libentius, quàm in pura aqua versantur. And swine (saieth Pi­thagoras) had rather lye wallowing in the filthie puddles, than in the pure water.

Truely you haue declared vnto vs woorthie and excellent prayses of learning, to the which the verie bruit beastes if it were possible might bee moued: but when must they learne, which and what maner of things are to be learned, and howe long, I pray you bee not grieued to tell vs in or­der.

The Hebrewes, in their Apophthegmnes do teach, that we ought to learne from our young and tender yeares: Qui enim discit inqui­unt, puer existens, cui similis est? atramēto scripto in nouā papyrū: qui Hebraei. verò discit quū senex est, cui similis est? atramēto scripto in papyrū bi­bulam. For who so learneth (say they) while he is a childe, to what is hee Whē we ought to learne. like? to ynke written vpon newe paper: but who so learneth when hee is is olde, what is he like? to paper that drinketh vp the ynke and will not [Page 87] beare it. Rambam saieth to Rabby, Looke what thing soeuer is lear­ned Rambam. in childhood, it continueth, but whatsoeuer is learned in olde age, it is farre otherwise. And Saint Augustine saieth: Ad dis­cendum August. quod opus est, nulla aetas sera videri potest: etsi senes magis decet docere quàm discere, magis tamen decet discere quàm ignorare. To learne thinges that are needful, is neuer to late doubtlesse: And albeit, it rather becommeth olde men to teach than to learne, yet it rather be­commeth them to learne, than to bee ignoraunt. And a great regarde must be had vnto young men, for the spending of time. Omne enim tempus in quo de Deo non cogitant, hoc putate, inquit, vos perdidisse. For thinke this saieth hee, that all the time wherein you doe not thinke vpon God, you haue vtterly lost. Corpus vestrum incedat in terra, ani­ma autem vestra sit apud Deum. Your bodies (saieth hee) walketh vpon the earth, but let your mindes be lift vp to God. And Ambrose saieth: Nullam esse aetatem ad discendum seram: erubescat, inquit se­nectus, quae emendare se non posset. No time is too late to learne: that olde age may be ashamed (saieth hee) which cannot correct and amende it selfe.

If from our tender yeares we must giue our selues to learning, & again, if in our olde age wee ought to set our mindes vpon godly studies and ex­ercises? When shal wee finde a time to giue our selues to rest? Et manum de tabula tollere. And to take our hande from the table, as it is saide in the Prouerbe?

All the godly doe knowe the commandement of God touching Gene. 3. labour and paynes taking. Gene. 3. In sudore vultus tui vesceris pane tuo. In the sweat of thy face, shalt thou eate thy bread. Also the examples of worthie men, doe teach vs, that wée ought alwayes to give our selues to labour, & exercise, Socrates being a graue man, Socrates. was not ashamed to learne to play on the Lute among boyes, and when some of his friendes meruelled thereat, and saide it was vn­séemely for one of his yeares to be amongst children, he denied that, and said, the things wherin a man is ignoraunt, it is no shame to learne, so that they be lawfull and honest.

Dinus Augustinus nunc sexagenarius Graecas literas didicit. Saint August. Augustine learned the Greeke tongue when hee was ful threescore yeares of age.

[Page]In like maner Saluius Iulianus both in the knowledge of excellent Saluius. lawes, as also in perfect friendship, a most pearelesse Prince, when hée was persuaded by his friendes to leaue his studie, and giue him selfe to his rest and quietnesse, was wont to say: E [...]si alterum pe­dem It is better to learne late then neuer. Aristotle. in sepulchro haberem, adhuc addiscere vellem. Albe [...]t I had one of my feete in the graue, yet would I bee willing to learne. Aristotle also doeth defende the same, saying: There is no time sufficient to learne, Nunquam iuuenibus [...] discendi studio, honestis (que) artibus, praeclarissimis (que) actionibus feriandum est. Young men must neuer make holie day and giue ouer their studie to learne honest Artes, and to practise them selues in vertuous and noble exercises: but rather most eagerly bende all their whole studie to the searching and vnderstanding of Artes and Sciences: and who so thus doeth, their studies shal a­dorne them, their learning shall preferre them, and the honest ex­ercises of good Artes, shall purchase them fauour with all men. So­lon Solon. was wont to boast, who said, Se discentem quotidie aliquid, senem fieri. He became an old man, by learning daily somewhat. Wittily said, Harmolaus. Barbarus. Harmolaus Barbarus: Sine labore, sine vigilijs, peruenire nemo potest ad ea quae nos à vulgo separant. Without paynes and vigilant watching, no man can attaine to those thinges, which separate vs from the vulgar people: which thing this verse doeth testifie: Venter, pluma, ve­nus, laudem fugienda sequenti.

Therefore, the good and vertuous young man shall appoint no Seneca. ende to his studies. But hée shall follow Seneca his counsell here­in, saying: Tam diu discendum est, quam diu nescias, hoc est, quan­diu viuas. So long oughtest thou to learne, as long as thou art igno­raunt, that is, as long as thou liuest. Cicero also doeth counsell vs to learne, by an excellent similitude, saying: Equus indomitus, quam­uis bene natura compositus est, idoneus tamen non potest esse ad eas virtutes & vtilitates, quae desiderātur ab equo: Ita neque indoctus ho­mo, quamuis sit ingeniosus, ad virtutem potest peruenire, quandoqui­dem non potest virtus sine doctrina comparari. An vnbroken horse, although hee be neuer so well limmed, and gallantly proporcioned by na­ture, [Page 86] yet hee can not bee fit for those vertues, qualities, and profits, which from an Horse are to bee expected and desired: So an vnlearned man, albeeit hee be wittie, can not attaine to vertue, forasmuch as vertue can not be gotten without learning and instruction.

Vnto what end shal godly young men clea [...]e so earnestly to their stu­dies? to the ende that they should purchase to them selues riches & pro­motions?

No forsooth: but good young men shall get learning (as tea­cheth The ende of studies. Lodouicus Viues) not to the end that thereby they should on­ly get them selues liuinges, or be promoted to dignities and high honours, but the only ende of studies shall be this, that they be­come wiser, and also better. And Saint Augustine saieth: Homi­ni August. nulla est causa philosophandi, nisi vt beatus sit. It is to no purpose for a man to studie Philosophie, except to the ende that hee become hap­pie thereby.

Which and what maner of thinges (my good Theodidactus) do you thinke are to be learned?

Aristippus saieth: Youthes ought to learne those thinges, that Aristippus. might profit them whē they are men. Euery good thing ought first to be learned, neither is that rude & vnlearned age, (which is most easie to be taught) to be exercised in superfluous and vain toies, or spend their time in idlenes and play. Antisthenes also gaue very good Antisthenes. counsell, saying: Those thinges ought to be prepared for our voi­age, which in shipwrack might swim foorth with the owner, here­by supposing that good Artes were had in price euerie where, and could not be taken away by any maner fortune. Leontichides being Leontichides asked what thing most chiefly ought wittie children to learne, those thinges saieth hée, which shalbe most profitable for them after they shal come to mans state.

What vices doe you thinke are the greatest hinderaunces and enemies Auaritia. Ambitio. to the studie of good Artes?

There are two vices chiefly to be expelled & driuen away aswel [Page] from all learning, as also from the learned (to wit) Couetousnesse The enemies of learning, and Ambition, which thinges doe altogether destroy Artes, and al­so doe bring into vtter contempt both the learned & also learning?

But forasmuch as (mee thinke) I note that for the most parte euerie where, rich mens children are the most vnlearned, rude, & disobedient, by which a man may easily gather, that not couetousnes and ambition, but also wealth and abundance of riches are great enemies to good learning and studies.

You say verie truely, For Seneca saieth: Siquis velit vacare a­nimo, aut pauper sit, aut pauperi similis. If a man woulde bee quiet in Seneca. minde, and giue him selfe to some kinde of honest studie and exercise, must either be poore in deed, or els he must be like to a verie poore man. For wealth hath hindred and helde backe many from the studie of Phi­losophie. But pouertie, is alwayes in a readmes, & without these worldly cares. Quare Cresos [...]stos, qui se studio bonarū literarū cō se­crare Idem. instituerunt, admonitos velim, ne diuitijs abutantur, nec ijsdem nimium confidant. Wherefore I would haue these rich men (which haue purposed to dedicate them selues to the studie of good letters) admoni­shed, that they abuse not, neither giue too much confidence to their ri­ches Hierony. and wealth. For saieth Ierome: Literae marsupium non sequn­tur, sed sudoris comites sunt potius, & laboris, sociae ieiuniorum non sa­turitatis, non luxuriae. Letters doe not seeke after stuffed powches, but are companions rather of sweat and labour, fellowes of fasting, not of rio­tousnesse and porredde paunches. Demosthenes, plus olei, quàm vini Demosthe. expendisse dicitur. It is saide that Demosthenes spent more oyle, than wine. Whose example we ought to followe.

To howe many kindes of studies ought young men to apply them selues at one time?

Saieth Seneca. Seneca. Who so determineth with him selfe to goe a iourney, ought to trauel by a certeine and known way, & not to wander by many by [Page 85] pathes, for that is not to goe, as one that woulde chéerefully finish his iourney: but painefully to stray and wander about like an ig­norant person.

Is not the multitude of bookes profitable and necessary for young men?

The same Seneca, very excellently answereth this question, say­ing Idem. thus: Puto multos ad sapientiam potuisse peruenire, nisi putassent se peruenisse. Onerat discentem turba librorum, non instruit: multo (que) sa­tius est paucis authoribus se tradere, quàm errare per multos. I suppose verily, many men might haue attained to great wisedome, had they not thought themselues there alreadie. A multitude of bookes doe lade a lear­ner, but not instruct him, And it is a more certaine and sure way, for a man to giue himself to reade a fewe authours, then to erre by reading of many. Whē Oenopides beheld a young mā buying of many new bookes, Oenopides. he said vnto him. Non arcae, sed pectori. Commit not learning to thy chest, but lay it vp within thy brest.

If it may please you now to shew vs what difference there is betweene a learned young man, and an vnlearned, you shall pleasure these children very muche: for thereby they shall bee the more vehemently inflamed to the studie of good Arts, and the more boldly seek to banish barbarous­nesse, and ignorance.

Aristippus being asked wherein the learned differed from the Aristippus. vnlearned: in the same (saith hée) that horses well broken doe dif­fer from the vnbroken. For as the vnbroken horse by reason of ig­norance what hée should doe, and of skittishnesse, is nothing apt ei­ther for pleasure or profite: so the vnlearned youth which is vio­lently led away with his own corrupt affections, (which good edu­cation and learning, mastreth and subdueth) is very vnméet for all companies and fellowship of life.

Plato being demaunded what difference there was betwéene a Plato. Aristotle. The difference betweene the learned and vn­learned. skilfull and cunning man, and an vnskilfull, answereth, euen as much as is betwéene a skilfull Phisition & his pacient. This que­stion was also proponed to Aristotle, who answered, Docti ab indo­ctis differunt, vt viui a mortuis. The learned do differ from the vnlearned [Page] euen as the quicke from the dead, iudging a man without learning to bée rather an image than a man. And to this agréeth that wise Cato, saying:

Garnish thy minde with precepts, and tolearne doe not swage:

For our life without learning, is but deaths owne image.

Oh, what great differences doe you shew vnto vs? which if the greate men, and wealthier sort of our Cities and Townes woulde beleeue to bee true, in what price and estimation shoulde all the learned bee had and howe many Mecaenates should they finde? But if you haue any other things, which may commend the studie of learning, hide them not from vs I pray you.

I haue veryly, and that very notable sayings. Socrates being as­ked, Socrates. what was the most beautifull creature of all others, Hom [...] (inquit) ornatus doctrina. A man, saith hee, adourned with learning. Hée being also asked, what was the best and chiefest learning: dedicere mala inquit. To vnlearne and forget the things that are euill, saith he. It was demaunded of Diogenes, what was the most gréeuous & hea­uiest Diogenes. burden that the earth did beare? An vnlearned and ignorant man, saith hée. Cleanthes sola forma indoctos à bestus differe dicebat. Cleanthes. Glycon. Cleanthes saide that the vnlearned differ from beastes, only in the shape and forme. The wise Glycon saie, that learning is a most sacred san­ctuary. Plutarch saith: Neque in piscibus vox, nec in indoctis virtus Plutarchus. quaerenda est. Neither wordes in fishes, nor vertue in the vnlearned is bee sought for. Empedocles that wise Philosopher, when a certaine man Empedocles. said vnto him, that hée could finde neuer a wise man in those parts where hée inhabited: no great maruell, saith hée, Qui enim quaerat sapientem, eum prius oportet esse sapientem. For whosoeuer seeketh a wise man, it behoueth him first, to be wise himselfe.

Seeing nowe you haue sufficiently expressed and laid open vnto vs the most excellent praises of the profite and dignitie of learning. Nowe is it a meet place (as I iudge) that you shew vs some thing concerning vertue, as you promised in the beginning.

All children are to bée earnestly persuaded vnto the studie of good Of the dignitie of vertue. letters, aswell of their parents, as of their teachers, but yet more [Page 88] earnestly (in my iudgement) they are to be moued vnto vertue and godlines: For what shall it profite to haue the knowledge of many artes and sciences, if the loue of vertue and true godlinesse shall bée wanting. Socrates was wont to persuade young men, that they Socrates. shoulde behold themselues often in a looking glasse, and if they sée­med beautiful & well fauoured, y ^• thē they shall beware, least they shoulde commit any thing not beséeming their beautie: if not, looke what lacked in the comelinesse and fauour of their face and bodies, they should recompence the same, with the towardnesse of wit, and comelinesse of maners. Thus did this excellent man take occasion in euery place, to exhort men to the studie and loue of ver­tue. Also the Poet Hesiodus doeth approue this saying, which per­suadeth Hesiodus. young men to spare no paines and labor, for the attaining of vertue, which being their conducter & guide, they shall purchase to themselues, immortall fame and glory. Wherefore they ought to kéepe this saying of Horace alwayes in remembrance.

Vertue (I say) which is so highly commended and extolled of al How wee mu [...] come to vertue. the Philosophers, Is not gotten, saith Cicero, Somno nec plumis Sardanapali sed vigilus: nec otio, sed cura: non voluptatibus, sed labo­ribus. With sleeping in down beds in the delightes of Sardanapalus, but with watching: not with ease, but with care: not with pleasures, but with labour and paine. Out of doubt it is to be reckoned no felicitie, which wanteth vertue, learning and the knowledge of good arts, ioyned with the feare of GOD. Thou shalt bring thy selfe in hap­py state, saith Seneca, if thou shalt vnderstand those things to bee good, which are mingled with vertue, and those things foule and vnséemely which are mixed with malice and other foule vices. Hée saith also, praise a man in that which can neither be giuen him, nor taken away from him: which is neither faire house, gay and costly garments, nor any richor precious iewels, but a minde garnished with vertue, wisdome, and perfect reason.

What maner difference doe you put betweene wicked and vngodly young men, and those that are indued with godlinesse, vertue, wisedome and honestie?

A very great difference surely: For the godly youthes indewed The difference betweene the af­fections of the godly and vn­godly. with vertue, are wholy giuen to the redressing of their own faults cleansing and purging of the imperfections of their adolescencie, & héereof they will bee very carefull day and night: But the wicked and vngodly haue none other care, then howe they may obey the lustes of their fleshe, and inioy their wicked and filthie wy­shes.

It commeth now to my remembrance, howe I haue heard you often tel the excellēt tale of the poets cōcerning Hercules, which very stoutly & with noble courage (all fond delightes and pleasures set apart) sought af­ter vertue and renowme: I heartely intreate you that you will recite it heere, to the end these youthes might the rather bee stirred vp and infla­med vnto vertue, whose example if they indeuour to imitate and follow, it shall turne to their great praise and profite.

There is nothing truer without doubt. The Poets doe shewe, A tale of Her­cules. that it chaunced when Hercules was young, he went foorth into the wildernesse, and lighting on a forked and crosse way, hée stoode still a good while, doubting which way he were best to take, there stoode by him two matrones (that is to say) Virtus & voluptas, this one very fine, brauely attired, and looking vpon him with a merry and flickering countenance: that other sad, heauie, & but homely ap­parrelled. And when this delicate Dame did offer and promise vn­to him, that if hée would choose her wayes, hée shoulde haue with her, mirth, ioy, wealth and the abundance of all worldly pleasures: But the other could assure him of nothing but hunger, thirst, heat, The example of Hercules. colde, and whatsoeuer sadnesse, heauinesse, hardnesse and horrour might bée deuised, but the end and rewarde of these thinges, shall be at the last, the inioying of the euerlasting felicitie in heauen, with the sight of the Godhead, and felowship of the Angels and Saints. He taking the more excellent and wholsome counsell, chose rather [Page 89] to follow the way of vertue, albeit for the present time more hard, daungerous and odible: But surely there are very few that will follow Hercules in this point.

Moreouer, what the Poets doe declare of Hercules, that doeth the holy Scripture truely testifie to haue chaunced vnto Moses, The example of Moyses. which as S. Paul saith 11. Hebraeorum: Moses when he was great, refused to bée called the sonne of Pharaos daughter: chosing rather to suffer aduersitie with the people of God, then to inioy the plea­sures of sinne for a season: esteeming the rebukes of Christe grea­ter riches then the treasures of Egypt: For hée had respect vnto the the recompence of the reward. A good and faithfull father of fami­ly, and maister of houshold, ought alwaies to propone and set foorth such examples as these, vnto his children and seruants, that at the last hée may reduce and bring them into the way of vertue: but the youth which cannot bee moued by these and such like examples, are very dull, blockish, and must needes bée enstraunged from all vertue and godlinesse.

As the studies of good Artes, and vertue are so nigh kinne, and so wel agreeing betweene themselues, that the one cannot, neither ought to bee without the other: So I iudge this third thing (to wit) the studie of wise­dome meete to bee added vnto them, without the which those two are but as dumbe images, or rather of things hauing no life. Wherfore I iudge it worth your labour, if you will also vouchsafe to exhort these children vnto the studie of wisdome.

I haue no speciall thing that I might declare concerning this Of the study of wisedom. studie, but I will conduct your children vnto the fountaines of hea­uenly waters, from whence they may draw as much as they list, (to wit) vnto that most wise king Solomon which hath perswa­ded & exhorted not only his own sonnes, but also al our children in like maner, vnto the studie of wisedome, saying thus: My Sonne, Preu. 20. 16. incline thine heart to the knowledge of wisedome: and againe, pos­sesse thou wisedome for that is better then golde: and searche thou out prudence, for that is more precious then siluer, Wisedome is much better then the engins of warre. Iesus Syrach saith: Qui dili­git Eccle. 9. eodem. 4. 6. sapientiam, diligit vitam. Hee that loueth wisedome, loueth his life. If thou wilt vow down thine eare, thou shalt receiue doctrine, and [Page] if thou delightest in hearing, thou shalt be wise. A wise man shal­bée filled with blessing, and shall purchase honor among the people and his name shall liue for euer.

Surely these are worthie praises of wisdome: but I haue hearde that wisdome is two folde (to wit) humane, and diuine, wherefore it shall bee needefull, were it not for your trouble, to shewe and expresse vnto these youthes, what wisdome it is that Solomon so highly commēdeth heere.

It is most certaine that Solomon doeth not commend in this place, that humane wisdome which was knowne to the Philoso­phers: but heere is mention made of that wisdome, by the which that wholesome knowledge of the diuine mercie of God is mani­fested vnto vs, through the which, by the blood of Christ, wée do ob­teine remission of sinnes and eternall life. Of which also Solomō speaketh in the 8. Pro. which place I would were diligently read, & carefully meditated of al godly young men, whereby might be kin­deled in them more & more the studie of true wisdome & godlinesse. For there doth wisdome her selfe speake after this maner; I can giue councel & bée a guide, equitie is mine, I haue vnderstanding and strength: through mée kings doe raigne, and princes make iust lawes, through me doe princes beare rule, and all iudges of y ^• earth execute iudgement. I am louing vnto those that loue me, and they that séeke me early, shal find me. Riches & honor are with me, yea excellent goods & righteousnes: my fruite is better then gold & pre­cious stone, and mine increase more worth then fine siluer &c. O ye The comenda­tions of wise­dome. young men, which haue but euen nowe begunne to salute wise­dome at the thrasholde, are yée not delighted and rapt with the loue of this most excellent wisdome? which both can & wil adourne & inrich you with so many excellent qualities: How can you I say hold your selues from her? which willingly offereth herselfe vnto you laden with so great riches and iewels, which he hath purposed fréely to put into your bosomes, except yée do vtterly contemn & re­iect her with these so excellent tresures, which commeth vnto you, adourned with so great glory, that the Sunne cannot bée com­pared vnto her, with all his resplendent and glittering beames: wherfore I pray you, which of you is so drowfie, or rather so mad, [Page 92] which straight way will not runne to hir and with lowlie and ardent request and sute, seeke for her familiaritie and loue? which to be shorte, of all the auncient Fathers and wise men from the beginning hath euer most diligently béene sought, knowne, be­loued, and commended. As the writinges also of Clement doe te­stifie, Clement. saying: Melior est sapientia quam vires, Wisedome is bet­ter then strength. And agayne, Multitudo sapientum conducit orbiterrarum. The multitude of wise men doe guide and gouerne the whole earth. And a little after: Omne aurum in comparatione sapien­tiae arena est exigua. All the Golde in the worlde in comparison of wisedome, is but as a little sand. And agayne: Nominem diligit Domi­nus, Isodorus. nisi eum qui cū sapientia habitat. And Isidorus sayth: Nihil sa­pientia melius, nihil prudentia dul [...]ius, nihil scientia suauius. Nothing is better then wisedome, nothing more pleasant then prudence, and no­thing more sweete then science.

Howe many degrees be there vnto wisedome?

Lactantius setteth downe twoo degrees: The first steppe vnto Lactantius. Two steppes vnto wisedome wisedome (saith hee) is to vnderstande the thinges that are false: but the seconde is to knowe thinges that bée true, then the know­ledge of whiche trueth, there is no pleasure more ioyfull vnto man.

Wherein consisteth the true wisedome of man?

All the wisedome of man saith the same Lactantius, consistetly in Lactantius. this, that he do acknowledge and worship the true and liuing God, this is our opinion, & this is the summe, therfore I do testifie, pub­lish and denounce it to the vttermost of my power. This wisedome haue all the Philosophers sought for all their liues long, and were neuer able to finde, comprehende, and keepe it, whiche haue neuerthelesse eyther retayned wicked religion, or else haue vtterly defaced all: And that for because they haue fought God without his woorde, without the which hée can neyther hée founde nor comprehended.

[Page]That heauenly wisedome, which proceedeth from the holy Ghost, maketh vs truely blessed and also maketh vs heyres of all Celestiall trea­sures and ioyes: in the meane season neuerthelesse I suppose that this humayne wisedome, (which by ciuile pollicie and housholdly gouerne­ment is best mainteined & preserued) is not altogether to be reiected, but rather to be sought and obteyned with great studie and labour.

This humayne wisedome (wherewith the Philosophers, and all other politicke Gouernours are garnished and adourned) is the gifte of GOD, wherefore it is our partes not to abuse so holie a gifte. Saint Augustine maketh mention of this ex­cellent August. pawne and token of a good will betwéene GOD and vs, saying after this manner: Ma [...]or & miserabil [...]or aegestas non est quàm egere sapientia: & qui non eget sapientia, nulla re om­nin [...] egere potest, est ergo animi aegestas, nihil aliud quam stultitia. There is not a greater and more miserable pouertie, then too wante wisedome: and whosoeuer hath that, can want no manner thing that Animi aege­stas. good is, therfore the pouertie of the mind, is none other thing then meere foolishnesse.

By what meanes may wise men be truely knowen.

Plato béeyng demaunded the same question, aunsweareth in this wise: Sapiens quum vituperatur, non irascitur, & non extollitur, Sapientis propr [...]m. quum laudatur. A wise man when he is dispraysed, is not angry: ney­ther is he proude when he is praysed.

Young men, which by no reasons, counselles nor admonitions can bee perswaded and brought to the studie of wisedome, what becomes of them at the last?

It alwayes chaunceth very euill to those negligent, contemp­tuous, & foolish children, which neuer take pleasure in the know­ledge of true wisedome, for they often fall into suche extréeme pouertie and miserie, that they are euen compelled to yeelde them­selues vp into the seruitude and bondage of seruauntes, accor­ding Eccle. 10. [Page 91] to this saying of Ecclesiasticus. Seruo sensato liberi ser [...]. The children that are foolishe, shall doe seruice vnto the seruaunt that Prou. 17. is dis [...]ete and wise. A discrete seruaunt shall haue more rule, then the Sonnes that haue no wisedome, and shall haue like he­ritage with the brethren sayeth Solomon. Wise children will alwayes bée afrayde least this shoulde fall vppon them woorthily and through their [...]ust desertes: For as it is the greatest glorye of children, to continue in the libertie, honour, authoritie, and the possession of their Auncestoures: So also is it the greatest shame and ignominie that can bee, to bee so stripped, spoyled and lefte destitute, of all honour, glorie, wisedome, possess [...]ion and inheritaunce of their Auncestoures, that they must bée forced to serue and obey not only the seruauntes, but also oftentime their very bondmen.

Let children weigh and consider these thinges, and let them loue and reuerence the studie of wisedome, that they become not the seruauntes of bondmen, but rather of the Lorde our GOD, and let them alwayes beare in mynde this saying of the Philo­sopher: Adolescentium ornatus sapientia est [...] Wisedome is the Aristotle. garnishing and setting foorth of young men. Hitherto haue A trea­ted of the studie of wisedome, nowe will wée speake some thing of shamefastnesse, whiche also is a vertue that greatly becom­meth young men. For I iudge it alwayes necessary for children to be instructed in this point.

It is a very necessary poynt and woorthie to bee hearde and im­braced of all young men: Wherefore (my good Theodidactus) pro­ceede I pray you to declare your good will towardes vs in teaching and instructing these youthes, which I trust will not bee vnmindefull of these your good lessons and instructions.

Paulus Vergerius sayeth, that shamefastnesse in a Childe Of shamefast­nesse. Paulus Ver. is a moste certayne signe of greate towardnesse & of a good na­ture, these bée his woordes: Verecundia in tenella [...]tate sig­num optim [...]m: beneigitur habet, si obiurgati erubescunt, & ca­stigati meliores fiant. Shamefastnesse in youth is the greatest signe of vertue: Therefore it is very well to bee lyked, if when they bee re­buked, [Page] they doe blushe▪ and being corrected become better▪ Ludouicus [...] sayeth▪ [...]esporanda est [...] sa [...] quem desur pudere male­ [...]. [...]udo. V [...]es▪ The [...] of him is to be dispayred▪ who hath shaken [...]eu [...] Also Cato was [...] to say, that hée had bet­ [...] [...]ing in those young men that woulde blushe, than those that Cato. [...]ne and leady [...]enance [...] ag [...] the [...] ▪ [...], [...] est. He blusheth, there is dig [...]. a [...]ne time, when hee behealde a [...]oung [...] blushe [...] rebuked for his saulte, sayeth: Confide Terentius. Diogenes. fo [...] est color. Bee of good cheere my childe, this is the colour and die of vertue. Nutrie [...]dus est pudor, a [...]t Seneca, qui [...]in a [...]imo [...]auerit aliquis erit bonae spei locus. Shame Seneca. is to bee nourished, (saith Seneca) which as long as it resteth in the mind, so long shal there bee some place of good hope. And Saint Ambros [...] [...]ea [...]heth: Ʋerecundlam omnibus aetat [...]bus; personis, temporibus & locis aptam esse, [...]uenilesque animos maximè decere. Shamefastnesse Ambrosius. is very meete for all ages, persons, times and places, but yet it chiefly be­commeth youngmen.

Saint Bernarde doeth attribute greate prayses and commenda­cions vnto shamefastnesse, saying: What is more to bee beloued Verecundiae [...]a [...]des. then a shamefast young man? Howe fayre and excellent a pearle in the face of a young man is shamefastnesse? Howe truely and vndoubtedly is it the signe of good hope? It is the messenger of good towardnesse, the rodde of discipline, the driuer away of euils, the defender of chastitie, the speciall glorie of the conscience, the preseruer of fame, the comelinesse of life, the seate of vertue, the first fruites of vertues, the praise of nature, and the [...]adge and cog­nisaunce of all honesty.

Exceeding happie should our youth be▪ if here they woulde consider, what great commodities their shamefastnesse bringeth with it.

Altogether happie [...]: for shamefastnesse in childe­hoode is not onelye too bée commended▪ but also that toward­nesse which fore she weth the hope of an honest life to come, and of the attayning the knowledge of good artes▪ in the time of ado­lescency. [Page 90] [...] Furthermore, it is said of the wise Philosopher Seneca Puer simpli­citate commendatur, iuuenis comitate, senex verògrauitate. A childe is to be commended in his simplicitie, a young man for his gentlenes and curtesie, but an olde man for his grauitie. Maisters and teachers may perceiue and know the natures and towardnesse of their children, Signes of good towardnesse in youth. by diuers meanes, as may be séene in Politianus and Erasmus, both which doe describe and set foorth the signes of good towardnesse in this wise.

You shall doe vs a great pleasure, and a thing worth the paines to these youthes, if nowe you wil adde hereunto some thing, of the keeping com­pany with those that are good, and shunning the fellowship of those that are lewde and wicked.

You speake in verie good season (my Theophilus:) for the compa­ny & fellowship of those that are good, hath euer saued many young men out of many perilles and great daungers, and on the contra­rie parte the acquaintannce and familiaritie of the wicked hath vndone and vtterly cast a way many a one, which if otherwise Of the fam [...]le [...] conuersation of the good [...] euill. they woulde haue kept companie with the vertuous & godly, they had neuer degenerated, nor attempted such horrible wickednesse.

[Page]Wherefore I will not here thinke much nowe to discharge my [...]tie in the meant [...] l [...] these [...]dre a shew them selues ea­sie and willing to be taught & in [...]cted, for it is a thing that shall tende greatly to their profite. Both the sacred and prophane wr [...] ­ [...]a haue left vnto vs m [...] excellent sentences touching this mat­ter. My sonne sueth Solomon, [...]f sinners inti [...]e thée▪ hearken not Pro [...]. [...]. Eccl [...]. 13. vnto them. And I [...]sus Syrach saith: Di [...]io [...] [...]e soci [...]s fueris, quem­cun (que) cog [...]er is obser [...]t [...]morem Dei, ass [...]us esto e [...]. Keepe no familiaritie with one that is richer than thy selfe, but if thou knowest one that feareth God▪ bee alwayes conuersaunt with him. And Saint Am­brose Ambrose. saieth: Sanctorum vitac [...]teri [...] viuendi norma est. The life of the godly, i [...] a rule for others to liue by. And Isidorus saieth: Qui sempi­ternam Isidorus. patriam desiderant, no [...] solum malorum mores, sed & consortia fugiant: si fue [...] s [...] [...]a [...]ers [...] [...]onorum, eris & virtutis eorū. Who so des [...]r [...]an euerlasting [...]rie, let thē not only shun & eschue the maners of the wicked, but also their fellowship, if thou wilt be a cōpanion of the cōuersation of those that are good, thou shalt also be a partaker of their [...]er [...]ue [...]. It is a daungerous thing to leade a mans life with [...] wicked and [...]dly, it is a per [...] thing to haue societie with those, which are of a peruerse and wicked will. Melius est [...]ab [...] ­re [...]a [...]a [...], qu [...] cons [...] ▪ It is better to haue the hatred of the wicked and vngodly, than their fellowship, saieth Solomon. As Solomon. the life of the godly procureth vnto vs many good thinges: euen so the societie of the wicked bringeth many euils. Weé reade also a verie excellent saying in Saint Gregorie, touching this thing. Non valde [...]le est▪ bo [...] esse cum bon [...]: sed magis land [...]i [...]e bonum esse cum malis. It is not a thing greatly to bee praised, to be good with them that are good, but it is a thing more worthie praise, to be good with those that are euill. For as it is a greater and a more gréeuous fault, not to be good among those that are good: So it is a thing worthie high praise, for a good man to appeare and continue in his goodnes, hauing his conuersacion among the wicked. Also Seneca teacheth. Seneca. that it is good for vs to shun and auoide the familiaritie of the vul­gar and common people, saying thus: A [...]arior redeo, ambitiosior, luxuriosior, imò & crudelior, & inhumanior, quia inter homines vul­gares fui. I am become more couetous, ambitious, riotous, yea and also more cruell, and vncurteous, for that I haue beene in the company & fel­lowship of the vile and baser sort of people. Cum sapientibus consuetu­dinem [Page 93] habens, & ipse euades sapiens: Cum malis consuetudinem ha­bens, Menander. & ipse euades malus: corrumpunt enim bonos mores, consuetu­dines malae. Hauing thy conuersation with the wi [...], thou thy selfe also shalt become wise, but if thou takest pleasure in the company of the wic­ked, thy selfe also shalt prooue wicked: for euill customes and the fami­liaritie of the wicked, corrupt good manners. In like maner, Saint What youth ought to folow and what to shunne. 2. Timoth. 2. Paul verie wisely aduertiseth Timothie what to follow, and what to shunne, saying: Iu [...]enilia desideria fuge, sectare ver [...] iustitiam, fidem, pacem, & charitatem, cum his qui inuocant Dominum de corde [...]ur [...]. Auoide the lustes of youth, but followe righteousnes, faith, peace and charitie, with them that cal on the Lorde out of a pure heart. Peter and Iohn and the other Apostles, doe teach the same thing, whose wordes I haue thought good to set down also in this place, that our children might haue in readines also, & as it were set before their eyes what they ought to shunne, & what to embrace. For S. Peter saith: Sobrij estote, & vigilate, quandoquidem aduersarius vester Di­abolus tanquam leorugiens [...]bambulat, quaerens quem deuoret, [...]ui re­ [...]istite fortes in fide. Be sober & watch, for your aduersarie the Deuil, as a Peter. 5. roaring Lion walketh about seeking whō he may deuour, whō resist sted­fast in the faith. And S. Iames saith: Resistite Diabolo & fugiet a vobis. Iacobi. 4. Iohn. 2. Resist the Deuil, & he wil flee from you. Also S. Iohn teacheth that we must not giue our selues to the vain inticements of the world, whē he saith: Loue not the world, neither the things of this world, if any man loue the worlde, the loue of the father abideth not in him. Saint Paul giueth vs this exhortatiō, saying: Flée fornicatiō: Eue­ry 1. Cor. 6. sin that a man doeth, is without the bodie: but hée y ^• committeth fornication, sinneth against his own bodie. And vnto the Ephesi. hée Ephes. 4. Filthie speech and drunken­nes must be shunned. saith: Let no filthie communication procéed out of your mouth, but that which is good to edifie. S. Luke. 21. saith: Take héede vnto your selues, lest at any time your hearts be ouercome with sur fitting & drunkennes. Ephraim, teacheth young men to flée the abuse of wine saying: By wine y ^e spiritual eyes are blinded, iniquitie is multipli­ed, the venomous swéetnes of lust is stirred vp, the execrable filthi­nes which is against nature, is inuented. Wherfore S. Paul saieth: Noli bibere vinum, in quo est luxuria Drink no wine, wherin is riotous­nes & excesse. And it is certaine, that of the superfluous drinking of wine procéed many euils, which we may learne by the answere of Anacharsis. Anacharsis, who being strickē of a drunken & an vnruly youngman [Page] at a great feast or banket said: Adolenscens, sinune vinū nō fers, vbi senueris aquam feres. Young man, if thou caust not beare and indure wine now, whē thou w [...]st old, thou shalt be compelled to beare & drink water: It was a signe of great moderatiō in this Philosopher, that hée imputed vnto the wine, the malepertnes and disordered beha­uiour of this young man. For those that immoderatly shall drinke wine, chiefly at that age, to which water better agreeth & is more conuenient, such verie often are compelled to drinke water when they are olde, by reason of their pouertie, when neuertheles, the vse of wine vnto that age were most méet and necessarie. Also Dioge­nes Diogenes. at a time hearing a faire & comely young man, vsing very vn­séemely spéeches, saide: Non te pudet, qui ex eb [...]rne [...] [...]ag [...]a, plum­beum educas gladium? Art thou not ashamed to drawe a leaden sworde out of an Iuorie skaberd? Iuorie in time past was had in great price, as wée may read: by this hée noted, that garrulitie in young men Garrulitie is [...]proued. is not to be suffered. And Zeno the Philosopher reproued a young man, pratling, many thinges verie rashly, saying vnto him after this maner: Ob id binas habemus aures, os vnicum, vt plura audia­mus, loquamur paucissima: For this cause nature hath giuen vs two eares and but one mouth, to the ende wee should bee readier to heare, than to speake. Socrates espying a young man eating his meat verie gréede­ly at a feast, and dipping his bread very often into his potage dish: My guestes (saieth hée) which of you vseth his bread in the stead of soule, & his soule in the stead of bread? Hereupon there was a reaso­ning amongst the guestes who it should bée, which the young man perceiued, and began to blush, and after that, he eat his meat more leasurely▪ and with greater moderation than before.

Verely, that young man which hath purposed with him selfe to walke in the wayes of the Lord God, in all thinges, must both obserue and flee many things: but yet in my iudgement, there cannot be a more foule and horrible vice in a young man than whoredome and filthie lustes. Where­fore I beseech you, if you haue any thing that may tend to the detestation of this so horrible a vice, disclose them vnto vs, that the heartes of these children may bee throughly terrified, and that they might not only shunne so pernicious and detestable a sinne both to bodie and minde, but also loath it with their whole heart.

Whoredome and adulterie out of doubt, are two horrible and detestable crymes, wherefore young men ought to haue great care that they might liue godly and chastly, and studie to preserue and kéepe them selues from all wanton and filthie lustes both of minde and bodie, lest they prouoke the gréeuous wrath and indignation of God vpon them, which they shall the more easilie doe, if they shal alwayes fixe before their eies, the writinges and testimonies of the holy Prophets and Apostles, and the horrible examples of whore­dom and adulterie, which are set foorth vnto vs euerie where in the holy scriptures, such as these are:

Fornicatio vinum, & ebriet as anferunt cor. Fornication, wine, & drun­kennesse, Os [...]e. 4. 1. Cor. 6. Apoc. 21. doe steale away the heart. Fornicatores & adulteros iudi [...]a­bit Deu [...]. Fornicators and adulterers the Lord wil iudge. The porti­on of fornicatours shall be in the lake that burneth with fire and brimstone, which is the second death. And Moses saith: Accursed Deut. 27. be hée that shall lye and sléepe with an other mans wife. And To­bias wishing well vnto his sonne, and counselling him, s [...]eth: My sonne kéepe thée from all whoredome, and besides thy wi [...] ▪ sée that no fault be knowne of thée. Saint Mathew saieth: Whosoeuer Math. [...]. looketh on a woman to lust after her, hath committed adulterie with her alreadie in his heart. And Paul saith: Know you not 1. Cor. 6. that your bodies are made the members of Christ? shal I make thē the members of Christ, y ^• members of an harlot? Do ye not know, that hée which coupleth him selfe vnto an harlot, is one bodie with her? and hee that coupleth him selfe vnto the Lorde, is one spirit [...]: And againe, Be ye not deceiued, neither whoremongers, nor wor­shippers of Images, neither adulterers, neither effeminate persōs, nor those which defile them selues with mankind, nor théeues, nei­ther couetous persons, nor drunkardes, neither cursed speak [...]r [...], neither pillers nor pollers, shall receiue the inheritaunce of the kingdome of God. Chrysostome saith: The r [...]e of adulterie, is the The roo [...]e o [...] adulterie. [...]urious beholding of a womans face. And one of the Fathers saith, That fornication is stirred vp, and lust procured, with repl [...]ion of meates and drinkes, sacieti [...] of sléepe, idlenesse, and play, wan [...]on wordes, and the curious garnishing of the bodie. Let wise young men haue alwaies in remēbrance these & such like places, & not suf­fer thēselues to be polluted with such execrable wickednes, folow­ing [Page] this example of Alexander, which when hée had gotten into his The example of Alexander. kéeping the daughters of Darius being taken prisoners, and when his friendes persuaded him, that hée should▪ goe and lye with those faire and bewtifull women: Turpe foret, inquit, virorum victores, à mulieribus vinci, It were a foule shame and reproch (saieth hee) that the conquerours of men, shoulde no we bee vanquished of women. But nowe will I set before you certaine notable examples concerning this vice of adulterie. It is written in the third Chapter of the Against Adul­terers. Sapi. 3. 4. booke of wisedome, The children of aduouterers, they shall come to an ende, and the séeds of an vnrighteous bedde▪ shall be rooted out, and though they liue long, yet shall they bee nothing regarded▪ and their last age shall be without honour, &c. And in the fourth Chapiter hée saieth: The multitude of vngodly chil­dren▪ is vnprofitable▪ and the thinges that are planted with whor­dome, shall take no déepe roote, nor laye any fast foundation, here­by let yong men learne, that adulterie greatly displeaseth the ma­iestie of God. And let them hearken to the wholesome counsell of the Prophet▪ saying: I haue made a conenaunt with mine eyes, that I woulde not once thinke of a virgine, or els let them giue care to this that Iob saieth: Auerte faciem tuam à muliere comp­ta, Iob. 31. & ne circumspicias speciem alienam, propter speciem mulieris mul­tiperierunt. Turne away thy face from a gorgeous and fine decked wo­man, & behold not her straunge bewtie, for many haue perished through the bewtie of women▪ By these it appeareth, that adulterie is a gréeuous sinne, and prohibited and gréeuously punished of God, as these places of scripture doe testifie. Genesis. 12. 20 Leuiticus 20. Deutro. 22. Ieremie. 3. Therefore it is néedefull that young men set before them the commaundements of God, touching vn­lawfull lustes, and the horible wrath of God for the same. And againe, let them consider the punishments and plagues both of the people of God, and also of the, Heathen. Howe many staughters, battailes, destructions, spoyles and vtter ruines haue procéeded from this vice. Straying lustes were the cause of the deluge or flood, and after the flood, the destruction of y ^e Sodomites. Numeri. 25. There were slaine. 24 thousande, for whoredome and aduoutrie. After that almost the whole tribe of Beniamin were destroyed for violating the wife of the high Priest, Dauid also suffred gréeuous punishments for his adulterie.

[Page 95]The histories of the Gentiles bée very many: as the destruction of Troy. The expulsion of the kings of the Romans. The children of Pisisiratus murthered at Athens. Phillip of Macedonia was slaine for his wicked lustes. And Alexander perished in the middest of his delights and pleasures. The Lacedemonians were ouerthrowne and destroyed. And Aristotle in his Politikes and bookes of ciuill gouernment hath gathered together many examples, in the which hée leaueth to our memory what common wealths haue béen mo­lested, altered, and vtterly destroyed through lust and desire of So­ueraigntie. Let young men diligently consider these most lamen­table and feareful examples, and flée such like plagues and punish­ments, least the fire of gods wrath consume them.

Indeede you giue vs very wise counsell, but forasmuch as wee knowe and plainely vnderstande that the nature of our children is so corrupted through the sinne of our first Parent Adam, and become more weake and feeble, than that it is able throughly and altogether to abstaine from such wickedlustes, what ought wee to doe thinke you? And what counsell and remedie doe you iudge meete too bee admitted in this case?

After true inuocation and feruent Prayer vnto God (which is wont to bée the only stay vnto the Godly in all their temptati­ons and perils) there is no remedie more effectual against these va­grant and execrable lustes, th [...]honorable and holy wedlocke, which God himselfe by his wonderfull counsell and prouidence hath instituted. for the procreation and education of children, and for the auoyding of filthie lust, which God woulde haue to be mag­nified, beloued, and imbraced of vs, when wée shal come to mature and ripe yéeres. For wedlocke is a worthie and honorable state Matrimony in­stituted of God. Gene. 2. of life, preserued, fortified & adourned through the blessing of God, which all the godly haue vouchsafed to commend vnto vs both by their preaching and by their examples, & is ascribed vnto the very toppe of all good workes. And it is certaine, that God doeth allow godly matrimony, and wil be present with them with his blessing, and will aide and helpe them in all their necessities, if they praye vnto him, which is manifelt by the marriage, celebrated, and so­lemnized in Cana of Galilee: whereat Christe with his mother and [Page] Disciples not only vouchedsafe to bée present, but also helpeth the want and searcitie of the new married couple and by a wonderful miraclehelpeth their present necessitie, yea and also honoreth the marriage with a worthie and bountifull gift. Wherefore I doe exhort all young men, which féele them selues to want the gift of chastitie, that they ioyne themselues to honest matrimonie, accor­ding to Paules councell. Melius est nubere quam vri [...] It is better Cor. 7. to marry then to burne. And for the audyding of sor [...]itation, let euery man haue his owne wife: And God so highly estéemeth his owne ordinance, that hée hath most seuerely forbidden al seruent and burning loue, and all vnnaaurall lustes, and punisheth them most gréeuously as many examples doe testifie, both prophane and holy, as wée haue already alleadged.

By these your words (my reuerend Theodidactus) wee are throughly persuaded that matrimonie is instituted and ordeined of God, honora­ble, holy, and the very effectuall remedie against this outraging lust, wher­fore heereafter throwe this your counsell or rather the determinate will of God, after that wee shall perceiue and vnderstande these our sonnes and daughters to bee of type yeeres and good discretion, wee will care­fully bestowe them in marriage. But before wee speake any further of marriage, I beseech you most hartily, that if so be you haue any other weapons, engins, or antidotes, against this mischief, you would cōmunicate & impart them vnto vs, least our children before marriage fall vnto whore­dome, and after in to adulterie.

There is no néede that you shoulde vse this earnest intreatie, I In his booke intituled E [...]chiridion militis Chri­stians. most willingly will satifie your godly request. In Erasmus (I re­member) I read of late a worthie remedie, both profitable and ne­cessary for all young men, whose wordes are these. First the god­ly young man shal bethinke and consider with himselfe, how foule, how filthie, and also how vnseemely for man this lust and pleasure is, which maketh vs (being the workmanship of the diuine God) not only like to beastes, but also to swine, goates dogges, and the most sauage & bruitish beastes in the worlde. And more then this which casteth vs also into the most vile state & condition of beastes [Page 99] which were destinate and appointed to the fellowship of Angels, and communion of the diuine and heauenly creatures. Besides this, let him consider how short and momentarie a thing it is, and how corrupt, hauing alwayes mingled therewithal more gal then honie: and on the contrarie, how precious a thing the soule of man is, and how holy a thing the body ought to be, which is the habita­cle for the soule. Therfore what great madnes is this, that for so litle a tickling and filthie motion of so short a pleasure, to pollute and defile both soule & body together in such wicked and vnséemely maner? to prophane the temple of God which Christe hath conse­crated vnto himselfe with his most precious blood? Let him way this also, what a heape of mischiefs this flattering plague bringeth with it. First it taketh away the good name, the most precious pos­session that a man can haue in this worlde, it wasteth the patrimonie, The fruits of wicked lusts. it decaieth the strength of the body, it hurteth the health, it pro­cureth sicknesse and diseases, and that most dangerous and filthie, it defaceth the flowre of youth before the time, it hasteneth old age, it taketh away the vigor and force of the wit, it dulleth the quicke­nesse of the minde, it calleth a man from all honest studie, & drow­neth him altogether in filthinesse, so that after he giueth his minde to nothing, but sluttish, vile, and filthie things, and it depriueth a man of the vse of reason, which is most proper vnto him, and what mischief or plague either to body or soule is there not, that this one vice doth not bring with it:

I cannot see without doubt what can more terrifie these our youthes from luste and this pernicious pleasure. But nowe goe forwarde I pray you if it may please you to shewe vs more touching matrimo­nie,

With al my hearte (my Theophilus) will I shewe vnto you the things which héeretofore I haue collected concerning matrimonie. But first attend and marke diligently what and how great a trea­sure a godly wife is, the worthie praises wherof, Solomon very excellently The [...] of [...] ▪goo [...] [...]e Pro. 12. 14. 18. deseribeth after this maner, saying: Muler diligens corona est viro suo A louing wife is a crowne vnto her husband. And againe▪ Sapiens mulier oedificat domū suam. A wise womā vp holdeth her house, [Page] but a foolish woman plucketh it downe. And in the 18. Chap. Qui inuenit mulierem bonam, inuenit bonum. Who so findeth a good wife, findeth a high treasure. And Iesus Syrach saith: Noli discedere à mulie­re Eccle. 25. sensata & bona, quam sortitus es in timore domini. Depart not thou from a good & wise woman, whom thou hast chosen in the feare of the Lorde. And in the same Chapter, hée saith: Beatus qui habit at cum muliere sensata, Happie is hee that dwelleth with a wise woman. And againe, Happy is the man that hath a vertuous wife, for the num­ber Eccle. 26. of his yéeres shalbe doubled. An honest woman maketh her husband a ioyfull man, & shée shall fill the yéeres of his life in peace. A vertuous woman is a noble gift, which shalbe giuen for a good portiō vnto such as feare god, for whether a man be rich nor poore, hée may haue euer a merry heart, and a chéerefull countenance. A louing wife reioyseth her husband, and féedeth his bones with her wisdome. A woman of few wordes is a great gift of God, and to all well nurtured mindes, may nothing bée compared. An honest and manerly wife is a gift aboue other giftes, and there is no­thing to bée compared vnto a minde that can rule it selfe.

These bee notable prayses, but where shall a man seeke for suche [...] one. Where shall shee bee found? Of whom shall a man desire a wife adourned with suche excellent vertues? For it is a birde seldome seene.

So soone now as a young man shall attaine to that age, that hée begin to bethinke how to contract himselfe in matrimonie, then let him not be ashamed to fall downe vpon his knées dayly, and with feruent▪ prayers and heartie supplications desire of Almighty God to send him a godly and vertuous wife, for asmuch as shée is only the gift of God, according to this saying: Domus & diuitiae Proue. 19. dantur aparentibus, adomino proprié vxor prudens. House and riches may a man haue by the heritage of his parents, but a wise and discret wo­man is the gift of the Lord.

What thinges are chiefly to be respected in marryinge a wife?

The Philosophers and auncient fathers (whose authoritie as­well for their excellent doctrine, as also for their great experience [Page 97] in things is not to bée reiected) haue thought good that in choosing of a wife, her age, maners, kindred, fauour, and riches ought to bée wayed and regarded, which thinges if wée shall vtterly neglect and despise, then shall wée purchase shame and reproch, to our kindred, and sorrow and repentance to our selues: But if wée shal diligent­ly obserue these former things, then shall wée gaine prayse to our kindred, our owne glory, with perpetuall ioy and comfort. But a­boue Vertue [...] god­linesse is [...] ­ly to b [...]e respe­cted in marri­age. all things, the vertues of a woman are to bée respected, whose force and dignitie is such, that albeit the other things doe faile, or doe not fully answere to her person, yet shall the marriage bée ac­ceptable and ioyfull, therefore a sober and discrete wise is to bée chosen, married, and beloued: whose frugalitie, moderation, and sobernesse is ioyned, with honor, profite, and pleasure: and that I might speake in a worde, it is not the great dowry, or many hun­dreds of pownds, that maketh the happy wedlocke, but vertue and true godlines towards God and men.

What choyse ought chiefly to bee obserued in bestowing the daugh­ters:

In placing and bestowing the daughters, this choise ought to bée had, that not onely the honestie of life externall goods, garni­shing and comelinesse is to bée considered: but also the internall vertues, and faith in God are to bee sought for. For in the time of Saint Ambrose Parentes had great respect and regarde vnto this, that they woulde not bestowe nor giue their daughters in marriage vnto infidels: But the Bridegrome ready to bée mar­ried, before the solemnizing of the marriage shoulde giue his name to Christ, and set foorth, and shewe a true confession of the Christian faith. Woulde GOD this order were nowe obser­ued of all Parents in this our time, for then shoulde they be­stowe their Daughters muche better then they doe, for the most as wee see the thing was obserued diligently among the Israelites. Deuteronomi. 7. Fili [...]s vestras ne detis Caneuaeis, ne (que) filias ipsorum accipietis filus vestris. Giue not your daughters in marriage vnto the Cananites, neither receiue you their daughters for your sonnes.

At what age shall a man giue himselfe to a wife? and when shall the maide marry?

Aristotle, thinketh good that a maide bée married at xviii. yéeres of age, but hee affirmeth that a man may tarry till xxx. very well. But shée that will prooue a good wife, is for the most parte indued with these thrée vertues: shée will honor, esteeme and obey both fa­ther and mother with great reuerence and lowlinesse of mind, she wil loue, cherish, and make much of infants, shée can sing wel and swéetely.

Philelphus saith: When a man goeth about to woe his wife. Let Philelphus. him first very warily and diligently séeke to vnderstande of the life fame, and good report of her mother, and of such fréendes, as haue had the education and trayning vp of her, with whom hée purpo­seth to marry: And if all things fall out and bée answerable to his desire, then in Gods name let him not feare to take to wife the daughter of an honest and godly mother: Nor let him marry her The end of ma­riage. only for necessitie sake, but for the cause of a more commodious & ioyfull life to come, with whō an acceptable societie of life must now begin▪ not for the fulfilling of lust, but for the propagation and increase of children. And Aristotle saith: Let him marry a maid, to the end hée may teach her good maners, and such other dueties, as are most beséeming and decent for a wife, for shée wil also be more tractable then a widdow, whe rather will looke to bee obeied, aswel for that shée hath béen before acquainted with loue matters, as also bicause for the most part they bring greater wealth vnto their hus­bands▪ then the maides doe.

And if you woulde now demaunde of mée what maner of wife is What mauner Wife is to b [...]e maried. to bée married, I say it is very méete and conuenient, that you matche not your sonnes with such wiues as bée more Noble, and of greater birth or richer than they, But rather followe that olde and wise Prouerbe: Equalem tibi mulierem inquire. Search out a wo­man that is thine equall. And as the Poet saith: Si vis nubere, nube pa­ri. If thou wilt needes marry, then marry thy matche. For who so matcheth withfarre richer wiues then themselues, they seldom [Page 98] acknowledge them for their husbands, but rather account them as bondmen of their dowrie. And Menander saith: Vxorem ducito ex aequalibus, ne si ex ditioribus duxeris, dominos tibi pares, non affines, imo fugiendae sunt pecuniosae vxores: quia pecuniosa vxor, non est vxor sed verius imperiosa domina. Marry thou a wife from among thy fami­lier mates, least if thou shalt marry one of the richer sort, thou gettest lordes and maisters ouer thee, in steede of kinsmen: nay rather these rich monied wiues are to bee shunned: for such as doe bring with them their stuffed bagges with these red ruddockes, proue very seldome louing and o­bedient wiues, but rather stately, Lady like and imperious dames.

I pray you sir, tell me yet this one thing: Is it not good to marry a faire wife.

All young men for the most part couet to marry faire Theophra­stus. wiues: But Theophrastus is of this minde, that a man may vse and inioy a harde fauoured and browne woman, with lesse griefe and sorrowe, then hée may preserue and kéepe his faire and well fauoured wife, for hée accounteth nothing certaine and sure vnto any man, whereon both the eyes and feruent desires of all people are wholy bent and firmely fixed. For as muche as, one with fauour and comelinesse, will séeke to solicite her, another with his fine wit and painted eloquence will moue and prouoke her, some with delicate daliance mixed with mery conceipts, wil séeke to al­lure her, and others with liberall giftes will not sticke to intic [...] her: Nam pecuniae obedunt omnia. For all thinges obey to money. And the fort or Castle (bée it neuer so strong) by one meane or other must néedes bée ouercome and vanquished, which one euery parte is so besieged and assaulted. The Poet Ennius, perswadeth vs to marry such, as are of pure and perfect chastitie, & of comely stature, (though somewhat browne▪) which also Aulus Gellius de­clareth and affirmeth, saying: Eas stat [...] formae esse, quae nec formosissima nec turpissima forma sunt, sed mediocritatem quan­dam habent, quae quidem mediocritas omnibus in rebus laudatissi­ma est. Those women are accounted well fauoured and comely, which [Page] are neither the fairest, nor yet the foulest or harde fauoured, but haue a cer­taine meane (as wée commonly vse to say, shee is neither faire nor foule, but browne louely:) which mediocritie in all things verily, is to bee commeded and praised. And this comely stature (out of doubt) is sufficient and best agreing for the procreation of children. For comelinesse and séemly proportion in women auaileth very much, euen as in the men a good countenance, a comely stature, with wisdome and discretion is to bée wished, and moste acceptable vnto a woman. Therfore in a wife, not beautie and finenesse: but vertue and godlinesse is to bée respected, as Michael Verinus saith ve­ry properly in these verses:

These and many other thinges are to bée wayed and considered in the choyse of a wife, and chiefly this, that thou chosest one like to thy selfe in religion, stocke wealth and comelinesse: for the vn­likenesse of these things: is oftentimes the occasions of contempt and continuall brawling and chiding.

For Cicero in his first booke of Offices saith: Nihil amabilius, nec Cecero. copulatius, quàm morum similitudo bonorum, There is nothing that win­neth more loue, nor surelier knitteth men together, then a likenesse in good conditions, For in whom bée like desires, and like mindes it happeneth among them, that either with other is as much deli­ted, as with himselfe: And so is it brought to passe that Pithagoras requires in amitie▪ V [...] vnus fiat ex pluribus. That many may be­come Pithagoras. one. Also it is good for a man to marry a maide, and suche a one, as before hath béene married to no man. For who so taketh a Widdowe to wife, tyeth hym selfe chiefly [Page 99] vnto two great troubles, first hée must deuise and labour by all meanes possible, to make her forget the manners and qualities of her first husbande: secondly, hée must acquaint her verie warely with his owne nature and qualities, and make her to haue a good opinion & liking of himselfe, and of his maners, both which hee shal hardly doe, without great pollicie and discretion.

You haue nowe declared vnto vs the chiefe pointes concerning Matri­mony it selfe: Nowe it is needful that you shew vnto vs whether the pri­uie contractes and espousalles made without the consent of Parentes and gouernours, ought to be accounted lawful before God and men, or not? And whether such knottes, affiances, and betrothinges may bee broken, which are done without the good wil and consent of Parentes.

Before all thinges, young men must séeke to shunne & abhorre, We ought not to marry with­out the consent of our Parents, & dear friends. this detestable sinne of disobedience (the which alas at this day is too common) lest they intangle them selues vnto marriage with­out the consent of their Parentes: for this is not only great diso­bedience, but rather verie great madnesse. For what is more grieffull and more miserable, than a marriage enterprised and be­gunne so wickedly, or a knot so vnluckely knit, that it cannot bée vnlosed againe all the dayes of our life? wherein wée shall conti­nually be exercised in sorrowe, vnquietnesse, and brawling, detay­ned in miserie, misfortune and calamitie, out of the which wee can neuer wynde our selues, nor be deliuered, excepte it be by death. Truely youth must néedes fall into great perilles and daungers, when neglecting and contemning the authoritie of their Parents, they aspire and studie by all meanes possible to attaine vnto mar­riage, making them priuie nothing at all, vntill the matter be past remedie, and so begin their wedlocke in sin and disobedience, which God will neuer blesse nor prosper: But contrariwise, if they will endeuour to kéepe the commaundementes of Almightie God, and to honour and obey their Parentes, then hée hath promised to loue them, and will bestowe his bountifull liberalitie and blessings vp­on them. In the meane time, Parents ought not to neglect their dueties in bestowing and matching of their children, for when the time serueth, and the occasion is offered of God, to bestowe their sonnes or daughters vnto matrimony, then shal they not doubtful­ly [Page] dispute and reason about the dowrie, stocke, or Parentage, and to séeke a knot in a rush (as they say) or to detract and prolong the time without iust cause, but the will of God must alwayes be re­spected and obeyed, and the honour, health, estimation, and credit of the persons must be rightly weighed and considered.

Saint Ambrose in the historie that hée writeth of Rebecca, saieth Ambrose. that it is néedfull, requisite, and verie necessarie to haue the consent of the Parents in matters of marriage, & he saith further, that it is an honest, godly, and a thing best agreeing to nature. The lawes of Princes also doe seuerely prohibit, that no contract be made of ma­trimony De nuptiis tit. decimo. without the consent of Parents. Looke in the first booke of Iustiniane, in the title of marriage the 10. where hée treateth of this thing at large. Filij filiaeue consensum parentum habeant, quorum sunt in potestate: Let the sonnes or daughters haue the cōsent of parents, vnder whose power & gouernment they are. For this thing ought to be, and Franciscus Barbarus. both the ciuill lawe, and the lawe of nature doeth counsel and per­suade, that the commaundement & consent of the father ought to procéed & go before the marriage. Franciscus Barbarus is of the same minde, saying after this maner: We doe forewarne & tell you, that there can be ascribed no excellencie or worthinesse vnto y ^• mariage, to the which the good will & consent of the father hath not béene had before. The example of Cyrus may also teach all youth what aun­swere The example of Cyrus. King of Persia. to make in that behalf, who (when hée was moued and per­suaded by certaine friendes to take to wife a great and noble wo­man, & that with a verie great dowrie and large summe of mony) answered: Se non antè velle, quàm a parentibus collaudari certior esset. That he would not marrie her, before he had heard from the mouth of his Parentes, that she was a meete match for him, & a woman worthie praise and commendation. By the example of this noble King, all young men may be admonished, that they linke not them selues in matri­monie, except first they conferre, & desire the good will and cōsent of their Parentes, maisters, and gouernours: For if Parentes at all times, & in all places be to be honoured, reuerenced, & regarded, and that in the smallest thinges, much more in so great and waightie a cause, the wise & prudēt counsell of parents is to be heard, followed and embraced, except a man will make no account nor reckoning of the commaundement of Almightie God

[Page 100] Euaristus a Bishop of Greece, iudged priuie contractes in Matri­mony, Euaristus. very vnlawfully instituted, & ordeined that the bridegrome and bride, should be ioyned together of the Priest or Minister in the face of the congregation. It is the parte and duetie of Parentes to place and bestow their children, and not of the children to bestowe them selues at their pleasure (albeit it is great reason that their willes and consents agrée thereunto) and the ordinance of God re­quireth the same. Deut. 22. Abraham prepared a marriage for his Deut. 22. Tob. sonne Isaac. And so did Isaac for his sonne Iacob in like maner And olde Toby for his sonne, which diuers others of the godly fathers. And as the children haue this libertie, to be willing and giue their consents vnto their contractes in marriage, and that their Parents ought not to force them against their willes: So is it not lawfull for the children to contract and ioyne them selues in matrimony at their owne willes and pleasures, without the authoritie & consent of their Parentes. For it is the ordinaunce of God▪ that children honour and obey their Parentes, and follow their mindes & coun­sell in contracting them selues vnto mariage. Most gr [...]enously ther­fore doe those children offend, which contemning the authoritie of their Parents, enterprise mariage without their consent▪ For then they doe not honour them, but rather procure their shame and re­proch, which so great wickednesse God wil not suffer vnpunished. Daily examples doe continually & sufficiently teach vs, that God is excéedingly offended and angrie with these contemners of Pa­rentes, whom Satan hath rather ioyned together, then God: be­cause hée is not the worker of iniquitie, and to sinne against the fift commaundement, is great iniquitie.

Those priuie spousages and secret contractes therfore; enterprised and taken in hand without the consent of Parentes, are not to be liked, appro­ued nor allowed, as farre as I can gather of your wordes.

You gather of my wordes verie wisely, for these stollen & pri­uie contractes, affiances and betrothinges, are not only forbidden and prohibited by the lawes of Princes, but also by examples and testimonies out of the holie scriptures, as wée haue before suffici­ently proued.

[Page]Therefore let Parentes beare this alwayes in minde, that the right and authoritie to place and bestowe their children, is giuen and attributed vnto them of God: And let children knowe, that they (as it hath béene often said) owe this reuerence and obedience vnto their Parentes, that they séeke for their counsell, and earnest­ly craue and desire their good wils in these cases That young man which is of age, wisedome, discretion, and méet to take a wife, may not be afraide nor ashamed, to reueale his secretes, and open his minde vnto his Parentes, that hée woulde be glad (if it were his fathers pleasure) to match him selfe with some honest and godlie mayde, and therfore humbly desireth his Parents good will, coun­sell, and furtheraunce in that behalfe, that of many of his famili­ers and acquaintaunce, hée might choose such a one as should bée to their liking: And albeit this may séeme to be some signe of lust and vnshamefastnesse, yet let them know and vnderstand, that the di­uine clemencie doeth couer this in marriage, and addeth a remedie vnto this disease and malladie. Therefore let children humble them selues before their Parentes, and most lowly and gentely say, (my good father and mother) let mée haue I pray you suche a honest and godly young man or mayde, whom I loue in the feare of the Lorde, and in the way of wedlocke and lawfull matrimony, if hée or shée shall be thought worthie and meete for your affinitie, kindred, stocke, and Parentage, honest and wise Parentes will not deny the thing, that is in such wise so honestly, & in such hum­ble maner required, although the dowrie, goods, or summes of mo­ny, be not altogether answerable to their desire and wish. And such marriages, cannot be but happie, prosperous, & fortunate, because God with his vnmeasurable and excéeding goodnesse doeth blesse, fauour, and as it were with this vaile and couer of wedlocke doeth hide, kéepe secrete, defende and alay this excéeding heat and seruen­cie of lust, and also the holie scriptures doeth approue, and for ex­ample bringeth foorth the loue and voice of the Bride: after this maner doth God not only pardon our filthinesse and miserable lust wherein wée were conceiued and borne, but also adorne and make vs more honourable, by and through lawfull matrimony.

What is your counsell I pray you? If after the affiances and spousalles once done, they proceede to their nuptiall day & act of generation against [Page 101] the will and consent of their Parentes.

This we ought to knowe and vnderstand, that after such com­mixion and coupling of them selues together, they may not be se­uered, nor disioyned, neither may such marriages be broken by the authoritie of their Parents: for because there is now no question of any marriage to come, and the authoritie of Parentes is alrea­die violated and corrupted, so that great iniurie shoulde be offered vnto the woman, if shee should be cast off againe and forsaken. And to conclude, I will adde this one thing, that it doeth appertaine as wel to the duetie of Parents, as of Iudges, for they ought to weigh and consider, where, and in what cases the fathers may haue a pro­bable cause to breake the marriage, and where not, which causes I will leaue to be discided, of the Diuines, and such as haue to deale in those nuptiall affaires. Beséeching Almightie God to graunt your children good successe, and to bestow his blessings on them, as well in this single life, as also in that married estate, whensoeuer it shall hereafter please him, to all your comfortes, and his euerlasting glorie, to whom be praise for euer,

Amen.