The Christian mans closet Wherein is conteined a large discourse of the godly training vp of children: as also of those duties that children owe vnto their parents, made dialogue wise, very pleasant to reade, and most profitable to practise, collected in Latin by Bartholomew Batty of Alostensis. And nowe Englished by William Lowth.

¶ The duetie of Parents towardes their children. The first booke. (Book 1)

The speakers.

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

Amusus

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.

Theodidactus.

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 contra∣ry to your minde? Is your wife and children well, and in good health?

Amusus.

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 in∣wardly 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.

Theodidactus.

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.

Amusus.

When I doe beholde the families in these our borders and partes* 1.1 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 nati∣ons, nay rather of the very Turkes and Infidels, so little regarde is there

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 al∣most 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 de∣sired 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, ne∣cessitie that cruel weapon, hath euen compelled mee to shake of al shame and feare.

Theodidactus.

I am angry with this your continual & vnprofitable shamefast∣nesse: haue not I euer borne you goodwill, euen as to my brother? And therefore, why shoulde you not bée bolde to come vnto mée af∣ter 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 trou∣bled me, but rather that nothing could haue chaunced more accep∣table, and ioyfull vnto me then your presence.

Amusus.

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 ver∣tuously

trained vp and instructed in the true knowledge, faith, religion, & feare of almighty God. And further, that they might be taught in al ciui∣litie 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* 1.2 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.

Theodidactus.

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 mat∣ter 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 Chil∣dren, then the which in this our time I iudge nothing more accep∣table 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.

Amusus.

It is God onlie, and that by his prouidence wherwith he gouerneth al¦thinges, that guided and brought me vnto you, to the ende that I of you beeing wel, and Godlie instructed might returne vnto my familie,

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.

Theodidactus.

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 com∣mitted 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 dili∣gence to gather together examples out of diuers Authours, wher∣by 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* 1.3 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.

Amusus.

Oh right happie and fortunate day, in the which it hath chaunced mee to enioy your presence and speech, would God I might haue conue∣nient 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.

Theodidactus.

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

Amusus.

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 fur∣ther, 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. Wher∣fore 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 atten∣tion, 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.

Theodidactus.

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,

as that his glorie may be set foorth, and the good state of many fa∣milies increased.

Amusus.

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 with∣out all controuersie, shee must shewe her selfe aswell a Mother, as I a Fa∣ther, 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.

Theodidactus.

You are all most hartily welcome, & chiefly you (O my good* 1.4 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.

Martina.

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, wher∣by I might the rather learne, how to accomplish and performe my duetie.

Amusus.

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.

Theophilus.

Good neighbour Amuse, tomorrow shal bee more conuenient for that purpose, when we shal treate of their dueties (that is to say) the ho∣nour 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.

Theodidactus.

But before we procéede any further, I thinke it méete to di∣uide the argument vnto you that be here present, to the ende that an order being obserued, all thinges may the more easily be vnder∣stood. Wherfore we wil diuide this argument into sixe partes: and first we will speake of Matrimonie, and the procreation of chil∣dren. Secondly, of the profite and necessitie of instruction. Thirdly,

wée shewe certaine dueties perteining to the Mothers. Fourthly,* 1.5 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.

Theophilus.

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 be∣nefite of your counsels together with vs. When Amusus came to me ye∣sternight, and shewed mee in what you had communicated vnto him tou∣ching this matter, I was more glad (so God helpe mee) than if a man had powred into my lappe many millians of gold.

Theodidactus.

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 be∣cause mariage is the original and fountaine of all priuate and pub∣like gouernment, I will touch some thinges, of the beginning, ex∣cellencie, and end thereof. Mariage is properly a lawfull and godly* 1.6 ioyning together of one man, and one woman, ordeined to the ser∣uice 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.

Theophilus.

What is more true or manifest, than these definitions? But of whom was Matrimony instituted, of God, or of men?* 1.7

Theodidactus.

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 vou∣chedsafe* 1.8 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 mi∣racle 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* 1.9 commend, that holie and lawfull coupling of man and wife toge∣ther, 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.

Theophilus.

Vnto what end hath God instituted, this holie and lawful Matrimo∣nie?

Theodidactus.

The end of lawfull Matrimonie is in thrée sortes, God hath* 1.10 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 vn∣defiled members of Christes bodie, The second, for the procreati∣on 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.) Third∣ly, for the mutuall societie, helpe and comfort, that the one ought

to haue of the other, both in prosperitie and aduersitie.

Theophilus.

What duetie ought the godly couples to vse in mariage?

Theodidactus.

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 com∣maundement 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 mo∣derate kind of gouernmēt, & not a tyrannous: sometime pardoning* 1.11 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* 1.12 vpon God with heartie prayers verie often, that hée would vouch∣safe to be present with them, and that they might continually nou∣rish concord and mutuall good wil betwéene them: and with great diligence, that they accustome them selues to lenitie and gentle∣nesse, 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, con∣tentions, or any other euils (which the Deuil is wont to thrust vp∣on 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* 1.13 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 o∣ther,

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.

Theophilus.

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

Theodidactus.

You put me well in remembrance, for as the procreatiō of chil∣dren* 1.14 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 wit∣nesseth she scripture. Gene. 1. where as Moses saith: God blessed them and said: increase and multiply, and replenish the earth. Here∣vpon it is, that shée was holden accursed, which had no séed in Isra∣ell,* 1.15 and it was a great shame to haue no children. Thus did Racha∣el 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.

Theophilus.

As the scripture pronounceth them happy, whom God hath thus bles∣sed* 1.16 with the increase of children: So at this day the common people iud∣geth 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.

Theodidactus.

It is the error, or rather the malice of the common people, from* 1.17 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 la∣bour* 1.18 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:

Thy children like the Oliue braunches rounde about thy Table. L••e thus shall the man be blessed, that feareth the Lorde, And Iso∣crates, being an heathen man, cōfirmeth y^e same also in these vers••s:

Foelix fouet bene moratum quifilium, Matre sobolis prouentu eris f••licior. Happie is he which fostereth vp, A well taught childe (saieth hee.) Yet in thincrease of many good, more happie shal hee bee.

ANd when Cambises compared himselfe with his father Cyrus, and that his friends did sooth him, that hée farre excéeded his* 1.19 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 ne∣uer 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 vtili∣tie 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.

Theophilus.

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?

Theodidactus.

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 vn∣to 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.

And againe, These wordes which I commaund thée this day, shall* 1.20 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* 1.21 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* 1.22 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 vt∣terly 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 fol∣lowing, doe manifestly shewe & witnesse. Thou that hast children,* 1.23 saith Iesus Sirach, Nurture them & hold thē vnder frō their childe∣hood, 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,

Chasten thy sonne, whiles there is some hope of his amendement. And Saint Paule is not vnmindfull of this godly precept, saying:* 1.24 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 rea∣sons 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 good∣nesse, care, and great loue of God towardes vs, who doeth not on∣ly 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* 1.25 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 e∣nimie: and before his fréends he shall haue ioy of him. But these are made more plaine by the Antithesis.

Amusus,

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

Theodidactus.

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.

Amusus.

It is verie true, and that doth dayly experience proue the same. Nei∣ther 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.

Theodidactus.

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 pos∣sible▪

and that the matter shoulde come to chiding threatning, and cruelt woordes, but neither with threatnings nor with stripes on∣lie 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* 1.26 all good thinges according to the examples of the Patriarkes, pro∣phets, 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 iu∣uentutis emendant. Not manie and strict lawes or rules▪ but good instru∣ction, and honest discipline doe correct the faultes of youth.

Amusus▪

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.

Theodidactus.

Solomon confesseth himselfe y^• he was taught of his father, say∣ing:* 1.27 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* 1.28 his infancie. The Parents of Susanna because they were iust & fea∣red God, taught their daughter according to the law of Moses. Whē Mathathias lay at the poynt of death hée instructed his sonnes in the* 1.29 feare of God, by the examples of Abraham, Ioseph, Phinehes, Iosue, Ca∣leb, Dauid, Elias, Daniel with many others. And thus you may consi∣der thorow out all ages since the beginning of the world: y^• whoso∣uer put their trust in God were not confounded: the mother taught* 1.30 her 7. sonnes in saith and constancie. Timothie learned the feare of* 1.31 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 god∣ly education of youth frō their tender yeres. Also the example of Io∣seph* 1.32 and Marie doth moue Parents not only themselues to be care∣full in y^• studie of godlinesse, & willingly to they y^e publick ministra∣tiō 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 pre¦sent

at publike prayers & sermons, that they may truely vnderstand the knowledge of the diuine misteries: other wise how shal they go¦uerne their owne housholdes and families in the feare of God?

Amusus.

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

Theodidactus.

Iesus Syrach saith: If thou haue daughters, kéepe their bodies, & shew not a chéerful countenance towards them. Marrie thy daugh∣ter* 1.33 and so shalt thou performe a weightie matter: but giue her to a man of vnderstanding.

Amusus.

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.

Theophilus.

We haue heard of you that Solomon, Tobias, Mathathias & other god∣ly 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.

Theodidactus.

Nothing more gladly. Athanasius euen from his childhood was* 1.34 instructed in the Arts & in y^e studie of godlines, he was very chéere∣full & willing to learne, he had a meruellous quicke wit, to iudge of most graue and waightie causes: And therefore by Alexander Bi∣shop of Alexandria; he was receiued into the Church who for his ex∣cellent 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,* 1.35 but his father was a great aide & furtherance vnto him for the ob∣taining 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

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 misera∣bly racked and defaced) bée restored againe. Then vndoubtedly shoulde wée sée in short time the Apostolike Churche in her pristi∣nate 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, where∣fore 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 pur∣chase 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* 1.36 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.* 1.37 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 per∣swaded by his friends, to commit that care and paines to some one of his seruantes whom hée best trusted, and that hée thought mée∣test for that purpose: answered, that hée coulde not abide to sée his seruant pluck his sonne by the eares, and looke vpon him with an∣grie and frowning countenance: if Parents now adaics had such and so great care of their sonnes, rather then to suffer them to con∣sume 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

fruites shoulde bée gathered of so fayre and floorishing trées.

Theophilus.

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 di∣ligently & 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without any na∣tural & fatherly affectiō chiefly in a labor so necessary, & a work so godly.

Theodidactus.

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.

Theophilus.

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.

Theodidactus.

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* 1.38 shal séeme most profitable: S. August. saith: Non magnum esse pascere ventres cito morituros, sed magnum esse pascere animos in aeternum vi∣cturos: 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 Se∣neca 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 pro∣uision 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 bo∣dies, so by very good right, they ought to bestowe & giue vnto thē e∣qually & with like condition such thinges as doe appertaine to the vse of their life.

Theophilus.

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

Theodidactus.

You put me well in remembrance of the Magistrate, for* 1.39 Arist••tlo▪ saith, That hée ought chiefly to looke and haue spe∣tiall regard to the discipline of youth, for if that bée negl••gted in Ci∣ties 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* 1.40 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, dili∣gent dressing, and 〈…〉〈…〉ing cannot be feuitefull: no more can the mind without doctrine. And Aristotle saith, I••••e〈…〉〈…〉s non potest esse sa∣piens, 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 per∣ceiueth that which he hath learned.

Theophilus.

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 practi∣sed in wisdome, the vse of reason, and honestie of life.

Theodidactus.

You vnderstand my meaning very rightly. He shall hardly euer* 1.41 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 re¦ligiō can be hoped for, frō thence, where there is no discipline & god¦ly instructing of children. Therfore the first & chiefest care is to bée∣bestowed about the vertuous & godly training vp of youth, for be∣cause in y^• age the séeds either of vertue, or vice once receiued, after

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 &* 1.42 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* 1.43 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 on∣ly like him in words, feiture of face, & comely countenāce the linea∣mentes and proportion of the bodie) but also in inward gifts & qua∣lities 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 Mur∣mellius; 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* 1.44 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 bri∣deled & subdued by wholsō precepts & good education.

Theophilus.

You haue manifestly shewed by the authority of the scriptures, that chil∣drē 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.

Theodidactus.

Parēts, so soone as their children are able to speake euery thing* 1.45 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* 1.46 taught and gouerned. For Pla••ster beeing tempered, muste

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 can∣not 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 care∣full, that they by and by instruct their tender youth: for as the plai∣ster 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* 1.47 Paulus Vergerius sayth: The foundation of good life must be laid in the young and tender age, and the minde framed vnto vertue, whi∣lest 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* 1.48 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?* 1.49

Theophilus.

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.

Theodidactus.

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. Where∣fore the poet Phocilides saith.

Dum tener est natus gener••sos instrue mores. Whilest that thy sonne is tender and yong. Teach him good manners, and also wisedome.

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

tie, grife and labour, will they suffer themselues to be taught,* 1.50

Imo saepius, & oleum, & opera perditur. Nay often labour wilbe lost, With all thy charges and thy cost.

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* 1.51 déepe rootes, if after they be remoued, doe seldome yéelde either pro∣fit 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.

Theophilus.

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

Theodidactus.

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.

Si Christum bene scis, satis est si caetera nescis. Si Christum nescis, nil est quod caetera discis. It is best to know Christ, though in other things thou faile, For know all thinges without Christ, and what shal it pre∣uaile

Theophilus.

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

Theodidactus

A yong man to be well seene, in all the sciences, it profiteth no∣thing, 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.

Theophilus.

The common people now adayes are not of that minde, for they think* 1.52

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 god∣lines at al.

Theodidactus.

These mē truely are farre deceiued: for the foundatiō of godlines* 1.53 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 re∣conciled 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.

Theophilus.

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.

The new vessel wil sauour long, of the first licour, if it be strong.

Theodidactus

Therfore my friēd Theophilus we must haue great care & regard y^• the vessels of these yong minds be not seasoned w^t the vaine opini¦ons of this world, but with the chief & principal pointes of the chri∣stian 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.

Theophilus.

We must needs beleue & persuide ourselues, that good education is

very necessary for children, but no we woulde wee bee glad to heare what* 1.54 chiefely they are to be taught.

Theodidactus.

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 lear∣ned, and vnlearned: a wise man and a foole.

Theophilus.

I pray you shewe vs the difference.

Theodidactus.

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, lo∣uing, gentle, pacient, mercifull: which knoweth all thinges, ••eeth all things, gouerneth & disposeth all things: the which also is true, iust, and terrible.

Theophilus.

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

Theodidactus.

They may know it by thrée thinges chiefly. First by the cōtem∣plation* 1.55 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.

Theophilus.

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

Theodidactus.

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.

Theophilus.

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?

Theodidactus.

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.

Theophilus.

What should children be taught more?

Theodidactus.

Also children ought to beléeue, that God loueth them, seeth* 1.56 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 Ie∣sus. 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 confi∣dence 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.

Theophilus.

Good and prouident husbandmen, before they sowe their fieldes,* 1.57 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, se∣ueral 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.

Theodidactus.

Surely you reason verie wisely, for the diligent care and la∣bour 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.

Theophilus.

I pray you what maner seede shall it bee?

Theodidactus.

There is no séed more excellent, nor that of it self bringeth forth* 1.58 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 wis∣dom. 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 rea∣son of the newnesse of nature.

Theophilus.

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

Theodidactus.

Erasmus Roter. A man of verie good iudgement, setteth downe foure speciall causes. First saieth hée it is verie néedfull & requisite,* 1.59 that these young & tender mindes receiue the séedes of godlines. Se∣condly, 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.

Theophilus

For that it is certayne, our children are rude, ignoraunt, and natu∣rally without any ciuilitie, I iudge that they are to bee taught aswel

those thinges that apperteine to their bodies, as to their mindes: Wher∣fore 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?

Theodidactus.

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.

Theophilus.

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

Theodidactus.

Hée shall teach his childe after this maner: My sonne, as often* 1.60 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, vn∣stable, 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, scrat∣ching thy head, or picking thine eares: In like maner, let thy coun∣tenaunce, apparel, and iesture be so setled and framed in good order, that the whole habit of thy bodie, may shewe foorth an honest mo∣destie, and a towardnesse inclined vnto vertue. Answere not foo∣lishly nor rashly, neither let thy minde be wandring in the meane season, but marke what hée saieth, with whom thou hast to talke.

Theophilus.

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 vn∣to vs an order if it please you.

Theodidactus.

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

modicis alantur aquis, crescunt: multis ver•• suffocantur, eodem mod•• & animus, quum mediocri vegetatur labore, sub nimio demersus oppri∣mitur. 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* 1.61 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.

Theophilus.

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.

Theodidactus.

Children, in good Artes, and vnto good and godly studies, are to be drawne: some with praise, and through hope of preferment: o∣thers with small giftes, and inticements: others are to be compel∣led* 1.62 with threatnings and stripes. Pueri bonis artibus, ad bona re∣cta{que} studia sunt inducendi: alij laude, & per spem honoris: alij munu∣sculis blandicijs{que} alliciendi; minis alij flagris{que} cogendi erunt. But yet all these thinges must be so duely considered, and by reason gui∣ded and moderated, that in ordering of wittes, Parents and Tea∣chers doe vse great Art and skil, and beware that they be neither too gentle, nor too seuere. For as too much libertie and cockering mar∣reth a towarde wit: so too sharpe and ouermuch chastisement, dul∣leth the same, and quickly extinguisheth the litle sparkes of nature in children, which while they feare all thinges, dare attempt no∣thing. And so commeth it to passe, that they alwayes erre, whilest that they feare, they shall faile in euerie thing.

Theophilus.

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

therein doe God good seruice, and pleasure vs al verie much.

Theodidactus.

The chiefest duetie of parents is, that they carefully prouide to* 1.63 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 Cate∣chisme (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 in∣strument, through the ministration of parents, wherby he may in∣fuse his gifts into the childrens mindes: And thus shal they not on∣ly moue them with wordes, but also stirre them vp by their good ex∣amples: This is their vocation, this is that duetie that God requi∣reth 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* 1.64 young & now am old, & yet saw I neuer the righteous forsaken, nor their séede neuer begging bread.

Theophilus.

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?

Theodidactus.

It is the duetie of a vigilant father or maister to be alwaies oc∣cupied* 1.65 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, integri∣tie of life, & of the excellencie of learning. Seneca saith, Imitantur fa∣cillimè puerimores, quos in maioribus conspiciunt, Children most easily immitate the conditions and behauiour, that they see in their elders.

Theophilus.

What is the propertie of a true Father?

Theodidactus

That hée bée iust, and also of courage to defend his owne, that he* 1.66 be liberal, in helping those that are good, chaste, a hater of filthines, true in worde and déede, gentle, not suspicious, painefull and dili∣gent 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 god∣ly, 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, & rempub∣licam* 1.67 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.

Theopilus.

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.

Theodidactus.

You shall heare what Augustine saith touching this definition.* 1.68 Quilibet pater familias, quia superintendit domui, Epicopus dici potest Euery father of a family, may be called a Bishop, for bicause he hath ouer∣sight 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.

Theophilus.

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

Theodidactus.

Among men, there is none that hath greater power or autho∣ritie from God, than fathers, for they are vnto their children, prin∣ces Iudges, Bishops and teachers. Wherefore God hath giuen children a great charge and Commandement to honour their Pa∣rents.

Theophilus.

If parents haue receiued so great an authoritie from God, than is it a great dignitie to be exercised among children.* 1.69

Theodidactus,

You say very well: For to be amongst children is to bée in the

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.

Theophilus.

With great pleasure no doubt. But tel vs I pray you, what and howe* 1.70 many offices ought the father to exercise at one time?

Theodidactus.

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, & ser∣mons: 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* 1.71 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 there∣of, & thou shalt deliuer his soule from Hell. Thirdly, he must bee a faithful father & gouerner of houshold, y^t can wisely as a good stew∣ard, 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 re∣compenced for their paines, with such like.

Theophilus.

What is more godly, more excellent, or more profitable then these fūc∣tions & duties?

Theodidactus

Fathers of families shal diligently & faithfully doe their duties* 1.72 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* 1.73 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, Magi∣strate, 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

the charge committed vnto me, vnto the honor & praise of thy most holy name, and the profite of my Christian brethren. Amen.

Theophilus.

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

Theodidactus.

This paine and charge lieth vpon Parentes, and for this cause chiefly are they appointed of God, that they teache & bring vp their* 1.74 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* 1.75 how surely they kéepe & greatly estéeme the things they haue lear∣ned 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 chil¦dren, and maister of familie take héede what they teache their chil∣dren, housholds, and families.

Theophilus.

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

Theodidactus.

The father (how learned soeuer he be) as it is saide in the Pro∣uerbe:* 1.76 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 pu∣pillam 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.

For as there is a contagion of the bodies, so is there an infection of* 1.77 the minde and soule, which is more to bee regarded, because it is more precious and of greater valiewe then the body. And our Sa∣uiour 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 vn∣to 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.

Theophilus

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?

Theodidactus.

It is better to bée without, and neuer to haue any, than to haue wicked and vngodly children, I reade of Epaminundas an excellent* 1.78 wise man, and of great authoritie in his time, which did neuer ma∣ry: and when at a certaine time one Pelopides a friend of his did re∣proue him therfore, because hée could leaue behind him no sonnes in whom hée might sow the séedes of his vertues, therefore hée pro∣uided very euill for his countrie: Epaminundas smiling thereat an∣swered: 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 trans∣forme 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

not at all from the wicked maners and beastlie behauiour of their* 1.79 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* 1.80 his houshold, he hath denied the faith, and is worse than an Infidel.

Theophilus.

I think it is also the duetie of Parents to exhort their children vnto li∣beralitie* 1.81 and giuing of almes.

Theodidactus.

You say very true, For the soule (saith Solomon) which doeth good, shalbe filled. Christ gaue bread to his Disciples, to be distribu∣ted vnto the people who gathered together, xij. baskets full of the fragments: by which example our children are to bee admonished,* 1.82 that the blessing of the Lord doth alwaies accompanie almes, nes∣ther are they the poorer y^• giue vnto y^• poore with singlenes of hart: For we sée manifestly by the words of Solomon: Some man gi∣ueth* 1.83 out his goods and is the richer: But the nigarde (hauing enough) will depart from nothing, and yet is euer in pouertie.

Theophilus.

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

Theodidactus.

If euery family had their Catones, there should be no such néede,* 1.84 ne{que} Paedagogis, ne{que} Praeceptoribus: but because now adaies, the

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 know∣ledge 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 with∣out their maisters: nor children without their Tutors and Tea∣chers: 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: Iuuentu∣tē* 1.85 esse feram quaeplurimis indiget magistris, institutoribus & paedagogis: quare qui filium vult relinquere diuitem, bonum & benignum, illum do∣ceat, 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.

Theophilus

May not a diligent Scholemaister teach his schollers two artes or facul∣ties together?

Theodidactus.

I iudge it very profitable to teach a childe two arts together: for* 1.86 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.

Theophilus.

What maner teacher shall a father choose for his sonne?

Theodidactus.

A Father shall prouide with all diligence for his sonne a godly* 1.87 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 with∣out

maners is euill learned. And that this is necessary and conueni∣ent, it may bée prooued by notable examples: First, by the example of Philip king of Macedonia, which immediately after his sonne A∣lexander* 1.88 was borne, sendeth to Aristotle the philosopher, writing af∣ter this maner, Philippus Aristoteli salutem dicit. Eilium mihi geni∣tum 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 suc∣cessione. 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 tea∣chers, sought out with great care and diligence, to instruct those children, in whom they had any hope to succéed them in their king∣dome. 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 exam∣ples* 1.89 of temperancie. The fourth, the valiantest, who euer she∣wed 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 in∣structing and trayning vp of their young Princes: so long theyr kinges were most famous and renowmed in those vertues, pru∣dence, Iustice, Temperance and Fortitude: At the least, with these examples Parentes ought too bee admonished and stir∣red

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 wor∣thie praise, then those that beget them: for they are only thauthours of life, the other of good and blissefull life.

Theophilus.

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.

Theodidactus.

Although a certaine towardnes of wit and goodnesse of nature* 1.90 are chiefly to bée required to the perfect ordering of life: yet neuer∣thelesse 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.* 1.91 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* 1.92 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 rea∣soneth* 1.93 very elegantly & in few words of the effect of discipline, say∣ing, Efficax est natura, sed hanc vincit efficatior institutio: nam di∣ligens & sancta educatio, fons omnis est virtutis. Nature is of great ef∣fect, but instruction being more effectual, doth farre exceede the same: For diligent and godly education is the fountaine of al vertue. Also I∣socrates the Philosopher greatly cōmendeth the effect of good brin∣ging* 1.94 vp in these wordes.

Omnes benignos reddet eruditio: bacillus est vitae egregia eruditio: hominis opes pulcherrimae sunt literae.

Good bringing vp, it maketh men, both gentle and demure,

It is the staie of life to some, which lastingly doeth dure. Of all the Iewels that man can get, sure learning is the best: It winneth friendes, with wealth also, and bringeth quiet rest.

Deogines, roganti cuidam quid ex philosophia lucratus esset, respō∣dit;* 1.95 & si nihil aliud, vel hoc ipsum, quod ad omnem fortunam praepara∣tus sum. To one demaunding, what aduantage hee had by his Philoso∣phie: 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^• lear∣ning* 1.96 of Philosophie, answered, Et si nulla in re, vel in theatro, non se∣de bit lapis super lapidem. And if in nothing else, yet that in the Thea∣ter, one stone shal not sit vpon an other.

Theophilus.

You haue proued by diuers arguments & good reasons, that the na∣ture 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?

Theodidactus.

Lycurgus, the worthie lawmaker among the Lacedemonians, on* 1.97 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 attain∣ment 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* 1.98 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

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 fol∣lowe the footing of wilde beastes. I with that Parents would well weigh, and déepely consider this example of Lycurgus, touching e∣ducation in contrarie maner: whereof also Plato writeth: That a childe well and vertuously nurtured, is like to proue a diuine crea∣ture: 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.

Theophilus.

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?

Theodidactus.

Not so, but hée shall continue in his duetie without wearines,* 1.99 with an assured trust and confidence, expecting Gods aide and bles∣sing: For looke what séemeth impossible to men, the same is possi∣ble with God, which ruleth and gouerneth the heartes of all men, & knoweth how to deale with them: And which loseth the tongues* 1.100 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 whatso∣euer 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.

Theophilus.

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

vnto the true obedience of their Parentes.

Theodidactus.

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. Where∣fore vnto education, these thrée thinges chiefly are both profitable and necessarie: Preaching of the worde of God: feruent prayer vn∣to almightie God: And discipline, or correction of maners. Pericles,* 1.101 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 gouern∣ment, ouer young men, both Gréekes and Athenians: with these wordes this wise man did exhort himselfe, that hée should take vp∣on 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.

Theophilus.

Howe and after what maner doe you thinke these noble and excellent* 1.102 wittes are to be ordered?

Theodidactus.

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

like as the earth, the better it is and more fertile by nature, the soo∣ner it will be spoiled and ouergrowne with wéedes, nettles, & bry∣ers, 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.

Theophilus.

For that you haue set before vs so excellent and profitable admoniti∣ons 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.

Theodidactus.

Our Lorde God in whose handes wée are all, which also lo∣ueth* 1.103 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 cele∣stiall 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 cor∣rection is no lesse necessarie & profitable for children, than instructi∣on: which these places doe clearely make manifest, that I will re∣site here in order, in the which God doeth set foorth his will vnto vs concerning this pointe. For Solomon saieth: Noli subtrahere a* 1.104 puero tuo disciplinam, si enim percusseris eum virga, non morietur: tu virga percuties eum & animam eius ab inferno liberabis. Withholde

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 de∣liuer his soule from hell. This sentence doeth not only conteine a pre∣cept, but also a most comfortable promise. And againe: Qui diligit* 1.105 filium suum, assiduat illi flagella, vt laetetur in nouissimo suo. Who so lo∣ueth 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:* 1.106 qui antem diligit illum, instantur erudit. Hee that spareth the rodde, ha∣teth his sonne: But who so loueth him, holdeth him euer in nurture.

Theophilus.

Seeing that our Lord God, hath commaunded vs so often and so ear∣nestly 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 pro∣mise 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.

Theodidactus.

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:* 1.107 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* 1.108 filius stultus: melior est puer pauper & sapiens, rege sene & stulto: fi∣lius sapiēs laetificat patrem, filius vero stultus, maestitia est matris suae.

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 fa∣ther, but a foolish childe, is the heauinesse of his mother.

Theophilus.

Without doubt these voices of God are greatly to bee feared of negli∣gent 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.

Theodidactus.

Saint Augustine teacheth manifestly, that children and seruants* 1.109 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 pro∣lem nuper habere cognoui. Sed deprecor vt dum tempus adfuerit, casti∣gare 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 bono∣rum operum non apparebunt: castiga igitur quem debes dum iunenes∣cit. 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: cha∣stise him therefore whom thou oughtest to chastise, whiles he is yet young and tender. Fare you well. These be his wordes. Also Saint Ber∣narde saieth: Non irasci vbi irascendum est: est peccatum peccato* 1.110 addere. Not to bee angrie, where a man ought to be angrie: is to adde one sinne vnto an other.

And S. Hierom saieth: Parentes qui liberos suos non corrigunt, sed si∣nunt 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 shal∣bee otherwise Godly and of life vnrebukeable, yet shall they bee con∣demned.

Héerevnto doeth Innocentius assent and agrée, where hée say∣eth:* 1.111 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 con∣demned.* 1.112 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 a∣gayne 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 Be∣lua 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 compel∣led. Wherefore Parentes ought to haue a speciall care and re∣garde to their Children, for they are not suche as doe obey for* 1.113 shame, but for feare: not such as doe abstayne from wicked things, for filthinesse sake, but for punishment. Feare is to bee driuen in∣to children, correction and punishment is to bée giuen, that being brought into some feare, they may leaue their wickednesse.

Theophilus.

Oh immortall GOD howe truely haue these Heathen men de∣paynted and sette foorth the wicked and corrupt nature of Children, and truelye it were verye good for vs, if wee had alwayes fixed be∣fore 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 re∣cite vnto vs.

Theodidactus.

Cicero saith: they that thinke and iudge, that it is méete to* 1.114 pardon young mens faultes, are much deceiued: for because that age, is no let or hinderance to good studies, if therefore sinne can∣not bée remitted, then is it to bée punished. And Isocrates say∣eth:* 1.115 The offences of young men, are to bee imputed to their el∣ders, wherefore their intemperancie and vnrulinesse, ought to bée restrained & holden back by the honest instruction and sharpe cor∣rection 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 vr∣bem, hic libertatem Romanam condidit, filios suos Tarquini domina∣tionem* 1.116 a se expulsam reducentes, summum imperium obtinens, com∣prehensos, pro{que}tribunali virgis caesos, & ad palum religatos secu∣ri percuti iussit: exuit patrem, vt consulē ageret, orbus{que} viuere quàm publicae vindictae deesse maluit▪ Brutus deserued no lesse glorie than Ro∣mulus, for the one built the Citie of Rome: and the other maynteyned the Romaine libertie: For whereas his sonnes sought by all meanes pos∣sible to restore Tarquine vnto his former dignitie, (beeing before expul∣sed 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 behead∣ded. 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.

Theophilus.

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

Theodidactus,

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* 1.117 compell vs to confesse no lesse. It was commaunded and straight∣ly 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

good and right way. The same was also commanded vnto Saint* 1.118 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 chaste∣ning 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 e∣nim liberos habere laudi est: sed benè pi••{que} institutos, cast gatos{que} ha∣bere, hoc demum omnibus laudandum est. For to haue Children is no great prayse, but too haue them vertuously and Godlye in∣structed 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* 1.119 toyle to scrape together and purchase for our Children, the plea∣sures 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 com∣mon with Beastes. By howe muche therefore the Soule is more excellent then the bodie: So much the more aduisedly, & with grea∣ter consideration, oughte wée to prouide for the same, hauing al∣wayes 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* 1.120 the woorde of trueth? For the soule of man liueth by euery woorde that procéedeth from the mouth of GOD. Wherefore if the fa∣ther at any time heare his Childe or Seruant rapping out any ex∣ecrable 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.

And let him bée admonished also of the Angels of GOD standing by him which cannot endure nor abide such things: and if the An∣gelles 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 negli∣gently we regard the instruction of our youth.

Theophilus.

You haue most perfectlie and playnelie shewed vs, that chil∣dren shoulde not onelye bee instructed, but also corrected, and you haue confirmed the same as well by the Scriptures, as by the God∣lie* 1.121 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 corre∣cting their children, so ireful, fierce and cruel, that they seeme to vse a ty∣rannical power, rather then that a man would thinke they haue anye na∣turall 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 vnnatu∣rall wicked Tyrantes.

Theodidactus.

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* 1.122 there is yet hope: but let not thy soule bée mooned to slay him, for greate wrath bringeth muche harme. Againe hée sayeth Pu∣nishmentes* 1.123 are ordayned for the scornefull, and stripes for fooles backes. And Saint Paule sayeth, Fathers prouoke not your children to wrath.* 1.124 And Saint Ambrose also teacheth after what manner children are to bée corrected, saying, Leuiter castigatus exhibet reuerentiam ca∣stiganti, qui vero crudeliter castigatur vel increpatur, nec increpati∣onem suscipit nec salutem. A child that is gently and easily corrected, yeel∣deth

reuerence vnto his corrector▪ but who so is cruelly chastened and re∣buked, doeth neither admit rebuke, nor receiue health nor amendment. And Seneca writeth, Cordatorum esse parentum, filios obiurgare citra* 1.125 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 tyranni∣cè. It is the part of wise parents, to rebuke their children without contumely, checke or taunt, and to prayse them without flattery or a∣dulation: 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.

Theophilus.

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?

Theodidactus.

Yea, in Titus Liuius is described at large, the tyrannie of Lucius* 1.126 Manilius, the which against all equitie and against the lawe of armes commaunded his sonne to bee beheaded. Wee reade al∣so* 1.127 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 ga∣thered togeather, and woulde haue slayne hym with their pen∣ciels 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 admoni∣shing them, sometime with prayses, sometime with seueritie, as the mater & time doeth require & minister occasion vnto them.

For Parents must obserue and kéepe the golden meane, least that* 1.128 they amase their children with too muche threatning: discourage them with their two sharpe and bitter reproches: or with their ri∣gor 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, ama∣zednesse 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.

Bee not too sharpe to children deare, but vse a modest checke, And ouer whom thou hast a charge. without reproch correct: Good parents will not foster vp, their wrath against their childe: But rather seeke their mendment with their counsels graue and milde.

Theophilus.

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

Theodidactus.

Agustine, saith, Nemo prudens punit, quia peccatum est, sed ne pec∣cetur.* 1.129 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.

Theophilus.

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

Theodidactus

It shall greatly mittigate and asswage the rage aud fury of* 1.130 our mindes, if wée heare in memory this saying of Plinie, which after this maner doeth admonishe a sharpe, seuere, and cruell fa∣ther, 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 ho∣minem, & 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.

Theophilus.

A very excellent and wise way surely to pacifie and quiet the fu∣rious and raging mindes of Parentes, when they shall correct theyr children. And in my iudgement there is no man that coulde haue gi∣uen more wholesome or better counsel concerning this matter, where∣fore 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 ab∣horred, 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.

Theodidactus.

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

But y^• Lord our God of his vnspeakeable good will and fauour towardes vs, doeth so dearely loue parents, and so tenderly pro∣uide

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 cor∣recting.

Theophilus.

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

Theodidactus,

The Lord our God by Solomon doth teache euery where that* 1.131 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 him∣selfe which hath spokē by the mouthes of his holy prophets, whose worde abideth for euer.

Theophilus.

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 al∣so oftentimes madde children as they haue: which discommodities we see come very often, by the continuall and vnreasonable beating and buf∣fetting of them about the heads, as I said before.

Theodidactus.

You gather and apply all thinges very rightly. For if Pa∣rentes woulde not beate their young and tender children with their harde fistes vpon their eares and heades, but in stéede there∣of, 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 pa∣rents of wise and worthie children, whereas contrary wise they are compelled will they, nill they, to haue the gouernment of deaf

lumpishe, ignorant and foolishe children all the dayes of their life, to their great sorrowe and griefe very often.

Theophilus

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 bo∣dy they should be beaten.

Theodidactus.

I teach nothing héere, neither woulde I perswade or councell* 1.132 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 ma∣nifest 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.

Theophilus

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

Theodidactus.

They shall instruct, nurture and chasten their children, not to the ende that they might set them forwarde and promote them to* 1.133 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 ver∣tuous and godly. And this end and maner of training vp of youth is most profitable and excellent of all others: wherein all godly pa∣rents ought to haue their chiefest pleasure and felicitie. For Pa∣rents ouer and besides that naturall loue & affection which nature

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* 1.134 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 tem∣per and bridle the austeritie, sharpnesse and rage of their authori∣tie 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 tor∣mented: and let them rather endeuour to withold and draw them from future faultes and offences, than rigorously to execute puni∣shment of their faultes presently committed.

Theophilus.

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

Theodidactus.

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, notwithstan∣ding 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.

Theophilus.

But if after all wholesome admonitions and councels, instructions and chastisements, they remain stubborn & disdaineful children, & do receiue

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?

Theodidactus.

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.

Theophilus.

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

Theodidactus.

There are setdowne and regestred fourtéene speciall causes.

Theophilus.

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.

Theodidactus.

• 1 Prima si filius parentibus manus intulerit. The first is, if the sonne* 1.135 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* 1.136 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.
• ...

• 9 Si pro persona vel debito eius in quantum potest, fideiubere nolue∣rit. 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 perse∣uerauerit, quum pater non fuerit illius professionis. If against his fathers minde and wil, hee keepe company, with Ruffians, quarrel∣lers, 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 ma∣riage, 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.

Theophilus.

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

Theodidactus.

The same, that the Lorde hath commaunded by Moyses his* 1.137 seruant, saying after this maner: Si genuerit homo filium contuma∣cem, qui non audiat patris aut matris imperium, & coercitus obedire contempserit, lapidibus eum obruet populus. And if a man haue a

sonne that is stubborne and disobedient, which disdayneth the voyce and* 1.138 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.

Theophilus.

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

Theodidactus.

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 pa∣rentes, 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* 1.139 away from vs, our spittle, lice, and such like, as thinges vnpro∣fitable, 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 begot∣ten. 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.

So long and no longer, shalt thou be my sonne, As thou behauest thy selfe with discretion.

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

Theophilus

Thus of your fatherly beneuolence, haue you taught and diligently in∣structed 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.

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.

Theodidactus.

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 o∣ther godly Authours, and Heathen writers, that if I should goe a∣bout 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.

Theophilus.

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 dis∣charge their dueties.

Theodidactus.

Men might easily be drawne to the duties of their vocation and* 1.140 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 kée∣per. Nowe for example sake, a King or Emperour, hath his Trea∣surer, or some one of his Priuie Chamber, to whom hée commit∣teth 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,

and diligently preserue these thinges, according to the trust in him* 1.141 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 Trea∣surer 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 go∣uerned, and diligently instructed. So that if the Chamberlayne* 1.142 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 sharp∣ly 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 suf∣fer them to be spoyled? Surely such Parentes ought to feare, ex∣spect and looke for none other punishments, than euerlasting tor∣mentes. Wherefore, or what was the cause that Heli the high Priest in Israell suffered punishment? But only for that his chil∣dren* 1.143 had so excéedingly offended the Maiestie of God: In this ex∣ample, 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.

Theophilus.

If children be so precious and highly esteemed of God, that hee thin∣keth 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?

Theodidactus.

Forasmuch as the whole state & prosperitie of mans life doeth altogether depend & stay vpon the godly educatiō of children: why

should the right ordring and gouerning of children be so neglected? which if it be negligently and carelesly looked vnto, doeth not on∣ly 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.

Theophilus.

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 wicked∣nesse?

Theodidactus.

Too much cockering and pampering of foolish Parentes, I* 1.144 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 with∣in a while, they become apt to no goodnesse, and sildome prooue ho∣nest men, or fit members for their countrie and common wealth.

Theophilus.

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

Theodidactus.

Séeing you cannot perceiue howe Parentes spoile their chil∣dren,* 1.145 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 Spa∣niell 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

finde out, and such lyke thinges, which they vnderstand not: Al∣so, neither doeth the wood or stone vnderstande, that it is a foo∣lish and absurde thing, towardes the building and framing of an house: but after it is hewen, fashioned, and framed of the Arti∣ficer and worke maister, by and by hée vnderstandeth where vntoo eche thing shall serue in his due place and time. Nowe, foras∣much as these thinges which lacke reason, can be taught and fra∣med 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 ver∣tue 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 chil∣dren. 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.

Theophilus.

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

Theodidactus.

The voyce of God testifieth otherwise, which soundeth after* 1.146 this manner: I haue tolde him that I will iudge his house for e∣uer: 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.

Theophilus.

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

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 ney∣ther in worde nor deede, neither doe they once beleeue that God wil ex∣ecute 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.

Theodidactus.

Wée deny not, that Heli the Priest reprooued his sonnes doo∣ing* 1.147 wickedly, but yet hée reprooued them not earnestly and sharp∣ly, 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 drowsi∣nesse, which saieth: Si quis suorum & maximè domesticorum non* 1.148 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.

Theophilus.

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.

Theodidactus.

I haue many other examples, of whiche you shall heare this* 1.149 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 re∣proch, 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 con∣uersaunt 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.

By meanes whereof saith hée, thou hast not only wrought greate iniurie to thy sonne, but also to the common wealth: Susceperas* 1.150 enim liberos non solum tibi, sed etiam patriae. For thou hast begot chil∣dren 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 com¦modious afterwarde vnto the common wealth. And thou ough∣test to instruct and traine them vp in the knowledge and vnder∣standing 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.

Theophilus.

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* 1.151 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 sobrie∣tie, mildnesse, nor modestie, with their wholesome admonitions and mo∣therly 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:

For as wee woulde haue them proue when they shal bee men and wo∣men, so muste wee deale with them and instruct them in their greene and tender yeeres. So that whereas many things fall out amongest vs chri∣stians 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 correcti∣on.

Theodidactus.

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 ra∣ther 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 nou∣rish and confirme them in wicked, erronious and detestable opini∣ons: these mischiefes are to bée punished no doubt, as God hym∣selfe saith: Contemnentes me, reddam contemptos, I will make my con∣temners, contemned and despised.

Theophilus.

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

Theodidactus.

Fathers and maisters which withholde their children and fa∣milies from hearing and learning the worde of God, by comman∣ding and appointing them in the meane time some other busines, or els by reason of their ignorance or impietie haue no care or re∣garde, to bée taught and trayned vp in true godlinesse, are not only

wicked and iniurious to themselues, but also to their whole fami∣lies, 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 sancti∣fying of the Sabboth day? Children are not borne of their parents at auenture, but they bée the gift and blessing of God. The Scrip∣ture saith, God blessed them & said: Crescite & multiplicamini. En∣crease and multiplie. And the Psalmograph saith: Filii tui sicut no∣uellae* 1.152 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 po∣wer of God, and are committed vnto them as an heauēly treasure, not to the end that they shoulde bée prophaned and brought vp on∣ly 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 & in∣heritance, and wée are borne the children of Gods wrath, death and hell.

Therefore, what is more cruell, what is more horrible or* 1.153 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 euer∣lasting death.

But these are the maners and conditions of many Parentes, in these our dayes in the gouerning and ordering of theyr fa∣milies, that they haue a farre greater care about their Hor∣ses 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

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.

Theophilus.

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 neg∣ligence about the teaching of Children▪

Men take great paines, as wee see euery where, and will refuse no labour* 1.154 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?

Theodidactus.

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 di∣uine 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 se¦dicunt diligere, quos veraciter ingulari procurant, dicunt eos amare,* 1.155 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, be∣holde they say, they fauour their Children whose destruction they rather procure: they saye they loue them, for whome ere it bee

long, they prepare the gallous and hanging: Surely it had been much bet∣ter they had neuer beene borne, then so to cast away their miserable chil∣dren into extreme punishment, and at the last to throw them into the bot¦tomelesse pit of hel for euer.

Theophilus.

O immortall God, before this day I coulde neuer vnderstande the wic∣kednesse of these parents, which both by their negligence, and vngodly examples spoile and vtterly cast away their children, and bee not onely in∣iurious 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.

Theodidactus.

O my Theophile, there is nothing truer then this your iudge∣ment, which also may bée confirmed and prooued by many reasons and Argumentes, and also by dayly experience it ••elfe. For whoso∣euer* 1.156 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 Prea∣chers, 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* 1.157 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 punish∣ments.

So that neither the Turke, nor the Diuell himselfe, can bring in or deuise so great perils, sieightes, and mischiefes to man∣kinde, 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 vnauen∣ged.

Theophilus.

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.

Theodidactus.

You haue hit the nayle on the head (as they say): The Iewes* 1.158 haue offered their children to Diuels: Pharao and Herode were most cruell and tyrannous towards children and infants, but pa∣rents 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 bo∣dy 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 di∣ligens* 1.159 educatio, parentes nec sibi, nec filiis satisfaciunt. Leges in eos se∣uiunt qui faetus suos exponunt, & in nemus aliq••od obiiciunt feris deuo∣randis: 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 other∣wise 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

thinges, to teach and bring vp the same in beastly affections.

If there were any woman of Thessalia, which were able with* 1.160 her Witchcraftes and Sorceries, and woulde endeuour and practise to transforme thy Childe into a Swyne, Woolfe or o∣ther 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 mo∣destiam* 1.161 & temperantiam negligunt, liberorum sunt interfectores, at∣que hoc grauiores & acerbiores, quod haec sit animi perditio & mors. Fathers which haue no care nor regarde to teache their chil∣dren modestie, temperaunce, and suche like vertues, are Killers and Mutherers of their owne Children, and so muche the more hor∣rible and cruell, because this is the destruction and death both of minde and soule.

Theophilus.

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.

Theodidactus

It is indéede an horrible crueltie to kill and murder an In∣fant,* 1.162 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

bringeth an odious and detestable olde age: And the time or age past, be∣ing honestly and wisely performed spent and passed ouer, getteth and ob∣taineth 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?

Theophilus.

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

Theodidactus.

These calamities and detestable daungers doth Saint Chriso∣stome* 1.163 greatly deplore and lament saying: Vnde damnis & incommo∣dis afficimur? vnde casus varios, vnde calumnias? vnde malainnume∣ra quotidie perpetimur? Nonne quod filios nostros malos aspicimus, & eos emendare negligimus? How commeth it to passe that we are so vex∣ed and disquieted with losses and discommodities? wherof commeth our diuers mishaps casualties and calamities? what is the cause that we daylie* 1.164 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: Quemad∣modum 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* 1.165 no good fruites or commodities.

Theophilus.

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

Theodidactus.

Crates that Auncient Philosopher, when hée had got him vp into the highest place hee coulde finde in the Citie, Thebes on the* 1.166

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 a∣bundance: but of your children to whom you would leaue the same surely you take no regard or care at all.

Theophilus.

O Lamentable case, what a preposterous care haue these men of their Children? Without doubte they seeme vnto mee to doe none other∣wise 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 cu∣red.

Theodidactus.

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 stu∣dio (inquit) paratur possessio, possessoris autem nulla est cura. Possessi∣ons are prepared (saith he) with vnmeasurable studie, but of the inheri∣tour 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 no∣thing 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, fil∣thy, vnfruitful, and out of culture.

Saint Bernarde also doeth greatly bewayle the negligence of these Parentes: Cadit, inquit, asinus & est qui subleuet: perit ani∣ma* 1.167 & 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

hée saieth: Dolent Parentes sibi ablatas oues, & a Lupo diglutas, sed non dolent proprios filios a Lupo Diabolo scilicet soductos & per∣ditos. 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.

Theophilus.

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.

Theodidactus.

You saye you cannot leaue woondring, and not without a cause, neyther are you onelie holden with this admiration,* 1.168 but all Godlye men in like manner, doe maruell, lament and detest this vngodly wickednesse of Parentes: And namely, Lu∣cius 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 mar∣uel, 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, fa∣uoured & 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 esti∣mation, which not onely doe not teache and instruct their Children

in the Arte and cunning to knowe God out of his word: But al∣so doe so corrupt and spoyle them with their lewde and wicked ex∣amples, 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* 1.169 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.

Theophilus.

I can not tell what I shoulde say of suche wicked and vngodly Pa∣rentes: 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 chil∣dren together with them selues, the readiest way into the bottomlesse pi•• of hell.

Theodidactus.

That worthie Orator Quintiliane, was wont to crye out a∣gainst* 1.170 suche wicked corruptors, after this maner: Vtinam, inquit, liberorum mores nostrorum non ipsi perderemus: infantiam statim delitijs soluit mollis educatio quam indulgentiam vocamus, omnes ner∣uos 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 coc∣kering) doth forthwith spoile infantes, which delightful and pleasant fan∣sies, 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?

Hee can alreadie skil of skarlet and other fine cloth, and wisheth nowe to haue cloth in graine.

Theophilus.

Seeing that these negligent corrupters of youth, are the causes of so* 1.171 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?

Theodidactus.

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 a∣ny lawe, but rather a fatherly affection, loue and desire, shoulde* 1.172 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 de∣clare 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.

Theophilus.

I doe not altogether mislike or despise your opinion, notwithstanding* 1.173 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 neces∣sarie, 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

maker among the Athenians.

Theodidactus.

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 gree∣uous 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 moo∣ued 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* 1.174 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 hu∣manitie 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 con∣clude, who so did not throughly perfourme the office and duetie of a good father towards his childe, the lawe would not that any due∣tie 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.

Theophilus.

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.

Theodidactus.

They doe dissent & disagrée from mine opinion, I must néedes confesse: but yet I affirme that those Parents are not to be cōstrai∣ned, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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

Christian Parent, and an Ethnicke. Solon, though hée were an* 1.175 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 know∣ledge, 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.

Theophilus.

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 negli∣gent Parents?

Theodidactus.

When I sée those Parentes offende as gréeuously (which not∣withstanding glorie and boast them selues to be dipped and dyed in the blood of Christ) as the Infidels, and haue as litle care and re∣garde 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 exci∣ted and stirred vp, vnto a greater diligence and carefulnesse to∣wardes their children, and chiefly when they did heare the instruc∣tion 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 cer∣teine platforme, and frame or whole building of the yeares fol∣lowing.

Theophilus.

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

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.

Theodidactus.

This doubt is easily discussed, if we will giue credite to the ho∣ly 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:

Theophilus.

Out of this place of Ezechiel it is said, the Father shal beare the sinne* 1.176 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 ini∣quitie of the sonne. I would be glad to heare of you how these places are to be vnderstood.

Theodidactus.

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* 1.177 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* 1.178 also learn not to sin, & so of God be remoued & destroied frō their po∣sterities. Childrē ought not to deride & offend their parēts, lest they

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 in∣structed, 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 per∣forme 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 in∣forme 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.

Theophilus.

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 indig∣nation of Almightie God,

Theodidactus.

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 pla∣ces of the scripture. In Gen. 7. Moyses witnesseth, saying: The wrath of God doeth not only destroy the men and women, but al∣so litle children and infantes, yea, God doth destroy also the childe yet vnborne, for the horrible wickednesse committed of their el∣ders and forefathers. Moreouer, there was none but Noe with his family that loued and feared God, and therefore through his* 1.179 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 mise∣rably consumed, yea the verie infants, which yet had not offended.

Numeri. 16. Sub pedibus Lorach Dathan & Abiron dirupta est terra,* 1.180 & aperiens os suum deuorauit eos cum tabernaculis suis, & vniuersa substantia eorum. &c. The grounde cloue a sunder that was vnder them,* 1.181 and the earth opened her mouth, and swallowed them vp, with their hou∣ses 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 swal∣lowe vs also.

In the booke of Iosue 6. The infants are also gréeuously puni∣shed,* 1.182 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* 1.183 shéepe and oxen, burnt and consumed for their theft?

Aman that most cruell enimie of the people of God, by comman∣dement* 1.184 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* 1.185 to bée denoured, the which falsly accused Daniel the man of God, to∣gether with all their wiues and young children.

Roboam the sonne of Solomon, destroyed the greatest part of his* 1.186 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 be∣léeued* 1.187 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* 1.188 for the offences of their Parents, as also Moses witnesseth in ano∣ther place, saying, But if thou wilt not heare the voice of the Lord that thou mayest kéepe and doe all his commaundements, &c. Ma∣ledictus fructus ventris tui, & fructus terrae tuae. Cursed bee the fruite

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 defa∣ced and consumed, and almost worne out of all remembrance. And that for none other cause, then for that parents through their grée∣uous 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 lamen∣table 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 no∣thing 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 al∣alwayes 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* 1.189 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 mi∣serable a plague it is to be borne and brought vp of wicked and vn∣godly 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 posteri∣tie as witnesseth Moses Exodus 20. And this maner of prouiding* 1.190 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 excee∣ding madnesse in those Parents, which for their children rudely brought vp, doe heape together great wealth with strouting bagges of money,

which they lashe out, spende and consume, verye quickly in riotous and ••asciuious maner, to their owne shame, ouerthrowe and vtter destructi∣on.

Theophilus.

Togather and scrape together, and to leaue great riches and abun∣dance* 1.191 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 iugde∣ment both learned and wise, are in deed very madde. But my good Theo∣didactus, doe you not thinke it meete and conuenient, to leaue vnto our children though not exceeding great wealth, yet at the least some measu∣rable stocke and portion?

Theodidactus.

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* 1.192 is infinite towards the fatherlesse and widowe.

Theophilus.

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 house∣holdes, wherefore I pray you let it not greeue you to declare vnto vs this order and care of our heauenly father.

Theodidactus.

I will shewe you, but it is altogether contrary to the* 1.193 order and manner of this worlde. For that moste wyse Kyng Solomon prayed after this maner, saying, O Lorde

giue mée neither pouertie nor riches, onely graunt mée a necessary* 1.194 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 kno∣weth 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 chil∣dren, which our heauenly father vseth towards his, as the very best and most absolute order.

Theophilus.

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.

Theodidactus.

Among the auncient Fathers I finde such as haue greatly de∣tested 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* 1.195 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 do∣ceamus eos virtutem. Et benedictionem Det illis imprecemur. Istae max¦imae sunt facultates, istae ineffabiles diuitiae, quae non absumentur. Let vs indeuour ourselues and doe our best▪ not that we might leaue our chil∣dren* 1.196 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 chie∣fest riches, these bee such, as neither heart can thinke, nor pen discrine,

which shall neuer bee wasted nor consumed.

And againe: Operam dabis, filium relinquere non diuitem, sed pi∣um. Haue care to leaue thy sonne, not riche, but vertuous and godly. Erasmus, that worthie man saith Videmus doctrinam ac virtutem tu∣tissimas* 1.197 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* 1.198 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 nei∣ther profiteth them, nor the Citie or place, where they shall after inhabite: Wherefore it is very conuenient (saith hée) that a Fa∣ther haue his chiefe care, that he may leaue his sonne vertuous and of good and gentle conditions and behauiour, and so much the ra∣ther, as vertue, learning, and good maners, are to bée preferred be∣fore 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:* 1.199 prestant enim eruditorum expectationes quàm indoctorum diuitiae. Pro∣uide (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 bet∣ter then the wealth and riches of the vnlearned and foolishe. Which the Frenche men doe affirme after this maner. Scauior passe auior.

Theophilus.

Without doubt these are golden sayings, which I wish al greedie gri∣pes, 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.

Theodidactus.

Although (my good Theophilus) I doe perswade you, that you

shoulde not leaue your children such monstrous strouting bagges of golde and siluer, and such heapes of treasure, and wealth with∣out 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.

Theophilus.

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

Theodidactus.

Si ••••s filiis tuis, inquit Chrisostomus, magnas relinquere diuitias,* 1.200 relinque illis prouidentem Deitutelam, If thou wilt (saith Chrisostome) leaue great riches and wealth for thy children, leaue them that proui∣dent wardship, custodie and safe keeping of Almightie God. And Isocra∣tes* 1.201 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 ho∣nest fame and report, shall leaue them the moste assured Patrimo∣nie.

And again; Magis expetendum ducito, vt liberis tuishouestā famā* 1.202 qu••n magnas opes relinquas: nam hae mortales sunt, illa immortalis. Famapecunia acquiri potest, fama amissa pecuniis emt non potest. Ac∣count 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* 1.203 gotten, but thy good name once lost, it cannot bee recouered and bought againe with money. Opes etiamimprobis contingunt: glori∣am vero parare non possunt, nisi virtute praestantes. Riches also hap∣pen 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 ri∣ches* 1.204 saith hée, as if it chaunce they shoulde suffer shipwrack, may yet swimme foorth with the owner, which is neyther golde nor sil∣uer, nor any other precious iewel, but a mind garnished with ver∣tue, wisdome, and vnderstanding.

And Saint Chrysostome also writeth thus: Sididicerit, inquie

filius tuus ab initiis philosophus esse, diuitias acquiret omnibus diuitiis maiores: non enim diues est, qui multis pecunits abundat, & sumptuo∣se 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.

Theophilus

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 be∣hinde them some monument, that it might continue long in the me∣mory of their posterities. What maner of Monumente I praye you, shall a godly and wise Father studie to leaue behinde him?

Theodidactus.

A godly father can leaue behinde him no monument more* 1.205 excellent then his sonne, the very liuely Image of his maners, vertues, constancie, wisdome, and godlinesse.

Theophilus.

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 pos∣sessions, by this wee gather, that children are to bee brought vp and hol∣den in some honest labour and exercise, and not in ease and idlenes: Now* 1.206 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.

Theodidactus.

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* 1.207 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 tea∣cheth, for whosoeuer wyll not labour, wée sée them suffer extréeme hunger, according to this saying, Hée that will not labour, let him not eate.* 1.208

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 inde∣uour 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, ni∣hil 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 com∣mendable then industrie and labour.

Theophilus.

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 al∣so by experience, but of paines and labour there commeth and groweth great profite and commoditie.

Theodidactus.

Optimi patres familias ab his quibus imperant, otij magis quàm negotij* 1.209 rationē exigere debēt, Good fathers of families & maisters of housholdes

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* 1.210 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 ap∣ponebant, quorum industria comprobabant: illos autem ex caenaculo ex∣trudebant, qui per ignauiam & inertiam nihil egissent, & cibum of∣ficio, 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 de∣serue their meate with their seruice, charge, or labour.

Theophilus.

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.

Theodidactus.

The commodities of paines taking, are diuers and many. First* 1.211 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* 1.212 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}* 1.213 labores. Much paynes and great exercises are conuenient and best agreeing to young men. And Xenophon saith: Studium & laborem omnium* 1.214

bonarum & honestarum rerum esse causam. Studie and labour are* 1.215 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, sub∣ijcundum est animo corpus, & exercendum in laboribus at{que} in sudo∣ribus. And he that would be strong in bodie, must make it subiect vnto the minde, and exercise the same in labour and sweating. Therefore* 1.216 the exercise of the bodie, is alwayes necessarie: For slouth and drowsinesse maketh the bodie dull, fainte, and effeminate, but in∣dustrie and moderate paynes, doeth strengthen the same, and ma∣keth* 1.217 men more chearefull and lustie. Wherefore Lycurgus com∣maunded 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, run∣ning, swimming and wrastling, and that they shoulde be able to susteine and beare, hunger, thirst, heate and colde, without any fe∣therbed 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 me∣morie* 1.218 an excellent comparison, saying: Vitam humanam esse vt fer∣rum, 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 oc∣cupie it, then it canker fretteth, and consumeth away with rustinesse: Euen so young men, if they be not trayned vp in some honest ex∣ercises, 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.* 1.219

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

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 de∣bent, quanto minus adolescentes turpiter in otio nutriendi siunt? But if olde men ought not to cease from paynes taking, howe much lesse are* 1.220 young men to be filthily nourished vp in idlenesse? Marcus Marullus doeth commend labour verie earnestly, saying: Labore corporis ve∣getatur intellectus, voluptatum appetitio coërcetur, superbia frangi∣tur, virtus retinetur, & quicquid per otium corruptum fuerit, per la∣borem 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 repai∣red, and reformed by labour. And as labour is commended both of the godly Christian writers, and also of the Heathen: So is idlenesse e∣uerie* 1.221 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 fri∣gus 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.

Theophilus.

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 la∣bour should be exercised and mainteined.

Theodidactus.

Surely you put mée well in remembrance of a thing conueni∣ent* 1.222 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 na∣ture. 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 chie∣fest 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 pos∣session, 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 a∣ny facultie or Science, whether soeuer they goe, shall lacke no* 1.223 liuing. Suetonius also writeth, that it was shewed before vnto the Emperour Nero, by his Astronomers, that the time shoulde* 1.224 come when hée shoulde be put out of his Empire, by reason where∣of, hée gaue himself so much the more egarly vnto the studie of Mu∣sicke, 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* 1.225 (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 chil∣dren letters and Musicke. For this cause among the Gréekes, art* 1.226 and cunning is called the Port or Hauen of necessitie vnto mortall

men (that is to say) the only refuge in pouertie. Aliquid agendum est, vt corpus valeat, vt animus vegetior fiat, Wee must doe some∣thing, that our bodies might be kept in health, and that our mindes may be made more quicke and liuely. Ignauia (inquit Celsus) corpus hebe∣tat, labor autem firmat, illa maturam senectutem, hic longam adoles∣centiam 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.

Theophilus.

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 chil∣dren. But nowe it remayneth, that after your louing and friendly* 1.227 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 correc∣tion.

Theodidactus.

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.

Theophilus.

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

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 daun∣gerous, and for their greatest hurt and annoyaunce. Wherefore I pray you, that you wil not deny this your duetie vnto vs, in this case.

Theodidactus.

I will doe it, and that willingly. Parentes ought first of all* 1.228 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* 1.229 be drawne and holden from laciuious and wanton company, and the familiar fellowship of housholde seruauntes, from all beast∣ly and filthie sightes: from the company of light and wanton wo∣men, from common daunsings and Maygames, Fayres and other open places and assemblyes, from wanton méetinges and ban∣quettinges, 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.

Theophilus.

You giue vs verie good counsell, but from what kinde of vices be∣sides 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.

Theodidactus.

To the ende that children may become and prooue good and ho∣nest* 1.230 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 Apo∣stles and others, which in Moses cryeth out in this maner.

Non mentiemini, nec decipiet vnusquis{que} proximum suum. Yee shal not* 1.231 lie, neither deale falsly one with another. And S. Paule forbiddeth ly∣ing, saying: Nolite mentiri inuicem. Lie not one to another. And too the Ephesians hee saieth: Deponentes mendacium, loquimini verita∣tem,* 1.232 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* 1.233 lying tongue: And agayne: Abominatio est Domino labia mendacia, qui autem fideliter agunt placent Deo, testis iniquus peribit. The Lorde* 1.234 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 men∣dacium dolosus testis. A faithful witnesse will not dissemble: but a false re∣cord 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:* 1.235 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* 1.236 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.

Theophilus.

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.

Theodidactus

For that I perceiue the saying of the olde Philosophers haue great force in counselling and perswading, I will willingly héere* 1.237 bring some things to your remembraunce. For nothing ought to bée more straunge vnto an honest man, than lying.

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* 1.238 lying is wicked and to be abhorred. And againe he sayth, Verax credi∣tur 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* 1.239 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. A∣ristotle 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 fi∣nes 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.)

Theophilus.

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.

Theodidactus.

Also this Age chiefly must bee kept from wicked Beastes,* 1.240 and must bee exercised in Labour, in trauayle and in patience both of mynde and bodye. Vt in Bellicis & Ciuilibus offic••s e∣orum 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.

But to the ende that our youth may more manifestly see and perceiue what a greate euill lust is, and howe great a plague for∣nication 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* 1.241 not committe Adulterie. And Leuiticus 20. Si quis maechatus fuerit cum Vxore alterius, & adulterium perpetrauerit cum Coniu∣ge 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* 1.242 the Aduouterer and the Aduoutresse.

Tobias performing the duetie of a good and Godlie Father, admonisheth his Sonne after this manner: Attende tibi mi Fi∣li* 1.243 ab omni Fornicatione, & praeter Vxorem tuam, nunquam patia∣ris crimen scire. My Sonne keepe thee from all Fornication (and* 1.244 besides thy wife) see that no faulte bee knowen by thee. And Saint Paule sayeth: Bée not deceiued, neyther Fornicators nor Ida∣laters, nor Adulterers, nor Effeminat, nor Abusers of themselues with mankinde, nor théeues, nor couetous, nor drunkardes, nor re∣uilers, nor pillers, shall inherite the kingdome of God.

And to the Ephesians hée sayeth: Fornication and all vn∣cleannesse,* 1.245 or couetousnesse, neyther foolishe talking, nor ie∣sting, whiche are not comelie, Let it not bee once named a∣mong you. For this yee knowe, that no Whooremonger, neyther vncleane Person, or couetous Person, which is a Wor∣shipper 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 ydle∣nesse, riotous banquetting and drunkennesse, therefore I also iudge it meete that children bee restrayned from wyne, the im∣moderate vse whereof, is enemy to good health, besides many o∣ther* 1.246 perils and daungers as may appeare héere following. It is written by the Prophete Esaie: Ʋae qui consurgitis mane ade∣brietatem

sectandam, & potandum vs{que} ad vesperam, vt vino aestuetis.* 1.247 C••••hara & Lyra, & Timpanum, & Tibia, & vinum in conuiuijs ve∣stris, & opus Domini non respicitis, nec opera manuum eius considera∣tis. Ʋae qui potentes estis ad bibendum vinum, & viri fortes ad mis∣cendam ebrietatem. Woe vnto them that rise vp earle, to follow drun∣kennesse, 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,* 1.248 and to them that are strong to power in strong drinke. Vinum & mulie∣res, apostatare faciunt sapientes, & arguunt sensatos. Wine and Wo∣men* 1.249 leade wise men out of the way, and put men of vnderstanding to re∣proofe. 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 commo∣rantur 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* 1.250 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 vi∣num, ab sorbetur à vino; abominabitur à Deo; despicitur ab Angelis: deridetur ab hominibus: destituitur à virtutibus: confunditur a daemo∣nibus: conculcatur ab omnibus. The Drunkarde when he suppeth vp the wine, the wine swalloweth him vp againe: he is hated of GOD: de∣spised 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 in∣uoluit linguam corrumpit sanguinē: omnia membra debilitat: vitā di∣minuit,* 1.251 & omnem salutem exterminat. Drunkēnes taketh away the me∣morie: it dissolueth the sence and feeling: It confoundeth the vnder∣standing: it prooueth filthie Lust: it faltreth the tongue: it dy∣minisheth and shorteneth the life: it banisheth all health and pro∣speritie.

Wherefore I thinke it not amisse, to describe vnto you the* 1.252 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* 1.253 more with water then with wine: Nam fomentum est libidinis vt∣num. For wine is the nourishment and prouocation of luste, if wee giue credite to Saint Paule, which saith: Nolite inebriare vino, in* 1.254 quo est luxuria. Bee not drunken with wine wherein is excesse. Where∣fore 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 fil∣thie communication.

Moreouer, they shal take héede, that their children do not waxe* 1.255 hautie, being puffed vp with too much pride of praises & commen∣dations without their iust desert. Furthermore, wise Parents ought to indeuour with great diligence y^• they induce thē vnto mo∣destie, & 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 pe∣rinde* 1.256 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 vn∣to* 1.257 them with great prayses. For silence vsed in time conuenient is signe of great wisedome, and more to bée preferred then any spéech

Quare liberis à garrulitate, detractione proximi, ac caeteris linguae vitis* 1.258 abstinendum esse, docebimus, & flagisiosorum hominum consortio: vt∣pote assent atoribus, potatoribus, aleatoribus, & scortatoribus. Where∣fore 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 fellow∣ship of wicked and flagitious men: as quaffers, flatterers, dicers, haunters of Harlots and ruffians. For there is no creatures liuing more per∣nicious then flatterers, none that bringeth young men sooner to de∣struction. Qui tandem patres & filios radicitus obliterant, Who at the last doe roote out, consume, and vtterly bring into obliuion, both Fa∣thers* 1.259 and children, through the sugred baite of their pretended plea∣sure. For these are such as incite and stirre vp their young mai∣sters 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 mar∣riage 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 pre∣sent 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 a∣way 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

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.

Theophilus.

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

Theodidactus.

The most perfect order of bringing vp children (as witnesseth* 1.260 Paul) doth depend vpon two things (that is to say) of godly instru∣ction and moderate correction. And it apperteineth vnto erudi∣tion 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 innu∣merable benefites, which hée bestoweth vpon them most bountiful∣ly, 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 ex∣ceeding* 1.261 great, as strength, agilitie, and health of body, and what so∣euer 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 god∣ly, faithful, and christian parents, which haue caused vs to be bap∣tized, that so being washed and bathed in the Lauer of regenerati∣on, by the precious blood of Iesus Christ, and cleansed from the fil∣thinesse 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 vn∣derstand that for the excéeding tender loue of the Mediator & recon∣ciler 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

the former part of this instruction; a good & godly father that is dess∣rous 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.* 1.262 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* 1.263 Adam, to whom (alas) how greatly and excéedingly the Lorde God shewed himselfe offended, not only for his disobedience and trans∣gression: but also of all his posteritie in whom the same hath ouer∣flowed, may easily appeare in Gene. 3. Againe, hée hath left a mani∣fest 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 & Gomor∣rha, with the cities nigh bordering vpon them (that is to say) Ada∣mam, Seboim & Segor. Moreouer, parents must shew their children,* 1.264 that God being stirred and prouoked against the Eegyptians with a hatred & detestation of their great wickednes, disobedience & rebel∣lion, 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, consu∣ming 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

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 Christi∣ans, 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 to∣wardes 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 pro∣uinces, these many strange and gréeuous diseases which dayly in∣crease to our great annoyance, the dearth of corne and other victu∣als in many places, this excéeding pride without profite, this lacke of true friendship, good neighborhood, and vnfeigned loue, with ma∣ny 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 re¦pent and turne vnto the Lord.

Theophilus.

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

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 o∣ther vices.

Theodidactus.

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 be∣fore them the examples of those, which for their stubbornesse, dis∣obedience and contumacie against their Parentes, haue suffered most fearefull plagues and gréeuous punishments.

Theophilus.

I pray you shewe vs what they are, which haue beene punished and* 1.265 plagued for their disobedience and rebellion. For you shall finde vs wil∣ling to heare you.

Theodidactus,

It shall bée very profitable to set before children the terrible ex∣amples* 1.266 of the wrath of God, which light vpon the children of Heli, Hophny, and Phinees, which were slaine in the warres. Of Cain,* 1.267 which was accursed. Of Dathan and Abiron with their complices, which were swalowed vp of the earth. Of Absolon, who rebelling* 1.268 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 mo∣ued* 1.269 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.

Theophilus.

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

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 plea∣sure 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 do∣cumentes and instructions (I say) when wee haue our children wel seaso∣ned and furnished, doe you thinke it meete and conuenient that wee ma∣numit them, and set them at libertie to doe what they lyke best, and to ride or goe whither their fonde affections shal moue them?

Theodidactus.

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.

Theophilus.

But if the vtilitie and profite of children and youthes so require, that* 1.270 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 Pa∣rents?

Theodidactus.

I haue knowne some young Gentlemen which haue trauelled into straunge nations, and at the last, haue returned home ador∣ned 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 wic∣ked 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

much with them, so that it be done with great aduisement, counsel, and consideration (that is to say) if Parents shal first diligently in∣struct 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 He∣resies, 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 care∣fully taught and instructed their children in the feare of God, fore∣tolde 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* 1.271 his father Iacob. And except Ioseph had béene diligently instruc∣ted 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 pol∣licies 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 childe∣hood, 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 ad∣uenture there be any that will not be moued with these godly ex∣amples,* 1.272 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 tem∣pest, 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 admoni∣shed that they sende not their children into straunge and far coun∣tries

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* 1.273 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 socie∣tie 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 de∣parte and goe whither they will about their néedfull affaires, and necessarie businesse.

Theophilus.

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 in∣struct 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 commaunde∣of 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.

Theodidactus.

I cannot deny or refuse this my duetie vnto you, desiring so

good and godly a thing: First, this duetie belongeth to godly ma∣trones* 1.274 and mothers of families, that they them selues be in subiec∣tion to their owne husbandes, as Saint Paule admonisheth, say∣ing: 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 mo∣deration, humanitie, and lenitie of her husbande, for then shée re∣sisteth 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 plea∣sure 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 wo∣man to doe, not only for the auoiding of variance, discorde, & breach of loue, but rather for that it is the commaundement of God.

Theophilus.

What are the chiefest ornaments of Godly Matrones?

Theodidactus.

Saint Peter saieth: that the most excellent ornament of god∣ly* 1.275 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.

Theophilus.

But nowe seeing wee know that Matrimonie is instituted and ordei∣ned 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?

Theodidactus.

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,

and immoderate stirring, striuing, lifting and labour, from in∣temperauncie 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 af∣ter 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.

Theophilus.

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

Theodidactus.

In mine opinion, it is most necessarie and best agréeing to the* 1.276 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 ali∣ouius* 1.277 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 mo∣thers 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.

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, mix∣ed 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, va∣liaunt, 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.

Theophilus.

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

Theodidactus.

Yes forsooth, then must Nurses be prouided and gotten, but not* 1.278 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:

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 per∣nicious 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 disci∣plines, precepts and eruditions, with great facilitie instilled & prin∣ted in childrens tender mindes. And Plato séemeth verie diligently to admonish Nurses, that they sing not to their babes and youg in∣fantes 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* 1.279 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 good∣nesse, & endued with vertuous maners, & such as can speake their language quickly & readily, least they vsing the company of barba∣rous bablers, bitter blasphemers, cruel cursers, rude roges, sawsie slouens, and all the whole rable of rascals be of them infected, cor∣rupted, and imbrewed. For Dauid saith: Qui tangit picem cum ea* 1.280 inquinabitur. Who so toucheth pitch shal be defiled there with.

Theophilus.

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

Theodidactus.

So soone as it shal attain to such age, as it cā once begin to speak,

the first worde that it should be taught to pronounce and vtter, is* 1.281 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.

Theophilus.

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

Theodidactus.

Nothing more effectuall. Wherefore S. Ambrose was wont to persuade & counsel mothers after this maner, saying: Matres abla∣ctate* 1.282 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.

Theophilus.

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?

Theodidactus.

More diligent care and paines ought to be bestowed vpon them* 1.283 then, than before. First, they ought to teach them, the true know∣ledge & worship of the Almightie, immortall and euer liuing God, the creator & maker of all things: the duetie they owe to their coun∣trie: 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 el∣ders: which with their equals shall be curteous and gentle, and to their inferidurs, fauourable and friendly: Let them admit and re∣ceiue all with chearefull wordes and countenance, as companions without any disdaine, but yet let them vse the best most familiarly.

In like maner teach them to obserue and kéepe a temperancie and moderation in meates and drinkes, that (as it were) the foundati∣on 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 stu∣die, diligence, and knowledge in those thinges, which may bée to their praise, profite, and pleasure, when they shal attaine to a grea∣ter 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.* 1.284 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 cor∣rection 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,* 1.285 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 ma∣keth manifest in these wordes, Ʋerax creditur tametsi fingt aliquan∣do,

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.

Theophilus.

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, ther∣fore 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.

Theodidactus.

I doe easily beléeue it, Saint Chrysostome was wont to exhort* 1.286 mothers that they shoulde bée very mindefull of their dueties, say∣ing thus: Matres filiarum vobis curam assumite, est ea vobis cura per∣facilis: 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 hol∣den 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 ale∣house, 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 reli∣gion, teach them to bée contemners of this outward decking, trim∣ming, and nicenesse: and haters of idlenesse, the very fountaine of follies, and mother of all other mischiefes: And in stéede of this out∣warde beautie and garishe gaudinesse, garnishe them with the in∣warde vertues and beautie of the minde, as wisedome, shame fast∣nesse, 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.

Theophilus.

My good Theodidactus, here would I be glad to heare of you some ex∣amples of godly matrones, by the which mothers might be more diligent∣ly 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.

Theodidactus.

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* 1.287 mother of Augustine, which, with what painefull labours, what ex∣céeding cares, what great diligence, and watchfulnesse, what ar∣dent 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 ma∣num 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 hea∣uen, 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 fol∣lowe the example of Euridices, who though shée were an Illyrian,* 1.288 of the Barbarians, and a woman wel stricken in yéeres, yet to nur∣ture and instruct her children in vertue, and in the exercises, ma∣ners, qualities, and behauiours best liked in what countrie, she be∣stowed 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* 1.289 had made: and had wrought the same with Images very curious∣ly, and set it out point deuice with diuers costly colours, as a thing moste precious, in token of her greate huswifery: One Lacena* 1.290 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 qua∣lities 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

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* 1.291 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 be∣stowed greater paines, industrie, and diligence, then about her owne outwarde garnishyng. With these and suche* 1.292 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 gor∣geous and stately maner.

Theophilus.

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 in∣to 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.

Theodidactus.

There is no cause (my Theophile) why you shoulde bée so mo∣lested 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

let wée these thinges passe, neither let vs excéede the méetes li∣mits and boundes appointed vnto vs of God in his moste sacred worde.

Theophilus.

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?

Theodidactus.

Yes alwayes.

Theophilus.

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

Theodidactus.

They shall bée comforted nothing more ef∣fectualy nor more ef∣fectually,* 1.293 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 o∣thers, by so much rather the fortune and euent of this calamitie and miserie, is wont to chaunce vnto them. Adam our first parent* 1.294 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* 1.295 proued so wicked and vngodly, that hée slewe his brother. Noe, the moste iust Patriarch, had thrée sonnes, of the which one did de∣generate from the pietie and godlinesse of his Parents, that hée merited the cursse not onely on hymselfe, but also of all his poste∣ritie. Iacob the Patriarch▪ had twelue sonnes, and but one on∣ly* 1.296 daughter, neyther is it to bée doubted, but that they were very well instructed of their Parents. Notwithstanding 〈◊〉〈◊〉 retur∣ned* 1.297 home rauished, his sonnes became inanquellers 〈◊〉〈◊〉 théeues and that of their owne brother. What shall I say of Heli, Sa∣muel,

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 de∣stenie) that from thence hath risen this common Prouerbe, He∣rorum* 1.298 filij noxae. Of the noblest Parents, the wickedest children haue proce〈…〉〈…〉ed oftentimes. And of the wisest the most fooles, There∣fore, 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 neg∣ligence of their Parentes, the same offences before God, shall not bée imputed only to the children, but also to their Parents. There∣fore 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 suc∣cesse, 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 in∣structing of children hath gayned no profite to the children them∣selues: yet doth it bring great and excéeding profite vnto parentes before the Lord our God.

Theophilus.

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.

Theodidactus.

Examples of all times and ages doe testifie that the death of* 1.299 children is to bée borne and suffered with a good and pacient mind, and this doeth manifestly appeare, aswell by the Heathen wri∣ters, as also by the holy Scriptures. Wherefore Saint Paule playnely writeth, that wee shoulde not mourne, saying thus:

Non contristemini sicut caeteri qui spem non habent. Be not sorowful as as others which haue no hope. Moderate your mourning, and doe not* 1.300 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 Wher∣fore 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* 1.301 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 ap∣parell, and came into the house of the Lorde, and woorshipped, and after warde came to his owne house, and bade that they shoulde pre∣pare 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* 1.302 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

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* 1.303 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 pre∣sent, to offer vnto the Lorde.

Theophilus.

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

Theodidactus

With all myhearte, Dion the sonne of Hipparinus, one of Platoes* 1.304 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 con∣stantly 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* 1.305 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: Sci∣ui eos mortales nat•••• esse. I knowe they were borne to die. But what shall wée saye of Pericles his constancie? which when hee* 1.306 had lost all his children by a common infection and odious plague, tooke their death very paciently: And was the Author vnto the A∣thenians, 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* 1.307 & know that our children haue not onelie a Father héere vpon the earth, but also in the heauens, which hath prepared his Angelles

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 pa∣rentes can eyther hope or wishe: when vnto them it may séeme they vtterly perish and are most infortunate. Which by the exam∣ple of the Patriarche Iacob wee may plainely sée: For when hée mourned and lamented for his sonne Ioseph being lost, and as hée* 1.308 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, where∣as other wise they were al in danger to haue perished with famine, which fell ouer al the Landes there adioyning. The like happened* 1.309 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, other∣wise called, the first booke of Samuell.* 1.310

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 con∣firme their fayth, that afterwarde they shall more easily performe their dueties towardes their Children according to their vocati∣on, and moderately sustayne and with patience beare the for∣tune 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 qua∣lifie their immoderate sorrowes and mourninges.

Theophilus.

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 garni∣shed 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?

Theodidactus

Godlie Parentes before all thinges shall haue speciall re∣garde* 1.311 and care that they ioyne not their Sonnes in marriage vn∣to 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 vn∣to 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* 1.312 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 Abra∣hā ought to admonish & earnestly moue vs which haue either sōnes or daughters ready to marry: to haue great care of them: For ex∣cept 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 ser∣uaunt. That he should not take a wife of the daughters of the Cha∣naanites. For it was not to be doubted, but that some of their daugh¦ters were of good towardnes, nature & inclination, & also tractable,

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.

Notes

• * 1.1

  Amusus ••e••••••¦leth the state of disordered fa∣milies.
• * 1.2

  Psal. 39.
• * 1.3

  The workes commended.
• * 1.4

  The family is committed to the wife, aswell as the husband.
• * 1.5

  The argument diuided into si•• partes.
• * 1.6

  The definition of mariage.
• * 1.7

  Mariage was firste instituted of God. Gene. 2.
• * 1.8

  Ioan. 2.
• * 1.9

  Mariage doth please God.
• * 1.10

  The end of ma∣riage is in •• sortes.
• * 1.11

  Good lesson•• for husbandes and wiues.
• * 1.12

  The dueties of godly couples.
• * 1.13

  Mat. 18.
• * 1.14

  Of the Procre∣ation of chil∣dren.
• * 1.15

  Gene. 3. 1. Reg. 2. Iudi. 13. Luc. 1.
• * 1.16

  The peruers iudgement of the people.
• * 1.17

  Pro. 10. Pro. 17.
• * 1.18

  Psal. 128.
• * 1.19

  The wise an∣swer of Cresus
• * 1.20

  Deut. 6.
• * 1.21

  Eodem. 11.
• * 1.22

  ••••••l. 1.
• * 1.23

  Eccle. 7. God comman∣deth children to be nurtured. Eccle. 30.
• * 1.24

  Ephe. 6.
• * 1.25

  Parentes are stirred vp to instruct their children with sweete promi∣ses. Prou. 29. Eccle. 30.
• * 1.26

  We must not deale with youth by threat¦nings & stripes.
• * 1.27

  Tobi. 4.
• * 1.28

  Dan. ••3.
• * 1.29

  1. Mach. 2.
• * 1.30

  2. Mach. 7.
• * 1.31

  ••, Tim. 1.
• * 1.32

  Luke. 2.
• * 1.33

  Eccle. 7.
• * 1.34

  Of Athanas•••••• Bish. of Alex∣andria.
• * 1.35

  Of Origen, 〈…〉〈…〉 Eusebius.
• * 1.36

  Iohannes Aegyptius.
• * 1.37

  The example of Cato.
• * 1.38

  Children are to be instructed by the examples of the Elders.
• * 1.39

  The necessarie instruction of poutly:
• * 1.40

  The best schol. Master is to bee chosen.
• * 1.41

  Dayly Experi∣ence proueth this true.
• * 1.42

  Isocrates.
• * 1.43

  Plate.
• * 1.44

  The end of in∣struction is this
• * 1.45

  Children must be taught from their tender yeeres.
• * 1.46

  A good simili∣tude.
• * 1.47

  Paulus Ver.
• * 1.48

  Ioan Mur.
• * 1.49

  ••••enorun••.
• * 1.50

  Prouerb.
• * 1.51

  A similibus.
• * 1.52

  A causa.
• * 1.53

  A causa.
• * 1.54

  What thinges children are to be taught.
• * 1.55

  By 3. thinges may we know that there is a God, &c.
• * 1.56

  Children ought to beleeue these thinges chiefly.
• * 1.57

  The examples of husbandmen.
• * 1.58

  What seede ought to bee sowne in the midst of chil∣dren.
• * 1.59

  The causes why children ought to be in∣structed.
• * 1.60

  Preceptes of good maners.
• * 1.61

  Recreation must be vsed.
• * 1.62

  Optimaratio iustituendi.
• * 1.63

  De nobili of∣ficio paren∣tum.
• * 1.64

  Psal. 36. 37.
• * 1.65

  A good fourme •••• teaching.
• * 1.66

  The discripti∣on of a true fa∣ther.
• * 1.67

  Senum Offici∣um.
• * 1.68

  Diffinitio pa∣tris familias.
• * 1.69

  What it is to bee occupied with children.
• * 1.70

  Fathers should vse 3 offices at once. Tobias. 4.
• * 1.71

  Prou. 29. Eccl. 30.
• * 1.72

  An Antidote a∣gainst Arrogan∣cie.
• * 1.73

  A good praier.
• * 1.74

  Ephe, 6,
• * 1.75

  A good ca••eat vnto the parēts of our time.
• * 1.76

  A common f••∣ing very true;
• * 1.77

  Mat. 18. Mark. 9.
• * 1.78

  Of degenerate children.
• * 1.79

  A good lesson for parentes.
• * 1.80

  1. Timo. 5.
• * 1.81

  Hortandi sunt liberi ad eleemosynam. Proue. 11.
• * 1.82

  Mat. 14.
• * 1.83

  Prou. 11.
• * 1.84

  Children must bee committed to godly school∣maisters.
• * 1.85

  4. Timo. 2207.
• * 1.86

  A man must not bestowe his whole studie in one arte only.
• * 1.87

  Ludouicus ••••ues Plinius
• * 1.88

  An example of Phi. of Macedon.
• * 1.89

  kinges of the Persians.
• * 1.90

  The efficacie of education.
• * 1.91

  Pro. 22.
• * 1.92

  Plato in libro 4. de republic
• * 1.93

  Erasmus.
• * 1.94

  Isocrates.
• * 1.95

  Deogines.
• * 1.96

  Aristippus.
• * 1.97

  Lycurgus giueth an example of two whelpes.
• * 1.98

  What vse can doe in educati∣on, is here she∣wed.
• * 1.99

  We must not leaue of instruc∣ting for the stu∣piditie of wit.
• * 1.100

  Matth. 9. Marci. 7. Num. 22.
• * 1.101

  In education, three things are necessarie.
• * 1.102

  After what ma∣ner forward wittes should be vsed.
• * 1.103

  Children are to be corrected.
• * 1.104

  Prou. 23.
• * 1.105

  Eccle. 30.
• * 1.106

  Pro. 13.
• * 1.107

  Pro. 10.
• * 1.108

  Eccle. 4.
• * 1.109

  Augustinus.
• * 1.110

  Bernardus.
• * 1.111

  Innoconti••••.
• * 1.112

  Correction is necessary. Seneca.
• * 1.113

  A good note.
• * 1.114

  Cicero.
• * 1.115

  Isocrates.
• * 1.116

  Valeri. Max. de Luci. Bru.
• * 1.117

  ••. Reg. 12.
• * 1.118

  1. Cor. 9.
• * 1.119

  Body and soula compared toge∣ther.
• * 1.120

  Mat. 4. Luke. 4.
• * 1.121

  Fathers abuse their authori∣ties.
• * 1.122

  Prou. 19.
• * 1.123

  Ephe. 6.
• * 1.124

  Ambrose.
• * 1.125

  Seneca.
• * 1.126

  The tirannie of L. M.
• * 1.127

  Axio the noble Romaine pass∣ed the boundes of his duetie in correcting his sonne.
• * 1.128

  A meane in cor∣recting is best.
• * 1.129

  Augustine gi∣ueth a reason with what in∣tente children should bee cor∣rected.
• * 1.130

  What the fa∣ther shoulde think vpon whi∣list he is in cor∣recting.
• * 1.131

  Prouer. 13. Children shuld bee corrected with the rodde.
• * 1.132

  That parte of the bodie which is to be beaten.
• * 1.133

  The end wh••e children should bee corrected.
• * 1.134

  After what ma∣ner children ought to be chastened. A good note.
• * 1.135

  Inglossa cap▪ quinta vallis. Obquae exhae∣redari posset filius.
• * 1.136

  Deut. 22.
• * 1.137

  A stubborne & disobedient childe to be sto∣••••ed to death.
• * 1.138

  Deut. 21.
• * 1.139

  Degenerate children are to be cast of & for∣saken.
• * 1.140

  Against negli∣gent parents.
• * 1.141

  Children 〈…〉〈…〉 the pledges of God.
• * 1.142

  Argumentū a simile.
• * 1.143

  1. Regum. 2. 4.
• * 1.144

  Cockering is the originall cause of negli∣gent instructi∣on.
• * 1.145

  ••ere the ab∣surd excuse of Parents is re∣••••••yed.
• * 1.146

  1. Regum. 3.
• * 1.147

  Heli suffereth the punishment of his negligent instruction.
• * 1.148

  Paul.
• * 1.149

  Cicero. Verr••.
• * 1.150

  Negligent pa∣rents are iniuri∣ous to their countrie and common welth.
• * 1.151

  Fathers' and mothers spoi••: their owns chil∣dren.
• * 1.152

  Children are the blessinge of God.
• * 1.153

  How the inhe∣ritance of y^• he ••∣uenly life being lost, is recoue∣red by the pa∣rentes.
• * 1.154

  Negligent pa∣rentes are sharp¦ly accused.
• * 1.155

  A vehement ex∣clamation of S. ••ug against negligent pa∣rentes.
• * 1.156

  What and ho〈…〉〈…〉 great mischiefs doe arise by negligent in∣structinge.
• * 1.157

  What shall be∣fall vpon vs without prea∣chinge and tea∣chinge.
• * 1.158

  Negligente pa∣rentes doe ex∣ceede in cruelty Pharao Herod or any other. Tyraunte.
• * 1.159

  Erasmus.
• * 1.160

  Women of Thessalia were transformers of men ••ut•• beast▪
• * 1.161

  Tomo. ••.
• * 1.162

  Those that doe not teach their children, be the destroyers of Christes Church.
• * 1.163

  Tomo. 3. 14. What a Sea of euils this negligent care of children doth bring.
• * 1.164

  Tom. 2. 292.
• * 1.165

  Erasm.
• * 1.166

  The exclamati∣on of Crates.
• * 1.167

  S. B. doth be∣wayle the neg∣ligence of Pa∣rentes.
• * 1.168

  The admirati∣on of Lucius A∣puleus.
• * 1.169

  The Sabboth day abused.
• * 1.170

  The exclamati∣on of Quintilian••
• * 1.171

  Whether neg∣ligent Parents are to be com∣pelled by any lawe.
• * 1.172

  If the feare and loue of God will not cause Pa∣rentes to be careful for their children: much lesse will any lawe that can be deuised by men.
• * 1.173

  What is the chiefe of mans felicitie?
• * 1.174

  Solons law was verie sharpe a∣gainst negligent Parents.
• * 1.175

  The Ethnickes are to be com∣pelled one way, but the Christi∣ans an other way.
• * 1.176

  Ezechiel. 1••.
• * 1.177

  How the chil∣dren beare the sinnes of the Parents.
• * 1.178

  Children may not deride their Parents. Gene. 9.
• * 1.179

  Gene. 1••.
• * 1.180

  Num. 16.
• * 1.181

  Parentes and infantes toge∣ther are gree∣uously punished
• * 1.182

  Iosue. 6.
• * 1.183

  Iosue. 7.
• * 1.184

  Hester. 9.
• * 1.185

  Daniel. 6.
• * 1.186

  Regum. 11.
• * 1.187

  Regum. 12.
• * 1.188

  Deut: 2••.
• * 1.189

  A hight and ex∣cellent treasure to bee borne of good parents.
• * 1.190

  A good waie to prouide for chil¦dren.
• * 1.191

  Riches are not to be heaped v〈…〉〈…〉 for children.
• * 1.192

  Psalm.
• * 1.193

  Prouerb. 3••
• * 1.194

  Solomons prater.
• * 1.195

  Tomo. 3 fol. 7 84.
• * 1.196

  Vertue and the blessing of God the chiefest ri∣ches.
• * 1.197

  Erasmus.
• * 1.198

  Philomon.
• * 1.199

  Epictetus.
• * 1.200

  Tomo. 4. fol. 57.
• * 1.201

  Isocrates.
• * 1.202

  A good name is better then ri∣ches.
• * 1.203

  What manner of inheritance shoulde bee left for children.
• * 1.204

  Plato.
• * 1.205

  What maner of monumente a father ought to leaue behinde him.
• * 1.206

  Of paines •••••• labour.
• * 1.207

  Gene. 3.
• * 1.208

  2. Thessa. 3. lob. 5.
• * 1.209

  There is no∣thing more to be detested then idlenesse.
• * 1.210

  Bernardus. Augustinus.
• * 1.211

  Laboris com∣mendatio ab honesto.
• * 1.212

  Ab vtili. Celsus.
• * 1.213

  Plato.
• * 1.214

  Xenophon.
• * 1.215

  Epicharinus.
• * 1.216

  A necessitate
• * 1.217

  Lycurgus lawe.
• * 1.218

  Mar. Cato.
• * 1.219

  Deogenes The paines of studies are not to be remitted.
• * 1.220

  Marcus Marullus.
• * 1.221

  Solom, 12.
• * 1.222

  A handicraft science or facul∣tie is to be lear∣ned. The lawe of the Spartaines.
• * 1.223

  Suetonius.
• * 1.224

  An example of Nero.
• * 1.225

  An example.
• * 1.226

  Science the Port of need.
• * 1.227

  From what thinges youth a••e to be fea∣red.
• * 1.228

  First, from Adolatrie.
• * 1.229

  Secondly, from all these vices following.
• * 1.230

  Thirdly, chil∣dren are to be feared from ly∣ing.
• * 1.231

  Leuit. 19.
• * 1.232

  Collo. 3. Ephe. 4.
• * 1.233

  Prou. 6.
• * 1.234

  Idem. 12. Idem. 21. Psal. 5.
• * 1.235

  Iesus Syrach 20.
• * 1.236

  Act. 5.
• * 1.237

  Solon.
• * 1.238

  Aristotle.
• * 1.239

  The Persians taught their children three thinges. Aristotle.
• * 1.240

  From wicked lusts. Cicero lib, 1. officiorum.
• * 1.241

  Exod. 20. Leuit. 20.
• * 1.242

  They must flee fornication and Adulterie.
• * 1.243

  Tobias 4.
• * 1.244

  Cor. 6.
• * 1.245

  Ephe. 5.
• * 1.246

  Drunkennes is to bee shuned.
• * 1.247

  Esay. 5.
• * 1.248

  Eccle. 19.
• * 1.249

  Prou. 23. Ibidem.
• * 1.250

  Aug. in quo∣dam sermo∣ne. Aug. in lib. de paeniten.
• * 1.251

  Adem.
• * 1.252

  The order of the Lace. ••eu∣ching drunken∣nesse.
• * 1.253

  Children must abstaine▪ from wine.
• * 1.254

  Ephe. 5.
• * 1.255

  Aulus Gelli.
• * 1.256

  Plutarch.
• * 1.257

  Hope of honor and feare of paine.
• * 1.258

  Idem. Plut.
• * 1.259

  of flatterers. &c
• * 1.260

  A declaration of Saint Paules wordes. Educat libe∣ros per erudi∣tionem et cor∣reptionem.
• * 1.261

  What, and how greate benefits children doe re∣ceaue from the〈…〉〈…〉 parents.
• * 1.262

  Vnhonest & vn∣lawefull things are to be shun∣ned.
• * 1.263

  Gene. 3. The maner and order how t••ter¦••efie children.
• * 1.264

  Gene. 6. 7. by what means children may learne to feare the wrath of God. Gene. 19. Exod. 8. 9. 10 &c.
• * 1.265

  Heere are horri∣ble examples of rebellion &c.
• * 1.266

  1. Regum. 4.
• * 1.267

  Gene. 4.
• * 1.268

  Num. 16. ••. Sam. 18.
• * 1.269

  ••. Sam. 20.
• * 1.270

  Whither chil∣dren ought to be sent into straunge coun∣tries to learne the liberall sci∣ences.
• * 1.271

  Gene. 42.
• * 1.272

  De Natura Ceti.
• * 1.273

  De Delphi∣nis natura.
• * 1.274

  The duetie of mothers. Ephe. 5. Col. 3. 1. Pet. 3.
• * 1.275

  Pet. 3.
• * 1.276

  Mothers oght to nourish their children with their owne dugges.
• * 1.277

  Aulus Gol.
• * 1.278

  How a Nurse should be cho∣sen, if neede re∣••u••re.
• * 1.279

  What compa∣ny a child ought to vse, and what play fellowes he must haue.
• * 1.280

  Prouerb.
• * 1.281

  What a childe ought to pro∣••our••e first.
• * 1.282

  Ambrosius.
• * 1.283

  ••ut duetie to God, our Pa∣rents, and coun¦trie.
• * 1.284

  From what vi∣ces children ought to be fea∣red.
• * 1.285

  A common pr••∣verbe.
• * 1.286

  Chrysostome. his exhortation vnto mothers.
• * 1.287

  De Monica matre Aug. exemplum.
• * 1.288

  Euridices.
• * 1.289

  Ionica.
• * 1.290

  Lacena.
• * 1.291

  Cornelia.
• * 1.292

  Women gette great renow•••• in the good and vertuous edu∣cation of their children, then by the curious garnishinge of themselues &c.
• * 1.293

  How parentes are to be com∣forted, whiche after al godly in¦structions, are compelled to su∣ffer wicked and degenerate chil∣dren.
• * 1.294

  Adam. Gene. 4. Noe.
• * 1.295

  Gene. ••.
• * 1.296

  Iacob.
• * 1.297

  Dina. Gene. 3••▪
• * 1.298

  Herorum filii noxae.
• * 1.299

  The death of children is to be ••••rne moderat∣ly.
• * 1.300

  Paule.
• * 1.301

  2. Reg. ••••.
• * 1.302

  Mourning pro∣fiteth the dead nothing at all.
• * 1.303

  Hieronimus.
• * 1.304

  De Dione.
• * 1.305

  De Anaxa∣gora.
• * 1.306

  De Pericle eius{que} con∣stantia in morte libero. ••um.
• * 1.307

  Angels are good Nurses vnto our chil∣dren.
• * 1.308

  Gen. 37. 39. 40. 41. 42, 43. 44. 45. 46▪
• * 1.309

  1. Reg. 10.
• * 1.310

  Luke. ••.
• * 1.311

  Parents ought to take great heede that they choose godly wiues for their Sonnes.
• * 1.312

  Gen. 24.