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 second Booke of the dueties of Children towardes their Parents. (Book 2)

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

Amusus.

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

Theodidactus.

What other thing should I wish to these your swéet childrē than that y^e God of Abraham, Isaac & Iacob would vouch safe to blesse them

for euer, and defende them, care for them, heare them, and deliuer them from all euill.

Liberi.

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

Theodidactus.

Deare children, for that I sée you are so affected to the studie of godlinesse and vertue, I haue determined throughly to satisfie your most iust and lawfull requests, and to shew you those things which I shall thinke méete and conuenient touching your dueties. But before I goe to the matter, I purpose to handle all thinges in* 1.1 order in their ••it and appointed places, and will helpe your wittes as much as I may, to the end you might the better and more easily vnderstande mée, reasoning and debating the same. In the first place therefore I will treate of your dueties (that is to say) what maner of honour and obedience ye ought to shew to your Parents. In the second place, I wil bring to your remembrance some things concerning honestie, profite, and the necessitie of teaching, and true wisedome. In the third place, I will handle the shunning of cer∣teine vices, and of the embracing of certeine vertues. In the fourth place of Matrimonie, and howe a young man shall contract him∣selfe therein. And in the fift and last place I will recite many, and that most worthie and excellent sentences collected out of the writinges of the best and purest Authors.

Theophilus.

Seeing that the first lawe of nature is to loue our Parentes, and as* 1.2 witnesseth the Apostle, iust and pleasing before God, and hath a promise of long life: I doe not a litle meruaile, what neede there should be to giue preceptes vnto mortall men concerning these thinges?

Theodidactus.

It is nothing to be meruelled at, forasmuch as wée are borne of so corrupt nature, so that it shal be néedfull to commannd a thing in the iudgement of al men so iust, that there is no man liuing, able to gainsay it, which neuerthelesse all bruit beastes haue ingraffed into them by a certeine natural instinct and working without any

lawe giuen vnto them. But the Lord our God deeth knowe, that the corruption of our nature is so excéeding great, that wée shall al∣together be iniurious to our Parents, except God through his al∣mightie power doe restrame vs, and giue vs obedient heartes: inso∣much that hée hath appointed paines of death, to such as shal curse father or mother, which hée would neuer haue done, but that hée knewe this peruerse and rebellions nature to be in vs.

Theophilus.

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

Theodidactus.

Nay rather such is the malice, according to this saying: the* 1.3 sence and cogitation of mans heart is inclined to wickednesse euen from his infancie: wherefore persuade your selfe that you shall ne∣uer do good amongst your children without lawes, orders, chiding, threatning, stripes, and sometimes againe, with faire promises.

Theophilus.

Seeing that the nature of children is so vitiate and defiled, that vnto the honour and obedience which is due vnto Parentes, it must be allured sometime with promises, an other time induced by lawes, and somewhiles compelled by stripes: I doe earnestly wish and desire to heare of you some places of scripture, wherein God doeth commaund children to honour and obey their Parentes, for so I trust it shal come to passe, that after you haue declared the same vnto vs, the sonnes & daughters of this our neigh∣bour and friend Amusus, shal become more obedient than they haue beene hitherto: For it cannot be, that where the worde of God is truely taught and preached, it should not haue his force and effect: according to this saying of the Prophet Esay. 55. My worde which shal goe out of* 1.4 my mouth, shal not returne vnto me voide and emptie, but shal do what∣soeuer I wil haue it, and it shal prosper in those vnto whom I haue sent the same.

Theodidactus.

The effect and efficacie of the diuine worde preached and taught vnto the people, is of greater force thā y^• mans reasō can attain vn∣to, wherefore with goodwill, I will here performe my duetie, and will declare the same to these children: The Lorde God of his frée

mercy hath giuen a commaundement vnto children for the honou∣ring of their parents, & therunto hath ioyned a most swéet promise, saying: Honora patrem tuum, & matrem tuam, vt bene sit tibi, & sis* 1.5 longaeuus super terram, &c. Honour thy father and mother, that it may go wel with thee, and that thou maist liue long in the land which the Lord God shal giue vnto thee.

Euerie one ought to feare his father and mother.

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

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

The children of wisedome are a congregation of the righteous,* 1.6 and their exercise is obedience and loue. Here mée your father (O my deare children) and doo therafter that yée may be safe. For the Lord will haue the father honoured of the children, and looke what a mother commaundeth her children to doe, hée will haue it kept. Who so honoureth his father, his sinnes shalbe forgiuen him, and hée that honoureth his mother, is like one that gathereth treasure together. Who so honoureth his father, shall haue ioy of his owne children, and when hée maketh his prayer, hée shalbe heard: he that honoureth his father shal haue long life. Honour thy father in déed, in word, & in all patience, that thou maist haue Gods blessing, & his blessing shal abide with thée at y^e last. The blessing of y^e father buil∣deth vp the houses of y^• childrē: but the mothers curse rooteth out the foundations.

Theophilus.

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

Theodidactus.

Because I perceiue these holy scriptures and places are so well liking vnto your eares, I will procéede with the rest in order. So∣lomon also promiseth great honours, vnto obedient children, say∣ing after this maner: O my sonne heare the instructions of thy fa∣ther,* 1.7

& forsake not the law of thy mother: For that shal bring grace* 1.8 vnto thine head, & shalbe as a chaine about thy necke. And againe, Heare ye children the fatherly exhortation, and take good héed that ye may learne wisdom. Hearken vnto counsell, and receiue correc∣tiō, that thou maist be wise at the last. My sonne incline thine eare,* 1.9 and hearken vnto the wordes of the wise.

And in the booke of Wisedome it is written: Who so despiseth* 1.10 wisedome and instruction, is vnhappie. Saint. Paul that elect ves∣sell, would not with silence passe ouer this place, but wold also ad∣monish all children, and would shew them the wayes of obedience, when in the 6. to the Ephe. hée commaundeth children thus, Filij o∣bedite parentibus vestris in domino, hoc enim iustū est. Children obey your Parentes in the Lord, for this is meete and conuenient. Honour thy father and mother, which is the first commaundement in the pro∣mise, that thou maist prosper, and liue long, &c. And againe vnto the Coll. Children obey your parents in all things, for that is plea∣sing* 1.11 vnto the Lord.

Saint Peter also is not vnmindfull of this place, saying thus:* 1.12 Adolescentes subditi estote senioribus. Young men, be yee in subiection vnto your elders. Godly children (which haue any care of their sal∣uatiō) ought alwayes to haue these holy precepts fixed before their eyes, for they are full of wonderfull promises, they promise vnto children long life, honour, wisdō, & diuers other kinds of blessings.

Theophilus.

By this your godly communication (my good Theodidactus) it nowe sufficiently appeareth vnto vs, that vnto godly and obedient children all happinesse whatsoeuer is to be expected: but now would I gladly knowe, what maner plagues and punishments, rebellious, obstinate, and wicked children are constrained to feare, and sustaine?* 1.13

Theodidactus.

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

Theophilus.

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

Amusus.

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

Theodidactus.

My good friend Amusus, I will with all my heart recite vnto you, and to your children, those sentences which I collected of late as well out of the monuments of the auncient fathers, as also out of the decrées of the Philosophers. For Cyrill saith: Christianorum* 1.14 prima landabilis piet as est, vt eos qui nos procrearunt, honore afficia∣mus, & labores eorum remuneremus, & omnibus viribus conemur illis otium dare & quietem. Et si enim plurima illis reddiderimus, at certè vicissim illis procreationem reddere nunquàm possumus. The chiefest godlines of Christians worthie to be commended is this, that we honour them which haue procreated & begot vs, and that we requite their paines bestowed vpon vs, & indeuour our selues to the vttermost of our power, to procure their ease and quietnesse. For albeit wee shal be able to requite many thinges which they haue bestowed vpon vs, yet certainly are wee neuer able to requite againe vnto them our procreation. Saint Chryso∣stome* 1.15 saieth: Tanquam seruus Parentibus tuis inseruito: quid enim tantum illis reddas, quantum ab illis accepisti? non enim licet illos pro∣creare. Euen as a seruant obey thy Parents, for what thing so great canst thou restore vnto them, as thou hast receiued from them? for thou canst by no meanes beget them again. Liberigrati, ait Basilius, magnas efficiūt* 1.16 parentum landationes. Thankful and obedient children, (saieth Basil) doe procure and accomplish the great praises of Parentes.

Qualem parentibus retuleris gratiam, talem in senectute à liberis ex∣pectato. Such duetie and reuerence as thou shewest to thy parents, looke for the like from thy children when thou art olde. I will also héere∣vnto adde the saying of Euripides. Nihil est quod magis decorum &* 1.17 honestum sit liberis, quàm si è patre bono nati sint, & genitoribus dignam referant gratiam. There is nothing, more comely and honest vnto chil∣dren, than if they bee borne of good parents, and that they giue worthie thankes vnto their begettors.

Theophilus.

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

Theodidactus.

This worde honor, doeth signifie a true reuerence and lowly∣nesse* 1.18 of hearte, for this outward shewe in vailing of the Bonnet, and bowing of the knée or body, is nothing worth, except there bée ioyned there withall the inward reuerence of the minde, wherein godly children doe testifie, that they estéeme nothing more preci∣ous and deare vnto them then the loue and honour of theyr Pa∣rentes.

Theophilus.

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

Theodidactus.

To honor Parents, is to déeme and iudge honorably of them,* 1.19 for that God hath made vs subiect vnto them, for by the determi∣nate will and appointment of God, they are to gouerne, and we to obey. And therefore with all our heartes, wee must submit our selues vnto their wisedome, iustice, iudgement and authoritie. And albeit they shall sometime offend and erre in performing their du∣ties (as it is the nature of all men) yet must wée pardon, excuse, and couer their faultes most louingly and reuerently. For wheras Saint Paule saith: Honor thy father and mother &c. Hée requireth

this one thing of children, that with all their heartes, they loue, re∣uerence, & ayde their parents to the vttermost of their power, and also those to whom their Parents haue committed them, that is to say, Magistrates, Elders, Preachers, Maisters, Teachers, Tu∣tors and such like. Therefore to honor Parents is not onely to sa∣lute them humbly, to speake to them louingly, and to vse them courteously, to put of the cappe before them, to giue them the way and vpper hand in euery place: But also the holy Scriptures doe* 1.20 teach children to obey their parents, to serue them, to feare, loue, ho¦nor, and reuerence them, not only in wordes and outwarde shewe, but in their heartes and mindes also: To follow their godly pre∣cepts and examples of life: and paciently to take correctiō at their hands: To make continuall and heartie prayers vnto God for thē, and to relieue and nourish their Parentes in case they fall into po∣uertie and decay. And whē they are olde, to guide, lead, yea & beare them on their shoulders if néede require and in all pointes by she∣wing themselues obedient and good children, to moue their Pa∣rents to bée louing and good vnto them.

Theophilus.

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

Theodidactus.

True honour consisteth in this, that wée thinke and iudge wor∣thily* 1.21 of our parents, that wée regarde them most honorably, that wée yéelde and giue al reuerence vnto their authoritie and iudge∣ment: that wée neuer contemne or despise them, bée they neuer so poore, olde, and croked, yea, if they did séeme to dote, and were very wayward, to preferre the title and name of Father and mother, be∣fore all faults whatsoeuer. Neither to regard or estéeme what ma∣ner of parents, but to reioyce & bée glad that we haue parents. For although thou shalt bée promoted to great worship and honor, yet oughtest thou to bée thankful to thy poore and base father, to whom next vnto God thou art most bounde for the same.

Theophilus.

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

Theodidactus,

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

Theophilus.

Who bee called our parents in the fift commandement?

Theodidactus.

All are vnderstoode by the name of Parents, vnder whose go∣gernment wée liue, such are chiefly our naturall parents, then our Magistrates, Pastors, Teachers, Tutors, Maisters and Mistres∣ses, and such like,

Theophilus.

What is contrary to the honour of Parents?

Theodidactus.

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

Theophilus.

What kinde of men woulde God haue honoured before others?

Theodidactus.

God woulde haue no kinde of men to bée more honoured then* 1.22 our Parents, and therefore hée hath placed that Commaunde∣ment before the rest of the second table: for there is none that hath doone, or can doe so much for vs as our Parents, none that can in∣dure and sustain so great griefes, sorrowes, and cares as they, and often doe shedde their teares, with most gréeuous sobbes and sigh∣ings for our sakes, wherefore of very right wée ought to loue and honour them.

Theophilus

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

Theodidactus

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

Who so desires olde age to see, must honor parents fame: For what thou doest to Parents thine, thy childe shall doe the same.

Theophilus.

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

Theodidactus.

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

Theophilus.

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

Theodidactus.

There bée fiue principall causes, why children ought to honour* 1.23 their parents.

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

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

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

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

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

Theophilus.

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

Theodidactus.

Although this sentence hath no scruple or doubt, yet with all my hearte wil I gratifie these young ones concerning this thing: there is a like saying of S. Paul touching seruants, to whom the Apostle speaketh after this maner: Seruants obey your bodily maisters, with feare & trembling, in y^• simplenes of your hearts, as to Christ* 1.24 himselfe, not with the eye seruice as pleasing men, but as seruing the Lorde Christ. And if seruants ought to obey their maisters, as the Lord God himself: ought not children much more to reuerence and obey their parents? But to the ende that these thinges may be the better vnderstood, I will vse a similitude for the better capacity of children. Euen as the chiefe maister cōmitteth his schollers vn∣to his vssher, to teach, guide, and gouerne them in his absence, to whom they owe the like reuerence for the time as to their maister And as the vssher doth sharply punish and correct their disobediēce* 1.25 if they offend, so doth y^• Lord God gréeuously punish those children which do not obey their Parents: For he hath appointed parents to be his vsshers in his stéede for the training vp and instructing of children. Now God is the chiefest workmaister & vssher, & the pa∣rents are but meanes and instruments, by the which god worketh these things. Therfore parents are to be honored, loued, & obeyed, because God will haue it so, who punisheth rebels, not as contem∣ners of men, but as railers of his will & high maiestie, wherfore I woulde haue good children héereby admonished, least that they su∣fer themselues to be drawne of the Diuel into the sinne of disobe∣dience and rebellion.

Theophilus.

You giue vs very wise and godly counsell, but wee knowe that there is so greate malice ingendered in the mindes of children, that they fall

very often into this sinne of rebellion. What remedie therefore doe you thinke meete to be applied to this vnhappinesse and crookednesse of na∣ture so vitiate and defiled.

Theodidactus.

I iudge no remedy to bée more effectuall for this purpose, then if they set before their eyes the feare of plagues & punishmentes, and that by this meanes they may bée brideled; and restrayned frō* 1.26 these rashe assaultes and giddie attemptes and that they accustome themselues to loue and cherish discipline, that they may be obediēt to their parents, and to all pollitike gouernment. And let them as∣sure themselues that God will punish their pride, their malapert∣nesse, and contempt of discipline, as we sée in Caine, which is accur∣sed. In the sonnes of Samuel, and Heli, Absolon and Siba which moued sedition against Dauid, and therefore were destroyed. It should bée very profitable vnto young men, if they woulde consider these hor∣rible examples in histories. For it is certayne in the whole lawe there are added promises of rewards, which are bestowed vpon the obedient, as is to be séene in Tobia which was blessed of his father, in Iesu the sonne of Mary which was subiect to his Parentes, and obeyed them euen to the death. And in Iohn and others innumera∣ble of godly children. And there are also added vnto the law threat∣nings of plagues and punishmentes, which the stubborne, wicked and disobedient children shal féele, that haue contemptuously diso∣beyed their Parents. For it is written: Al collusion, disobedience and rebellion, receiueth iust recompence of such hurte and dam∣mage, which thing at this day, manie young men haue assayed and prooued to their greate shame and confusion: which haue contemned the obedience of Parents. Euen as it happened vn∣to Esau, which vered his Parentes in marrying vngodly wiues, which intreated their Father and mother in lawe very contumeli∣ously despitefully and contemptuously: And he himselfe also taketh vpon him in his fathers house to commaund most malapertly and proudly, and expulsed his brother Iacob, for whom he lay in waite to haue murdered and slayne: neyther doth he feare punishment nor regardeth the threatnings of God, but contemneth his fathers admonitions, and therefore he is accursed.

But on the contrary part Iacob both reuerenceth his parents,* 1.27

and loueth his brother: for he feareth the iudgement of God, & pu∣nishment that might therof ensue. And agayne also he knew & cōsi∣dered y^• rewards which were promised for well doyng, therfore he doeth his duetie, that hee might call vpon God with a good consci∣ence. Furthermore also he acknowledgeth that God hath care and regarde vnto corporall blessinges, and therefore prayeth vnto GOD and desireth that he might bée defended and ayded against his brother, after this manner doth he exercise his faith and inuo∣cation, whiles hée studieth by all meanes possible to comfort and appease the sorrowes and griefes of his Parentes, & at the last gi∣ueth place to his brother: Therfore he enioyeth great rewardes at Gods hand, he is instructed and defended in a woonderfull manner, preserued & enriched amongst his very enimies, that being olde, he saw his sonnne Ioseph in floorishing & most prosperous state, which to him was no little ioy and comfort. Let children weigh and con∣sider these and such like examples, and let them learne vndoubted∣ly y^• God hath great care of them, & that he will bestow vpon them many corporall blessinges for performing their dueties towardes their Parents, Magistrates, Maisters, & Teachers: Let them also consider and call to their remembraunce what greate paynes and cares Parentes haue had in their education, and what true loue they beare towardes them, and what greate benefites shall redounde vnto them by their godlie education and instruction. For these and such like blessinges, let them acknowledge them∣selues to bée thankfull. And let them knowe that GOD doeth punishe the vnthankefull as sayeth Solomon: Non recedet ma∣lum à domo ingrati. Plagues and punishmentes shall not departe from the house of an vnthankfull person. Also let all godly Children* 1.28 and young men studie to followe the Patriarche Ioseph, and by his example learne to honour their Parentes: Who when hee was solde into Egypt, and afterwarde by Gods prouidence pro∣moted to great honour, and high authoritie, so that hee was the very next vnto the king, how did hee prouide for his father Iacob, ••ding for him very honorably to come to him into Egypt, where he had great entertainment of the king and enioyed the pleasures and blessings of the lande, afterwards when hée was dead, with what great pompe & renome did he carrie him foorth thence into the land of Chanaan, there to bée buried with the Fathers the Patriarkes:

The 16. 17. and 18, Chapters of Genesis doe sufficiently declare. That noble and woorthie King Solomon gaue place to his Mo∣ther, and reuerencing her, set her in the kings Seate and Chaire of estate next vnto himselfe.

Theophilus.

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

Theodidactus.

The Rahabites most constantly obserued and kepte the pre∣ceptes* 1.29 of their Father Ionadab, neyther woulde they suffer them∣selues to be drawne from their obedience, with any wanton or flickering inticementes, therefore they heard this ioyful voyce: for that you haue obeyed the commaundementes of your father & haue* 1.30 kept al his preceptes, & haue done whatsoeuer he commanded you, thus saith the Lord Zebaoth the God of Israel: There shall not a mā fayle of the stocke of Ionadab the sonne of Rehab to stand in my sight all the dayes of their liues.

Isaack readie to bée slayne and offered vp in Sacrifice, willing∣ly* 1.31 obeyed his father Abra.

Ioseph obeyed his father Iacob, & went to his brother, whō not∣withstanding he knew to be maruellously offended & augry with him.

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

Sem and Iaphet obeyed their father Noe, and were blessed. But* 1.32 Cham which derided his father béeing naked, was accursed Isaack because hée obeyed his Father with all his hearte, obtayned the blessing of his seede vnto his Father Abraham. But Ismael be∣cause hee rebelled against his father, was reiected. Let godlie* 1.33 Children consider these thinges, and take héede that their portion bée not with Caine, Cham, Ismael, Esau, and such others, which haue purchased vnto themselues the eternall curse and malediction of God, for that they would not obey their Parentes: But let them

rather follow the examples of these godly ones Abel, Seth, Sem, Ia∣phet,* 1.34 Ismael, Iacob, & others, which for their obedience haue obtained euerlasting felicity. Furthermore if we diligently search & reade o∣uer y^• histories of the holy scripture we shal find that mē of al ages which haue not obeied the godly & wholesome admonitions of their Parents and elders, haue béen horribly punished of God.

Loth very louingly & friēdly admonished the Sodomites to forsake* 1.35 their wickednes, but because they woulde not obey his voyce, they perished with fire. Also Lots wife for that shée woulde not hearken to the counsell of the Angell, but looking backe was turned into a salt stone.

Iosephes brethren for that they woulde not followe the coun∣sel* 1.36 of their brother Ruben, that they should restore and deliuer their brother Ioseph to his father, they fel into great danger.

Holophernes contemned the counsel of Achior, which he had giuen* 1.37 him, that he should deale without tyranny, he himselfe was slayne, and his host put to flight.

Rhoboam, for that he lightly regarded the wholsome counsell of* 1.38 the elders lost his kingdome.

Godolias, because he despised the counsell of Iohannan, was killed* 1.39 of Ismael.

Nabuchodonozor, refusing the counsel of Daniel, that he should re∣déeme* 1.40 his sinnes with almes and other godly exercises, was tur∣ned into a beast of the wood.

Ioseph and Azarias not regarding the counsell of Machabaeus, and* 1.41 willing and desirous to get themselues a name, lost both the name and the thing they hoped for.

Machabaeus hauing with him 800 men, & his aduersaries 2000.* 1.42 whē he was aduertised of his fellowes, that hee should not fight a∣gainst them, following his owne wisedome & pollicie, perished in the same warres, and the rest tooke their flight.

Pilate, for y^• he would not his wiues admonitiōs & counsels con∣cerning y^• rostoring of Christ, but refused her good admonitiōs, sin∣ned very grieuously, in iudging Christ vnto death being innocent. Behold now if they which would not obey the counsels & admoni∣ons of the holy Patriarkes, Prophets & other holy mē, were puni∣shed with so great plagues, & haue perished so horrible: I pray you what great euilles, what greate calamities, miseries and plagues

are like to fall vpon them, which doe contemne and reiect the most godly and necessarie admonitions and counsels of Parentes, yea, and with disdaine do refuse to heare them, and make no reckoning or account at all of their wordes:

Theophilus.

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

Theodidactus.

But to contemne them, is surely a most pestilent thing, and ex∣treame madnesse. For seeing that our life is verie short, the wise∣dome and experience of thinges is to bee learned of our auncientes and elders. For the authoritie of elders is an holy thing, and to bée had in great reuerence, wherefore it is written: Coram cano capite* 1.43 consurge, honora personam senis, & time Dominum Deum tuū. Thou shalt rise vp before the hoarehead, & reuerence the person of an old man, and dread thy Lord God: That is to say, the Lord is to be feared and reuerenced in the elders. For it is a young mans part in whō there is any signe of good towardnesse, to estéeme y^• counsell of his elders and to follow it. For hée that learneth of young men, to whō is hée likened I pray you? Nempe ei qui edit vuas immaturas, & bibit vi∣num de torculari suo. Verely vnto him that eateth vnripe & sowre grapes, and drinketh wine out of his winepresse: But who so learneth of his elders, Similis ei qui edit vuas maturas, & bibit vinum vetus. Islyke vnto him that eateth ripe and pleasant grapes, and drinketh olde wine. I would therefore aduise all young men, that they ioyne them selues with the aged, and follow their godly counsels & wholesome docu∣ments.* 1.44 Bias the Philosopher an Heathen man, teacheth y^• old age is to be honoured, saying: Non est contemnendae senectus ad quā omnes poruenire cupimus, sed diligenda, obseruanda, plurimum{que} ei deferēda. Old age is not to be contemned, to the which we all desire to come, but to bee beloued, reuerenced, and to giue great authoritie and regarde vnto it: Wherfore let vs hearken vnto old men, & giue all reuerence & ho∣nour vnto them, neither let vs depart from their sides, whose steps let vs follow for their great experiēce of things, for their great wis∣dom & knowledge, let vs vse their counsell, delight in their studies, that we may haue the sight of them, which may feare vs frō vices. Illi (inquit Diuus Ambrosius) erūt vitae nostrae testes simul & magistri, ab illis percipiemus viuēdi normā, loquēdi modū, virtutū ōniū disciplinā* 1.45

They (saieth Saint Ambrose) shal be witnesses of our liues, and also tea∣chers vnto vs, from them we shal perceiue the order to liue, the maner to speake, the discipline of all vertues. And this may séeme true to all men, for that they haue had great experience in many things, they remember many things, they are also for the most part wiser, and more apt to giue counsell, and to gouernment in all thinges what∣soeuer.

Theophilus.

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

Theodidactus.

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

Saint Bernard commendeth this verie worthily, saying thus:* 1.46 Obedientia quae maioribus proebetur, Christo exhibetur, What obedi∣ence soeuer is shewed vnto our elders, is exhibited vnto Christ: Nay ra∣ther hée saith: what thing soeuer man doth commaund in the stead of God, that is not directly against the worde of God, the same is altogether to be receiued, as if God had commaunded it. Parentes sunt vicary Christi, ergo non spernendi, sed honorandi. Parents are the Vicars of Christ, therefore not to be dispised, but to be honoured. For who soeuer contemneth the Vicar, contemneth him that pla∣ced

him. Basilius Magnus teacheth, that Iesus Christ was obedient* 1.47 to his mother Mary and Ioseph, euen in verie small thinges, as in fetching of water, and bearing of his axe and such like, and thus he cryeth out: O example worthie to be immitated, O wholesome* 1.48 document: Excellens Dei filius obedit homini, propter hominis salutē, & homo non vult obedire propter Deum & suam salutem, The excel∣lent Sonne of God obeyeth man, for mans health and saluation, and man wil not obey for Gods cause and his owne saluation. Ah, woulde to God all children out of this, woulde vnderstand the honour due to their Parentes, out of this I say, that they haue Christ their Captaine and guider of their dueties, when they treade in his steppes, and execute their dueties prescribed by their Parentes. Moreouer also this ought to incite and stirre vp all children excée∣dingly to the obedience of their Parentes: when they heare the whole obedience of the fift commaundement to haue beene sanctifi∣ed and consecrated by the childe Iesus. But now we must come to the declaration of the fift commaundement, in the which, if these children of Amusus will shew them selues willing and attentiue, they shall adde vnto mée the greater quicknesse of spirit and minde in the declaring and opening of the same.

Liberi.

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

Theodidactus.

This worde (honour) comprehendeth two things, as it is saide* 1.49 before, an inward & an outward reuerence. Therfore y^• first honor (which is commaunded here) is to knowe the things them selues, (that is to say) that wedlock, the ordering of a family or housholde, and pollitical gouernment, were instituted & ordeined of God, and by his aide and mightie power preserued, & that in these ordinaun∣ces the presence, wisedome, goodnes and loue of God doeth shine to∣wardes vs, & acknowledging these benefites, wée ought to render humble thanks to God the Author, & beséech him to preserue & de∣fend vs, from our aduersary the Deuil, the mortal enemy of man∣kinde,

which goeth about by all meanes hée can possibly deuise, t•• dissolue & breake this swéete & pleasant harmony. Vnto this degrée of honor belongeth preaching or celebrating of these thinges: That the youth may learn, that they come frō god, & accustom thēselues, to make their humble prayers & supplications vnto God, y^• he will vouchsafe to preserue these his own ordinaunces and giftes. And it is the part & duetie of a thankful minde, willingly to obey for gods cause, to beware of wicked & lewde examples, & of giuing occasions to sin, whereby good ordinaunces might be dissolued & broken, & the lawes vtterly ouerthrowne & peruerted, & to conclude, by all possi∣ble meanes to preserue & defend these things so néedful & profitable.

The other part of honor cōcerneth the persons (to wit) Parents, Magistrates, teachers, & whosoeuer haue any gouernment ouer vs, There is a great vnlikenes of these things. But yet all men ought to follow this rule & platforme. Parentes & other gouernors ought to be a liuely lawe, (that is to say) the preseruers & mainteiners of the diuine law. For who doth not vnderstād that these persons are to be loued & honored, by & through whō God doeth impart so great benefits (to wit) true religiō, godly lawes, iudgement, & peace vnto mankinde? Such gouernors were, Moses, Iosua, Samuel, Dauid, Solo∣mon, Iosephat, Ezechias, Iosias, Cyrus, Cōstantinus, & Theodosius. Ther∣fore there is an honour that doth behold & respect the persons, to ac∣knowledge this also the gift of God, to haue parents which do tru∣ly performe their dueties: for the ordinance itself or lawes without a kéeper, prescruer, & one to sée the same executed, are verie weake and of no force, as saith that Greciā: Validares lex est, quū principem habet. The law is a strong & forcible thing, when it hath a Prince or Go∣uernor. And because the preseruation & maintenance of his own or∣der, is acceptable vnto the Lorde God, the degrées ordeined of him, ought also to be kept inuiolable of vs. Therfore this shalbe y^• sum,* 1.50 that whosoeuer the Lorde hath set to rule ouer vs, wée doe receiue them, enterteine & honor them, both with obedience & thākfulnes.

Liberi.

Oh immortal God, how godly and wholsome things do we now heare concerning the honouring of Parents, of whom there hath been no men∣tion made to vs at any time, It is our partes and dueties therefore to pray vnto God, that these so godly precepts, and necessarie doctrines do neuer slip out of our minds. And for that the Lord God hath now put this good

thing into our mindes, that we should heare you now more willingly than heretofore: we beseech your humanitie & curtesie, that you wil vouchsafe to shewe and declare vnto vs all other things touching the honour of Pa∣rents, and chiefly the loue of our elders.

Theodidactus.

Plato albeit an Ethnick teacheth, saying: Parentes senio confectos* 1.51 pro magnis thesauris habendos esse, & amandos. Our Parents being ve∣rie aged, are to be accounted for great and excellent treasures, and to be beloued. Cicero reciteth the cause wherefore we ought to loue them,* 1.52 Ideo inquit parentes charissimos habere debemus, quod ab his vita, pa∣trimonium, libertas, ciuit as tradita est. Therefore saieth he, ought wee to esteeme our Parents most deare, for that, we receiue from them life, pa∣trimonie, libertie, and our Citie or countrie. Seneca saieth, Parentes non* 1.53 amare impiet as est, non agnoscere insania. Not to loue our Parentes is great impietie, not to acknowledge them is madnesse. And S. Augustine* 1.54 saieth: Caninum est Parentes non agnoscere. It is the nature and pro∣pertie of Dogges not to acknowledge our Parents. And if it be a dogged nature not to acknowledge them, it is much more brutish to offēd them, to hurt, beate, and offer iniurie vnto them, as there be some such in the world (the more to be lamented.)

And Saint Ierome saieth, Meretur caecitatis subire supplicium,* 1.55 qui toruo vultu parentes despexerit. Hee deserueth to haue his eyes put out, that shal looke vpon his Parentes with frowning countenance. And Aristotle saieth: Qui dubitat vtrum oportet deos venerati, aut paren∣tes* 1.56 honorare, non indigit ratione, sed poena. Who so doubteth whether he ought to worship the Gods, or honour his Parentes, hee wanteth not reason but punishment.

Theophilus.

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

Theodidactus.

There is nothing more easie, For one Aelianus declareth & plain∣ly affirmeth, that there was neuer any natiō or country so vnciuil nor so brutish, amōgst whō the honor of parēts hath not bin had in great estimatiō & price, but they haue shewed thēselues thākfull to

Parentes, as we may learne by the example of Aeneas. For, after* 1.57 that Troy was taken of the Grecians, they hauing some compassi∣on of the miserie of the captiues, published a common cry through∣out all Troy, that euerie one of the frée Citizens shoulde carrie a∣way with them some one thing whatsoeuer they liked best. Aene∣as igitur* 1.58 caeteris neglectis Deos paenates exportabat. Wherupon Aene∣as lightly regarding al other thinges, tooke with him his houshold Gods. The Grecians preceiuing the godlines of the man, with great ioye permitted him also to take with him some one other iewell among all his possessions whatsoeuer hée would. Ille patrem annis & se∣nio confectum sublatum in humeros portabat. Hee with speede hoi∣steth vp vpon his shoulders his good olde father well striken in yeares. They being wōderfully astonied at this his fact, left also vnto him all his possessions, confessing, that such as shewed such pitie both towardes God and men, and so louingly reuerenced their Pa∣rentes, shewed them selues the greatest and most placable friends to nature that might bée. A lyke example is also recised of Vale∣rius* 1.59 maximus, in this wise: The Pretor sitting in iudgement, deli∣uered vnto one of the Triumuir••, a noble woman condemned to death to be executed in the prison. And when hée had sent her vn∣to the kéeper of the prison, hée being moued with pitie and compas∣sion towardes the woman, did not foorth with execute her, but per∣mitted her daughter to haue accesse vnto her mother, hauing great regard (as hée thought) that hée should bring nothing vnto her for her nourishment and preseruation, that might prolong her life, sup∣posing that so within a litle while shée should famish & pine away. And when many dayes were nowe past ouer, and the woman yet* 1.60 liuing, hée musing with himselfe what should be the cause, that shée was susteined so long, watched her daughter now more narrowly than before, at the last hée espied the daughter giuing her mother sucke of her full breasts, which shée had prepared for the same pur∣pose, alwayes against her comming thither, which so rare & won∣derfull a spectacle when hée beheld, hée coulde not choose but make the Triumuir priuie thereof, and hée went and shewed the Pretor, and the Pretor opened the matter vnto the Consuls, who graunted vnto the woman remission and pardon for her fact before commit∣ted, and highly commended her for nurturing and bringing vp so naturall and louing a daughter.

And to the ende that children might bée the more excited and moued to the loue of their parents, I will shewe you another rare example. There is in the region and countrie of Scicilia the moun∣taine Aethna of an vnmeasurable bignesse, which burning with* 1.61 continuall fire, casteth out such fiery flambes, and bloweth out such burning stones, with such violence and forcible maner, by means whereof the neighbours there aboutes bordering, susteine no litle losse, hinderance, and perill. It chaunced therefore (in the 3510. yéere of the foundation of the worlde, after the Babilonicall deliue∣rance) that this Mountaine threw foorth such forcible and mighty fiers, that the Citie Cathana was burnt and consumed to dust, as witnesseth Pansania, saying: Et, arderent aruis segetes, & milliacul∣tuiugera cum dominis, syluae colles{que} virtutes. Adëo ••t quis{que} quod sibi charissimum esset, conaretur ex incendio asportare, &c. The corne fields a thousande acrees with their furniture, together with the owners, the greene woods, vallies, and hilles were quite consumed and burnt to dust. So that whatsoeuer any man had, that hee esteemed, hee did his best to conueigh and carry it out of this dreadfull and raging fire. There were dwelling in the same Citie two brethren (to wit) Philonius* 1.62 and Callias, which leauing golde, siluer, precious stones, and all o∣ther Iewels whatsoeuer: tooke vp their Parents vpon their shoul∣ders (being now aged, and there withall so weake and féeble, and therefore not able to helpe them selues) deliuered them from the rage of that furious Fire, to the great admiration of the behol∣ders.

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

A like thing happened of one Cymon an Athenian, whose loue and* 1.63 pietie towards his Parents was so excéeding great, that the Lord God rewarded him wonderfully for the same (that is to say) with prosperitie and long life. For when his father Miltiades for the mo∣ney which hée had borowed out of the common treasury, was cast into prison, there to suffer famishment except he could pay the debt

and hée nowe almost pined and withered away. Cymon to the end that hée might nowe deliuer and redéeme his father, besought the Magistrates, that hée might bée kept in prison in the stéed of his fa∣ther, vntill hée coulde pay those thirtie thousand crownes into the treasurie (for so much hée ought). Cymon was receiued into prison, the father was set at libertie, who not long after died, héere (to mans iudgement) Cymon was like to perish for the loue he bare to his father. At the last a certaine famous and worthie Citizen be∣ing very rich tooke to wife the daughter of this Miltiades, who payd the money that was due for Cymon his brother in law, and so deli∣uered him out of that calamitie, perill, and misery. There is no doubt but that it was Gods prouidence, that Cymon shoulde bee deliuered. For by this example, God would shewe himselfe ac∣cording to his promise, to render vnto obedient and louing childrē the rewardes of their godlinesse, albeit they be strangers from the Christian faith.

Theophilus.

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

Theodidactus.

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

Theophilus.

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

Theodidactus.

Surely it is a very good question, and very méete for these chil∣dren, or rather all men of what state and condition soeuer they bée, I will therefore willingly more at large declare the same for these childrens sakes. First euery man ought to knowe, that the precepts of the first table are to bée preferred before the last. Wherefore if parents, maisters, or magistrates, woulde driue thée

from the worde, or true worship of God, and force and compel thée vnto vngodlinesse: thou shalt answere with Saint Peter. O∣portet Deo magis obedire quam hominibus. Wee must obey God rather then man.

There is written a notable example touching this thing, of one Mauricius, which was sent for vnto his king & soueraigne Lord, at* 1.64 a certaine time, who woulde haue had him a captaine against the Christians, answereth him after this maner in few wordes, O King, you shall haue mée ready in what thing soeuer is, or shall bée néedfull, and you shall finde mée very willing, but in this businesse (O king) I owe more duetie vnto my God, then vnto thée being king.

Rachel against her fathers will, stole his Idols, and hid them a∣way* 1.65 very warily. Saint Augustine saith: Amandus genitor, sedprae∣ponēdus est Dues. Our father is to be beloued, but yet god is to be prefer∣red before our father. And the 70, Psalme teacheth, y^• in this thing only a childe ought not to obey his parents if they shal commaund him any thing against God: but where the father cōmandeth that which is not against god, hée is to bée obeyed euen as God, because hée hath commanded thée to obey thy Parents. Cyrill saith: Neces∣sarium* 1.66 esse liberos patribus cedere, sed vbi virtutis ratio cogit, ibi Deus honoretur, ipsiusque amor••naturalem amorem parentum vincat. It is very necessarie that children giue place to their parents. But whereas the regarde and consideration of vertue compelleth them there God ought to bee honoured, and the loue wee owe to him, ought to vanquishe and ouercome the naturall loue of parents. D. Hieronimus ad Heliodorum* 1.67 ita inquit: Tam diu sanguinis copulā in illis agnosce, & ius illis carnalis propinquitatis persolue, quam diu ipsi tecum creatorem suum agnoscunt & honorem illius illaesum obseruant: quod si à Deo te abducere, aut con∣tra Dei voluntatē te impellere occ••perint, desertis parentibus Deo te cō tunge. S. Ierome vnto Heliodorus writeth after this maner, So long ac∣knowledge thou the coupling of sanguinitie in thē, & accomplish the law of carnal propinquitie to thē, as long as with thee they acknowledge their Creator, & do keep the honor of thē pure & vncorrupted: but if they shal once go about to withdrawe thee from God or to moue thee to doe any thing against the will of God, leaue father and mother, ioyne thy selfe to God. Solum est pietatis genus, sic in Parentes esse crudel••m. It is the on∣ly true kind of godlines, so to be accounted cruel towards our Parents.

Hée saith in another place, Honor a patrem, sed site à vero patre non separat, tam, diu tu sis sanguinis copula, quam diu elle suum nouerit crea∣torem. Honor thou thy father, so that he doth not separate thee from thy true father, be thou so long of his kinred & sanguinitie, as he shal acknow∣ledge his Creator.

Theophilus.

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

Theodidactus.

I thinke you doubt not of this point, yet for the goodwil I beare to Amusus and his children, I will declare & open vnto you what∣soeuer may séeme to apperteine to this purpose, if so bée now I can call to my remembrance, those things which héeretofore I haue read in good authours concerning this matter. Although Pa∣rents* 1.68 bee neuer so poore, base, simple, féeble, &c. They ought not for any of these causes to bée destitute and spoyled of the honor gi∣uen them of God: for they ought not to behold their person (to wit) what maner men they hée: but héere the will of God only is to bée obserued and regarded, which hath willed and commaunded it so, which also to this his commaundement, hath added a promise, farre more excellent then all the riches in this worlde: For who so doe truely and vnfeignedly honour their parents, there are pro∣mised vnto them of God in this world, long life, peace, health, and happy, and prosperous successe in all thinges. But contrariwise, who so resist the diuine worde of God, an vnhappie life, and that very short, is ready to fall vpon them by and by, because they haue disobeyed the Lord of life. For these stubborne & rebellious wret∣ches, are vtterly forsaken of God, and so become théeues, robbers, and murtherers, to their owne shame & confusion. For with great disdaine and hatred they contemne the good and godly instructions of Parents, and wil not suffer any correction or chastisement, and so it often chaunceth that these varlots come very seldome vnto mature and rype age, but are cut of before their time. Neyther be they so happy, as that they fall into the handes of the hangman, whereby they may haue time to repent them of their former liues, but being ouercome with drunkennesse and ryot, behaue them∣selues

in such ruffianlie maner, that in their desperate frayes, they dye of the sworde, or by some other misfortune, are slaine, or els by fier or water doe miserably perish. As in the children of He∣li and in Absolon, with many others hath béene séene. S, Gregory* 1.69 hath left vnto our memory a horrible example of a certaine disobe∣dient childe, which of a wicked spirit was caught out of his fathers lappe, and in his sight torne in péeces and destroyed: Héereof let children learn to feare and loue the Lorde God, and to honor their parents, & not contemn them although they be neuer so poore, way∣ward, or deformed. Let them also kéepe in memory the horrible ex∣ample of Dathan and Abiron, which for resisting the Magistrates* 1.70 were swallowed vp quicke & throwne into Hell. The wayward∣nesse & wrabbednesse of parents, doth not discharge the fift cōman∣dement, as witnesseth S. Peter, saying: Non solum bonis, sed ettam discolis obedite, Obey not only your good and wise parents, but also your wayward & foolish parents. As also the Prophet Baruch saith. 2. Vult Iudaeos malis & imp••is obedire. God would haue the Iewes to obey their wicked & vngodly parents, as hath bin said before. Moses doth not say honor yée, your good, wise, & rich parents, but speaketh simply with∣out any distinction or difference: Honora parentes. Honor thy parents. But when God at any time sendeth wrabbed, wayward, and hard hearted parents, this chaunceth for our sinns & wickednes: For it maketh no matter to vs, whether they bée worthie or vnworthie, noble or base, rich or poore: for what maner parents soeuer they bée yet not without the great prouidence of God they are our parents. But who so thinketh that decript & doting parents are not to be ho¦nored and reuerenced. Let them heare now a notable example and* 1.71 worthie to bee remembred, of a certaine housholder, which had an olde father decript and bowed together with age, and therewithall doting and very childish againe, so that when the meates & things were set vpon the table, he would by and by ouerthrow the dishes and pottes, & powre out the pottage vpon the table, to the great an∣noyance of the guests many times: but whē this had chanced thus very often, y^e housekéeper his sonne begā to disdain therat, & to take y^e matter gréeuously, & studied which way he might find a remedy, for this trouble, & at the last he deuised a trough or hollow thing to be made of wood, whereout he might eate his meat: And whiles the thing was in making & preparing, the young sonne of this houshol∣der,

began to reason with his father, & demaunded of him to what vse that shoulde serue (for hée knewe very well his father had no Swine to féede therein): his father answered: that hée had made it for his graundfather, that hencefoorth he may dine and suppe out of the same: Then the litle child asked his father againe, saying after this maner. My good father, when you shalbe as old as my grand∣father, shall I be compelled to make such a hogges trough for you also? which wordes so soone as his father heard, he was excéedingly astonished, and began to sigh meruellously, and straight way with great sorrow of mind, hee threw from him the trough very dis∣dainfully, and began to bethinke with himselfe what that childishe question should meane, & rightly wayed and considered with him∣self vnto how many great miseries and calamities mans life was subiect insomuch as after that, he euer gaue great honor & reuerēce vnto his old father, and neuer was offended after that, with the mad & doting pranckes of his father so long as hée liued.

Theophilus.

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

Theodidactus.

Children whith doe not willingly obey their Parents, fall into the most gréeuous iudgement and wrath of Almightie God, & for y^•, most stubbornly they do disobey & resist their parents comman∣demēts, at the last they are cōpelled to obey the hangmā, will they nill they, or els by some other kinde of Tragicall death, they ende their dayes miserably as is aforesaid. As a number of examples do witnesse, as this in the 4. booke of the kings. 2. the scripture sayth:* 1.72 Helisaeus went vp into Bethel, and as hée passed on his way, the litle children came out of the Citie and derided that good olde man, say∣ing: Ascende calue, ascende calue. Get thee vp thou bald pa••e, get thee* 1.73 vp, who looking backe séeth them, and curseth them in the name of the Lorde. And immediatly came out of the woodes two fierce and cruell Beares, and they tare in péeces and destroyed 42. of those children very lamentably, By this, children ought to learne to feare and honour the Lorde God, to reuerence their Parents, and elders, & not to deale dispitefully with them, nor for any cause

to contemne and deride them, least in like maner the Lord God bée* 1.74 angry and displeased; and so destroy them in his wrath. But ra∣ther let them followe the example of the Stork, which when their parents are so old, that they cannot flie abrode to get theyr pray, to not onely feede and nourishe them, but also carry them vpon their shoulders from place to place, such affection ought wee to shewe to our Parents. For if such and so wonderfull a naturall affection be in the bruite beastes and foules, which want both iudgement and reason: what naturall affection ought to bée in vs towards those creatures which be partakers both of iudgement and reason: & be∣sides this, created vnto the image of the liuing God?

Theophilus.

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

Theodidactus.

The chiefest care of children toward their parents is this, that* 1.75 before all things they studie to loue them intirely: for as witnes∣seth Plinie Amor optimus discendi magister. Loue is the best maister to learne any thing. For euery doctrine and teaching is much more easie translated and conneighed into the minde of the childe, if hée loue his father: wherefore I iudge and thinke it conuenient that children are to bée admonished, that they loue their parents no lesse then their godly disciplines, doctrines and chidings. For suche godlinesse and pietie of children auaileth greatly to this purpose, they will heare more willingly, and giue credite to their wordes, and will couet and desire to bée like them, they will not take it in ill part to be corrected, but they will reioyce to bée praysed, & they wyll acknowledge that it is their fathers dutie to teach, and theirs to shew themselues willing to be taught. Moreouer it shall bée the part and duetie of children to folowe the Godly precepts and coun∣sels of their parents, and let them thinke that nothing ought to be attempted without the expresse wil & assent of their parēts, & what soeuer they know shall please their parents, y^• shal they do without delay, And if they knowe what will displease them, that shall they not goe about to attempt, nor touch by any meanes: & if they séeme

to bée too heard or vngentle vnto them, yet shall they beare it with a lowly and willing mind. Again, if they can deferue to haue their friendship by any meanes, they shal doe their best to the vttermost of their power. If they shall fall into any gréeuous sicknes, pouer∣tie, or extreeme olde age, it shalbe the childrens duetie willingly to relieue and comfort them by all possible meanes. To bee briefe, if all things chaunce w••ll and lu••••ily vnto them, the children shall reioyce with all their heartes: Againe, if they shall sée them vnfor∣tunate, then shall the children forrow no lesse, then if it were their owne case, and they ought to bée mooued with as great pitty and compassion, as though this sicknesse, griefe, paine, or punishment, did apperteine only to them.

Cyprian saith: Sicut in senibus sobrietas, & morum perfectio requi∣ritur,* 1.76 itam adolescentibus obsequium, subiectio, & obedientia debetur. As sobernesse and the perfection of maners, is required in olde men: So in young men ought there to be seruisablenes, subiectiō & obedience. And Saint Ambrose sayth: Honor adolescentum, est timorem Dei habere,* 1.77 parentibus deferre, & honorem habere senioribus &c. The honor of young men, is to ha••e the feare of God, to giue re••erence to their parents and to honor their elders, to defend and keepe their chastitie, to be hum∣ble, gentle, and shamefast, which vertues are the very true orna∣ments to young age: And the same S. Ambrose saith: In sembus grauitas, in iuuenibus alacritas, in adolescentibus verecundia commen∣datur. In old men grauitie, in childhood cheerefulnesse, in adolescencie, shamefastnesse is to be commended. Very excellently also doth Lodo∣uicus* 1.78 Viues describe & set foorth the dueties of young men, saying: Pius quis{que} i••uents nunquā de se magnificè setiet sed moderatè & demis∣se. Euery godly young man will neuer iudge & esteeme highly of himself, but meanely and humbly: For this cause let him indeuour, y^• he gar∣nish, and adourne his minde, with the deuice and imagination of honest things, with knowledge and exercise of vertue: for saith he: Alioqui homo non est homo, sedpecus. Otherwise man is no man, but a beast. Let him be present at the diuine seruice and worde preached,* 1.79 with great attention and reuerence, and whatsoeuer, hée heareth or séeth there, hée shal estéeme it great, wonderfull, diuine, and that which farre passeth and surmounteth his capacitie. Hée shall commende himselfe very often to Christe in his prayers, hée shall repose all his hope and confidence in him.

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

Theophilus.

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

Theodidactus.

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

• 1 After this manner is the soule to bée taught and instructed,* 1.80 which shall be the Temple of God. Let her learne to heare none other thing, neither to speake any thing saieth Saint Ierome, but that which may appertaine to the feare of God.
• 2 Let her not heare nor vnderstand any filthie wordes, nor mery ballades, iestes nor rimes, but let her young & tender tongue be seasoned with swéete songes and Psalmes.
• ...

• 3 Weigh not down her necke with gold and precious stones, 〈◊〉〈◊〉 beset her head with pearles, neither curle nor bushe out her heare, nor die it into any vnnaturall colour.
• 4 Let her not eate openly (that is to say) in the feastes & ban∣quetes* 1.81 of her Parentes, lest shée sée such meats as shée might desire and lust after: Let her not learn to drinke wine, wherein is all ex∣cesse and riotte.
• 5 Let her not delight and take pleasure in the hearing of musi∣call instruments, Shalmes, Sythe••••s, Lutes, & Harps, nor know wherefore they were inuented.
• 6 Let her appoint her self some taske euerie day, to read some speciall part of the holy scriptures chosen for the same purpose.
• 7 Let her learne to carde & spinne to make woollen cloth: and to handle, the whéele and distaffe, to make her linnen cloth.
• 8 Let her not set her minde on silkes, as Taffata, Damaske, Satten and Vellet.
• 9 Let her prouide and get such clothes wherewith colde may be defended, not wherwith her bodie shalbe nakedly apparelled.
• 10 Let her so eate, as that shée may be alwayes an hungred, that immediately after her meate, shée may either reade or sing Psalmes.
• 11 If it chaunce thée at any time to walke or ryde out of the Towne or Citie, leaue not thy daughter at home without a godly gouernour: for without thée shée knoweth not, neither is shée able to liue, and when shée shall chaunce to be left alone, let her bée a∣fraide.
• 12 Let her not haue her secret méetings, and fellowship with foolish and light maidens.
• 13 In the stead of silkes, pearles and precious iewels, let her loue godly bookes, not gaudely garnished and set out with gold, but inwardly perfected, and learnedly distinguished, for the better in∣crease of her faith.
• 14 Let her first learne the Psalter or Psalmes of Dauid in méeter, which may withdrawe her minde from light and vaine songues, and baudie ballades.

And in the Prouerbes of Solomon, which may instruct her to good and godly life: And in Ecclesiasticus, Let her exercise her self to seeke out things that apperteine to the world. In Iob, Let her folow the

example of vertue and patience. Prudens filia, viro est vice haeredita∣tis.* 1.82 A wise daughter is to her husband, in the stead of an inheritance. Also a shamefast maid, wil reuerēce her husband. A daughter is another possessiō vnto her father. If he get a good sonne in law, than hath he found his daughter: but if he chaunce of a wicked sonne in law, thā hath he vtterly lost & cast away his daughter. Besides this it ap∣perteineth to the duetie of a godly maid (which would séeke for true and euerlasting saluation) that also before all things, shée haue the knowledge of the doctrine & religion which hath béene set forth and deliuered vnto vs from the Patriarkes, Prophets, & Apostles, and which is conteined in the bookes of the holy scriptures. It is neces∣sary that shée know the lawe, which may teach her not only what workes please ordisplease almightie God: but also therby shée may learne to know her owne sinnes, and be put in minde to seeke for the remission of the same. And therefore it is also néedfull that shée know the Gospell of the sonne of God, the cleanser & washer away of our sinnes, and the pacifier of Gods wrath, & that shée shewe her selfe faithfull herein, and giue credite hereunto.

Theophilus.

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

Theodidactus.

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

Theophilus.

What young men at this day are to be deemed and iudged most hap∣pie?

Theodidactus.

Certes none are more happie, than those which truely performe their duties, & to whō it is giuē frō their childhood to repose al hope in one & y^• true god, & with sure cōfidēce to depēd of his only goodnes

prouidence, which thing appeareth to haue chaunced vnto Dauid. Psal. 71. Where most faithfully hée speaketh vnto God, saying thus: Quoniam tu es expectatio mea domine, Domine spes mea à iuuentute mea. For thou O Lord God art the thing that I long for, thou art my hope euen from my youth: As though hée should say, not now only, but hi∣therto alwayes through my whole life, thou art the thing I long for, and my hope: that is to say, Séeing that I haue had none other God from my youth vp, but thée alone, howe shall I now not call vpon thée in this trouble: And howe shalt thou forsake mee? Pa∣rentes are hereby admonished, that they instruct their children from their youth in such godlines, knowledge, fayth and hope of God, that they become not wicked & vnhappie, but continue bles∣sed with God and all his holy Angels, and Saintes in heauen for euer. But this instruction (as I said) ought to be proponed and set foorth vnto children euen from their young and tender yeares.

Nam quod noua testa capit, inueterata sapit.

For looke what licour at the first, the newe vessell taketh: The tast thereof, when it is olde, it hardly then forsaketh.

And out of question nothing, sticketh more surely in the minds* 1.83 of young men, than that, that is taught them in their gréene and tender yeares. And if wée will giue credite to Quintilian: Natura tenacissimi eorum quae rudibus annis percepimus. We are the surest kee∣pers of those thinges by nature, which we haue learned in our rude & ig∣noraunt yeares. If thou puttest strong wine into newe vessels, the tast thereof will continue verie long. And who can reduce dyed woolles into their pristinate colour?

Theophilus.

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

Theodidactus.

Because so fewe at this day regard to obserue and fulfill the fift* 1.84 commaundement, the breach whereof hath a curse thereunto an∣nexed: hereof it commeth to passe, that the great treasures and pos∣sessions left vnto the heires, helpeth them nothing. It auayleth seruauntes and maydes nothing at all to labour and toile, and to

proll, filtch, and steale all their life long: For God doeth not blesse them for their contempt, & disobedience towards their Parentes, Magistrates, Maisters, Mistresses and Dames. Hither may bée referred the examples of this present time (not to be numbred) of those which haue béene left heires of very great possessions, are not∣withstanding at this present poorer than Irus, and liue in extreme miserie.

Theophilus.

Seeing that by many and diuers examples, and also daily experience it* 1.85 selfe can teach vs, that all Parents (by a certaine guiding of nature) do tru∣ly and with all their heartes loue their children (which natural effect also appeareth in the wilde and sauage beastes.) Howe commeth this to passe, that the children doe not loue their Parents againe, neither reuerence nor obey them, to whom neuerthelesse they are bounde for all thinges which they haue receiued, yea the life it selfe?

Theodidactus.

For that I perceiue in al families y^• natural affectiōs & loue of chil∣dren* 1.86 towards their parents, for the most part are more cold, weak, & faint, this happeneth of two causes chiefly. First, the dispositions and inclinations of children are so corrupted with the faultes and ••innes of our old & great Graundfather Adam, that they more fer∣uently desire to be beloued than their parents. Secondly, as y^e Phi∣losophers do iudge, the parents are in the ascendent degrée: but the children in the descendent degrée, and so falleth out their loue. Euen as a stone falleth more easily downwards than vpwards. Where∣fore most true is that common saying: One father with a lesse care and more chearfull minde can nourish and bring vp ten children, than ten children can comfort and cherish one father: hereof it may easily be iudged, how great the loue and readie good will of children is to helpe their parents in their necessities. Therfore they do very foolishly, which being poore and well striken in yeares, doe looke for great aide & succour frō their children: wherefore if they couet & de∣sire to take good counsel for thēselues, they shal rather earnestly en∣deuour to settle & repose al their whole cōfidence & trust in y^• which is the fountaine of all paternitie & goodnes. But yet more foolishly and vnaduisedly do they which through too fond affection & loue be∣ing yet aliue, do yéeld & deliuer vp into the hands of their children, their goods, coyne, & all their inheritance, wholly persuading them selues to liue more easily of the beneuolence & loue of their children,

whom oftentimes they finde very foolish, negligent and carelesse, to their great losse, hindrance, and vtter vndoing, with their intolle∣rable sorrow and griefe all the dayes of their liues. When neuer∣theles Eccle. 33. setteth foorth vnto these olde men most wholesome counsell. Filio, inquit Iesus Syrach & mulieri, fratri aut amico, non des potestatē super te in vita tua, non dederis alij possessionē tuā, ne for∣tè poeniteat te, & depreceris pro illis. Dū adhuc superes & aspiras non immutabit te omnis caro. Saith Iesus Syrach, giue not thy sonne, thy wife, thy brother, nor thy friend, power ouer thee while thou liuest: & giue not away thy goods & possession to another, lest it repent thee, and thou beest faine to beg therfore thy self. As long as thou liuest and hast breath let no man chaunge thee: Melius est enim vt filij tui te rogent, quàm te respi∣cere in manus filiorum tuorum. For better it is thy children to pray and intreat thee, than that thou shouldest be faine to looke into their handes saieth Syrach. Yet it is not the wil of God, y^• they should depart this life altogether without y^e making & preparing of their last wil and Testament. But he would haue vs willing & readie to dispose our goods, lands & possessions before our death, saying after this maner: In consummatione dierū vitae tuae, & in tēpore exitus tui distribue h••∣reditatē tuam. At the time when thou shalt end thy dayes, & finishe thy life, distribute thine inheritance, possession and goods.

Theophilus.

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

Theodidactus.

Yes verely. For another cause why children doo not obey & honor* 1.87 their parents at this day, is y^• filthy slothfulnes of parēts, & the neg∣ligence, & too much carelesnes, nothing beséeming without dout, or méet for Christians: For howe shall a childe kéepe & performe the precepts of the second table, which is ignorant of the precepts of the first table? out of y^• which as out of a fountaine issueth & procéedeth the dutie of parents & Magistrates, &c. And all other works of loue & obedience. It were therfore to be wished, nay rather to be perfor∣med, that children & subiects ought diligētly to be instructed in the first preceptes, to y^e end they might learn to know God, to trust in him, to loue, feare, and worship him, to call vpon him, to giue him

thankes, to honor his holy name, & willingly to heare & learne his word: these & such like if they were truely obserued, then without doubt the good fruites of obedience should by & by follow, wherfore in these things the greatest care and diligence must be vsed.

Theophilus.

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

Theodidactus.

The loue & reuerēce of young men towards their parents shal by no meanes neither more easily nor more aptly bee prouoked & stir∣red vp thē if they acknowledge their parēts to be the original cause of their birth, if they acknowledge them to bée the shop of their life, & to be briefe, the men, by whom we begin to be men: also we shall indeuour to honor & reuerence them with al our harts, if we weigh with our selues the greate and manifold charges, the gréeuous sor∣rowes, and cares which they haue byn compelled to suffer for our sakes, for they haue oftē spared frō their own bellies, to féede ours, brokē many sléepes to quiet & pleasure vs, afflicted with many grée∣uous cares, and wéeried with labours, to the ende that they might prouide & get those things y^• might doe vs good & are necessary to the furtherance of our life, Besides this with their admonitions they haue procured vnto vs the true catholike faith in God, and also the hope & loue of euerlasting saluatiō, y^• after this life ended, we might liue with God for euer: whē we vnderstād y^• these so great benefits are giuē vnto vs of our parēts, how shal we not loue them? & reue∣rēce thē with al our hearts at al times & in al places? this saying of Philo shal also stirre vp & moue children very much vnto the reue∣rence* 1.88 of their parents, which saith: Quod Deus est mundo, hoc liberis Parentes esse arbitror: Looke what God is vnto the worlde, I iudge Pa∣rents to be the same thing to their children: For as God made y^• that was not, to the ende it might appeare: So they imitating his pow∣er as much as possible might be, doe make an immortall generatiō* 1.89 and linage by their progenies. Also it shal not a litle stirre vp the mindes of godly children to the loue of their Parentes if they shall rightly weigh and consider that neuer one of the commandements hath any singuler promise, but only the 5. commandement. For by the name of long life is not only vnderstood the cōtinuance of daies,

but also the tranquillitie and quietnesse of this corporall life. But heere I am more full of wordes then the matter doth require: For séeing that youth doe now vnderstand y^• they receiue so great bene∣fites frō their elders, surely except they haue hearts more hard then the Adamant, they woulde bee inflamed and incited by their owne accord vnto the honor and loue of their Parents, & should neede no spurres nor such prouocations and allurementes.

Theophilus.

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

Theodidactus.

For the better performing of this honor to their parents, childrē ought most specially to remember (except they be altogether harde* 1.90 hearted & vnnatural) y^• perils dolors & anguishes which their mo∣thers sustained & suffered for thē in their trauaile & birth: & therw^t∣al let thē diligētly cōsider with what greate paines, cares, frightes, sorrowes & charges frō their infancy vpwards, they are brought vp of their parents, which thing they may more easily collect & gather by the education and bringing vp of other children and infantes. In like maner they ought to remember and ponder this one thing wel, that their children shalbe such to them when they are parents, as they now shew themselues towards their parents. But this as* 1.91 yet is but a small thing, for they ought diligently to consider that to honour their Parentes is the most acceptable woorship to God that can bee, & that what dueties soeuer thou shalt performe to thy parents, the same God iudgeth & estemeth as done vnto himself the which also he wil recōpence, with many & great benefits: whē on y^• cōtrary part (as is aforesaid) he wil punish the impietie of children towards their Parents, with grieuous maledictions, plagues, and tormentes. There is a very profitable lesson concerning these thinges in Eccle. 3. Which because it is somewhat touched before I will here omit. Moreouer children ought to set before their eyes, the example of Iesus Christ the sonne of the liuing God who albeit he was the liuely image of his father, became neuerthelesse obedi∣ent vnto his father euen to the death of the Crosse. But if children when they bée adopted into Sonnes of GOD for Christ his sake,

doe desire to be made fellow heires of Christ in heauen: surely then very duety requireth, that they also follow the exāple of Christ his obedience in earth according to their seueral callings. For there bée among the very bruite beasts, which when their Parents are well striken in yéeres, do by course and turne requite them againe with foode & nourishment. Therfore what great dishonestie, filthinesse, detestation and villanie is it, if he which bosteth & vanteth himself, that he is not only a man indued with reason: but also beléeueth y^• he is the adopted sonne of God, bee ouercome of the bruite beastes with gratitude & kindnes towards their parents? Godly children ought to study, find out & practise these & such like examples, that at the last willingly & by their owne minds they might be excited and drawne to the due obedience of their Parentes.

Theophilus.

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

Theodidactus.

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

Theophilus.

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

Theodidactus.

For as much as God is the Author & giuer of this cōmandemēt,* 1.92 First it followeth of necessitie that this precept is good: for y^• God by nature being good, cannot commaunde that which is yll. Second∣ly it followeth, that this commaundement is necessary that there

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

Theophilus.

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

Theodidactus.

There be many causes why parēts are so affected towards their childrē, but y^• first & chiefest cause of al is god, which hath created, & put into the mindes of parentes such a most perfect & true natural affectiō towards their children, y^• if at any time their minds be hurt strickē & wounded w^t sorrow & heauines of heart for y^• calamitie of* 1.93 their childrē, y^• same is a most presēt▪ plague & poysō to their liues: so y^• they are easily s••aine & murdred albeit not w^t sword or other wea∣pō, yet with lamentation, wéeping, wailing, inward sorrow griefe and heauines of hearte. I my selfe haue séene many honest and ver∣tuous Parentes vtterly consumed and pyned away with sorrowe and griefe of hearte for the wickednesse of their children. But youth beeing ignoraunt and vntaught, doe not consider nor vn∣derstand

this: wherefore I thinke it good that they bée admoni∣shed and that with great care and diligēce, least they become man∣quellers, and murtherers of father and mother. For they kill and murther their parēts very often before they vnderstand the great∣nesse of their sinne and wickednesse, because they knowe not with what great sorrow and griefe, their parents are vexed and inwar∣ly gréened for the vntowardnes and wickednesse of their children, but the parents féele it, wither away, languish and are consumed, e∣uen to the bones many times, for the very anguish of heart & vex∣ation of minde. Therfore it is not without cause that in the 5. com∣mandement, the Lord our God hath vsed this vocable & word (ho∣nor:) For he doth not say, obey thy parents, but honor them: hée would haue this name to be accounted holy: because God knowe well enough the malice of our originall sin, whose force & violence is so great, that it moueth and vrgeth men to the slaugtter of their own natural parents, as may be séene in Esau Absolon and others, (I would it might not be séene in our time.) I do exhort therefore all young men, y^• they shun & detest this horrible sinn, and exercise their mindes vnto the reuerence of their parents, and that they may performe this y^• better, let thē craue & instantly desire the aid and assistāce of Almightie god in their dayly & continuall prayers.

Theophilus.

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

Theodidactus.

You gather of my wordes very wisely my Theophilus. Solon* 1.94 that most wise▪ lawmaker being asked at a certaine time, why hee appointed no paine and punishment for him, that shall kill either father or mother? Answered that hée did not think, that there was so great impietie, crueltie, and tyranny in the hearts of mortal mē, that any one durst attempt and presume to kill him, by & through whom hée had receiued the beginning and entraunce of this life. But GOD to whom only all things are manifest, knowing the impietie and wickednesse of mans nature, hath appointed a payne for the paracide and murtherer, saying after this maner••

Quipercusserit patrem suum▪ aut matrem, morte moriatur. Who so striketh his father or mother let him die the death. And he leaueth not* 1.95 héere but faith moreouer. Qui maledixerit patri suo vel matri, morte moriatur. Whosoeuer shal but cursse his father or mother, shall die for it. Hereof let y^• children learne to know the malice of mans heart, and let them pray mast earnestly vnto God their heauenly father, that they may neuer fall into such horrible wickednesse. To this agre∣eth Saint Augustine saying: Gratia tua & misericor••ia (mi Deus)* 1.96 praeuenit me, liberans ab omnibus malis &c. Thy grace and thy mercy (O my God) hath preuented mee, and deliuered me from euil, sauing mée from all euils past, raysing mée vp from those that are present, and desending me from the euils to come cutting in sunder also before mée the snares of sinne, taking away the occasions and causes: and if thou hadst not done this for mee (O my God) I had surely com∣mitted all the sinnes in the worlde. For I know O Lorde, that that there is no sinne, that euer any man hath done at any time, that another man cannot do, if his Creator d••e faile him, of whom hee was made man: but what did I not, it was only thy dooing, what I haue abstayned from, it was thy commaundement: And that I haue giuen credite vnto thée, it is thy grace working in mée only: for thou O Lorde hast gouerned mée, that I did not commit a dultery and any other kinde of sinne and wickednesse, thou hast giuen mée thy grace, and illuminated my hearte with vnderstan∣ding. Sée, how truely Saint Augustine vnderstandeth the wicked∣nesse and peruersenes of mans heart, which Solon (albeit hée was accounted the wisest man amōg the Grecians) could not perceiue nor vnderstand.

Theophilus.

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

Theodidactus.

I beléeue it hath chaunced very often, and y^• almost innumerable examples doe teach and haue taught vs. Among others, the Pro∣phet Ezechiel complaineth in this wise, saying: Et quaerent visionem* 1.97 de Propheta, & lex peribit a sacerdote, & consilium à senibus. And they seeke a vision of the prophet, and the law shal perish from the Priest, and councell from the old men.

From which place may easily bée gathered that God for these grée∣uous

sinnes, wil punish both parents and children, with vnspeak∣able plagues, insomuch, that hée doth depriue them of their visions prophe••ies, lawes, and councels of their elders, then the which plagues, there is none more cruell, none more horible. Wherfore children ought to take great heede that they commit no gréeuous offēce, but diligētly performe their duties, & remember that old age ought not to bée contemned, vnto which wée all doe desire to come.* 1.98 But let them thinke that it is to be loued, reuerenced, and obeyed, with all diligence▪ They shall heare them, and yéeld all honor & re∣uerence vnto them, neither let thē depart from their sides, or wind thēselues out of their companies, who for their greater experience of things, greater wisdome, & more stayednesse in life, they may fo∣low their steps, vse their counsels, be delighted in their studies, that they may haue the fight of those which may feare them from vices. They shalbe, saith S. Ambrose: Vitae nostrae testes simul & magistri, witnesses and also maisters of our liues. From them wée shall receiue the way to liue, the order to speake, the behauiour to bée conuersant with others, and the discipline of all vertues. For this may séeme true vnto euery man, who so haue learned many thinges by vse & long experience, doe remember more then others, wherefore, they are wiser then others, and more apt for councell and gouernment in any thing whatsoeuer.

Amusus.

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

Theodidactus,

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

Amusus.

In the beginning of our talke, I told you, I was of this mind, that I wold very faine haue almy children vertuously brought vp & godly instructed in the true knowledge, faith religion and feare of Almightie God: And

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

Theodidactus.

Almightie God graunt, that you neuer alter nor chaunge your minde héerein: For the haruest is great, but the labourers are few,* 1.99 if wée respect true faith, vnfeigned diligence, and pure doctrine, all which things are to bée required in the true ministers & preachers of the worde, and many other things also, whereof Saint Paule speaketh vnto Timothe and Titus.

Amusus.

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

Theodidactus.

This is a faithfull saying, saith Saint Paul: If a man desire the office of a Bishop, hée desireth a good worke. A. B. Therefore must* 1.100 be blameles, the husband of one wife, watching, sober, comely ap∣parrelled, a louer of hospitalitie, apt to teach, not giuē to ouer much wine, no striker, not gréedie of fil thie lucre, but gentle, abhorring fighting, abhorring couetousnesse, one that ruleth well his owne house, hauing children in subiection, with al grauitie▪ For if a man know not how to rule his owne house, howe shall hee care for the Church of God?

Amusus.

Without doubt it is a great & hard charge, chiefly to him, which hath purposed and determined in his heart to care for the Church of God, ac∣cording

to the methode and prescript rule of S. Paul: the greatnesse there∣of terrifieth both me and my sonnes,

Theodidactus.

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

Amusus.

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

Theodidactus.

Yea verily, for in the time of the Prophetes and Apostles, God* 1.101 for the most part wrought miraculously, & in setting out his worde immediately by the working of the holy Ghost only, but nowe in this our age hée manifesteth him selfe more often through the gift of tongues: (that is to say) not only in the knowledge of the Latine tongue, but also of the Gréeke and Hebrew: not that the holy ghost is now made a stranger from the Doctors of our Church, but thus hath it pleased his maiestie, and séemed good to his diuine wisdome, that he doth not alwaies rule and teach his Church, or make him∣selfe manifest after one maner.

Amusus.

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

Theodidactus.

Amusus, according to your natural inclinatiō, so do you rightly ga∣ther

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

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

Amusus.

You haue sufficiently and plainely taught vs, that all men are made to the end that the knowledge of God might shine in them. Then againe you haue added heereunto (to wit) that for the comprehending of this knowledge, the knowledge of tongues, and right instruction of liberal arts is very necessary, and such knowledge and instruction is required in the Ministers of the worde of God, this haue you shewed with great and for∣cible arguments. And seeing the case so stands (most reuerend Theodi.) to

I am nowe to desire and intreat you, that you would nowe moue and stir vp the mindes of my sonnes vnto learning, that in the studie of good arts, they might be made more chearful and willing: which shal easily come to passe, if you wil vouchsafe to shewe and declare heere before them some thinges of vertue, learning, and of the praise of godly instructing and edu∣cation: For you wil scarcely beleeue, what great account my children doe make, both of your selfe, and your learned talke and conference.

Theodidactus.

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

Amusus.

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

Filij. The Children.

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

Theodidactus.

For that I now perceiue your willingnesse and attentiuenesse,* 1.102 there is nothing so secrete in my heart, that I will not reueale and communicate vnto you. That noble Philosopher Aristotle, saide:* 1.103 Eruditionē esse viaticū optimū ad senectutem: Learning is the best pre∣paration that can be got, for an olde mans iourney: For all other things either forsake, or els trouble an olde man. Anacharsis, tutissimum* 1.104 esse murum prudentiam asseuerauit, quod ea nec collabitur, nec prodi∣tur. Anacharsis hath affirmed, that wisedome is the most surest defence and fortresse, for that it can neuer be ouerthrowne, nor betraied. For there be no Fortes or Bulwarkes so strongly fenced, but with in∣gines, or vndermininges, or by some other trecharie they may bée

taken, ouerthrowne and spoiled: But the decrées & ordinances of a* 1.105 wise man are inexpugnable. Aristippus said: Satius esse fieri mendicū, quam indoctum, quod ille tantum pecunij; egeat, hic humanitate: nihi∣lominus homo est, cui deest pecunia, at homo non est cui deest eruditio. Et tamen cui deest pecunia, petit ab obuijs, at cui deest sapientia nullū sollicitat vt accipiat. It is much better to be a begger, than to bee a riche man without learning, for that the one wanteth only mony, & the other lacketh all pointes to a man belonging. He is neuertheles a man that hath no mony, but he is no man, that hath no maner, knowledge nor learning: And yet he that wanteth mony, beggeth of such persons, as hee meeteth withall, but he that lacketh wisdom, is nothing busie in asking any man to haue it on him. Diogenes lighting a candle at noone dayes, caried the* 1.106 same in his hand vp and down the market, and to those that asked him what hée ment thereby? hée answered, I séeke a man: for hée knew there was a multitude, but of beastes, not of men. The same* 1.107 Diogenes at a certein time standing in the market place where the people might best see him, cried with a loud voice, Approch ye men, approch ye men, as though hée had had some earnest matter to say vnto the people, & when they had gathered verie thicke about him, and he for all that, ceased not but still cried: approch yée men, cer∣teine of them taking great indignation at the matter: aunswered, Loe, here we be, say thy mind. Then Diogenes driuing them away with a staffe, said: I bad men approch, and not such dunghils and drafsacks as you are. Cicero that Prince of Philosophers, speaketh* 1.108 much of the praise of learning, saying: A wise and thriftie young man, will iudge nothing either more pleasant, or more profitable thē learning: It bridleth youth, it delighteth old age, it garnisheth men in prosperitie, it is a refuge in aduersitie, it causeth ioy, it de∣lighteth at home, it hindreth not abroad, and therefore he ought to let no time slip from the exercise and increase herein, this ought to be his studie his labour, his rest, his watchings, in these things also hée ought to settle & repose his sléepe. For what honester thing can youth doe, than to séeke for this rest and quietnes? and to be exerci∣sed in that, which of all wise men is thought and iudged alwayes the most profitable and pleasauntest thing:

Liberi.

There is nothing more acceptable to our eares, than these most excel∣lent

sayings, but what ment Diogenes by this his Apophthegmne, when hee sought for men?

Theodidactus.

Hée taught thereby verie excellently, that the man which hath not béen instructed neither in Philosophie, nor in any other vertu∣ous and godly discipline, is worse than the bruit beasts. For beasts follow and obey the motions of nature only: and man except he be formed, fashioned, and garnished with learning and preceptes of Philosophie, is caried headlong into most beastly affections. There is no beast more fierce and hurtfull than man, the which is moo∣ued with ambition, couetousnesse, ire, enuie, riote, and lust: wher∣fore, who so prouideth not to haue his childe nurtured and brought vp in vertuous and godly discipline, euen from his tender yeares, is neither a man him selfe, nor the sonne of a man, nor shall bée the father of a man. Diogenes also in an other place, reciteth most ex∣cellent* 1.109 ornamentes and praises of learning, when hée saith: Eru∣ditionem iuuenibus adferre sobrietatem, senibus solatium, pauperi∣bus diuitias, diuitibus ornamentum: Learning bringeth to young men* 1.110 sobernesse, to olde men a solace, to poore men riches, and to riche men an ornament: For it restraineth that lubrick and slipperie age, from great intemperauncie whereunto it is naturally inclined. It miti∣gateth the hurtes and displeasures of olde age, with honest recrea∣tion and solace, and to poore men it is in the stead of acompanion by the way.

Alphonsus King of the Aragones being demaunded: Vtri rei plus* 1.111 debere se fateretur, libris, an armis: ex libris inquit, & arma & ar∣morum iura didici. To whether of these two thinges he woulde con∣fesse him selfe more bounde, to his bookes or to his force and puissaunce, answereth, that out of his bookes, hee hath learned both force, and also the lawe of martiall affaires: confessing by this his answere, that hée is most bounde vnto his Bookes.

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

Liberi.

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

Theodidactus.

Saint Bernard doeth excéedingly commende the instruction of good discipline, saying after this maner: O quàm compositum reddit* 1.112 omnem corporis statum, nec non & mentis habitum disciplina? Cerui∣cem submit••••t, ponit supercilia, componit vultū, ligat oculos, cachinna∣tiones* 1.113 prohibet, moderatur linguam, fraeuat gulam, sedat irā, format incessum Oh in what excellent order doeth discipline set al the state and iesture of the bodie? as also the habite of the minde? It maketh a man lowly, it layeth downe the stately countenance, itsetleth the countenance in good order, it staieth the eyes, it forbiddeth great laughter, it gouer∣neth the tongue, it brideleth gluttony, it pacifieth ire, it ordereth thy pace and going. Seneca saieth: Literas tanquàm baculum repert as infirm•• corpori. Learning is like a staffe prepared for a weake and feeble bodie.* 1.114 When a foole in the hearing of Pithagoras saide: Malle se cum mu∣lieribus esse, quàm cum Philosophis conuersari. Hee had rather to bee with women, than to be conuersant with Philosophers. Et sues, inquit,* 1.115 in coeno libentius, quàm in pura aqua versantur. And swine (saieth Pi∣thagoras) had rather lye wallowing in the filthie puddles, than in the pure water.

Theophilus.

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

Theodidactus.

The Hebrewes, in their Apophthegmnes do teach, that we ought to learne from our young and tender yeares: Qui enim discit inqui∣unt, puer existens, cui similis est? atramēto scripto in nouā papyrū: qui* 1.116 verò discit quū senex est, cui similis est? atramēto scripto in papyrū bi∣bulam. For who so learneth (say they) while he is a childe, to what is hee* 1.117 like? to ynke written vpon newe paper: but who so learneth when hee is is olde, what is he like? to paper that drinketh vp the ynke and will not

beare it. Rambam saieth to Rabby, Looke what thing soeuer is lear∣ned* 1.118 in childhood, it continueth, but whatsoeuer is learned in olde age, it is farre otherwise. And Saint Augustine saieth: Ad dis∣cendum* 1.119 quod opus est, nulla aetas sera videri potest: etsi senes magis decet docere quàm discere, magis tamen decet discere quàm ignorare. To learne thinges that are needful, is neuer to late doubtlesse: And albeit, it rather becommeth olde men to teach than to learne, yet it rather be∣commeth them to learne, than to bee ignoraunt. And a great regarde must be had vnto young men, for the spending of time. Omne enim tempus in quo de Deo non cogitant, hoc putate, inquit, vos perdidisse. For thinke this saieth hee, that all the time wherein you doe not thinke vpon God, you haue vtterly lost. Corpus vestrum incedat in terra, ani∣ma autem vestra sit apud Deum. Your bodies (saieth hee) walketh vpon the earth, but let your mindes be lift vp to God. And Ambrose saieth: Nullam esse aetatem ad discendum seram: erubescat, inquit se∣nectus, quae emendare se non posset. No time is too late to learne: that olde age may be ashamed (saieth hee) which cannot correct and amende it selfe.

Theophilus.

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

Theodidactus.

All the godly doe knowe the commandement of God touching* 1.120 labour and paynes taking. Gene. 3. In sudore vultus tui vesceris pane tuo. In the sweat of thy face, shalt thou eate thy bread. Also the examples of worthie men, doe teach vs, that wée ought alwayes to give our selues to labour, & exercise, Socrates being a graue man,* 1.121 was not ashamed to learne to play on the Lute among boyes, and when some of his friendes meruelled thereat, and saide it was vn∣séemely for one of his yeares to be amongst children, he denied that, and said, the things wherin a man is ignoraunt, it is no shame to learne, so that they be lawfull and honest.

Dinus Augustinus nunc sexagenarius Graecas literas didicit. Saint* 1.122 Augustine learned the Greeke tongue when hee was ful threescore yeares of age.

In like maner Saluius Iulianus both in the knowledge of excellent* 1.123 lawes, as also in perfect friendship, a most pearelesse Prince, when hée was persuaded by his friendes to leaue his studie, and giue him selfe to his rest and quietnesse, was wont to say: E••si alterum pe∣dem* 1.124 in sepulchro haberem, adhuc addiscere vellem. Albe••t I had one of my feete in the graue, yet would I bee willing to learne. Aristotle also doeth defende the same, saying: There is no time sufficient to learne, Nunquam iuuenibus •• discendi studio, honestis{que} artibus, praeclarissimis{que} actionibus feriandum est. Young men must neuer make holie day and giue ouer their studie to learne honest Artes, and to practise them selues in vertuous and noble exercises: but rather most eagerly bende all their whole studie to the searching and vnderstanding of Artes and Sciences: and who so thus doeth, their studies shal a∣dorne them, their learning shall preferre them, and the honest ex∣ercises of good Artes, shall purchase them fauour with all men. So∣lon* 1.125 was wont to boast, who said, Se discentem quotidie aliquid, senem fieri. He became an old man, by learning daily somewhat. Wittily said,* 1.126 Harmolaus Barbarus: Sine labore, sine vigilijs, peruenire nemo potest ad ea quae nos à vulgo separant. Without paynes and vigilant watching, no man can attaine to those thinges, which separate vs from the vulgar people: which thing this verse doeth testifie: Venter, pluma, ve∣nus, laudem fugienda sequenti.

Who so doeth seeke for praise, in vertues Schoole, must shonne, Fine fare, with Venus plaies, and eke the beddes of downe.

Therefore, the good and vertuous young man shall appoint no* 1.127 ende to his studies. But hée shall follow Seneca his counsell here∣in, saying: Tam diu discendum est, quam diu nescias, hoc est, quan∣diu viuas. So long oughtest thou to learne, as long as thou art igno∣raunt, that is, as long as thou liuest. Cicero also doeth counsell vs to learne, by an excellent similitude, saying: Equus indomitus, quam∣uis bene natura compositus est, idoneus tamen non potest esse ad eas virtutes & vtilitates, quae desiderātur ab equo: Ita neque indoctus ho∣mo, quamuis sit ingeniosus, ad virtutem potest peruenire, quandoqui∣dem non potest virtus sine doctrina comparari. An vnbroken horse, although hee be neuer so well limmed, and gallantly proporcioned by na∣ture,

yet hee can not bee fit for those vertues, qualities, and profits, which from an Horse are to bee expected and desired: So an vnlearned man, albeeit hee be wittie, can not attaine to vertue, forasmuch as vertue can not be gotten without learning and instruction.

Theophilus.

Vnto what end shal godly young men clea••e so earnestly to their stu∣dies? to the ende that they should purchase to them selues riches & pro∣motions?

Theodidactus.

No forsooth: but good young men shall get learning (as tea∣cheth* 1.128 Lodouicus Viues) not to the end that thereby they should on∣ly get them selues liuinges, or be promoted to dignities and high honours, but the only ende of studies shall be this, that they be∣come wiser, and also better. And Saint Augustine saieth: Homi∣ni* 1.129 nulla est causa philosophandi, nisi vt beatus sit. It is to no purpose for a man to studie Philosophie, except to the ende that hee become hap∣pie thereby.

Theophilus.

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

Theodidactus.

Aristippus saieth: Youthes ought to learne those thinges, that* 1.130 might profit them whē they are men. Euery good thing ought first to be learned, neither is that rude & vnlearned age, (which is most easie to be taught) to be exercised in superfluous and vain toies, or spend their time in idlenes and play. Antisthenes also gaue very good* 1.131 counsell, saying: Those thinges ought to be prepared for our voi∣age, which in shipwrack might swim foorth with the owner, here∣by supposing that good Artes were had in price euerie where, and could not be taken away by any maner fortune. Leontichides being* 1.132 asked what thing most chiefly ought wittie children to learne, those thinges saieth hée, which shalbe most profitable for them after they shal come to mans state.

Theophilus.

What vices doe you thinke are the greatest hinderaunces and enemies* 1.133 to the studie of good Artes?

Theodidactus.

There are two vices chiefly to be expelled & driuen away aswel

from all learning, as also from the learned (to wit) Couetousnesse* 1.134 and Ambition, which thinges doe altogether destroy Artes, and al∣so doe bring into vtter contempt both the learned & also learning?

Theophilus.

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

Theodidactus.

You say verie truely, For Seneca saieth: Siquis velit vacare a∣nimo, aut pauper sit, aut pauperi similis. If a man woulde bee quiet in* 1.135 minde, and giue him selfe to some kinde of honest studie and exercise, must either be poore in deed, or els he must be like to a verie poore man. For wealth hath hindred and helde backe many from the studie of Phi∣losophie. But pouertie, is alwayes in a readmes, & without these worldly cares. Quare Cresos••stos, qui se studio bonarū literarū cō se∣crare* 1.136 instituerunt, admonitos velim, ne diuitijs abutantur, nec ijsdem nimium confidant. Wherefore I would haue these rich men (which haue purposed to dedicate them selues to the studie of good letters) admoni∣shed, that they abuse not, neither giue too much confidence to their ri∣ches* 1.137 and wealth. For saieth Ierome: Literae marsupium non sequn∣tur, sed sudoris comites sunt potius, & laboris, sociae ieiuniorum non sa∣turitatis, non luxuriae. Letters doe not seeke after stuffed powches, but are companions rather of sweat and labour, fellowes of fasting, not of rio∣tousnesse and porredde paunches. Demosthenes, plus olei, quàm vini* 1.138 expendisse dicitur. It is saide that Demosthenes spent more oyle, than wine. Whose example we ought to followe.

Theophilus

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

Theodidactus.

Varia delectat, sed lectio certa prodest, ait Seneca.

To reade diuers Authours, it bringeth delight, But a staied reading, thy paines shal requite.

Saieth Seneca.* 1.139 Who so determineth with him selfe to goe a iourney, ought to trauel by a certeine and known way, & not to wander by many by

pathes, for that is not to goe, as one that woulde chéerefully finish his iourney: but painefully to stray and wander about like an ig∣norant person.

Theophilus.

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

Theodidactus,

The same Seneca, very excellently answereth this question, say∣ing* 1.140 thus: Puto multos ad sapientiam potuisse peruenire, nisi putassent se peruenisse. Onerat discentem turba librorum, non instruit: multo{que} sa∣tius est paucis authoribus se tradere, quàm errare per multos. I suppose verily, many men might haue attained to great wisedome, had they not thought themselues there alreadie. A multitude of bookes doe lade a lear∣ner, but not instruct him, And it is a more certaine and sure way, for a man to giue himself to reade a fewe authours, then to erre by reading of many. Whē Oenopides beheld a young mā buying of many new bookes,* 1.141 he said vnto him. Non arcae, sed pectori. Commit not learning to thy chest, but lay it vp within thy brest.

Theophilus.

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

Theodidactus.

Aristippus being asked wherein the learned differed from the* 1.142 vnlearned: in the same (saith hée) that horses well broken doe dif∣fer from the vnbroken. For as the vnbroken horse by reason of ig∣norance what hée should doe, and of skittishnesse, is nothing apt ei∣ther for pleasure or profite: so the vnlearned youth which is vio∣lently led away with his own corrupt affections, (which good edu∣cation and learning, mastreth and subdueth) is very vnméet for all companies and fellowship of life.

Plato being demaunded what difference there was betwéene a* 1.143 skilfull and cunning man, and an vnskilfull, answereth, euen as much as is betwéene a skilfull Phisition & his pacient. This que∣stion was also proponed to Aristotle, who answered, Docti ab indo∣ctis differunt, vt viui a mortuis. The learned do differ from the vnlearned

euen as the quicke from the dead, iudging a man without learning to bée rather an image than a man. And to this agréeth that wise Cato, saying:

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

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

Theophilus.

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

Theodidactus.

I haue veryly, and that very notable sayings. Socrates being as∣ked,* 1.144 what was the most beautifull creature of all others, Hom•• (inquit) ornatus doctrina. A man, saith hee, adourned with learning. Hée being also asked, what was the best and chiefest learning: dedicere mala inquit. To vnlearne and forget the things that are euill, saith he. It was demaunded of Diogenes, what was the most gréeuous & hea∣uiest* 1.145 burden that the earth did beare? An vnlearned and ignorant man, saith hée. Cleanthes sola forma indoctos à bestus differe dicebat.* 1.146 Cleanthes saide that the vnlearned differ from beastes, only in the shape and forme. The wise Glycon saie, that learning is a most sacred san∣ctuary. Plutarch saith: Neque in piscibus vox, nec in indoctis virtus* 1.147 quaerenda est. Neither wordes in fishes, nor vertue in the vnlearned is bee sought for. Empedocles that wise Philosopher, when a certaine man* 1.148 said vnto him, that hée could finde neuer a wise man in those parts where hée inhabited: no great maruell, saith hée, Qui enim quaerat sapientem, eum prius oportet esse sapientem. For whosoeuer seeketh a wise man, it behoueth him first, to be wise himselfe.

Theophilus.

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

Theodidactus.

All children are to bée earnestly persuaded vnto the studie of good* 1.149 letters, aswell of their parents, as of their teachers, but yet more

earnestly (in my iudgement) they are to be moued vnto vertue and godlines: For what shall it profite to haue the knowledge of many artes and sciences, if the loue of vertue and true godlinesse shall bée wanting. Socrates was wont to persuade young men, that they* 1.150 shoulde behold themselues often in a looking glasse, and if they sée∣med beautiful & well fauoured, y^• thē they shall beware, least they shoulde commit any thing not beséeming their beautie: if not, looke what lacked in the comelinesse and fauour of their face and bodies, they should recompence the same, with the towardnesse of wit, and comelinesse of maners. Thus did this excellent man take occasion in euery place, to exhort men to the studie and loue of ver∣tue. Also the Poet Hesiodus doeth approue this saying, which per∣suadeth* 1.151 young men to spare no paines and labor, for the attaining of vertue, which being their conducter & guide, they shall purchase to themselues, immortall fame and glory. Wherefore they ought to kéepe this saying of Horace alwayes in remembrance.

Qui cupit optatam cursu contingere metam:* 1.152 Multa tulit fecit{que} puer sudauit & alsit. Abs••inuit venere & vino, &c.

Who so desires the wished marke, by running to attaine, must doe and suffer many things with hunger & great paine. Whiles youthfull yeeres do last, he must both sweat & suffer cold. and eke from wine & women both, he must himselfe withhold.

Vertue (I say) which is so highly commended and extolled of al* 1.153 the Philosophers, Is not gotten, saith Cicero, Somno nec plumis Sardanapali sed vigilus: nec otio, sed cura: non voluptatibus, sed labo∣ribus. With sleeping in down beds in the delightes of Sardanapalus, but with watching: not with ease, but with care: not with pleasures, but with labour and paine. Out of doubt it is to be reckoned no felicitie, which wanteth vertue, learning and the knowledge of good arts, ioyned with the feare of GOD. Thou shalt bring thy selfe in hap∣py state, saith Seneca, if thou shalt vnderstand those things to bee good, which are mingled with vertue, and those things foule and vnséemely which are mixed with malice and other foule vices. Hée saith also, praise a man in that which can neither be giuen him, nor taken away from him: which is neither faire house, gay and costly garments, nor any richor precious iewels, but a minde garnished with vertue, wisdome, and perfect reason.

Theophilus.

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

Theodidactus

A very great difference surely: For the godly youthes indewed* 1.154 with vertue, are wholy giuen to the redressing of their own faults cleansing and purging of the imperfections of their adolescencie, & héereof they will bee very carefull day and night: But the wicked and vngodly haue none other care, then howe they may obey the lustes of their fleshe, and inioy their wicked and filthie wy∣shes.

Theophilus.

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

Theodidactus.

There is nothing truer without doubt. The Poets doe shewe,* 1.155 that it chaunced when Hercules was young, he went foorth into the wildernesse, and lighting on a forked and crosse way, hée stoode still a good while, doubting which way he were best to take, there stoode by him two matrones (that is to say) Virtus & voluptas, this one ve¦ry fine, brauely attired, and looking vpon him with a merry and flickering countenance: that other sad, heauie, & but homely ap∣parrelled. And when this delicate Dame did offer and promise vn∣to him, that if hée would choose her wayes, hée shoulde haue with her, mirth, ioy, wealth and the abundance of all worldly pleasures: But the other could assure him of nothing but hunger, thirst, heat,* 1.156 colde, and whatsoeuer sadnesse, heauinesse, hardnesse and horrour might bée deuised, but the end and rewarde of these thinges, shall be at the last, the inioying of the euerlasting felicitie in heauen, with the sight of the Godhead, and felowship of the Angels and Saints. He taking the more excellent and wholsome counsell, chose rather

to follow the way of vertue, albeit for the present time more hard, daungerous and odible: But surely there are very few that will follow Hercules in this point.

Moreouer, what the Poets doe declare of Hercules, that doeth the holy Scripture truely testifie to haue chaunced vnto Moses,* 1.157 which as S. Paul saith 11. Hebraeorum: Moses when he was great, refused to bée called the sonne of Pharaos daughter: chosing rather to suffer aduersitie with the people of God, then to inioy the plea∣sures of sinne for a season: esteeming the rebukes of Christe grea∣ter riches then the treasures of Egypt: For hée had respect vnto the the recompence of the reward. A good and faithfull father of fami∣ly, and maister of houshold, ought alwaies to propone and set foorth such examples as these, vnto his children and seruants, that at the last hée may reduce and bring them into the way of vertue: but the youth which cannot bee moued by these and such like examples, are very dull, blockish, and must needes bée enstraunged from all vertue and godlinesse.

Theophilus.

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

Theodidactus.

I haue no speciall thing that I might declare concerning this* 1.158 studie, but I will conduct your children vnto the fountaines of hea∣uenly waters, from whence they may draw as much as they list, (to wit) vnto that most wise king Solomon which hath perswa∣ded & exhorted not only his own sonnes, but also al our children in like maner, vnto the studie of wisedome, saying thus: My Sonne,* 1.159 incline thine heart to the knowledge of wisedome: and againe, pos∣sesse thou wisedome for that is better then golde: and searche thou out prudence, for that is more precious then siluer, Wisedome is much better then the engins of warre. Iesus Syrach saith: Qui dili∣git* 1.160 sapientiam, diligit vitam. Hee that loueth wisedome, loueth his life. If thou wilt vow down thine eare, thou shalt receiue doctrine, and

if thou delightest in hearing, thou shalt be wise. A wise man shal∣bée filled with blessing, and shall purchase honor among the people and his name shall liue for euer.

Theophilus.

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

Theodidactus,

It is most certaine that Solomon doeth not commend in this place, that humane wisdome which was knowne to the Philoso∣phers: but heere is mention made of that wisdome, by the which that wholesome knowledge of the diuine mercie of God is mani∣fested vnto vs, through the which, by the blood of Christ, wée do ob∣teine remission of sinnes and eternall life. Of which also Solomō speaketh in the 8. Pro. which place I would were diligently read, & carefully meditated of al godly young men, whereby might be kin∣deled in them more & more the studie of true wisdome & godlinesse. For there doth wisdome her selfe speake after this maner; I can giue councel & bée a guide, equitie is mine, I haue vnderstanding and strength: through mée kings doe raigne, and princes make iust lawes, through me doe princes beare rule, and all iudges of y^• earth execute iudgement. I am louing vnto those that loue me, and they that séeke me early, shal find me. Riches & honor are with me, yea excellent goods & righteousnes: my fruite is better then gold & pre∣cious stone, and mine increase more worth then fine siluer &c. O ye* 1.161 young men, which haue but euen nowe begunne to salute wise∣dome at the thrasholde, are yée not delighted and rapt with the loue of this most excellent wisdome? which both can & wil adourne & inrich you with so many excellent qualities: How can you I say hold your selues from her? which willingly offereth herselfe vnto you laden with so great riches and iewels, which he hath purposed fréely to put into your bosomes, except yée do vtterly contemn & re∣iect her with these so excellent tresures, which commeth vnto you, adourned with so great glory, that the Sunne cannot bée com∣pared vnto her, with all his resplendent and glittering beames: wherfore I pray you, which of you is so drowfie, or rather so mad,

which straight way will not runne to hir and with lowlie and ardent request and sute, seeke for her familiaritie and loue? which to be shorte, of all the auncient Fathers and wise men from the beginning hath euer most diligently béene sought, knowne, be∣loued, and commended. As the writinges also of Clement doe te∣stifie,* 1.162 saying: Melior est sapientia quam vires, Wisedome is bet∣ter then strength. And agayne, Multitudo sapientum conducit orbi¦terrarum. The multitude of wise men doe guide and gouerne the whole earth. And a little after: Omne aurum in comparatione sapien∣tiae arena est exigua. All the Golde in the worlde in comparison of wisedome, is but as a little sand. And agayne: Nominem diligit Domi∣nus,* 1.163 nisi eum qui cū sapientia habitat. And Isidorus sayth: Nihil sa∣pientia melius, nihil prudentia dul••ius, nihil scientia suauius. Nothing is better then wisedome, nothing more pleasant then prudence, and no∣thing more sweete then science.

Theophilus.

Howe many degrees be there vnto wisedome?

Theodidactus.

Lactantius setteth downe twoo degrees: The first steppe vnto* 1.164 wisedome (saith hee) is to vnderstande the thinges that are false: but the seconde is to knowe thinges that bée true, then the know∣ledge of whiche trueth, there is no pleasure more ioyfull vnto man.

Theophilus.

Wherein consisteth the true wisedome of man?

Theodidactus.

All the wisedome of man saith the same Lactantius, consistetly in* 1.165 this, that he do acknowledge and worship the true and liuing God, this is our opinion, & this is the summe, therfore I do testifie, pub∣lish and denounce it to the vttermost of my power. This wisedome haue all the Philosophers sought for all their liues long, and were neuer able to finde, comprehende, and keepe it, whiche haue neuerthelesse eyther retayned wicked religion, or else haue vtterly defaced all: And that for because they haue fought God without his woorde, without the which hée can neyther hée founde nor comprehended.

Theophilus.

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

Theodidactus.

This humayne wisedome (wherewith the Philosophers, and all other politicke Gouernours are garnished and adourned) is the gifte of GOD, wherefore it is our partes not to abuse so holie a gifte. Saint Augustine maketh mention of this ex∣cellent* 1.166 pawne and token of a good will betwéene GOD and vs, saying after this manner: Ma••or & miserabil••or aegestas non est quàm egere sapientia: & qui non eget sapientia, nulla re om∣nin•• egere potest, est ergo animi aegestas, nihil aliud quam stultitia. There is not a greater and more miserable pouertie, then too wante wisedome: and whosoeuer hath that, can want no manner thing that* 1.167 good is, therfore the pouertie of the mind, is none other thing then meere foolishnesse.

Theophilus.

By what meanes may wise men be truely knowen.

Theodidactus.

Plato béeyng demaunded the same question, aunsweareth in this wise: Sapiens quum vituperatur, non irascitur, & non extollitur,* 1.168 quum laudatur. A wise man when he is dispraysed, is not angry: ney∣ther is he proude when he is praysed.

Theophilus.

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

Theodidactus.

It alwayes chaunceth very euill to those negligent, contemp∣tuous, & foolish children, which neuer take pleasure in the know∣ledge of true wisedome, for they often fall into suche extréeme pouertie and miserie, that they are euen compelled to yeelde them∣selues vp into the seruitude and bondage of seruauntes, accor∣ding* 1.169

to this saying of Ecclesiasticus. Seruo sensato liberi ser••••••••••. The children that are foolishe, shall doe seruice vnto the seruaunt that* 1.170 is dis••••ete and wise. A discrete seruaunt shall haue more rule, then the Sonnes that haue no wisedome, and shall haue like he∣ritage with the brethren sayeth Solomon. Wise children will alwayes bée afrayde least this shoulde fall vppon them woorthily and through their ••ust desertes: For as it is the greatest glorye of children, to continue in the libertie, honour, authoritie, and the possession of their Auncestoures: So also is it the greatest shame and ignominie that can bee, to bee so stripped, spoyled and lefte destitute, of all honour, glorie, wisedome, possess••ion and inheritaunce of their Auncestoures, that they must bée forced to serue and obey not only the seruauntes, but also oftentime their very bondmen.

Let children weigh and consider these thinges, and let them loue and reuerence the studie of wisedome, that they become not the seruauntes of bondmen, but rather of the Lorde our GOD, and let them alwayes beare in mynde this saying of the Philo∣sopher: Adolescentium ornatus sapientia est〈…〉〈…〉 Wisedome is the* 1.171 garnishing and setting foorth of young men. Hitherto haue A trea∣ted of the studie of wisedome, nowe will wée speake some thing of shamefastnesse, whiche also is a vertue that greatly becom∣meth young men. For I iudge it alwayes necessary for children to be instructed in this point.

Theophilus.

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

Theodidactus.

Paulus Vergerius sayeth, that shamefastnesse in a Childe* 1.172 is a moste certayne signe of greate towardnesse & of a good na∣ture, these bée his woordes: Verecundia in tenella ••tate sig∣num optim••m: beneigitur habet, si obiurgati erubescunt, & ca∣stigati meliores fiant. Shamefastnesse in youth is the greatest signe of vertue: Therefore it is very well to bee lyked, if when they bee re∣buked,

they doe blushe▪ and being corrected become better▪ Ludouicus 〈◊〉〈◊〉 sayeth▪ ••esporanda est〈…〉〈…〉 sa•••••• quem desur pudere male∣〈…〉〈…〉.* 1.173 The 〈◊◊〉〈◊◊〉 of him is to be dispayred▪ who hath shaken 〈…〉〈…〉eu〈…〉〈…〉 Also Cato was 〈◊〉〈◊〉 to say, that hée had bet∣〈…〉〈…〉 ••••ing in those young men that woulde blushe, than those that* 1.174 〈…〉〈…〉ne and leady 〈…〉〈…〉enance〈…〉〈…〉 ag〈…〉〈…〉 the 〈◊〉〈◊〉▪ 〈◊〉〈◊〉, 〈◊〉〈◊〉 est. He blusheth, there is dig〈…〉〈…〉. a〈…〉〈…〉ne time, when hee behealde a ••oung 〈◊〉〈◊〉 blushe〈…〉〈…〉 rebuked for his saulte, sayeth: Confide* 1.175 fo〈…〉〈…〉 est color. Bee of good cheere my childe, this is the colour and die of vertue. Nutrie••dus est pudor, a••t Seneca, qui 〈…〉〈…〉in a••imo ••••••auerit aliquis erit bonae spei locus. Shame* 1.176 is to bee nourished, (saith Seneca) which as long as it resteth in the mind, so long shal there bee some place of good hope. And Saint Ambros•• ••ea••heth: Ʋerecundlam omnibus aetat••bus; personis, temporibus & locis aptam esse, ••••uenilesque animos maximè decere. Shamefastnesse* 1.177 is very meete for all ages, persons, times and places, but yet it chiefly be∣commeth youngmen.

Saint Bernarde doeth attribute greate prayses and commenda∣cions vnto shamefastnesse, saying: What is more to bee beloued* 1.178 then a shamefast young man? Howe fayre and excellent a pearle in the face of a young man is shamefastnesse? Howe truely and vndoubtedly is it the signe of good hope? It is the messenger of good towardnesse, the rodde of discipline, the driuer away of euils, the defender of chastitie, the speciall glorie of the conscience, the preseruer of fame, the comelinesse of life, the seate of vertue, the first fruites of vertues, the praise of nature, and the ••adge and cog∣nisaunce of all honesty.

Theophilus.

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

Theodidactus.

Altogether happie 〈◊〉〈◊〉: for shamefastnesse in childe∣hoode is not onelye too bée commended▪ but also that toward∣nesse which fore she weth the hope of an honest life to come, and of the attayning the knowledge of good artes▪ in the time of ado∣lescency.

〈…〉〈…〉 Furthermore, it is said of the wise Philosopher Seneca Puer simpli∣citate commendatur, iuuenis comitate, senex verògrauitate. A childe is to be commended in his simplicitie, a young man for his gentlenes and curtesie, but an olde man for his grauitie. Maisters and teachers may perceiue and know the natures and towardnesse of their children,* 1.179 by diuers meanes, as may be séene in Politianus and Erasmus, both which doe describe and set foorth the signes of good towardnesse in this wise.

1 To shewe them selues to their maisters and teachers, not only to be diligent, but also chearefull to learne. 2 To couet the fellowship of those schollers, that be better ler∣ned than them selues. 3 To contend with none, except it be in learning. 4 To haue a facile and quicke perceiuerance and vnderstan∣ding of those thinges, that are taught; and to kéepe them faythful∣ly. 5 To follow them happily, to prouounce them diligently. 6 To be ashamed to be vanquishe •• of others, nay ••••ther to co∣••et to get before them. 7 Not to be angry, dogged or sulla••ne, when hée is corrected, and to reioyce when hée is praysed. 8 To promise great thinges vnto him selfe by his paines, and to feare beating.

Theophilus.

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

Theodidactus.

You speake in verie good season (my Theophilus:) for the compa∣ny & fellowship of those that are good, hath euer saued many young men out of many perilles and great daungers, and on the contra∣rie parte the acquaintannce and familiaritie of the wicked hath vndone and vtterly cast a way many a one, which if otherwise* 1.180 they woulde haue kept companie with the vertuous & godly, they had neuer degenerated, nor attempted such horrible wickednesse.

Wherefore I will not here thinke much nowe to discharge my ••••••••tie in the meant •••••• l•••• these 〈…〉〈…〉dre a shew them selues ea∣sie and willing to be taught & in••••••••cted, for it is a thing that shall tende greatly to their profite. Both the sacred and prophane wr••∣••••••a haue left vnto vs m•••••• excellent sentences touching this mat∣ter. My sonne sueth Solomon, ••f sinners inti••e thée▪ hearken not* 1.181 vnto them. And I••sus Syrach saith: Di••io•••••••• ••e soci••s fueris, quem∣cun{que} cog••••••er is obser••••••t 〈…〉〈…〉morem Dei, ass••••••us esto e••. Keepe no familiaritie with one that is richer than thy selfe, but if thou knowest one that feareth God▪ bee alwayes conuersaunt with him. And Saint Am∣brose* 1.182 saieth: Sanctorum vitac••teri•• viuendi norma est. The life of the godly, i•• a rule for others to liue by. And Isidorus saieth: Qui sempi∣ternam* 1.183 patriam desiderant, no•• solum malorum mores, sed & consortia fugiant: si fue•••••• s〈…〉〈…〉 ••a••••ers〈…〉〈…〉 ••onorum, eris & virtutis eorū. Who so des••r••an euerlasting 〈…〉〈…〉rie, let thē not only shun & eschue the maners of the wicked, but also their fellowship, if thou wilt be a cōpanion of the cōuersation of those that are good, thou shalt also be a partaker of their ••er••ue••. It is a daungerous thing to leade a mans life with •• wicked and 〈…〉〈…〉dly, it is a per〈…〉〈…〉 thing to haue societie with those, which are of a peruerse and wicked will. Melius est ••ab••∣re ••a••a〈…〉〈…〉, qu•••• cons〈…〉〈…〉▪ It is better to haue the hatred of the wicked and vngodly, than their fellowship, saieth Solomon. As* 1.184 the life of the godly procureth vnto vs many good thinges: euen so the societie of the wicked bringeth many euils. Weé reade also a verie excellent saying in Saint Gregorie, touching this thing. Non valde 〈…〉〈…〉le est▪ bo〈…〉〈…〉 esse cum bon••••: sed magis land••••i••e bonum esse cum malis. It is not a thing greatly to bee praised, to be good with them that are good, but it is a thing more worthie praise, to be good with those that are euill. For as it is a greater and a more gréeuous fault, not to be good among those that are good: So it is a thing worthie high praise, for a good man to appeare and continue in his goodnes, hauing his conuersacion among the wicked. Also Seneca teacheth.* 1.185 that it is good for vs to shun and auoide the familiaritie of the vul∣gar and common people, saying thus: A••arior redeo, ambitiosior, luxuriosior, imò & crudelior, & inhumanior, quia inter homines vul∣gares fui. I am become more couetous, ambitious, riotous, yea and also more cruell, and vncurteous, for that I haue beene in the company & fel∣lowship of the vile and baser sort of people. Cum sapientibus consuetu∣dinem

habens, & ipse euades sapiens: Cum malis consuetudinem ha∣bens,* 1.186 & ipse euades malus: corrumpunt enim bonos mores, consuetu∣dines malae. Hauing thy conuersation with the wi••••, thou thy selfe also shalt become wise, but if thou takest pleasure in the company of the wic∣ked, thy selfe also shalt prooue wicked: for euill customes and the fami∣liaritie of the wicked, corrupt good manners. In like maner, Saint* 1.187 Paul verie wisely aduertiseth Timothie what to follow, and what to shunne, saying: Iu••enilia desideria fuge, sectare ver•• iustitiam, fidem, pacem, & charitatem, cum his qui inuocant Dominum de corde ••ur••. Auoide the lustes of youth, but followe righteousnes, faith, peace and charitie, with them that cal on the Lorde out of a pure heart. Peter and Iohn and the other Apostles, doe teach the same thing, whose wordes I haue thought good to set down also in this place, that our children might haue in readines also, & as it were set before their eyes what they ought to shunne, & what to embrace. For S. Peter saith: Sobrij estote, & vigilate, quandoquidem aduersarius vester Di∣abolus tanquam leorugiens ••bambulat, quaerens quem deuoret, ••ui re∣••istite fortes in fide. Be sober & watch, for your aduersarie the Deuil, as a* 1.188 roaring Lion walketh about seeking whō he may deuour, whō resist sted∣fast in the faith. And S. Iames saith: Resistite Diabolo & fugiet a vobis.* 1.189 Resist the Deuil, & he wil flee from you. Also S. Iohn teacheth that we must not giue our selues to the vain inticements of the world, whē he saith: Loue not the world, neither the things of this world, if any man loue the worlde, the loue of the father abideth not in him. Saint Paul giueth vs this exhortatiō, saying: Flée fornicatiō: Eue∣ry* 1.190 sin that a man doeth, is without the bodie: but hée y^• committeth fornication, sinneth against his own bodie. And vnto the Ephesi. hée* 1.191 saith: Let no filthie communication procéed out of your mouth, but that which is good to edifie. S. Luke. 21. saith: Take héede vnto your selues, lest at any time your hearts be ouercome with sur fitting & drunkennes. Ephraim, teacheth young men to flée the abuse of wine saying: By wine y^e spiritual eyes are blinded, iniquitie is multipli∣ed, the venomous swéetnes of lust is stirred vp, the execrable filthi∣nes which is against nature, is inuented. Wherfore S. Paul saieth: Noli bibere vinum, in quo est luxuria Drink no wine, wherin is riotous∣nes & excesse. And it is certaine, that of the superfluous drinking of wine procéed many euils, which we may learne by the answere of* 1.192 Anacharsis, who being strickē of a drunken & an vnruly youngman

at a great feast or banket said: Adolenscens, sinune vinū nō fers, vbi senueris aquam feres. Young man, if thou caust not beare and indure wine now, whē thou w••••••st old, thou shalt be compelled to beare & drink water: It was a signe of great moderatiō in this Philosopher, that hée imputed vnto the wine, the malepertnes and disordered beha∣uiour of this young man. For those that immoderatly shall drinke wine, chiefly at that age, to which water better agreeth & is more conuenient, such verie often are compelled to drinke water when they are olde, by reason of their pouertie, when neuertheles, the vse of wine vnto that age were most méet and necessarie. Also Dioge∣nes* 1.193 at a time hearing a faire & comely young man, vsing very vn∣séemely spéeches, saide: Non te pudet, qui ex eb••rne•• ••ag••••a, plum∣beum educas gladium? Art thou not ashamed to drawe a leaden sworde out of an Iuorie skaberd? Iuorie in time past was had in great price, as wée may read: by this hée noted, that garrulitie in young men* 1.194 is not to be suffered. And Zeno the Philosopher reproued a young man, pratling, many thinges verie rashly, saying vnto him after this maner: Ob id binas habemus aures, os vnicum, vt plura audia∣mus, loquamur paucissima: For this cause nature hath giuen vs two eares and but one mouth, to the ende wee should bee readier to heare, than to speake. Socrates espying a young man eating his meat verie gréede∣ly at a feast, and dipping his bread very often into his potage dish: My guestes (saieth hée) which of you vseth his bread in the stead of soule, & his soule in the stead of bread? Hereupon there was a reaso∣ning amongst the guestes who it should bée, which the young man perceiued, and began to blush, and after that, he eat his meat more leasurely▪ and with greater moderation than before.

Theophilus.

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

Theodidactus.

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

Fornicatio vinum, & ebriet as anferunt cor. Fornication, wine, & drun∣kennesse,* 1.195 doe steale away the heart. Fornicatores & adulteros iudi••a∣bit Deu••. Fornicators and adulterers the Lord wil iudge. The porti∣on of fornicatours shall be in the lake that burneth with fire and brimstone, which is the second death. And Moses saith: Accursed* 1.196 be hée that shall lye and sléepe with an other mans wife. And To∣bias wishing well vnto his sonne, and counselling him, s••••eth: My sonne kéepe thée from all whoredome, and besides thy wi••••▪ sée that no fault be knowne of thée. Saint Mathew saieth: Whosoeuer* 1.197 looketh on a woman to lust after her, hath committed adulterie with her alreadie in his heart. And Paul saith: Know you not* 1.198 that your bodies are made the members of Christ? shal I make thē the members of Christ, y^• members of an harlot? Do ye not know, that hée which coupleth him selfe vnto an harlot, is one bodie with her? and hee that coupleth him selfe vnto the Lorde, is one spirit••: And againe, Be ye not deceiued, neither whoremongers, nor wor∣shippers of Images, neither adulterers, neither effeminate persōs, nor those which defile them selues with mankind, nor théeues, nei∣ther couetous persons, nor drunkardes, neither cursed speak••r••, neither pillers nor pollers, shall receiue the inheritaunce of the kingdome of God. Chrysostome saith: The r••••••e of adulterie, is the* 1.199 ••urious beholding of a womans face. And one of the Fathers saith, That fornication is stirred vp, and lust procured, with repl••••ion of meates and drinkes, sacieti•• of sléepe, idlenesse, and play, wan••on wordes, and the curious garnishing of the bodie. Let wise young men haue alwaies in remēbrance these & such like places, & not suf∣fer thēselues to be polluted with such execrable wickednes, folow∣ing

this example of Alexander, which when hée had gotten into his* 1.200 kéeping the daughters of Darius being taken prisoners, and when his friendes persuaded him, that hée should▪ goe and lye with those faire and bewtifull women: Turpe foret, inquit, virorum victores, à mulieribus vinci, It were a foule shame and reproch (saieth hee) that the conquerours of men, shoulde no we bee vanquished of women. But nowe will I set before you certaine notable examples concerning this vice of adulterie. It is written in the third Chapter of the* 1.201 booke of wisedome, The children of aduouterers, they shall come to an ende, and the séeds of an vnrighteous bedde▪ shall be rooted out, and though they liue long, yet shall they bee nothing regarded▪ and their last age shall be without honour, &c. And in the fourth Chapiter hée saieth: The multitude of vngodly chil∣dren▪ is vnprofitable▪ and the thinges that are planted with whor∣dome, shall take no déepe roote, nor laye any fast foundation, here∣by let yong men learne, that adulterie greatly displeaseth the ma∣iestie of God. And let them hearken to the wholesome counsell of the Prophet▪ saying: I haue made a conenaunt with mine eyes, that I woulde not once thinke of a virgine, or els let them giue care to this that Iob saieth: Auerte faciem tuam à muliere comp∣ta,* 1.202 & ne circumspicias speciem alienam, propter speciem mulieris mul∣tiperierunt. Turne away thy face from a gorgeous and fine decked wo∣man, & behold not her straunge bewtie, for many haue perished through the bewtie of women▪ By these it appeareth, that adulterie is a gréeuous sinne, and prohibited and gréeuously punished of God, as these places of scripture doe testifie. Genesis. 12. 20 Leuiticus 20. Deutro. 22. Ieremie. 3. Therefore it is néedefull that young men set before them the commaundements of God, touching vn∣lawfull lustes, and the horible wrath of God for the same. And againe, let them consider the punishments and plagues both of the people of God, and also of the, Heathen. Howe many staughters, battailes, destructions, spoyles and vtter ruines haue procéeded from this vice. Straying lustes were the cause of the deluge or flood, and after the flood, the destruction of y^e Sodomites. Numeri. 25. There were slaine. 24 thousande, for whoredome and aduoutrie. After that almost the whole tribe of Beniamin were destroyed for violating the wife of the high Priest, Dauid also suffred gréeuous punishments for his adulterie.

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

Theophtlus.

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

Theodidactus.

After true inuocation and feruent Prayer vnto God (which is wont to bée the only stay vnto the Godly in all their temptati∣ons and perils) there is no remedie more effectual against these va∣grant and execrable lustes, th••••honorable and holy wedlocke, which God himselfe by his wonderfull counsell and prouidence hath instituted. for the procreation and education of children, and for the auoyding of filthie lust, which God woulde haue to be mag∣nified, beloued, and imbraced of vs, when wée shal come to mature and ripe yéeres. For wedlocke is a worthie and honorable state* 1.203 of life, preserued, fortified & adourned through the blessing of God, which all the godly haue vouchsafed to commend vnto vs both by their preaching and by their examples, & is ascribed vnto the very toppe of all good workes. And it is certaine, that God doeth allow godly matrimony, and wil be present with them with his blessing, and will aide and helpe them in all their necessities, if they praye vnto him, which is manifelt by the marriage, celebrated, and so∣lemnized in Cana of Galilee: whereat Christe with his mother and

Disciples not only vouchedsafe to bée present, but also helpeth the want and searcitie of the new married couple and by a wonderful miraclehelpeth their present necessitie, yea and also honoreth the marriage with a worthie and bountifull gift. Wherefore I doe exhort all young men, which féele them selues to want the gift of chastitie, that they ioyne themselues to honest matrimonie, accor∣ding to Paules councell. Melius est nubere quam vri•• It is better* 1.204 to marry then to burne. And for the audyding of sor••itation, let euery man haue his owne wife: And God so highly estéemeth his owne ordinance, that hée hath most seuerely forbidden al seruent and burning loue, and all vnnaaurall lustes, and punisheth them most gréeuously as many examples doe testifie, both prophane and holy, as wée haue already alleadged.

Theophilus.

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

Theodidactus.

There is no néede that you shoulde vse this earnest intreatie, I* 1.205 most willingly will satifie your godly request. In Erasmus (I re∣member) I read of late a worthie remedie, both profitable and ne∣cessary for all young men, whose wordes are these. First the god∣ly young man shal bethinke and consider with himselfe, how foule, how filthie, and also how vnseemely for man this lust and pleasure is, which maketh vs (being the workmanship of the diuine God) not only like to beastes, but also to swine, goates dogges, and the most sauage & bruitish beastes in the worlde. And more then this which casteth vs also into the most vile state & condition of beastes

which were destinate and appointed to the fellowship of Angels, and communion of the diuine and heauenly creatures. Besides this, let him consider how short and momentarie a thing it is, and how corrupt, hauing alwayes mingled therewithal more gal then honie: and on the contrarie, how precious a thing the soule of man is, and how holy a thing the body ought to be, which is the habita∣cle for the soule. Therfore what great madnes is this, that for so litle a tickling and filthie motion of so short a pleasure, to pollute and defile both soule & body together in such wicked and vnséemely maner? to prophane the temple of God which Christe hath conse∣crated vnto himselfe with his most precious blood? Let him way this also, what a heape of mischiefs this flattering plague bringeth with it. First it taketh away the good name, the most precious pos∣session that a man can haue in this worlde, it wasteth the patrimo¦nie,* 1.206 it decaieth the strength of the body, it hurteth the health, it pro∣cureth sicknesse and diseases, and that most dangerous and filthie, it defaceth the flowre of youth before the time, it hasteneth old age, it taketh away the vigor and force of the wit, it dulleth the quicke∣nesse of the minde, it calleth a man from all honest studie, & drow∣neth him altogether in filthinesse, so that after he giueth his minde to nothing, but sluttish, vile, and filthie things, and it depriueth a man of the vse of reason, which is most proper vnto him, and what mischief or plague either to body or soule is there not, that this one vice doth not bring with it:

Theophilus.

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

Theodidactus

With al my hearte (my Theophilus) will I shewe vnto you the things which héeretofore I haue collected concerning matrimonie. But first attend and marke diligently what and how great a trea∣sure a godly wife is, the worthie praises wherof, Solomon very ex¦cellently* 1.207 deseribeth after this maner, saying: Muler diligens corona est viro suo A louing wife is a crowne vnto her husband. And againe▪ Sapiens mulier oedificat domū suam. A wise womā vp holdeth her house,

but a foolish woman plucketh it downe. And in the 18. Chap. Qui inuenit mulierem bonam, inuenit bonum. Who so findeth a good wife, findeth a high treasure. And Iesus Syrach saith: Noli discedere à mulie∣re* 1.208 sensata & bona, quam sortitus es in timore domini. Depart not thou from a good & wise woman, whom thou hast chosen in the feare of the Lorde. And in the same Chapter, hée saith: Beatus qui habit at cum muliere sensata, Happie is hee that dwelleth with a wise woman. And againe, Happy is the man that hath a vertuous wife, for the num∣ber* 1.209 of his yéeres shalbe doubled. An honest woman maketh her husband a ioyfull man, & shée shall fill the yéeres of his life in peace. A vertuous woman is a noble gift, which shalbe giuen for a good portiō vnto such as feare god, for whether a man be rich nor poore, hée may haue euer a merry heart, and a chéerefull countenance. A louing wife reioyseth her husband, and féedeth his bones with her wisdome. A woman of few wordes is a great gift of God, and to all well nurtured mindes, may nothing bée compared. An honest and manerly wife is a gift aboue other giftes, and there is no∣thing to bée compared vnto a minde that can rule it selfe.

Theophilus.

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

Theodidactus.

So soone now as a young man shall attaine to that age, that hée begin to bethinke how to contract himselfe in matrimonie, then let him not be ashamed to fall downe vpon his knées dayly, and with feruent▪ prayers and heartie supplications desire of Almighty God to send him a godly and vertuous wife, for asmuch as shée is only the gift of God, according to this saying: Domus & diuitiae* 1.210 dantur aparentibus, adomino proprié vxor prudens. House and riches may a man haue by the heritage of his parents, but a wise and discret wo∣man is the gift of the Lord.

Theophilus

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

Theodidactus.

The Philosophers and auncient fathers (whose authoritie as∣well for their excellent doctrine, as also for their great experience

in things is not to bée reiected) haue thought good that in choosing of a wife, her age, maners, kindred, fauour, and riches ought to bée wayed and regarded, which thinges if wée shall vtterly neglect and despise, then shall wée purchase shame and reproch, to our kindred, and sorrow and repentance to our selues: But if wée shal diligent∣ly obserue these former things, then shall wée gaine prayse to our kindred, our owne glory, with perpetuall ioy and comfort. But a∣boue* 1.211 all things, the vertues of a woman are to bée respected, whose force and dignitie is such, that albeit the other things doe faile, or doe not fully answere to her person, yet shall the marriage bée ac∣ceptable and ioyfull, therefore a sober and discrete wise is to bée chosen, married, and beloued: whose frugalitie, moderation, and sobernesse is ioyned, with honor, profite, and pleasure: and that I might speake in a worde, it is not the great dowry, or many hun∣dreds of pownds, that maketh the happy wedlocke, but vertue and true godlines towards God and men.

Theophilus.

What choyse ought chiefly to bee obserued in bestowing the daugh∣ters:

Theodidactus.

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

Theophilus.

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

Theodidactus,

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

Philelphus saith: When a man goeth about to woe his wife. Let* 1.212 him first very warily and diligently séeke to vnderstande of the life fame, and good report of her mother, and of such fréendes, as haue had the education and trayning vp of her, with whom hée purpo∣seth to marry: And if all things fall out and bée answerable to his desire, then in Gods name let him not feare to take to wife the daughter of an honest and godly mother: Nor let him marry her* 1.213 only for necessitie sake, but for the cause of a more commodious & ioyfull life to come, with whō an acceptable societie of life must now begin▪ not for the fulfilling of lust, but for the propagation and increase of children. And Aristotle saith: Let him marry a maid, to the end hée may teach her good maners, and such other dueties, as are most beséeming and decent for a wife, for shée wil also be more tractable then a widdow, whe rather will looke to bee obeied, aswel for that shée hath béen before acquainted with loue matters, as also bicause for the most part they bring greater wealth vnto their hus∣bands▪ then the maides doe.

And if you woulde now demaunde of mée what maner of wife is* 1.214 to bée married, I say it is very méete and conuenient, that you matche not your sonnes with such wiues as bée more Noble, and of greater birth or richer than they, But rather followe that olde and wise Prouerbe: Equalem tibi mulierem inquire. Search out a wo∣man that is thine equall. And as the Poet saith: Si vis nubere, nube pa∣ri. If thou wilt needes marry, then marry thy matche. For who so matcheth withfarre richer wiues then themselues, they seldom

acknowledge them for their husbands, but rather account them as bondmen of their dowrie. And Menander saith: Vxorem ducito ex aequalibus, ne si ex ditioribus duxeris, dominos tibi pares, non affines, imo fugiendae sunt pecuniosae vxores: quia pecuniosa vxor, non est vxor sed verius imperiosa domina. Marry thou a wife from among thy fami∣lier mates, least if thou shalt marry one of the richer sort, thou gettest lordes and maisters ouer thee, in steede of kinsmen: nay rather these rich monied wiues are to bee shunned: for such as doe bring with them their stuffed bagges with these red ruddockes, proue very seldome louing and o∣bedient wiues, but rather stately, Lady like and imperious dames.

Theophilus.

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

Theodidactus.

All young men for the most part couet to marry faire* 1.215 wiues: But Theophrastus is of this minde, that a man may vse and inioy a harde fauoured and browne woman, with lesse griefe and sorrowe, then hée may preserue and kéepe his faire and well fauoured wife, for hée accounteth nothing certaine and sure vnto any man, whereon both the eyes and feruent desires of all people are wholy bent and firmely fixed. For as muche as, one with fauour and comelinesse, will séeke to solicite her, another with his fine wit and painted eloquence will moue and prouoke her, some with delicate daliance mixed with mery conceipts, wil séeke to al∣lure her, and others with liberall giftes will not sticke to intic•• her: Nam pecuniae obedunt omnia. For all thinges obey to money. And the fort or Castle (bée it neuer so strong) by one meane or other must néedes bée ouercome and vanquished, which one euery parte is so besieged and assaulted. The Poet Ennius, perswadeth vs to marry such, as are of pure and perfect chastitie, & of comely stature, (though somewhat browne▪) which also Aulus Gellius de∣clareth and affirmeth, saying: Eas stat•• formae esse, quae nec formosissima nec turpissima forma sunt, sed mediocritatem quan∣dam habent, quae quidem mediocritas omnibus in rebus laudatissi∣ma est. Those women are accounted well fauoured and comely, which

are neither the fairest, nor yet the foulest or harde fauoured, but haue a cer∣taine meane (as wée commonly vse to say, shee is neither faire nor foule, but browne louely:) which mediocritie in all things verily, is to bee commeded and praised. And this comely stature (out of doubt) is sufficient and best agreing for the procreation of children. For comelinesse and séemly proportion in women auaileth very much, euen as in the men a good countenance, a comely stature, with wisdome and discretion is to bée wished, and moste acceptable vnto a woman. Therfore in a wife, not beautie and finenesse: but vertue and godlinesse is to bée respected, as Michael Verinus saith ve∣ry properly in these verses:

Sit form••sa aliis, vxor tibi si•• bona, nescis, quàm noceat castae forma pudicitiae. Egrè formosam poteris seruare puellam: nuuc prece, nunc aura, forma petitaruit. The faire and beautifull let be, to other wights (I say▪) the vertuous and the modest maide get thou (if that thou may.) For beautie hindereth chastitie, (of this thou maiest bee sure) the maide that beautie doeth possesse, chaste hardly shall indure. For some with wordes will her assault, and sleights of Venus vse, and some with gold will her allure, which scarsce she will refuse.

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

For Cicero in his first booke of Offices saith: Nihil amabilius, nec* 1.216 copulatius, quàm morum similitudo bonorum, There is nothing that win∣neth more loue, nor surelier knitteth men together, then a likenesse in good conditions, For in whom bée like desires, and like mindes it happeneth among them, that either with other is as much deli∣ted, as with himselfe: And so is it brought to passe that Pithagoras requires in amitie▪ V•• vnus fiat ex pluribus. That many may be∣come* 1.217 one. Also it is good for a man to marry a maide, and suche a one, as before hath béene married to no man. For who so taketh a Widdowe to wife, tyeth hym selfe chiefly

vnto two great troubles, first hée must deuise and labour by all meanes possible, to make her forget the manners and qualities of her first husbande: secondly, hée must acquaint her verie warely with his owne nature and qualities, and make her to haue a good opinion & liking of himselfe, and of his maners, both which hee shal hardly doe, without great pollicie and discretion.

Theophilus.

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

Theodidactus.

Before all thinges, young men must séeke to shunne & abhorre,* 1.218 this detestable sinne of disobedience (the which alas at this day is too common) lest they intangle them selues vnto marriage with∣out the consent of their Parentes: for this is not only great diso∣bedience, but rather verie great madnesse. For what is more grieffull and more miserable, than a marriage enterprised and be∣gunne so wickedly, or a knot so vnluckely knit, that it cannot bée vnlosed againe all the dayes of our life? wherein wée shall conti∣nually be exercised in sorrowe, vnquietnesse, and brawling, detay∣ned in miserie, misfortune and calamitie, out of the which wee can neuer wynde our selues, nor be deliuered, excepte it be by death. Truely youth must néedes fall into great perilles and daungers, when neglecting and contemning the authoritie of their Parents, they aspire and studie by all meanes possible to attaine vnto mar∣riage, making them priuie nothing at all, vntill the matter be past remedie, and so begin their wedlocke in sin and disobedience, which God will neuer blesse nor prosper: But contrariwise, if they will endeuour to kéepe the commaundementes of Almightie God, and to honour and obey their Parentes, then hée hath promised to loue them, and will bestowe his bountifull liberalitie and blessings vp∣on them. In the meane time, Parents ought not to neglect their dueties in bestowing and matching of their children, for when the time serueth, and the occasion is offered of God, to bestowe their sonnes or daughters vnto matrimony, then shal they not doubtful∣ly

dispute and reason about the dowrie, stocke, or Parentage, and to séeke a knot in a rush (as they say) or to detract and prolong the time without iust cause, but the will of God must alwayes be re∣spected and obeyed, and the honour, health, estimation, and credit of the persons must be rightly weighed and considered.

Saint Ambrose in the historie that hée writeth of Rebecca, saieth* 1.219 that it is néedfull, requisite, and verie necessarie to haue the consent of the Parents in matters of marriage, & he saith further, that it is an honest, godly, and a thing best agreeing to nature. The lawes of Princes also doe seuerely prohibit, that no contract be made of ma∣trimony* 1.220 without the consent of Parents. Looke in the first booke of Iustiniane, in the title of marriage the 10. where hée treateth of this thing at large. Filij filiaeue consensum parentum habeant, quorum sunt in potestate: Let the sonnes or daughters haue the cōsent of parents, vnder whose power & gouernment they are. For this thing ought to be, and* 1.221 both the ciuill lawe, and the lawe of nature doeth counsel and per∣suade, that the commaundement & consent of the father ought to procéed & go before the marriage. Franciscus Barbarus is of the same minde, saying after this maner: We doe forewarne & tell you, that there can be ascribed no excellencie or worthinesse vnto y^• mariage, to the which the good will & consent of the father hath not béene had before. The example of Cyrus may also teach all youth what aun∣swere* 1.222 to make in that behalf, who (when hée was moued and per∣suaded by certaine friendes to take to wife a great and noble wo∣man, & that with a verie great dowrie and large summe of mony) answered: Se non antè velle, quàm a parentibus collaudari certior esset. That he would not marrie her, before he had heard from the mouth of his Parentes, that she was a meete match for him, & a woman worthie praise and commendation. By the example of this noble King, all young men may be admonished, that they linke not them selues in matri∣monie, except first they conferre, & desire the good will and cōsent of their Parentes, maisters, and gouernours: For if Parentes at all times, & in all places be to be honoured, reuerenced, & regarded, and that in the smallest thinges, much more in so great and waightie a cause, the wise & prudēt counsell of parents is to be heard, followed and embraced, except a man will make no account nor reckoning of the commaundement of Almightie God

Euaristus a Bishop of Greece, iudged priuie contractes in Matri∣mony,* 1.223 very vnlawfully instituted, & ordeined that the bridegrome and bride, should be ioyned together of the Priest or Minister in the face of the congregation. It is the parte and duetie of Parentes to place and bestow their children, and not of the children to bestowe them selues at their pleasure (albeit it is great reason that their willes and consents agrée thereunto) and the ordinance of God re∣quireth the same. Deut. 22. Abraham prepared a marriage for his* 1.224 sonne Isaac. And so did Isaac for his sonne Iacob in like maner And olde Toby for his sonne, which diuers others of the godly fathers. And as the children haue this libertie, to be willing and giue their consents vnto their contractes in marriage, and that their Parents ought not to force them against their willes: So is it not lawfull for the children to contract and ioyne them selues in matrimony at their owne willes and pleasures, without the authoritie & consent of their Parentes. For it is the ordinaunce of God▪ that children honour and obey their Parentes, and follow their mindes & coun∣sell in contracting them selues vnto mariage. Most gr••enously ther∣fore doe those children offend, which contemning the authoritie of their Parents, enterprise mariage without their consent▪ For then they doe not honour them, but rather procure their shame and re∣proch, which so great wickednesse God wil not suffer vnpunished. Daily examples doe continually & sufficiently teach vs, that God is excéedingly offended and angrie with these contemners of Pa∣rentes, whom Satan hath rather ioyned together, then God: be∣cause hée is not the worker of iniquitie, and to sinne against the fift commaundement, is great iniquitie.

Theophilus.

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

Theodidactus.

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

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

Theophilus.

What is your counsell I pray you? If after the affiances and spousalles once done, they proceede to their nuptiall day & act of generation against

the will and consent of their Parentes.

Theodidactus.

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

Amen.

Notes

• * 1.1

  The order of the seconde Booke, deuided into 5. partes.
• * 1.2

  Ephes. 6. Collos. 3. Exod. 20.
• * 1.3

  Gene. ••.
• * 1.4

  Esay. 5••.
• * 1.5

  Exod. 20. Deut. 5. Leuit. 19. Tob. 7. Leuit. 27. Eccle. 3. Places which do teach young men to feare God, and to ho∣nour their Pa∣rentes. Prou. 23.
• * 1.6

  Ecele. 3.
• * 1.7

  Prou. 1.
• * 1.8

  Idem. 4.
• * 1.9

  Idem. 19.
• * 1.10

  Sapien. 3.
• * 1.11

  Collos. 3.
• * 1.12

  1. Petr. 5.
• * 1.13

  As blessinges are offered of God euerie where vnto o∣bedient chil∣dren, so vnto the wicked and rebellious plagues and curses are al∣wayes immi∣nent. Prou. 20.
• * 1.14

  Cyrillus.
• * 1.15

  Chrysost.
• * 1.16

  Basilius.
• * 1.17

  Euripides.
• * 1.18

  The definition of this worde honor.
• * 1.19

  What it is to honour &c.
• * 1.20

  Ephe. 6. Coll. 3. Heb. 12. 7. 9. Prou. 1. 4. 6. 8. 15. 17. & 29.
• * 1.21

  In what thinge the true honor of pa. doth con∣siste.
• * 1.22

  What men are to bee honored before other.
• * 1.23

  There bee fiue causes of honor &c.
• * 1.24

  Ephes. 6. Coll. 3.
• * 1.25

  Parentes are Gods vicars in earth.
• * 1.26

  Disobedient children are ac∣cursed of God.
• * 1.27

  Iacob.
• * 1.28

  Ioseph.
• * 1.29

  An example of the Rahabites.
• * 1.30

  Hierom. 35.
• * 1.31

  Gen. 22. 37.
• * 1.32

  Gen. 4.
• * 1.33

  Examples of disobedience.
• * 1.34

  Examples of obedience.
• * 1.35

  Gen. 19.
• * 1.36

  Gen. 37.
• * 1.37

  Iudith. 13.
• * 1.38

  3. Reg. 12.
• * 1.39

  Hierom. 41.
• * 1.40

  Dan. 4.
• * 1.41

  Mach. 5.
• * 1.42

  Mach. 9.
• * 1.43

  Leuit. 19.
• * 1.44

  Bias.
• * 1.45

  Ambrosius.
• * 1.46

  Bernardus.
• * 1.47

  Basilius.
• * 1.48

  The exclamati∣on of Basil.
• * 1.49

  A declaration of the fift pre∣cept or com∣maundement.
• * 1.50

  The ende of the fift precept.
• * 1.51

  Plato.
• * 1.52

  Cicero.
• * 1.53

  Seneca.
• * 1.54

  D. August.
• * 1.55

  D. Hier.
• * 1.56

  Aristo. 8. Topicorum.
• * 1.57

  Wonderfull loue and honor shewed vnto Parents.
• * 1.58

  An example of Aeneas.
• * 1.59

  Valerius ••••••••.
• * 1.60

  Of the daugh∣ter that nouri∣shed her mo∣ther in prison.
• * 1.61

  Aethna.
• * 1.62

  An example o•• Philonius & Callias.
• * 1.63

  Cymon.
• * 1.64

  And example of Mauricius.
• * 1.65

  Gene. 31. August. Psal. 70.
• * 1.66

  Cyrillus.
• * 1.67

  Hiero.
• * 1.68

  The persons of pa are not to be respected but the will of God is to be conside∣red.
• * 1.69

  D. Grego. A horrible ex∣ample of a child &c.
• * 1.70

  Num. 16.
• * 1.71

  An example worthy to be re∣membred of an olde man.
• * 1.72

  4. Regum. 2.
• * 1.73

  •• terrible and fearfull exam∣ple of the chil∣dren that deri∣ded Helisaeus.
• * 1.74

  Exemplis Cy∣coniae.
• * 1.75

  Of the dutie of children to∣wardes their parentes.
• * 1.76

  Cyprianus de 12 abusiom∣bus.
• * 1.77

  Ambrosius.
• * 1.78

  Lodouicus Viues.
• * 1.79

  Good lessons for young men.
• * 1.80

  D. Hieroni∣mus ad Letā. Quomodo e∣rudienda sit puella quae Christiana est futur••.
• * 1.81

  S, Ierom vnto Leta, howe a maiden ought to be brought vp, which shall be a Christian.
• * 1.82

  Eccle. 21. A wise daugh∣ter, what she is to her husband.
• * 1.83

  Quintilian.
• * 1.84

  Why children, seruantes and maydes liue of∣tentimes most miserably.
• * 1.85

  Why the affec∣tions of chil∣dren are more colde towards their Parents, than of the Pa∣rentes towards their children.
• * 1.86

  The first cause of disobedience.
• * 1.87

  The seconde cause why chil∣dren are so diso∣bedient.
• * 1.88

  Philo.
• * 1.89

  Only the ••. commaunde∣ment hath a promise.
• * 1.90

  What thinges do chiefly stirre vp children to the honor and obedience of Parentes.
• * 1.91

  To honor Pa∣rents is the most accepta∣ble worship to God.
• * 1.92

  The fift com∣maundement 〈…〉〈…〉 good, necessary & profitable. ••••▪
• * 1.93

  Rebellious chil∣dren doe stay their parents very often, not with sword, but with sorowe and heauinesse of heart.
• * 1.94

  Solon▪
• * 1.95

  Exod. 21.
• * 1.96

  August.
• * 1.97

  Ezechiel.
• * 1.98

  Greate commo∣dities growe vnto vs by ou•• elders.
• * 1.99

  1. Time. 3. Ad▪ Titum. 3
• * 1.100

  ••. Time. 3.
• * 1.101

  The knowledg of the tongues is necessary to the studie of di∣uinitie.
• * 1.102

  Of the praise of learning.
• * 1.103

  Aristotle.
• * 1.104

  Anacharsis.
• * 1.105

  Aristippus.
• * 1.106

  Diogenes.
• * 1.107

  Idem.
• * 1.108

  Cicero.
• * 1.109

  Diogenes.
• * 1.110

  Ab vtili.
• * 1.111

  Alphonsus.
• * 1.112

  Bernard.
• * 1.113

  Ab affectu.
• * 1.114

  Seneca.
• * 1.115

  Pithagoras.
• * 1.116

  Hebraei.
• * 1.117

  Whē we ought to learne.
• * 1.118

  Rambam.
• * 1.119

  August.
• * 1.120

  Gene. 3.
• * 1.121

  Socrates.
• * 1.122

  August.
• * 1.123

  Saluius.
• * 1.124

  It is better to learne late then neuer. Aristotle.
• * 1.125

  Solon.
• * 1.126

  Harmolaus. Barbarus.
• * 1.127

  Seneca.
• * 1.128

  The ende of studies.
• * 1.129

  August.
• * 1.130

  Aristippus.
• * 1.131

  Antisthenes.
• * 1.132

  Leontichides
• * 1.133

  Auaritia. Ambitio.
• * 1.134

  The enemies of learning,
• * 1.135

  Seneca.
• * 1.136

  Idem.
• * 1.137

  Hierony.
• * 1.138

  Demosthe.
• * 1.139

  Seneca.
• * 1.140

  Idem.
• * 1.141

  Oenopides.
• * 1.142

  Aristippus.
• * 1.143

  Plato. Aristotle. The difference betweene the learned and vn∣learned.
• * 1.144

  Socrates.
• * 1.145

  Diogenes.
• * 1.146

  Cleanthes. Glycon.
• * 1.147

  Plutarchus.
• * 1.148

  Empedocles.
• * 1.149

  Of the dignitie of vertue.
• * 1.150

  Socrates.
• * 1.151

  Hesiodus.
• * 1.152

  Horatius.
• * 1.153

  How wee mu〈…〉〈…〉 come to vertue.
• * 1.154

  The difference betweene the af∣fections of the godly and vn∣godly.
• * 1.155

  A tale of Her∣cules.
• * 1.156

  The example of Hercules.
• * 1.157

  The example of Moyses.
• * 1.158

  Of the study of wisedom.
• * 1.159

  Preu. 20. 16.
• * 1.160

  Eccle. 9. eodem. 4. 6.
• * 1.161

  The comenda∣tions of wise∣dome.
• * 1.162

  Clement.
• * 1.163

  Isodorus.
• * 1.164

  Lactantius. Two steppes vnto wisedome
• * 1.165

  Lactantius.
• * 1.166

  August.
• * 1.167

  Animi aege∣stas.
• * 1.168

  Sapientis propr••••m.
• * 1.169

  Eccle. 10.
• * 1.170

  Prou. 17.
• * 1.171

  Aristotle.
• * 1.172

  Of shamefast∣nesse. Paulus Ver.
• * 1.173

  ••udo. V••••es▪
• * 1.174

  Cato.
• * 1.175

  Terentius. Diogenes.
• * 1.176

  Seneca.
• * 1.177

  Ambrosius.
• * 1.178

  Verecundiae ••a••des.
• * 1.179

  Signes of good towardnesse in youth.
• * 1.180

  Of the fam••••le•• conuersation of the good 〈◊〉〈◊〉 euill.
• * 1.181

  Pro••. ••. Eccl••. 13.
• * 1.182

  Ambrose.
• * 1.183

  Isidorus.
• * 1.184

  Solomon.
• * 1.185

  Seneca.
• * 1.186

  Menander.
• * 1.187

  What youth ought to folow and what to shunne. 2. Timoth. 2.
• * 1.188

  Peter. 5.
• * 1.189

  Iacobi. 4. Iohn. 2.
• * 1.190

  1. Cor. 6.
• * 1.191

  Ephes. 4. Filthie speech and drunken∣nes must be shunned.
• * 1.192

  Anacharsis.
• * 1.193

  Diogenes.
• * 1.194

  Garrulitie is ••••proued.
• * 1.195

  Os••e. 4. 1. Cor. 6. Apoc. 21.
• * 1.196

  Deut. 27.
• * 1.197

  Math. ••.
• * 1.198

  1. Cor. 6.
• * 1.199

  The roo••e o•• adulterie.
• * 1.200

  The example of Alexander.
• * 1.201

  Against Adul∣terers. Sapi. 3. 4.
• * 1.202

  Iob. 31.
• * 1.203

  Matrimony in∣stituted of God. Gene. 2.
• * 1.204

  Cor. 7.
• * 1.205

  In his booke intituled E••chiridion militis Chri∣stians.
• * 1.206

  The fruits of wicked lusts.
• * 1.207

  The 〈…〉〈…〉 of ••▪goo•• ••••••••e Pro. 12. 14. 18.
• * 1.208

  Eccle. 25.
• * 1.209

  Eccle. 26.
• * 1.210

  Proue. 19.
• * 1.211

  Vertue •• god∣linesse is ••••••••∣ly to b••e respe∣cted in marri∣age.
• * 1.212

  Philelphus.
• * 1.213

  The end of ma∣riage.
• * 1.214

  What mauner Wife is to b••e maried.
• * 1.215

  Theophra∣stus.
• * 1.216

  Cecero.
• * 1.217

  Pithagoras.
• * 1.218

  We ought not to marry with∣out the consent of our Parents, & dear friends.
• * 1.219

  Ambrose.
• * 1.220

  De nuptiis tit. decimo.
• * 1.221

  Franciscus Barbarus.
• * 1.222

  The example of Cyrus. King of Persia.
• * 1.223

  Euaristus.
• * 1.224

  Deut. 22. Tob.