and demure It is the staie of life to some which lastingly doeth dure Of all the Iewels that man can get sure learning is the best It winneth friendes with wealth also and bringeth quiet rest Deogines roganti cuidam quid ex philosophia lucratus esset respoÌ„dit si nihil aliud vel hoc ipsum quod ad omnem fortunam praeparatus sum To one demaunding what aduantage hee had by his Philosophie though nothing else saide hee yet at the least I gaine thus much that I am readie prepared to all maner fortune be it good or bad And to one asking Aristippus what his sonne should be the better for y â— learning of Philosophie answered Et si nulla in re vel in theatro non sede bit lapis super lapidem And if in nothing else yet that in the Theater one stone shal not sit vpon an other Theophilus You haue proued by diuers arguments good reasons that the nature of children though it be not so pregnant apt toward as might be wished yet may it be helped and verie much altered by good education and you say this is proued verie often by the example of bruit beastes but to mee it seemeth incredible wherefore if you haue any example shewe it vs I pray you Theodidactus Lycurgus the worthie lawmaker among the Lacedemonians on a time tooke two young whelpes of one dam and caused them to be brought vp the one from the other in contrarie order and manner For the one hée made gluttonnous wanton and idle the other hée accustomed to hunting and to find out by his sagacitie the footings of wilde beastes After wardes when hée had gathered together the Lacedemonians to sée this sight hée saide vnto them To the attainment of vertue Oyée Lacede vse discipline learning and the right framing of life is verie commodious and muche auaileth which at this present I am minded to make manifest vnto you Then brought hée foorth his two whelpes and causing a pot full of pottage or sosse and an Hare to be placed in the midst before the Dogges vncoupled them and let them goe The one pursued the Hare with great eagernesse the other hyed as fast to the pottage pot But when the Lacedemonians could not yet coniecture what hée ment thereby nor wherfore hée brought foorth into the midst of them those two diuers natured and nurtured Dogges Both these saide Licurgus had one damme but yet being framed and taught with vnlike vse the one yée sée is desirous to swill glut and fill his paunch the other applying the chase is desirous to followe the footing of wilde beastes I with that Parents would well weigh and déepely consider this example of Lycurgus touching education in contrarie maner whereof also Plato writeth That a childe well and vertuously nurtured is like to proue a diuine creature but contrarily if it be vnhappily taught and suffered to run at libertie then is hée like to proue a moste wicked and cruell beast Theophilus What if the father shal see his childes wit to be but dul blockish and rude shal he therefore leaue of from his godly instructing Theodidactus Not so but hée shall continue in his duetie without wearines with an assured trust and confidence expecting Gods aide and blessing For looke what séemeth impossible to men the same is possible with God which ruleth and gouerneth the heartes of all men knoweth how to deale with them And which loseth the tongues of dumbe beastes yea and that of the verie Asse and maketh him to speake after the maner of men And euen as there is almost no beast found so outragious fierce and cruel which with the careful handling wisdom diligence of the breaker caÌ„not be tamed made gentle So let vs thinke no wit of man much lesse of a childe so rude vntoward or past hope which by diligent instructing and due handling cannot be helped made gentle apt to receiue whatsoeuer is taught Albeit a certaine Philosopher is not altogether of this minde which when hée had two schollers the one hard dull but yet laborious painfull the other verie apt and ingenious but yet slouthful lazie Ambo inquit malè pereatis tu quum velis non potes tu vero quum possis non vis There shal neither of you both take profit saith he for when thou wouldest thou canst not and when thou maiest thou wilt not Theophilus I gather now by your words that to gouern children wel asketh great skil and diligence and chiefly by how much they are more noble in birth and of pregnant wit by so much the more harder may they bee brought vnto the true obedience of their Parentes Theodidactus You haue said true for to bring vp children godly is a very hard thing which may be séene in Samuel in other godly men Wherefore vnto education these thrée thinges chiefly are both profitable and necessarie Preaching of the worde of God feruent prayer vnto almightie God And discipline or correction of maners Pericles as often as hée was made Capitaine generall of the warres was wont to say to himself putting on his cloake or coate armor Take héede Pericles because thou shalt haue authoritie rule and gouernment ouer young men both Gréekes and Athenians with these wordes this wise man did exhort himselfe that hée should take vpon him y â— soueraintie or lordship with great moderation by these wordes hée did also testifie that to gouerne youth well did require great wisedome and skill Albeit in verie déede the vulgare people are of a farre contrarie minde and opinion which iudge that there is nothing more facile light or easie than to gouern a family And therefore thinke it méete and conuenient to bestow more industry paines and diligence about their Shéepe Swine Horses Hounds and other beastes than about their children and seruantes Theophilus Howe and after what maner doe you thinke these noble and excellent wittes are to be ordered Theodidactus Socrates setteth downe a verie good order saying wée must deale with them as wée woulde doe with those Horses in which wée see great courage good proportion of limmes countenance pace if straight from their tender yeares wée watch them handle them carefully and breake them orderly they are like to proue excellent for the Saddle and verie profitable to serue their maisters turn in all his exploits and néedfull businesse either for profite or pleasure But if they be neglected and suffered to runne ouer long then they become wilde intâ—actable and profitable to no good vse or purpose And hereof it commeth to passe that those Coltes which by all signes were like to proue verie good and profitable are spoyled by the ignoraunce and vnskilfulnes of the breaker which straight froÌ„ good comely horses are coÌ„uerted chaunged into very Asses For like as the earth the better it is and more fertile by nature the sooner it will be spoiled
and neighbourhood amongest men Theodidactus O my Theophile there is nothing truer then this your iudgement which also may bée confirmed and prooued by many reasons and Argumentes and also by dayly experience it â—elfe For whosoeuer hath children not altogether foolishe and vnapt for the studie of the holy Scriptures and good letters and doeth not commit them to a skilfull teacher and instructer they doe most gréeuously offende they diminishe and take away the glory of GOD they spoyle the Churche of Apostles Ministers Pastors and Preachers and of other profitable and most necessary giftes For who so doth neither teache his sonne him selfe nor cause hym to bée taught and instructed of others setteth a great window wide open vnto the Diuell to put in practise any kinde of wickednesse hee prouideth to establishe the kingdome of Satan by any meanes giuing occasion to disturbe the kingdome of Christe and in the meane time doeth miserably deliuer into bondage and subiection of the Diuell himselfe the soules of very many For if we shall haue no preachers and teachers then of necessitie it must néedes followe that men shall fall euery where in moste pestilent errors and detestable heresies True faith the worde of God and true worshipping of God shall altogether bée confounded of the false faith superstition and false worshipping and séeme almost to bée vanquished and ouercome Furthermore the common wealth by this meanes doth receiue great ditriment perill danger and incurable plagues and punishments So that neither the Turke nor the Diuell himselfe can bring in or deuise so great perils sieightes and mischiefes to mankinde as hée which shall not set his sonne to the Schole being any thing apt to learning What can bée more pernicious what more pestilent what more cruell then such a Father Surely the Lorde God before whose eies all thinges are manifest will gréuously punish such a negligent and carelesse father without al doubt for suche negligence most hurtfull and dangerous to all mankinde which God who is a iust iudge shall not suffer to escape vnauenged Theophilus As farre as I can gather of your wordes children can scarsely haue a more wicked and cruel enimie then those Parents which doe not rightly discharge their duetie Theodidactus You haue hit the nayle on the head as they say The Iewes haue offered their children to Diuels Pharao and Herode were most cruell and tyrannous towards children and infants but parents which neglect their dueties in bringing vp their children or which doe corrupt and spoyle them that is to say doe not teache them the knowledge feare and loue of God are farre more cruell and outragious enimies For Pharao and Herod only destroyed the bodies of y â— infants young childreÌ„ but these destroy both body and soule And Erasmus teacheth in a certaine place that they are more brutish fierce cruel then they which throw out their young infants into any wood to be deuoured of wild beasts whose words be these Non satis est inquit filios genuisse ditasse nisi accedat diligens educatio parentes nec sibi nec filiis satisfaciunt Leges in eos seuiunt qui faetus suos exponunt in nemus aliqâ—od obiiciunt feris deuorandis at nullum crudelius exponendi genus quà m quod natura dedit optimis rationibus ad honesta fingendum id beluinis affectibus tradere It is not sufficient saieth hee to beget children and to make them rich except you ioyne therunto diligent and carefull education for otherwise parents neither doe good to themselues nor to their children The lawes are cruell vpon them which destroy their children and cast them in some wood to be deuoured with wilde beastes but there is no kind of destroying more cruell than looke what thing nature hath giuen to bee framed and facioned after a due fourme vnto honest and vertuous thinges to teach and bring vp the same in beastly affections If there were any woman of Thessalia which were able with her Witchcraftes and Sorceries and woulde endeuour and practise to transforme thy Childe into a Swyne Woolfe or other Beast wouldest thou not thinke her woorthie to suffer anye kinde of extréeme torment And looke what thing thou doest hate and detest in her thou thy selfe doest stâ—â—â—e by all possible meanes to bring it to passe thy selfe And Saynte Chrysostome sayeth Patres qui liberorum modestiam temperantiam negligunt liberorum sunt interfectores atque hoc grauiores acerbiores quod haec sit animi perditio mors Fathers which haue no care nor regarde to teache their children modestie temperaunce and suche like vertues are Killers and Mutherers of their owne Children and so muche the more horrible and cruell because this is the destruction and death both of minde and soule Theophilus Nowe I haue heard this I cannot sufficiently maruell neyther can I comprehend by any reason or imagination from whence in those which notwithstanding reioyce exceedingly to be called fathers such crueltie great vncurtesie doeth arise and growe Theodidactus It is indéede an horrible crueltie to kill and murder an Infant but it is a farre greater and more detestable and pernicious wickednesse not to instruct nor to chasten a Childe for not to teache and instruct children is vtterly to ouerthrow the Church of GOD and the foundation of all our Christian Religion because the whole force of the Catholicke Churche consisteth in the succession of our posterities which if they bee neglected in their young and tender yéeres become like vnto a Garden which in the spring time is not digged wéeded sowen and trimmed For where there is nothing sowen there is like to bée nothing reaped but Weedes Thissels and Bryers And héerein with mee also doeth Caâ—iodorus accord which sayeth Indigne transacta adâ—le sceÌ„tia odiosâ— efficit senectutâ— honestè ac sapieÌ„ter acta superior â—â—â—â— fructus capit authoritatis Quid autem senectus surripere valet in quo iâ—ueÌ„tus repreheÌ„sibilis Youth being passed ouer negligeÌ„tly vnworthily bringeth an odious and detestable olde age And the time or age past being honestly and wisely performed spent and passed ouer getteth and obtaineth the fruite and commoditie of great authoritie For what shall olde age bee able to get or challenge to it selfe in whom youth hath deserued al reproch and shame Theophilus Alas what incommodities doe you shew and declare vnto me what perils what dangers what calamities and miseries doth the smal regard and contempt of youth bring with it Theodidactus These calamities and detestable daungers doth Saint Chrisostome greatly deplore and lament saying Vnde damnis incommodis afficimur vnde casus varios vnde calumnias vnde malainnumera quotidie perpetimur Nonne quod filios nostros malos aspicimus eos emendare negligimus How commeth it to passe that we are so vexed and disquieted with losses and discommodities wherof commeth our diuers mishaps casualties and calamities what is the
and such like blessinges let them acknowledge themselues to bée thankfull And let them knowe that GOD doeth punishe the vnthankefull as sayeth Solomon Non recedet malum à domo ingrati Plagues and punishmentes shall not departe from the house of an vnthankfull person Also let all godly Children and young men studie to followe the Patriarche Ioseph and by his example learne to honour their Parentes Who when hee was solde into Egypt and afterwarde by Gods prouidence promoted to great honour and high authoritie so that hee was the very next vnto the king how did hee prouide for his father Iacob â—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 Mother 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 children which cannot be wonne with precepts good counsel may yet suffer themselues to be withdrawen by these and such effectual examples Theodidactus The Rahabites most constantly obserued and kepte the preceptes of their Father Ionadab neyther woulde they suffer themselues to be drawne from their obedience with any wanton or flickering inticementes therefore they heard this ioyful voyce for that you haue obeyed the commaundementes of your father haue kept al his preceptes haue done whatsoeuer he commanded you thus saith the Lord Zebaoth the God of Israel There shall not a maÌ„ fayle of the stocke of Ionadab the sonne of Rehab to stand in my sight all the dayes of their liues Isaack readie to bée slayne and offered vp in Sacrifice willingly obeyed his father Abra. Ioseph obeyed his father Iacob went to his brother whoÌ„ notwithstanding he knew to be maruellously offended augry with him Abel was a godly obedieÌ„t child did the things which he knew were wel pleasing to his parentes Adam Eue. God helde him alwayes in his sight and hee walked diligently in the preceptes of God Wherfore both he and his sacrifice pleased God Sem and Iaphet obeyed their father Noe and were blessed But Cham which derided his father béeing naked was accursed Isaack because hée obeyed his Father with all his hearte obtayned the blessing of his seede vnto his Father Abraham But Ismael because hee rebelled against his father was reiected Let godlie 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 Iaphet Ismael Iacob others which for their obedience haue obtained euerlasting felicity Furthermore if we diligently search reade ouer y â— histories of the holy scripture we shal find that meÌ„ 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 frieÌ„dly admonished the Sodomites to forsake their wickednes but because they woulde not obey his voyce they perished with fire Also Lots wife for that shée woulde not hearken to the counsell of the Angell but looking backe was turned into a salt stone Iosephes brethren for that they woulde not followe the counsel 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 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 the elders lost his kingdome Godolias because he despised the counsell of Iohannan was killed of Ismael Nabuchodonozor refusing the counsel of Daniel that he should redéeme his sinnes with almes and other godly exercises was turned into a beast of the wood Ioseph and Azarias not regarding the counsell of Machabaeus and 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. wheÌ„ he was aduertised of his fellowes that hee should not fight against them following his owne wisedome pollicie perished in the same warres and the rest tooke their flight Pilate for y â— he would not his wiues admonitioÌ„s counsels concerning y â— rostoring of Christ but refused her good admonitioÌ„s sinned very grieuously in iudging Christ vnto death being innocent Behold now if they which would not obey the counsels admonions of the holy Patriarkes Prophets other holy meÌ„ were punished 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 extreame madnesse For seeing that our life is verie short the wisedome and experience of thinges is to bee learned of our auncientes and elders For the authoritie of elders is an holy thing and to bée had in great reuerence wherefore it is written Coram cano capite consurge honora personam senis time Dominum Deum tuuÌ„ 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 whoÌ„ there is any signe of good towardnesse to estéeme y â— counsell of his elders and to follow it For hée that learneth of young men to whoÌ„ is hée likened I pray you Nempe ei qui edit vuas immaturas bibit vinum de torculari suo Verely vnto him that eateth vnripe sowre grapes and drinketh wine out of his winepresse But who so learneth of his elders Similis ei qui edit vuas maturas bibit vinum vetus Islyke vnto him that eateth ripe and pleasant grapes and drinketh olde wine I would therefore aduise all young men that they ioyne
cleere glasse they may plainly see what doth appertayne to their seuerall dueties And albeit I haue vsed a playne and simple stile in this my traÌ„slation yet well beseeming the matter I trust though perhaps not to eche mans lyking For it is truely saide of Terence Quot homines tot sententiae Or Quot capita tot sensus So many men so many mindes Or So many heades so many wittes So that I thinke it an impossible thing to please euery mans iudgement neither is it my purpose and meaning But I haue offered this vnto thy viewe aswell for the discharge of my conscience as also for the entire loue I beare vnto my natiue countriemen let the curious cauiller say what hee will Praying the gentle Reader to take in good parte the simplenesse of my gift and let it not greeue thee to bestowe thy paines and diligence in the reading ouer this fruitfull Dialogue for thine own profite and commoditie Haue not so great regard vnto the authoritie of the writer as to note diligently what it is that is written I dare warrant thee that the oftener thou readest it with due consideration and aduisement the greater shalbee thy profite and as for my paynes and trauaile taken herein if I may reape thy good will I aske no more W. Loâ—â—th ¶ The duetie of Parents towardes their children The first booke The speakers Amusus Theodidactus Theophilus Martina the mother Amusus GOD saue you with all my hearte most reuerend maister doctor and God which is the true light send you good successe this day and euer Theodidactus And I my good louing father doe wish asmuch vnto you with all my heart But heare I pray you from whence come you so early It is scarcely day as yet hath any thing chaunced contrary to your minde Is your wife and children well and in good health Amusus My wife with my whole familie are in very good health thankes bee vnto God if you weigh and consider only their bodies But if you inwardly beholde their soules which is the most excellent part of man then shall you finde nothing to bee more lamented nothing more miserable nothing to bee short more out of order the Lorde God amend it when his will is Theodidactus Alas why so Let mée know it I pray you kéepe it not secrete bée not afraide beléeue mée I say I will helpe you either with my counsel or otherwise with any thing that I may to the vttermost of my power Amusus When I doe beholde the families in these our borders and partes euery where I am exceedingly mooued with sorrowe for I see the youth growe vp in euery place without any instruction of godlinesse vertue or good manners as if they were the children of the most barbarous nations nay rather of the very Turkes and Infidels so little regarde is there of true godlinesse and vertue for the most part And againe when I am coÌ„pelled to come to mine owne familie and to consider the same so farre out of order I had welnigh said vtterly corrupted and past al hope I am altogether wearie of my life For by the disposition of mine owne children I easily gather that the youth in this our age is not onely void of al good discipline but also growne to such libertie and boldnesse that almost they wil receiue no admonition be it neuer so godlie This plague when I note in mine owne I am moued vnto anger I chide I threaten yea and sometime I strike them but with al these thinges it auaileth little or nothing Wherfore very earnestly and not without teares I haue often desired of Almighty God that in this my greate heauinesse and sorrowe hee woulde vouchsafe to send me some wholsome and godlie Counsel so that after many praiers supplicatioÌ„s made I haue fouÌ„d nothing to be more profitable for me then to coÌ„mit the same to some godly and learned man which after I had deepely weighed considered in my mind you are the first with whom I met therfore al shame laide aparte I come vnto you as it were mine only aide and sanctuarie this hath bin often in my mind heretofore but I haue byn afraide to trouble you yet now at the last necessitie that cruel weapon hath euen compelled mee to shake of al shame and feare Theodidactus I am angry with this your continual vnprofitable shamefastnesse haue not I euer borne you goodwill euen as to my brother And therefore why shoulde you not bée bolde to come vnto mée after a familier manner I haue often promised vnto you my studie and trauell without any exception am still mynded to performe the same what is the cause therfore that you haue not come to my house so that if you had come think not that you should haue troubled me but rather that nothing could haue chaunced more acceptable and ioyfull vnto me then your presence Amusus Reuerend Sir I most humbly thanke you for this your greate curtesie and goodwil towards me and I heartily pray you that according to your accustomed wisedome and godlinesse you would teach me and as it were with your finger point me out the methode order of godly vertuous education instructing of children for albeit I am vnlearned a poore house keeper yet God is my witnesse how earnestly I doe desire wish with al my heart to see my poore and wretched children godly and vertuously trained vp and instructed in the true knowledge faith religion feare of almighty God And further that they might be taught in al ciuilitie and good manners and so learne to walke in the waies of our Lorde God that at the last after this wretched miserable and short life they may be made heires of that most excellent and euerlasting ioy with the electe and Saintes of God in heauen for what other thing is this life then dust a shadow and the very image of death The prophet Dauid saith thou hast made my daies as it were a spanne long and mine age is euen as nothing in respect of thee And verily euery man liuing is altogether vanitie For man walketh in a vaine shadow and disquieteh himselfe in vaine Hee heapeth vp riches and cannot tell who shall gather them Theodidactus Verely neither by chaunce nor fortune haue you come hither but by the determinate wil and appointment of God Forasmuch as I haue earnestly desired to haue some coÌ„ference about this matter with a man thus hungring and thirsting after righteousnesse the woorde of God and chiefly in this kinde of studie or exercise wherein is handled the dutie of housholders Parentes and Children then the which in this our time I iudge nothing more acceptable to God nothing more profitable or necessarie to mankinde For as there is nothing more to bée lamented then that father of housholde which neglecteth his familie in their good reformation so is there none more honest or godly then hée which beginneth to informe his youth euen
rest of their friends you shal therein doe God good seruice and pleasure vs al verie much Theodidactus The chiefest duetie of parents is that they carefully prouide to haue their children taught in the word of God from their infancie and to instruct them in their dueties towards God also towards themselues And séeing the darknes of mans mind is so wonderful it is necessary that parentes sée their children taught in the Catechisme that is to say in the true doctrine of the law Gospeh from their tender yeares that the holie Ghost may haue a place and instrument through the ministration of parents wherby he may infuse his gifts into the childrens mindes And thus shal they not only moue them with wordes but also stirre them vp by their good examples This is their vocation this is that duetie that God requireth of thē Therfore they shall indeudur themselues that they liue godly in the sight of God of their children that they be merciful gentle and louing vnto the poore not to care for this only that they leaue their children rich wealthie when they are at the pointe to die but rather that they leaue them to Gods prouidence for y e earth is ful of the goodnes of the Lord. And as Dauid saieth I haue béene young now am old yet saw I neuer the righteous forsaken nor their séede neuer begging bread Theophilus I gather of your speech that God doeth exact of Parences that as by wordes so in like manner by godly examples they ought to instruct their children But what is there more required of good godly Parentes Theodidactus It is the duetie of a vigilant father or maister to be alwaies occupied with his children or schollers to spare no labour wherby he may make them learned hée shall admonish them often hée must chide them but not contumeliously hée shall dissemble sometime but warely Let him pardō them often but yet beware hée giue thē not too much liberty Let him be angry but yet moderatly Let him exhort them very often vnto vertue honestie good maners integritie of life of the excellencie of learning Seneca saith Imitantur facillimè puerimores quos in maioribus conspiciunt Children most easily immitate the conditions and behauiour that they see in their elders Theophilus What is the propertie of a true Father Theodidactus That hée bée iust and also of courage to defend his owne that he be liberal in helping those that are good chaste a hater of filthines true in worde and déede gentle not suspicious painefull and diligent in prouiding thinges necessary that hée loue his children with all his heart and be redy to bestow his life for them if they be godly vertuous and obeidient Hée may not bée busie in other mans matters but carefull for the good gouernment of his owne family Et senum officium est teste Cicerone iuuentutem amicos rempublicam consilio ac prudentia iuuare And it is the duetie of old men saith Cicero to helpe their young men freendes common wealth with their counsell Theopilus But forasmuche as there is mention made so often of a father of house hold or familie some will peraduenture maruell why wee did not define this worde in the beginning Theodidactus You shall heare what Augustine saith touching this definition Quilibet pater familias quia superintendit domui Epicopus dici potest Euery father of a family may be called a Bishop for bicause he hath ouersight and charge of the house For hée that careth not diligently for his family to ouersée instruct and teache them is vnworthie the name of a father much more vnworthie the name of a Bishop Theophilus What is one of the highest callinges and dueties amongest mortall men Theodidactus Among men there is none that hath greater power or authoritie from God than fathers for they are vnto their children princes Iudges Bishops and teachers Wherefore God hath giuen children a great charge and Commandement to honour their Parents Theophilus If parents haue receiued so great an authoritie from God than is it a great dignitie to be exercised among children Theodidactus You say very well For to be amongst children is to bée in the middest of Angels For their angels saith Christe doeth alwayes behold the face of my father which is in heauen If all parents dyd vnderstand this excellencie and dignitie giuen vnto them with what pleasure chéerefulnesse would they teach their children Theophilus With great pleasure no doubt But tel vs I pray you what and howe many offices ought the father to exercise at one time Theodidactus Thrée especially First of a godly Teacher as wée reade by the example of Toby who dayly taught his children the feare of God And againe hee must exhort them to goe to publike prayers sermons and when they returne home examine thē diligently what they haue chiefly noted in the sermon that he may know whether they vnderstand any thing or no Secondly he must take vpon him the office of a good Magistrate or iust Iudge so minister correction in time For if either sonnes daughters or seruants doe offend he must according to Solomons counsell correct them with the rod for if thou doest smite thy sonne with the rod he shall not die thereof thou shalt deliuer his soule from Hell Thirdly he must bee a faithful father gouerner of houshold y t can wisely as a good steward order all things in the house prouide for his family that they may haue wherwith to liue That he sée euery one do their dueties truly aswell children as seruants and that they may be truely recompenced for their paines with such like Theophilus What is more godly more excellent or more profitable then these fūctions duties Theodidactus Fathers of families shal diligently faithfully doe their duties cōmmaunded thē of God and aboue al things take heede that they trust not to their owne wisdome strength pollicie for y ◠rashnesse and arrogancie is not only incurable but also dānable But if thou be a Prince a Bishop Iudge or father of family bee not ashamed to fall downe vpon thy knées say O Lord God Almightie thou y ◠of thy great mercy louing kindnes hast appointed vnto mee the office of a Prince Iudge Bishop Pastor of the Church Magistrate father of family c. I most humbly beséech thée therewithal to gouerne to teach and giue mee counsell wisedome and power that I may bée able truely and faithfully to execute and performe the charge committed vnto me vnto the honor praise of thy most holy name and the profite of my Christian brethren Amen Theophilus Seeing that Parents ought not to put confidence in their owne wisdome strength for the gouernment of their families but rather desire the assistance of God much lesse ought they to instruct them after their owne fantasies Theodidactus This
paine and charge lieth vpon Parentes and for this cause chiefly are they appointed of God that they teache bring vp their childreÌ„ not according to their own faÌ„tasies as séemeth best to theÌ„ selues but after the coÌ„maÌ„dement of God WhereupoÌ„ Paul saith Educate filtos in eruditione correptione domini Bring vp your children in instruction information of the Lord. Parents therefore ought to bring vp their children according to the will and word of God and alwaies beare in minde that they do not bring vp instruct their owne but Gods children who hath created them for himselfe And how surely they kéepe greatly estéeme the things they haue learned of their elders all men may iudge for the most part And this is a coÌ„mon saying at this day I wil beléeue as my forefathers haue beléeued I will do as mine elders haue taught me Doe not the Iewes Turkes Infidels Papists vnder this pretence defend y e errours which they haue receiued from their forefather the diuel who hath so bleared their eyes that they cannot sée the trueth of the Gospel shine it neuer so cléere Therfore let euery father of children and maister of familie take héede what they teache their children housholds and families Theophilus Then mee thinke by your saying it is very meete that parents instruct their children not only with godly admonitions wise councels but also with the examples of their owne vnrebukable life Theodidactus The father how learned soeuer he be as it is saide in the Prouerbe Leonis catulum educauerit shall bring vp a Lions whelpe except by his owne good maners and godly conuersation he point out the way wherein he would haue his sonne walke Corrumpet enim pupillam tutor si praeter literas nil christiano homine dignum in se osteÌ„dâ—rit For the Tutor shall vtterly spoyle his pupil if besides learning hee shall shewe him nothing in him selfe worthie for a Christian man For as there is a contagion of the bodies so is there an infection of the minde and soule which is more to bee regarded because it is more precious and of greater valiewe then the body And our Sauiour Christe saith Who so shall offend one of these little ones which beléeue in mée it were better for him that a milstone were hanged about his necke and that hée were drowned in the depth of the Sea Héere may wée sée what great account the Lord God maketh of childreÌ„ how dearely he loueth them Who would not therefore make great account of this to minister vnto them to whom the Angels doe seruice which are euer in the presence of God There ought nothing to séeme troublesom and gréeuous vnto Parents Scholemaisters Pastors al other that haue charge of children and youthes if so it be that such heauenly Princes are not ashamed to take charge of them and to be present with them And therefore Parents ought to take great héede that they be not offensiue to their children either in worde or déede Theophilus Ought not a godly father to the ende hee might perfourme his dutie throughly to bee very careful that he nourish not vp degenerat children Theodidactus It is better to bée without and neuer to haue any than to haue wicked and vngodly children I reade of Epaminundas an excellent wise man and of great authoritie in his time which did neuer mary and when at a certaine time one Pelopides a friend of his did reproue him therfore because hée could leaue behind him no sonnes in whom hée might sow the séedes of his vertues therefore hée prouided very euill for his countrie Epaminundas smiling thereat answered Take héede you prouide not worse for the same which shal leaue behind you so wicked a son by w t words this wiseman sheweth y â— pareÌ„ts should feare nothing more then y â— they shoulde haue leaue behind theÌ„ degenerate childreÌ„ either in body or mind Erasmus saith A mans minde in a beastly body is a monster to bée abhorred as wée read of Circes that with her poisons coulde transforme men into Lions Beares and swine Who could abide saith Augustine to bée called the father of such a monster But a beastly mind in a mans body is more monstrous And yet there are many in their own iudgements and in the iudgement of coÌ„mon people very wise which content themselues with such issue and thinke them no degenerat children and that very truely for they digresse not at all from the wicked maners and beastlie behauiour of their parents Ex malo enim Ouo nunquam nascitur bonus Coruus For out of an euil and corrupt egge neuer commeth a good birde Therefore it is the duetie of godly Parentes to bring vp their children not to riotousnesse but to modestie not to spoile them with cockering but to chasten them with due correction if they offende to prayse them if they behaue themselues well obediently to mooue them to vertue with good exhortations and faire promises to feare them from vice with rebukings threatnings stripes if neede require But aboue all things let thy family whether they be children or seruants be taught to feare God to loue their neighbours to hate no body to wish wel vnto all meÌ„ to do good to whoÌ„ they may not to remember iniuries but to do good for euill Whosoeuer therfore hath taken vpon him the office of gouerning others let him take héed least he disdain or neglect the same with being giueÌ„ to idlenes drowsines or that he leaue not y e flock wherof he taketh charge to be spoyled with wolues the blood of the lost shéep be required at his handes but if any prouide not for his owne speciall for theÌ„ of his houshold he hath denied the faith and is worse than an Infidel Theophilus I think it is also the duetie of Parents to exhort their children vnto liberalitie and giuing of almes Theodidactus You say very true For the soule saith Solomon which doeth good shalbe filled Christ gaue bread to his Disciples to be distributed vnto the people who gathered together xij baskets full of the fragments by which example our children are to bee admonished that the blessing of the Lord doth alwaies accompanie almes nesther are they the poorer y â— giue vnto y â— poore with singlenes of hart For we sée manifestly by the words of Solomon Some man giueth out his goods and is the richer But the nigarde hauing enough will depart from nothing and yet is euer in pouertie Theophilus Is it not also the duetie of Parents to prouide learned and godly Scholemaisters for their children Theodidactus If euery family had their Catones there should be no such néede neque Paedagogis neque Praeceptoribus but because now adaies the most fathers of families are vnlearned haue neither that carâ—nor loue towardes their children that Cato had therfore they must prouide the best learned and most
the time of his adolescencie the fruites of good workes shal neuer appeare in the time of his olde age chastise him therefore whom thou oughtest to chastise whiles he is yet young and tender Fare you well These be his wordes Also Saint Bernarde saieth Non irasci vbi irascendum est est peccatum peccato addere Not to bee angrie where a man ought to be angrie is to adde one sinne vnto an other And S. Hierom saieth Parentes qui liberos suos non corrigunt sed sinunt eos pro sua libidine arbitrio viuere hi inquit etiamsâ—fuerint alioqui sancti vitae inculpatae condemnabuntur Those Parentes that doe not correcte their children but suffer them too runne at theyr owne will and pleasure these men sayeth hee albeit they shalbee otherwise Godly and of life vnrebukeable yet shall they bee condemned Héerevnto doeth Innocentius assent and agrée where hée sayeth Parentes si viderint Liberos peccare non castigant non tantum Liberi verum Parentes a Deo condemnabuntur If Parentes shall see their children offende and doe not correcte them not onelye the Children but also the Parentes of GOD shalbee condemned The Ethnickes also in their writinges doe testifie and teache that the chastening of Children is verie requisite and necessarie as first it is written in Seneca Vitta transmittit ad posteros qui praesentibus culpis ignoscit Hee sendeth vices vnto the postericies which pardoneth present faultes and offences And agayne hée sayeth Qui non vetat peccare cum possit iubet Hee whiche doeth not prohibite and forbidde to sinne when hee is able commaundeth the same Bonis nocet qui malis parcit Hee hurteth the good which fauoureth the wicked Aristotle sayeth Nulla Belua suae sponte aliquid boni agit neque pueri There is no beast doeth any good thing by the owne accorde nature and inclination no more doe children Therefore they are to bée admonished and compelled Wherefore Parentes ought to haue a speciall care and regarde to their Children for they are not suche as doe obey for shame but for feare not such as doe abstayne from wicked things for filthinesse sake but for punishment Feare is to bee driuen into children correction and punishment is to bée giuen that being brought into some feare they may leaue their wickednesse Theophilus Oh immortall GOD howe truely haue these Heathen men depaynted and sette foorth the wicked and corrupt nature of Children and truelye it were verye good for vs if wee had alwayes fixed before our eyes this corrupt nature of our children but in the meane time what others haue written touching this thing let it not greeue you to recite vnto vs. Theodidactus Cicero saith they that thinke and iudge that it is méete to pardon young mens faultes are much deceiued for because that age is no let or hinderance to good studies if therefore sinne cannot bée remitted then is it to bée punished And Isocrates sayeth The offences of young men are to bee imputed to their elders wherefore their intemperancie and vnrulinesse ought to bée restrained holden back by the honest instruction and sharpe correction of their elders I can shewe you also that the heathen men haue not only liked and allowed the chastisement and correction of children by their writinges but also by their examples as wée reade in Valerius Maximus Brutus par gloria Romulo quia ille vrbem hic libertatem Romanam condidit filios suos Tarquini dominationem a se expulsam reducentes summum imperium obtinens comprehensos proquetribunali virgis caesos ad palum religatos securi percuti iussit exuit patrem vt consuleÌ„ ageret orbusque viuere quà m publicae vindictae deesse maluit Brutus deserued no lesse glorie than Romulus for the one built the Citie of Rome and the other maynteyned the Romaine libertie For whereas his sonnes sought by all meanes possible to restore Tarquine vnto his former dignitie beeing before expulsed by Brutus their father Brutus at that time bearing the greatest Rule and Authoritie caused them not onelie to bee apprehended but also straight way after commaunded that they should be beate with roddes in the place of iudgement and then bounde fast vnto a post and so beheadded Here heputteth of and depriueth himselfe of the natural affection of a father to the end he might performe the duetie of a good Consull and had rather to liue destitute of children then that the common wealth should want her publike auengement Theophilus A notable deed truely and most beseeming so noble a Counsellor Theodidactus Surely the voyces of all Godly men and also of Ethnickes as you heare doe crie out euery where that Children ought to bée chastened and corrected and experience it selfe doeth euen compell vs to confesse no lesse It was commaunded and straightly enioyned vnto Samuel of the Lorde God that he shoulde dailie pray for the people when hée saith God forbid that I should sinne against the Lord and cease praying for you but to shew you the good and right way The same was also commanded vnto Saint Paule which did confesse that he should sinne gréeuously except he did preach the Gospell saying Woe is it vnto me if I preache not the Gospel Euen so shall negligent Parentes confesse that they doe grieuously offende the Maiestie of GOD if they doe not carefully performe their duties in the instructing and chastening of their Children according to the commaundement of GOD. For God requireth a diligent obedience of all men the which hée will neyther haue deferred nor violated Neque enim liberos habere laudi est sed benè piâ—que institutos cast gatosque habere hoc demum omnibus laudandum est For to haue Children is no great prayse but too haue them vertuously and Godlye instructed and corrected that in all men is highly to bee commended Wherefore the Godlie Parent ought to bestowe greater care in the garnishing of the minds of his children with godlinesse and Vertue then curiously too clothe and pamper the Bodie with delicate daynties For if wée bestowe so greate labour and toyle to scrape together and purchase for our Children the pleasures of this earthie bodie and Commodities of this short fraile and momentarie life how muche rather ought wée with greater care diligence to seeke after those thinges which shoulde féede the soule vnto the Celestiall euerlasting ioy For there is no reason why the Bodie shoulde bée had in greater price then the Soule as the Garment shoulde not bée estéemed before the Bodie For the Soule and minde is heauenly but the Bodie wée haue common with Beastes By howe muche therefore the Soule is more excellent then the bodie So much the more aduisedly with greater consideration oughte wée to prouide for the same hauing alwayes suche respect vnto him as in whom nothing perisheth to whom it is committed But what swéeter delectable or more pleasaunt meate can there
them selues with the aged and follow their godly counsels wholesome documents 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 plurimumque ei deferēda Old age is not to be contemned to the which we all desire to come but to bee beloued reuerenced and to giue great authoritie and regarde vnto it Wherfore let vs hearken vnto old men giue all reuerence honour vnto them neither let vs depart from their sides whose steps let vs follow for their great experiēce of things for their great wisdom knowledge let vs vse their counsell delight in their studies that we may haue the sight of them which may feare vs frō vices Illi inquit Diuus Ambrosius erūt vitae nostrae testes simul magistri ab illis percipiemus viuēdi normā loquēdi modū virtutū ōniū disciplinā They saieth Saint Ambrose shal be witnesses of our liues and also teachers vnto vs from them we shal perceiue the order to liue the maner to speake the discipline of all vertues And this may séeme true to all men for that they haue had great experience in many things they remember many things they are also for the most part wiser and more apt to giue counsell and to gouernment in all thinges whatsoeuer 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 resolue vs of this doubt and other thinges which seeme to appertaine any thing to the knowledge of the fift commaundement vouchsafe to declare more plainly vnto vs. Theodidactus Nothing more willingly Obedience in the scriptures generally is greatly allowed and estéemed and chiefly that wherein Parentes are to be honoured and obeyed which the olde Fathers not vnfitly haue called the mother of all felicitie And Samuel saieth Obedientiam meliorem esse victimis Obedience is better than sacrifice Obedience is a great good thing and contrariwise disobedience is a wicked and outragious euill A disobedient sonne saieth a certaine man is a cruell murtherer of his Parentes for that there is no sorow or griefe in the whole course and life of men greater than that which ariseth of the calamitie and wickednes of children such as was of our first Parentes or of Dauid Let children consider of these thinges that it may increase in them a greater and more diligent care of obeying than heretofore Saint Bernard commendeth this verie worthily saying thus Obedientia quae maioribus proebetur Christo exhibetur What obedience soeuer is shewed vnto our elders is exhibited vnto Christ Nay rather hée saith what thing soeuer man doth commaund in the stead of God that is not directly against the worde of God the same is altogether to be receiued as if God had commaunded it Parentes sunt vicary Christi ergo non spernendi sed honorandi Parents are the Vicars of Christ therefore not to be dispised but to be honoured For who soeuer contemneth the Vicar contemneth him that placed him Basilius Magnus teacheth that Iesus Christ was obedient 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 document Excellens Dei filius obedit homini propter hominis salutē homo non vult obedire propter Deum suam salutem The excellent Sonne of God obeyeth man for mans health and saluation and man wil not obey for Gods cause and his owne saluation Ah woulde to God all children out of this woulde vnderstand the honour due to their Parentes out of this I say that they haue Christ their Captaine and guider of their dueties when they treade in his steppes and execute their dueties prescribed by their Parentes Moreouer also this ought to incite and stirre vp all children excéedingly to the obedience of their Parentes when they heare the whole obedience of the fift commaundement to haue beene sanctified and consecrated by the childe Iesus But now we must come to the declaration of the fift commaundement in the which if these children of Amusus will shew them selues willing and attentiue they shall adde vnto mée the greater quicknesse of spirit and minde in the declaring and opening of the same 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 any thing commaund it freely and you shal finde vs readie to doe it and wee wil shewe our mindes vnto you in the expounding of this thing not only willing but also attentiue and vigilant euen as our Lorde God shal giue vnto vs the measure of his spirite Theodidactus This worde honour comprehendeth two things as it is saide before an inward an outward reuerence Therfore y ◠first honor which is commaunded here is to knowe the things them selues that is to say that wedlock the ordering of a family or housholde and pollitical gouernment were instituted ordeined of God and by his aide and mightie power preserued that in these ordinaunces the presence wisedome goodnes and loue of God doeth shine towardes vs acknowledging these benefites wée ought to render humble thanks to God the Author beséech him to preserue defend vs from our aduersary the Deuil the mortal enemy of mankinde which goeth about by all meanes hée can possibly deuise t◠dissolue breake this swéete pleasant harmony Vnto this degrée of honor belongeth preaching or celebrating of these thinges That the youth may learn that they come frō god accustom thēselues to make their humble prayers supplications vnto God y ◠he will vouchsafe to preserue these his own ordinaunces and giftes And it is the part duetie of a thankful minde willingly to obey for gods cause to beware of wicked lewde examples of giuing occasions to sin whereby good ordinaunces might be dissolued broken the lawes vtterly ouerthrowne peruerted to conclude by all possible meanes to preserue defend these things so néedful profitable The other part of honor cōcerneth the persons to wit Parents Magistrates teachers whosoeuer haue any gouernment ouer vs There is a great vnlikenes of these things But yet all men ought to follow this rule platforme Parentes other gouernors ought to be a liuely lawe that is to say the preseruers mainteiners of the diuine law For who doth not vnderstād that these persons are to be loued honored by through whō God doeth impart so great benefits to wit true religiō godly lawes iudgement peace vnto mankinde Such gouernors were Moses Iosua
of man Theodidactus All the wisedome of man saith the same Lactantius consistetly in this that he do acknowledge and worship the true and liuing God this is our opinion this is the summe therfore I do testifie publish and denounce it to the vttermost of my power This wisedome haue all the Philosophers sought for all their liues long and were neuer able to finde comprehende and keepe it whiche haue neuerthelesse eyther retayned wicked religion or else haue vtterly defaced all And that for because they haue fought God without his woorde without the which hée can neyther hée founde nor comprehended Theophilus That heauenly wisedome which proceedeth from the holy Ghost maketh vs truely blessed and also maketh vs heyres of all Celestiall treasures and ioyes in the meane season neuerthelesse I suppose that this humayne wisedome which by ciuile pollicie and housholdly gouernement is best mainteined preserued is not altogether to be reiected but rather to be sought and obteyned with great studie and labour 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 excellent pawne and token of a good will betwéene GOD and vs saying after this manner Maâ—or miserabilâ—or aegestas non est quà m egere sapientia qui non eget sapientia nulla re omninâ— 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 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 quum laudatur A wise man when he is dispraysed is not angry neyther 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 contemptuous foolish children which neuer take pleasure in the knowledge of true wisedome for they often fall into suche extréeme pouertie and miserie that they are euen compelled to yeelde themselues vp into the seruitude and bondage of seruauntes according to this saying of Ecclesiasticus Seruo sensato liberi serâ—â—â—â—â— The children that are foolishe shall doe seruice vnto the seruaunt that is disâ—â—ete and wise A discrete seruaunt shall haue more rule then the Sonnes that haue no wisedome and shall haue like heritage with the brethren sayeth Solomon Wise children will alwayes bée afrayde least this shoulde fall vppon them woorthily and through their â—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 possessâ—ion and inheritaunce of their Auncestoures that they must bée forced to serue and obey not only the seruauntes but also oftentime their very bondmen Let children weigh and consider these thinges and let them loue and reuerence the studie of wisedome that they become not the seruauntes of bondmen but rather of the Lorde our GOD and let them alwayes beare in mynde this saying of the Philosopher Adolescentium ornatus sapientia est 〈…〉 Wisedome is the garnishing and setting foorth of young men Hitherto haue A treated of the studie of wisedome nowe will wée speake some thing of shamefastnesse whiche also is a vertue that greatly becommeth young men For I iudge it alwayes necessary for children to be instructed in this point Theophilus It is a very necessary poynt and woorthie to bee hearde and imbraced of all young men Wherefore my good Theodidactus proceede I pray you to declare your good will towardes vs in teaching and instructing these youthes which I trust will not bee vnmindefull of these your good lessons and instructions Theodidactus Paulus Vergerius sayeth that shamefastnesse in a Childe is a moste certayne signe of greate towardnesse of a good nature these bée his woordes Verecundia in tenella â—tate signum optimâ—m beneigitur habet si obiurgati erubescunt castigati meliores fiant Shamefastnesse in youth is the greatest signe of vertue Therefore it is very well to bee lyked if when they bee rebuked they doe blushe and being corrected become better Ludouicus 〈◊〉 sayeth â—esporanda est 〈…〉 saâ—â—â— quem desur pudere male 〈…〉 The 〈◊〉 〈◊〉 of him is to be dispayred who hath shaken 〈…〉 eu 〈…〉 Also Cato was 〈◊〉 to say that hée had bet 〈…〉 â—â—ing in those young men that woulde blushe than those that 〈…〉 ne and leady 〈…〉 enance 〈…〉 ag 〈…〉 the 〈◊〉 〈◊〉 〈◊〉 est He blusheth there is dig 〈…〉 a 〈…〉 ne time when hee behealde a â—oung 〈◊〉 blushe 〈…〉 rebuked for his saulte sayeth Confide fo 〈…〉 est color Bee of good cheere my childe this is the colour and die of vertue Nutrieâ—dus est pudor aâ—t Seneca qui 〈…〉 in aâ—imo â—â—â—auerit aliquis erit bonae spei locus Shame 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 Ambrosâ— â—eaâ—heth Verecundlam omnibus aetatâ—bus personis temporibus locis aptam esse â—â—uenilesque animos maximè decere Shamefastnesse is very meete for all ages persons times and places but yet it chiefly becommeth youngmen Saint Bernarde doeth attribute greate prayses and commendacions vnto shamefastnesse saying What is more to bee beloued 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 â—adge and cognisaunce 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 childehoode is not onelye too bée commended but also that towardnesse which fore she weth the hope of an honest life to come and of the attayning the knowledge of good artes in the time of adolescency 〈…〉 Furthermore it is said of the wise Philosopher Seneca Puer simplicitate commendatur iuuenis comitate senex verògrauitate A childe is to be commended in his simplicitie
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 familier mates least if thou shalt marry one of the richer sort thou gettest lordes and maisters ouer thee in steede of kinsmen nay rather these rich monied wiues are to bee shunned for such as doe bring with them their stuffed bagges with these red ruddockes proue very seldome louing and obedient wiues but rather stately Lady like and imperious dames 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 wiues But Theophrastus is of this minde that a man may vse and inioy a harde fauoured and browne woman with lesse griefe and sorrowe then hée may preserue and kéepe his faire and well fauoured wife for hée accounteth nothing certaine and sure vnto any man whereon both the eyes and feruent desires of all people are wholy bent and firmely fixed For as muche as one with fauour and comelinesse will séeke to solicite her another with his fine wit and painted eloquence will moue and prouoke her some with delicate daliance mixed with mery conceipts wil séeke to allure her and others with liberall giftes will not sticke to inticâ— her Nam pecuniae obedunt omnia For all thinges obey to money And the fort or Castle bée it neuer so strong by one meane or other must néedes bée ouercome and vanquished which one euery parte is so besieged and assaulted The Poet Ennius perswadeth vs to marry such as are of pure and perfect chastitie of comely stature though somewhat browne which also Aulus Gellius declareth and affirmeth saying Eas statâ— formae esse quae nec formosissima nec turpissima forma sunt sed mediocritatem quandam habent quae quidem mediocritas omnibus in rebus laudatissima est Those women are accounted well fauoured and comely which are neither the fairest nor yet the foulest or harde fauoured but haue a certaine meane as wée commonly vse to say shee is neither faire nor foule but browne louely which mediocritie in all things verily is to bee commeded and praised And this comely stature out of doubt is sufficient and best agreing for the procreation of children For comelinesse and séemly proportion in women auaileth very much euen as in the men a good countenance a comely stature with wisdome and discretion is to bée wished and moste acceptable vnto a woman Therfore in a wife not beautie and finenesse but vertue and godlinesse is to bée respected as Michael Verinus saith very properly in these verses Sit formâ—sa aliis vxor tibi siâ— bona nescis quà m 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 vnlikenesse of these things is oftentimes the occasions of contempt and continuall brawling and chiding For Cicero in his first booke of Offices saith Nihil amabilius nec copulatius quà m morum similitudo bonorum There is nothing that winneth more loue nor surelier knitteth men together then a likenesse in good conditions For in whom bée like desires and like mindes it happeneth among them that either with other is as much delited as with himselfe And so is it brought to passe that Pithagoras requires in amitie Vâ— vnus fiat ex pluribus That many may become 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 Matrimony it selfe Nowe it is needful that you shew vnto vs whether the priuie contractes and espousalles made without the consent of Parentes and gouernours ought to be accounted lawful before God and men or not And whether such knottes affiances and betrothinges may bee broken which are done without the good wil and consent of Parentes Theodidactus Before all thinges young men must séeke to shunne abhorre this detestable sinne of disobedience the which alas at this day is too common lest they intangle them selues vnto marriage without the consent of their Parentes for this is not only great disobedience but rather verie great madnesse For what is more grieffull and more miserable than a marriage enterprised and begunne so wickedly or a knot so vnluckely knit that it cannot bée vnlosed againe all the dayes of our life wherein wée shall continually be exercised in sorrowe vnquietnesse and brawling detayned in miserie misfortune and calamitie out of the which wee can neuer wynde our selues nor be deliuered excepte it be by death Truely youth must néedes fall into great perilles and daungers when neglecting and contemning the authoritie of their Parents they aspire and studie by all meanes possible to attaine vnto marriage making them priuie nothing at all vntill the matter be past remedie and so begin their wedlocke in sin and disobedience which God will neuer blesse nor prosper But contrariwise if they will endeuour to kéepe the commaundementes of Almightie God and to honour and obey their Parentes then hée hath promised to loue them and will bestowe his bountifull liberalitie and blessings vpon them In the meane time Parents ought not to neglect their dueties in bestowing and matching of their children for when the time serueth and the occasion is offered of God to bestowe their sonnes or daughters vnto matrimony then shal they not doubtfully 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
bée denoured the which falsly accused Daniel the man of God together with all their wiues and young children Roboam the sonne of Solomon destroyed the greatest part of his kingdome and that for the Idolatrie of his father because hée had forsaken the waies of the Lorde King Achab committed a horrible sinne before the Lord but beléeued the words of Elias the Prophet obeied them did repent him and humbled himselfe before God and because he hath obeyed and humbled himselfe for my sake Non inducam malum in diebus eius sed in diebus â—ilii sui infera 〈…〉 malum domui eius aâ—t Dominus I will not bring a plague in his dayes but in the dayes of his sonne will I bryng a plague vpon his house saith the Lorde God Héere we sée manifestly that children do suffer gréeuous plagues for the offences of their Parents as also Moses witnesseth in another place saying But if thou wilt not heare the voice of the Lord that thou mayest kéepe and doe all his commaundements c. Maledictus fructus ventris tui fructus terrae tuae Cursed bee the fruite of thy body and the fruite of thy earth And that these thinges bée most true dayly examples doe approue and confirme the same for wée sée at this day in many places worthie families and noble stockes and kindreds miserably decayed nay rather vtterly defaced and consumed and almost worne out of all remembrance And that for none other cause then for that parents through their gréeuous sinne and wickednesse haue stirred and prouoked the Lorde God vnto wrath Wherefore these and suche like fearefull examples ought not onely earnestly to excite and stirre vs vp vnto the feare of God but also with good cause ought to vrge and compel vs vnto lamentable teares and continuall prayers that euery one of vs might duely gouerne our families and faithfully walke in our vocation and calling least wée doe throwe our children than whom nothing ought to bée more belooued and deare vnto vs into suche miserable and horrible calamities For if parents shall bée vertuous and godly hauyng this feare alalwayes before their eyes and shall learne to settle stay and repose their whole truste and confidence in the only Almightie GOD Father of our Lorde Iesus Christe they shall not only obteine and get his blessing vnto themselues but also for the moste parte to their whole posterities Beholde nowe how good and howe high and great a treasure it is to bée borne of good and Godly Parents and on the contrary part how great and miserable a plague it is to be borne and brought vp of wicked and vngodly parents Therefore those Parentes which diligently and with their whole hearte doe bende themselues vnto this onething that they serue GOD and walke in his Commaundements shall not only prouide wel for theÌ„â—elues but also for their whole posteritie as witnesseth Moses Exodus 20. And this maner of prouiding is much more auaileable than if they could gather together and leaue them the riches and wealth of Craessus Magna est enim eorum insania qui liberis malè institutis portentosas opes coaceruant quibus ad libidinem propriam perniciem vtuntur For it is exceeding madnesse in those Parents which for their children rudely brought vp doe heape together great wealth with strouting bagges of money which they lashe out spende and consume verye quickly in riotous and â—asciuious maner to their owne shame ouerthrowe and vtter destruction Theophilus Togather and scrape together and to leaue great riches and abundance of wealth vnto children which haue no good vertuous bringing vp doe you say it is a kinde of madnesse without all question if this be to bee madde then very many not of the common people only but of the worshipfull and noble men which seeme in their owne iugdement both learned and wise are in deed very madde But my good Theodidactus doe you not thinke it meete and conuenient to leaue vnto our children though not exceeding great wealth yet at the least some measurable stocke and portion Theodidactus I doe not so much detest neither doe I iudge it a thing méete to bée reproued or misliked to leaue a measurable portion either of money landes or goods that is to say so much as may well suffice and serue for the vertuous godly trayning vp and instucting of their children But if any man desire to followe the best and most absolute order of prouiding for their children let him receiue and take it from him which is the fountaine of all goodnesse paternitie and fatherlinesse that is to say our heauenly father whose care is infinite towards the fatherlesse and widowe Theophilus Our heauenly Father as he is the wisest so without all doubt he ha 〈…〉 the very best methode and order of prouiding for his children by which hee alwayes sheweth him selfe most willing to prouide for his all things necessary which who so wil not followe must needes shew himselfe most foolishe and I iudge it very profitable and necessary that you shewe the same and make it plaine vnto all fathers of families and maisters of householdes wherefore I pray you let it not greeue you to declare vnto vs this order and care of our heauenly father Theodidactus I will shewe you but it is altogether contrary to the order and manner of this worlde For that moste wyse Kyng Solomon prayed after this maner saying O Lorde giue mée neither pouertie nor riches onely graunt mée a necessary liuing least if I bée too full I deny thée and say who is the Lordeâ— And least I being constrained through pouerty fal vnto stealing so forswere the name of my God Heere wée sée hée only desired a necessary liuing and despised the abundance of riches being a mightie Prince But what doe they which now adayes hoorde vp and heape together great stoare of wealth for their children without ceassing Doe they loue them well thinke you And doeth not the Almightie God loue his And cannot hée giue them abundance of riches at his pleasure And wherefore doeth hée it not Because hée loueth them and knoweth that riches would bée their destruction So hée giueth to some and holdeth from other some as séemeth good to his wisdome Therefore let vs followe that order of prouiding for our children which our heauenly father vseth towards his as the very best and most absolute order Theophilus If wee followe this order of our heauenly Father as it is very meet wee shoulde then wee shall gather together either no riches at al or els surely very meane poore and simple Theodidactus Among the auncient Fathers I finde such as haue greatly detested and abhorred the madnesse of those which haue studied to leaue great abundance of riches and wealth vnto their children and posterities And some among the Heathen Philosophers that haue derided and contemned such fathers which I purpose to proue here first by the
authoritie of Saint Chrysostome to the end I might a little call backe and withdraw those couetous and mad Parents and fathers of families from their madnesse that is to say from that wicked and inordinate care of riches and bring them rather vnto the studie of Godlines whose wordes are these Operaem dabimus non vt filus iâ—gentes diuitias relinquamus sed vt doceamus eos virtutem Et benedictionem Det illis imprecemur Istae maximae sunt facultates istae ineffabiles diuitiae quae non absumentur Let vs indeuour ourselues and doe our best not that we might leaue our children great wealth and riches but that we might teache them vertue and pray vnto the Almightie God to send them his blessing these be the chiefest riches these bee such as neither heart can thinke nor pen discrine which shall neuer bee wasted nor consumed And againe Operam dabis filium relinquere non diuitem sed pium Haue care to leaue thy sonne not riche but vertuous and godly Erasmus that worthie man saith Videmus doctrinam ac virtutem tutissimas esse diuitias quae nec eripipossunt nec grauant circumferentem Wee see saith he learning and vertue are the best and surest riches which can neither be taken for a maÌ„ nor trouble him any thing in carriage And Philomon although an Ethnicke in plaine wordes doeth abhorre and detest the hoording vp of riches No man saith he that is wise studieth to accumilate and heape together great summes of money for his children to the ende hée might leaue them rich for that neither profiteth them nor the Citie or place where they shall after inhabite Wherefore it is very conuenient saith hée that a Father haue his chiefe care that he may leaue his sonne vertuous and of good and gentle conditions and behauiour and so much the rather as vertue learning and good maners are to bée preferred before the vaine trashe and mucke of this world For the good and vertuous childe though hée bée left poore shall quickly and easily get and purchase vnto himselfe aswell friends as also wealth and good fortune whereas the riche being rude rechlesse and wicked shall soone scatter waste and consume his portion and patrimony and after obtain the hatred and detestatioÌ„ of all men And Epictetus Cura inquit vt filios tuos magis eruditos quà m opulentos relinquas prestant enim eruditorum expectationes quà m indoctorum diuitiae Prouide saith he that thou maiest leaue thy sonnes rather learned then rich For the good hope and expectations of the wise and learned are farre better then the wealth and riches of the vnlearned and foolishe Which the Frenche men doe affirme after this maner Scauior passe auior Theophilus Without doubt these are golden sayings which I wish al greedie gripes couetous cormorants and foolishe fathers might haue them alwaies fixed before their eyes But nowe albeit you perswade and teache vs that wee ought not to endeuour nor labour that wee might leaue great wealth and riches for our children yet I iudge it were not meete that wee should leaue our children voide and without some succour Theodidactus Although my good Theophilus I doe perswade you that you shoulde not leaue your children such monstrous strouting bagges of golde and siluer and such heapes of treasure and wealth without measure yet my meaning is not neither woulde I haue them lefte altogether vnprouided for at the wilde aduentures voide emptie and as bare as my nayle as they say or as poore as Iâ—us Theophilus What then would you counsel or wishe most chiefly to bee prouided got together and left for them Theodidactus Si â—â—s filiis tuis inquit Chrisostomus magnas relinquere diuitias relinque illis prouidentem Deitutelam If thou wilt saith Chrisostome leaue great riches and wealth for thy children leaue them that prouident wardship custodie and safe keeping of Almightie God And Isocrates saith Certissimum liberis suis patrimonium relinquet qui ciuium beneuolentiam honestam famam relinquet Whosoeuer shal leaue vnto his children the good will and loue of Citizens and an honest fame and report shall leaue them the moste assured Patrimonie And again Magis expetendum ducito vt liberis tuishouestaÌ„ famaÌ„ quâ—n magnas opes relinquas nam hae mortales sunt illa immortalis Famapecunia acquiri potest fama amissa pecuniis emt non potest Account thou it a thing rather to bee wished and desired that thou leauest thy children good name and fame rather then greate riches For these bee fleeting and mortall the other permanent and immortall Through thy good name wealth and money may bee obteyned and gotten but thy good name once lost it cannot bee recouered and bought againe with money Opes etiamimprobis contingunt gloriam vero parare non possunt nisi virtute praestantes Riches also happen to the wicked but none can obteine true glory but such as excell in vertue This question also was demaunded of Plato Who being asked what thing was best to bée left for children Get them suche riches saith hée as if it chaunce they shoulde suffer shipwrack may yet swimme foorth with the owner which is neyther golde nor siluer nor any other precious iewel but a mind garnished with vertue wisdome and vnderstanding And Saint Chrysostome also writeth thus Sididicerit inquie filius tuus ab initiis philosophus esse diuitias acquiret omnibus diuitiis maiores non enim diues est qui multis pecunits abundat sumptuose vestitur sed qui nulla re opus habet If thy sonne sayth hee shall learne to bee a Philosopher from his young and tender yeeres hee shall then purchase riches greater and more excellent then all the treasures of the earth For hee is not riche that walloweth in wealth and bagges full of money and is sumptuously arayed in gorgeous apparrell but rather he which hath no neede of any such thing Instruct and teache thy sonne in these thinges for they bee the chiefest and moste excellent treasures and séeke not how thou shouldest make him famous and renowmed in the vaine pompe and outwarde shewe and wisdome of the worlde but rather care how thou mayest make him to contemne the glory of this life that hée may bée the more glorious in the life to come and séeke not so much how hée might leade a long life héere as that howe hée might liue for euer in the worlde to come Theophilus As very many men are vaine moued and led with the blast of vaine glory So doe they seeke by all meanes possible to leaue behinde them some monument that it might continue long in the memory of their posterities What maner of Monumente I praye you shall a godly and wise Father studie to leaue behinde him Theodidactus A godly father can leaue behinde him no monument more excellent then his sonne the very liuely Image of his maners vertues constancie wisdome and