teacheth and naturall iudgement that we ought to bee instructed euen from our youth For as the mind as Aristotle saieth is as a table wherevpon nothing is written nor painted and so of our owne nature we can doe nothing but thinke euill speake and doe euill so reason is none other thing in vs then a little sparke of light yet so darkned in our obscure nature that it cā no more guide vs to marche in the darknes of this worlde then a little snoffe of a candell showing darkly in a lanterne dymmed with durt or other filthines is able to giue vs light to passe in suretie through darke and daungerous places it may be aptly resembled to a flashe of lightening in the night which when it showeth vppon the earth gyues a certayne glymse of light but very short leauing afterward the traueling man in greater darknesse not knowing which way to take euen so when our reason hath aduertised vs of that which is good being presently occupied with the affections and dark passions in vs striues not valiauntly to repulse and dissolue them by her naturall light being of her selfe of too great infirmities but yéeldes to them as soone as shée is surprised leauing vs in greater perplexities of oure obscure mynd then we felt afore Whereupon as wée may cōclude that reason without doctrine is as a spark quickly quenched hauing no more power in a man to do well then a body hath meane to trauell without a minde So to the end we stomble not vppon error and vice it is necessary we haue a perpetuall cleare burning lighte of mynde which is doctrine and holy erudition For the same difference that we finde betwéene light and darknes doth Salomon set betwéene the wiseman and the foole or the ignorant Chryste calles the ignorant blind who if they vndertake to leade others fall altogither in the ditch wherein is signified the extremitie of errors whereunto do runne headlong all such as haue not true science It is sayd in the law that for the infirmitie of this reason and naturall deprauation men ought not to do what séemed good to their iudgement and mind but must raise their regarde to that which God commaundeth specially in matters concerning Religion for in things naturall and ciuill there was more libertie Then seeing children are corrupte as Quintilianus saith before they can goe being norisshed in delites rather then vnderstand them and loue the vices which they learne in the pallaices of their parents afore they haue ability to iudge of them such is their infection euen from their first education and norture thei stand need of rate and measure and to be corrected euen from their cradle We sayed before that doctrine chaungeth the mind and makes it fructifie for which cause the scripture compares it to the good séede which as with good tylthe bringes foorth good fruite so without it the best groundes would rather yéelde thistles and thornes then graine of profit as happeneth in often experience by the best kinde of corne which diligently sowne but in common grounde tournes oftentymes into poppel and light graine either by the fault of the ground the tyme or the laborer So there is great néede that with the doctrine and good institution of youth there be suffered no corruption of manners We sée the grounde without tilling and séede bringes forth of it selfe naturally and without art ill hearbes wéedes much more would our nature produce vices and néedeth no instructor to doe euill where vertues come by force of instruction and labor aswell of the maisters as disciples For hauing in our selues but certain seminaries or as litle matches which we must kindle by force of blowing applying matter to entertayne the fire if we will make any So we must suffer this nature of ours to be qualified and fashioned by doctrine and labor as we sée fyer striken out of the flinte by the instrument of stéele ¶ Continuance of the said comparisons Chapter vij THE Philosophers estéemed a man without learning as a slaue that doth all his actions by force where the learned hath a liberall agilitie to all vertuous doings they compared the man without Science to a beast accompting him not worthy to be called a man reasonable of whom one of the greatest glories is to vse reason which he can not do if he haue not Science For which cause Solō the Law reader of Athens iudged not the naturall father worthy of honour and obedience of his child if he instructed not his youth in learning and exercised his tender yeares in vertuous conuersation which opinion albeit is condemned of the Scripture which enioynes to children straite charge of dutie loue reuerence and seruice to their parents Yet so great faultes of Fathers and Mothers by the iust iudgement of God deserue no dutie at all in their children hauing onely receiued of them generation fleshly noriture without goo◠struction for which end God specially blessed them with children And often doth it happen that such children without discipline dishonour their houses destroy great families and by displeasure procure death to their parents to hasten their succession yea they are troublous sedicious and ruines of good cōmon weales And when they come to the scaffolde the last pause to the gibbot they dissemble not but crie with mayne voyce that if their Fathers had made them familiar with correction and discipline they had ben farre from those miseries Truth and dicipline sayth Salomon bee two thinges that giue correction to a young man and the child that is left to his will bringes his Mother to shame and confusion meaning that a yoūg man without instruction can giue no delite nor honour to his parents and to his friendes he cannot but bring rebuke and infamie So that if hée be not reformed by good doctrine and induced to good by the spirite of God with a true faith and charitie he can not by his owne nature but dreame vppon all euill no more thē the thornie brier can of himselfe shake of his prickes or the wild trée bring forth swéete fruit if he be not oftsones gryffed And therfore it can not be iustified to say that it were better to leaue a child to liue at his owne nature wherein as S. Paule sayth is found nothing but deprauation No let him tast of good doctrine which wil be to him as a regeneration and reformation of nature And because it may be asked in what age is best to put children to learning it may be aunswered euen so soone as in the childe is expressed a minde capable of doctrine as to some at fiue yeres to some rather and toothers later beginning with them easely or as it were by pleasure without threates the rod feare or constraint For as science of it selfe is liberall so it requires in such as séeke it libertie and fréedome of wit But if there be cause or place of correction let it be for euill doing and wicked
it selfe manifestlye and the tongue to speake publikelye what other thing is it to put on a visor and resolue the speach to whispering but to deface the deuine ordinaunce do contrary to God If it bée so seriously forbidden by the law that men should not bée disguised in other kinde then they are much more iust and necessary is this restraint not to take an habit by the whiche the face is deformed and séemes monstrous And séeing the most fayre and noble part whiche God naturally hath geuen to man or woman is the face can there be a greater vice then by counterfeit visors to disfashion it contrary to the aucthor of nature If Saint Ciprian hold painting so wicked which by so much is a great offence to nature by howe much they séeke not onely to correct nature But also God the aucthour pretending also by theyr painting some vaine glory or to entice men to wickednes What may bée sayd of the Maske which bréeding suspitioÌ„ vnder the visor bringes forth oftentimes effectes of much mischiefe Here if any man saye there is no thought of euil they may be aunswered that which is wicked of it selfe is inexcusable Touching Musicke séeing it is a science liberall it is then necessarily the gift of God working oftentimes holy effectes as the sounde of the Harpe tuned to Psalmes and deuout songes by Dauid chased away the deuyll from the spirite of Saul And so without speaking of the Musicall instruments in the olde Testament we reade in the Apocalips howe S. Iohn in an Allegory approoueth the Harmonie of the Harpe And the Lacedemonians vsed commonly in the beginning of their assaultes Musicall instrumentes to moderate their furious courages ⧠Minstrels are vnworthy of the state and felowship of Townes men as also Puppet Players and such as are called shovves and sightes VVhat Harmonie ought to be vsed Players vvere cast out of the Church tyl they had done penaunce such people corrupt good moralities by vvanton shevves and Playes they ought not to be suffred to prophane the Sabboth day in such sportes and much lesse to lose time on the dayes of trauayle All dissolute playes ought to be forbidden All comicall and Tragicall shovves of schollers in Morall doctrines and declamations in causes made to reprooue and accuse vice and extoll vertue are very profitable ⧠The .7 Chapter MYnstrels or common Players of Instrumentes being men vnprofitable to a coÌ„mon weale were neuer in olde time paste holden worthy of Priuiledge or place of Townes men but with Puppet players and Enterluders were reputed infamous because they are Ministers of vaine pleasures enchaunting mens eares with poysoned songes and with idle and effeminate pastimes corrupt noble wittes For which cause as they are called of Aristotle the suppostes of Bacchus whose dronkennesse making them the slaues of their bellyes restraines them from all ability and capacity of good doctrines So it belonges néedefully to the gouernours pollitike to drawe them into rule not suffering the youth of their Citie to be eftsoones corrupted with the soft and delicate Musicke of Lydia but rather to accustome their eares with graue Musicke sturryng to vertue or such as was in vse with the Lacedemonians and Phrygians to moderate the furie of their affections Or like to that of the Pythagorians wherewith at their going to bed they put in rest all the passions of their mindes But that sounde aboue the rest is best which was familer to Dauid singing holy and spirituall songes when he chassed away or at least restrayned the inuasions of the wicked spirite in Saul wherein in déede the holy Ghost by an inwarde vertue sturred vp by the faith and feruent prayer of Dauid did worke more then the Harmonie of the Musicall Instrument But because our common Minstrels by their Arte can not be members profitable to a common weale It were good they learned some necessary science wherein according to good example they might by compulsion be employed not so much to gaine the reléefe of their priuate life as to cut of the example of their abuses to others by a quality vnprofitable where they are bounde to an office of honest and paynefull trauayle according to Gods ordinaunce All Stage Playes and Enterluders Puppet shewes and carelesse Boyes as wée call them with all other sortes of people whose principall ende is in féedyng the worlde with sightes and fonde pastimes and Iuggling in good earnest the money out of other mennes purses into their owne hande haue béen alwayes noted of infamie euen in Rome where yet was libertie enogh to take pleasure in publike sportes In the primitiue Church they were cast out from the communion of Christians and neuer remitted vntyll they had performed publike penaunce And therfore S. Ciprian in an Epistle counselleth a Bishop not to receiue a Player or Minstrell into the pension of the Church by which the poore were noryshed tyl there was expresse act of penance with protestation to renounce a science so sclanderous Be it that by such people somtimes may be expressed matter morrall and Christian doctrine yet their good instruction is so corrupted with Iestures of scurilitie enterlaced with vncleane and Whorelike speache that it is not possible to drawe any profite out of the Doctrine of their Spirituall moralities For that as they exâ—hibite vnder laughing that which ought to bée taught receyued seriouslye so of many that goo to assist them though some are made merye in minde yet none come awaye reformed in maners being also an order indecent and intollerable to suffer holy thinges to be handled by men so prophane and defiled by interposition of dissolute wordes which is as if you should suffer fayre and precious Iewels to bée set in quagmiers or fowle soyles For my part I doubt not but it is a sinne against the first table as well for that there is contempt of that that is good as also in place to honor God his name is taken in vaine many holye wordes recited without thought to dispose them once to edify Great then is the errour of the magistrate to geue sufferance to these Players whether they bée Minstrels or Enterludours who on a scaffold Babling vaine newes to the sclander of the world put there in scoffing the vertues of honest men as at Athens Aristophenes did by Socrates whom he called a worshipper of the Clowdes because oftentimes in contemplation of God celestiall causes hée raysed vp his eyes towardes Heauen there often times are blowen abroade the Publike and secréete vices of men sometimes shrowded vnder honourable Personage with infinite other offences What impietye can bée greater then thus to prophane the Sabboth daye which being dedicated to God ought to bée employed in holye vses And what worse example in a common weale then to turne other daies of honest trauel into exercises wherin is learned nothing but abuses yea what sumptuous preparation apeareth in those playes to doo honour to Satan what vaine expenses prodigally and
speaking as when negligent children drawing to too much play and losse of time do mutuall iniuries with corruption of maners Where God is offended as in malice and wicked spéech and worke correction must not be dissembled euen from their infancie in which age aboue all other thinges they must be instructed to pray to God and by little little accustomed to feare and serue him as much as the state of their age wil beare Saint-Ierome holdeth it wel done that the childe be taught euen from his infancy to beare the yoke of the lord with whom Salomon agréeth saying Remember thy selfe O young man of thy creator in thy youth learne euen from thy youngest age to feare honour loue and serue thy God And Dauid is of opinion that there is nothing wherein a young man correcteth better his life then in considering and kéeping the commaundements of god Touching common doctrine it must be ministred gently familiarly easely and if it be possible without the rod according to the surname of scholes being called a play or exercise of learning where young wittes must be induced as to a pleasant play giuing to the young scholler some smal thing of pleasure to encourage him after the trauell of his lesson And for his better societie in studie it is good to ioyne him to a companion as a spurre to his Booke Proponing to him that merites some price commending the victor and blaming him that is ouercome yea sometimes driuing him to teares and yet afterwards recomfort him applying to the slow witte for aduauntage some what more labour of the Master to the end he dispaire not in study being alwaies ouercome This emulation in studie must be continued euen in great schollers for one of the greatest spurres to studie is mutuall enuie among companions as glory to winne and reproch to be surmounted if there be any young children malicious melancholly spitefull or negligent let the commaundement of Salomon be applied Restraine sayth he no discipline from a young childe for if thou strike him with a rod be shall not die of it beate him with a rod and thou shalt deliuer his soule from hell if malice be gathered in the heart of a child the rod of discipline will roote it out of him who spareth the rod to a young man hurteth him and sheweth no loue to the health of his soule but he that kéeps him familiar with the rod declareth his affection to him Therefore Masters that flatter their negligent leude children entertaining them in their vices for feare to loose the profite they get by them or to drawe a more number of schollers commit treble offence First against themselues being guiltie before God of all such offences together with other those faultes which their schollers shall euer commit Secondly they further the damnation of their disciples who such as they are nourished suffred such will they remaine sayth Salomon Lastly they do great wrong to their parents and common weales for that by the euils of those children the parents shall haue perpetuall sorrowe and the common weale continually vexed And in the end such Masters by the iust course of Gods iudgement shal be hated of their schollers and the gaine they shall get shall neuer rise to constant profite but perish before their eyes ¶ Masters ought to instruct their Disciples whome they receiue into commons touching the body with the same labour wherwith they institute their mindes prayses of Science Chapter viij WE must not forget here that euen as masters ought to feede the spirites of childrē with good learning forme them in ciuell mannors and kéepe them from corruption by euill example doctrine standing as condemned afore God deseruing so many eternall iudgmentes as their disciples by their negligence shall cōmit offences So they are bounde to no lesse care to norishe and to entertaine in health the tender bodies of their young scholers wher in it is chieflie necessary they vnderstande their perticuler natures together with the qualitie and operation of meates and so as phisitions prescribe their regiment touching the quantitie and qualitie of their féeding I mean that according to the naturs composicion of their children they muste varie in sorts measurs of meat and drinke geuing to some more and to others lesse As to great lampes where are great matches there muste be more infusion of oyle then to the little ones other waies where is great match and littell oyle and not often dropped in the fyer wil easely consume and put all to ashes Euen so young children whose nature bears a more ardent heat are more drye then others muste eate oftenner then such as are colde and moyst as are the flegmatike sort Let therfore masters entring in to the charge of children consider carfullye of their order of diet And as they ought to take héede not to traine them in intemperat or delicat féeding which makes them glottons and wanton and drawes both body and minde in to infirmities and corruptcion So let them no lesse beware to norishe them hardly and with meates of euill taste for great sobrietie in young children wekneth their bodyes in consumpcion of the roote humor through the naturall heat which is ardent in them by which default they fall in the end into a restraint of breth or tisycke and by the nature of euill meats they come to ill disgestion the worst of al lamentable and incurable disseases by these two extremities vnwise masters procure to their disciples expedicion of death and so are no other then the murderers of them wherin such aboue all other are most guiltie who taking children in to comons or pension for couetousnes doe eyther feede thē sparingly or by sluttishnes prepare them corrupt and vnholsom dyet wherin they merite sentence of cōdemnacion as traytors and suttel murderers of that simple youth abusing wickedly the truste of their parents who through their defaults are the proper deliuerers of their owne children to perill of death wine also being the instrument that leads them in to many sinns can not but shorten their life it burneth by his naturall heat the tender substāce of young men euen as the flame of fier consumes the oyle and so deuoureth the drye matter and wood alredy set on fier Then seing the young child is no other thing then fier to giue him wine is as to cast oyle in to a furnace to ēcrease the heat and burne all for which cause Plato in his comon weale restrained wine from youth till after xviij yeres and from those yeres till the beginning of olde age he suffered none to drinke wine but qualified with water and yet in great sobrietie Besides all these wine prouokes to whordom and engendreth coller adust which in the end by immoderat vse turneth into malencolie and so in the flower of their time makes them diseased with diuerse kindes of colde and incurable sicknes by which occasion the auncients in great reason called wine
his people to dispence with his son To be short there was neuer Nation so barbarous which did not punishe adulterie by death or at least heauie paynes And therefore it is an indulgencie very cryminall afore God that there is no common punishment to this detestable sinne to the which by all reason is no lesse due and merite of gréeuous paynes then to the Théefe whereof this furthereth the proofe that besides the grauitie which we find in fornication there be foure things greatly enforcing the enormitie of the Acte First it is cōmitted against the thrée essentiall partes of mariage as faith linage and Sacrament The faith which was geuen in this Mariage is broken which bringes periurie and by the ordinaunce of the Lawe the periurer ought to die the othe was made solemnly in the Church vnder inuocation of the name of God And the contract of faith and the othe made betwéene the parties aucthorised by the Priest and approoued by all the Churche as a signe of mutuall fidelitie signified by the King geuen vpon the Maryage day Linage is hindered by a commixture of the seede of the Husband and whoremonger or at least it is vncertaine to whom it appertayneth What certaintie hath the adulterous woman of her children whether they be her husbandes or her whoremongers And in this vncertainty and doubt what conscience can she haue to nourishe them at she charges of her Husbande and suffer them to put on the habite of his lawfull heires If she knowe it is not her theft the more And if hanging be a Lawe to Théeues what execution to such people There is also a Sacrament as S. Paul calleth it in Iesus Christe and the Churche which is a signe of the inseparable coniunction of the Lorde with the Church whom he hath maryed in faith and hath geuen him selfe wholly to her and become one fleshe with her in receiuing her into communitie of all his benefites with promise neuer to abandon her the Church hauyng lykewise promised him to cleaue to him and remaine firme in his faith lawe and obedience without taking other Lorde or Religion but his Euen in the like maner man and woman marying together make publike protestation to follow this holy coniunction in the faith and vertue whereof they receiue grace and sanctification in their Maryage and so protesting to liue together in all vnion of holynesse chaste and perpetuall societie according to the inuiolable example of Iesus Christe and the Church What great impietie is commited when they defile this Sacrament Is it not a prophaning of sanctification which is one of the sinnes against the first Table And if it be not a kinde of Heresie to adulterate and corrupt a holy thing at least if they beléeue not the mystery conteyned vnder this Sacrament it can not be but infidelitie so that if a Christian prophaner of a Sacrament an heretique or an Infidel deserue paynes of death what is due to the adulterer by whom it is thus depraued Besides the periurie of faith and hinderaunce which he geues to procreation by the vncertaine commixture of straunge séede there is in this vice a perpetuall grudge and resolucion to do murther either of the Husbandes part to whom the wrong is done or on the wiues behalfe by whom is endured the iniurie of her Husbande or by the rauisher whom gelousie enableth to all bloody actes Many are the slaunders prodigall expenses theftes Rauins and other inconueniences which come by adulterie but more murthers then by fornication I speake not here of Sodomitry with other beastlynesse so abhominable before God and man that the earth ought not to beare so infamous mōstrous actes Bawdes in the auncient church for the vilenesse of their profession notwithstanding their perpetuall penaunce coulde neuer obtayne admission to the holy Communion so great indignitie did the olde fathers impute to those wicked sellers of Christian flesh If he that selleth the seruaunt or handmayde of another meriteth condemnation of death how much more haynous is his desert who entertayneth a lust after the daughter or wife of the Father of a family Here must not be forgot that with the acte it selfe is forbidden all causes moouing or entertayning whoredome as gluttonie dronkennesse idlenesse wordes lookes gestures vnchaste writinges and féelings dissolute and indecent daunces and superfluous riche ornamentes with other such like sturring to wantonnesse which causes most often are no lesse mortall then the effectes that followe them Kepe you from gluttonie dronkennesse and cares of this world saith Christ S. Paul reseruing no porcion of Gods kingdome to drunkardes biddes vs not to bée drunke with Wine where is superfluitie and dissolucion And to the dronkarde guiltie in vicious actes the Philosophers of the auncient time iudged double punishment as S. Paul besides their depriuation from the kingdome of heauen pronounceth them worthy of excommunication ⧠Theft was not punished in the Lawe but by restitucion of double treble and foure folde yea and seruitude but novve for iust causes it is punished vvith death Theft by necessitie in some sort excusable in the prohibition of theft the causes are also contained By this commaundement it is defended to take avvay the honour of another False vvitnesse is more vnlavvfull then theft neither hath it any grace in the Lavve All deceiuers hypocrites and lyars are condemned by these last preceptes ⧠The .10 Chapter THE fourth commaundement of the seconde Table is Thou shalt not steale the transgression whereof in the Law of Moyses was not punished with death but by restitution of double treble and sometime foure folde And in whom was no abilitie of restitution they were condemned to perpetuall seruitude till the wrong was satisfied by iust seruice publike theft as robberie violent theft and murther were condemned to death in the Lawe wherein was no excuse of pouertie as had simple picking whereunto was ioyned no custome but mooued of malicious wyll and affection But because those simple theftes supported with this charitable fauour rose to the state of high and noble robberies they became after by wise aduise subiect to the sentence of the Gybbet Wherein also this was one consyderation that who embeaselleth the goodes of another séemeth by consequence of the euyll that many times happeneth to take away also his life The bread of the needie saith the wise man is the life of the poore and who beguileth them of it is a bloody man He that taketh away the bread that hath béene gayned with the sweate of labour is as the man that kylleth his neighbour whereby may be concluded that the blood spyller and he that deceiueth another are brethren as séeming to haue an affinitie of euyll the same beyng eftsones confirmed by a notable text of the sayde wise man that who offereth vp his sacrifice compounded of the substance of the poore cōmits no lesse offence thē he that afore the eyes of the father killeth his proper sonne So that
immortall purtraits of the diuinitie of God and in hospitalles only the corruptible and mortal bodies of decayed men are fed and cherished In Colleges also poore children may bee susteined if the houses haue liberal dowries the same ministring great cause to the gouernours to prouide Colledges séeing also it is a common interest to all men to sée to the good instruction and education of youth what course of science so euer they take as hauing no abilitie of them selues to know what is good honest profitable nor what is conducible to the safetie of their soules and much lesse to discerne God and searche out his wil yea they shal be ignorant in their rule and gouernment of humaine reason so wicked and obscure a nature carrie they by sinnes so ignorant is their spirit so peruersed their will and affections whereby those children folowing time without discipline and institution should fall into infinit errours and dissolute manners and as vice encreaseth as the wicked wéede groweth without culture or labor and euery minde by his proper nature caried to doe euill where vertues can not bee attained without discipline and instruction so these young forward plantes if thei should not be licorred with wholesome moysture and moderated by the industrie of skilfull workmen they would bring forth fruites of corruption and troubles to their common weales and in the end ouergrow them to their generall destruction Let it be therefore a principall care in chief Rulers to erect Colledges building them in places ayrie cleane and faire obseruing the commoditie of the Sunne and wind reflecting temperatly a thing very delightful to the wit and profitable to the health of the body foreséeing that they carrie such state in showe and buildinge that aswell the beauty of the workmanship as the serenitie of the place may draw children of noble houses to passe their youth there and inuite other good wittes to establishe and follow the studie of learning The romthes standing in such amplitude and the chambers so many that they may conueniently conteyne the nūbers of schollers within the house being very hurtfull by many reasons to make separation of studentes one from another and vnder the chambers to bee made formes to the ende the Regentes and maisters remaining in the said chambers and hauing vnder them the said fourmes may better kéepe their schollers in dutie then if their fourmes were elswhere bestowed if the place be commodious it is necessary to make libraries in the sayde chambers which would bée very requisite for good Studentes for to yonge children and such as beare no vehement will to studie they would be but occasion to hinder or disorder their exercise it were good they were bestowed in a mild swéete and softe aier if the place beare commodity for the recreation and pleasure of wittes the windowes of these ought to haue aspect towardes the East and West for the South resolueth the wit and dulleth it and filles the braine with hurtfull vapour and the wind of the North as in winter when it is cold hindreth the memory and is hurtfull to the lyuer and lightes because it stirres vppe defluxion Secondly a Colledge or schole ought to bee indued with reuenue sufficient to entertaine a principall and Regentes of singular vertue and knoweledge with wages accordinge to their order and qualitie and that with such iust payment that they haue no occasion to complaine of their common weale nor of such by whō they are called to the exercise of that profession Touching the reuenues of Colledges without the which the stately buildings should séeme as cages wherin the birdes died of hunger for want of prouision goodly to beholde but not to dwell there the Church in other tymes hath prouided for her part a principall Regent for which purpose shée leauied foure or fiue hundreth Frankes of estate in the Cathedrall Churches for the finding of a man of excellent learning and vertuous life who at this day retaynes the name called Scholemaister and the Bishops and common weales supplied the reste as thei saw necessitie require wherein for the default of some of our predecessours discontinuinge this good and holy institution I wish our Ecclesiastical prelates of this time to restore and recontinue so auncient and necessarie constitution would where neede is either erect newe Colledges and encrease their reuenew or at least repaire such as are towardes ruine and of their grosse reuenues superfluous for the countenance of a churchman compart some porcion to the fauour of learning honour of God seruice of their countrey and their owne perpetuall memorie and as those holy and graue prelates of the former tymes saw there were no better meanes to preuent heresies and correct vices then by laying a ground of good instruction in the first yeares of youth so if their successours had succéeded them aswel in example and imitation as in their huge and wealthie liuinges they had stopped the course to many sectes and opinions which only are the cause at this day that Christendome standeth deuided in religion and the kinges thereof drawen into actes of mutuall conspiracie In some places common weales and cities onely haue had the honor to builde endue Colleges with a reuenue of a thousand or xii C. Frankes at the least for the which they haue bene and are amongest all other cities most celebrated Others not hauing like abilitie in wealth but no lesse forward in affection to learning séeking not to be slow or negligent in that which they sawe raysed their common weale to benefite and them selues into immortall honor procured brotherheads to be annexed leuied generall and particular gatheringes to erecte and endue their Colledges and solicited Bishops to transferre the ayde of certaine benefices makinge by that industrie their colledges both faire and riche wherein in some places as the prince to helpe the want of some townes vnable but well disposed to plant such foundacion of a common weale hath wisely appointed the Cathedrall and Collegiall churches to bestow Cannon prebendes to the reliefe of Colledges specially in their capitall Townes where ought to bee the residence of learned men to teach the whole Diocesse So in many townes specially in Fraunce where they haue so ready meane and either will not or dare not applie it to vse what great offence doe they to their Countrey and pitiefull wrong to their vniuersall youth for where their cities are poore and haue chapters and riche churches to supplie their prouision with the reuenue of prebendes whilest they are voyde yet they leaue the care and prouidence of their prince without execution and are negligent in the instruction of their poore frayle youth for the which they stande not onely condemned afore God but also subiecte to reproche in all posteritie yea euen of the youth them selues to their perpetual dishonor young wittes being by their negligence abandoned to vices ignorance and all sortes of dissolution where if they had ben trained in a colledge they
natures of young wittes accommodating theÌ„ selues thereunto with a feruent zeale and by the like discreation to administer order to their Disciples and to themselues voluntarie and often labor to teache them leauing to them no more tyme of idlenes then is conuenient to refreshe the minde made solenne with study for as too great continuance or force of trauell breakes the strength of the bodie and also long idlenes restraines and weakeneth it yea euen to vexe it with the least trauell that is so in too vehement and continuall studie is great peril specially to the soft and tender braine of a young childe which it makes dull euen to lothe and hate all studie and takes awaye all aptnes and power to comprehend and retaine anye doctrine so that as in al other actions so in this chiefly mediocretie and discretion is a principall vertue The grindstone giues an edge to the dull knife but if it be holden ouerlong vpon it it looseth a great parte of the stéele and is made afterwardes vnprofitable to cut The yroÌ„ put in vse entertaines his beautie and proper nature but being ouer strayned it breakes in pieces and can not serue the necessitie whereunto it should be applied euen so as the rust eates and coÌ„sumes the yron bicause it is not put in seruice and too great force eyther vseth it or breakes it so also as idlenes seduceth good wâ—â—tes and makes them apt to any contrary arte by contrary reason immoderate labour and too great feruencie in studie spoyleth the softe wittes of young children The young and couragious horse of his owne nature fierse and hoat desirous to runne if his keeper giue him the cariere but more if he féele the spurres doth easely runne him selfe out of breath and becomes in the ende vnprofitable so frequentacion of studie disposed into vehement and intemporat seasons closeth the young wit of a childe wherein there is no lesse necessitie of care to his maister then to kéepe him from long idelnes For that cause is there requisite as I sayd wise iudgement and discretion in scholemaisters of youth to prouide for all things by rate and measure belonging to their instruction as to gyue the spurres to such as are slowe hard of witte and to others more ready and quicke to studie by liuelynes of spirit to restrayne the bridle féeding their sharp forwardnesse of witte and nature and not to discourage them by feare and rude discipline by this discretion and wise rule they glad the sorrowfull and entertayne them in ioye to the ende they become not leane and lothsome and compell suche as are too earnest in studie to take the recreation of a scholler they must restrayne the common gamsters and cutte short their demaundes and desires to playe and yet in any wyse forbeare to deale rudely with children of liberall forwardnesse and apt to receyue erudition as of the contrary they must seuerely correct the stubborne by exemplarie discipline least they corrupt others And séeing we are nowe falne vppon the recreation of wittes it is not impertinent to make some present mention of Musicke as the thing that most of all and naturally delightes and reioyseth the witt wherof Plato and Aristotle in their politickes speake at large it is most sure that harmonie pleasant sound and voice compassed in measure is very proper and conuenient to appease the affections and troubles whereunto younge mindes are subiect and to chaunge all moodes of heauines and thought for which cause Dauid vsed oftentymes the harpe and voyce and S. Iames willeth men in their heauines to sing Psalmes to recomforte them and therefore very necessare that the young Scholler learne to singe and playe vpon musicall instrumentes so that it carry that intention to sing it as a recreation in his other studies of greater importance For then doth it best and most refreshe the mynd and drawe the fancie from wicked thoughtes when it is graue in it selfe and not corrupted with wanton songes wherewith the scripture is a witnesse how much Dauid releeued Saul qualified his bitter afflictions But nowe eftsoones to the institution of children touchinge Doctrine if the Maister finde any of so harde capacitie to learning that their inclination will not bee enhabled thereunto let him not abuse and leade the parentes in vnprofitable expences but after he hath geuen them a taste of the christian Catechisme and other principles of eternall saluation which may be easely comprehended through the singular goodnes of God who commes thus to communicat himself by doctrine to al that seeke to be saued let them be sent home to their parentes to applie them to the profession wherein their nature takes most pleasure This is the discretion which I require in all men professing to teach and instruct without the which as neither doctrine nor zeale ioined with loue to their disciples nor diligence industrie no nor good life it selfe much necessarie to the dutie of good maisters shall be able to aduaunce their Disciples to any perfection so where all those partes concurre and assemble in one painfull man it is not possible but hée shall bring forth a wonderfull fruite in his estate let him therefore trie out by infight discretion whether his scholler be borne to learning or whether he be bée-forced to it and so apply his knowledge according to the abilitie of the childes wit putting to him no more at a tyme then is expedient to his capacitie vesselles with straite neckes receyue by little and little the liquoure put into them and others of wyder receypte refuse not more plentifull infusion so that according to the capacitie of the vessell is measured the quantitie of liquour put into it And as also men make their burdens according to the force of their body and administer diet according to the disposition and hauior of the stomacke euen no lesse regarde must teachers haue to the qualitie of childrens wittes not charging nor confounding them with too graue or heauy lessons or doctrines wherein both the tyme should be vaine to the maister and the labor hurtfull to the scholler for that it would putte his wit in perill And euen as it is contrary to all order to commit diuersitie and too great aboundance of meates to the stomacke hauing no power to disgest them notwithstanding the varietie please the appetite euen no lesse inconuenient and hurtful to young wittes are the cloying lessons albeit they séeme to take pleasure in them But because scholemaisters are led to the knowledge and order of their dutie by many Greeke and Latine authours I leaue them to the studie and consideration of them not inferring these spéeches to minister instruction but onely in passing to aduertise them simplie that hauing so great a charge they can not be too curious in the search and execution of their estate not forgetting the worthy example of Pithagoras who taking disciples into charge proued first their natures at playe wherein a childe hides nothing of his disposition
himselfe looking out of a grated window for not being séene and causing to be layd in the place instrumentes or tooles of craftes men bookes knyues swordes and such like things to obserue whereunto they were most addicted he iudged by this in what arte he was to instruct them if by long studie and his paines they changed not according to the desire of their parentes that connaturall inclination he aduised their friends to dispose them to such arte as their nature inclined them as to the warres to marchaundise or otherwayes saying which I doe well appoue that there is but one thinge to be chaunged a corrupt nature and wicked inclination for touching the naturall vocation it is necessarie séeing it is of God to follow it without contradiction onles we would séeme to resiste God because that as euery member of the naturall bodye hath his proper office so God hath giuen to euery man as to the member of his politike and mysticall body a certain instruction or rather inspiration to followe some peculiar estate or arte aboue others which S. Paule calles vocation wherin we must walke the better to expresse our obedience to God. ¶ Instructions to know by the way of contrary oppositions by the comparisons of the other Chapters the miseries which happen to the world by reason of leude schole Masters Chapter v. LEt vs now handle more at large the incommodities and euils hapning by the fault of Maisters ignoraunt negligent fayling in their charge for hitherto we haue touched them but briefely And for aduertisement to fathers and parents to prouide wise Masters for the institution of their children Let vs also looke into the miseries that happen for not hauing good doctrine in their youth Wherein not swaruing from the comparisons aforesayed in fauour of good Masters but by Antithesis or contrary opposition applying them to expresse our purpose further we say that where ignorant or negligent Dyers in place to giue good and faire die do either raise an euil cooller or ill applie that which is good and burne the cloth in not ministring fier according to time and measure What remedie to correct this desperate losse the cooller can not easely be chaunged and the cloth is either lost or at the least so defaced that he wil be no more brought to the price and value hoped for euen so when Masters vndertaking to imprint sprituall impressiōs in childrē haue taught them that which is euill and in place to leade their youth in good instructions infect them with naughtie principles either teaching that which is wicked or interpreting the good by corrupt and false exposition as not vnderstanding the pretended sence of the author or els as vain and barbarous bring it to their owne purpose how is it possible to supplant in young sprits this wicked impressiō which they haue so curiously receiued the table canuase or parchment receiuing any paynting or workemanship of drawing whatsoeuer can not so well be razed that the staine do not appeare to the disliking of the beholder and much lesse can there be bestowed vppon it any other better counterfet or painting which wil not steane corrupt or be defaced by the fier it is not possible to washe so well a pot which hath alwayes holden oyle but he will kéepe some smacke of his first liccour and putting wyne into it it is in perill to change his tast and be corrupted Euen so is it lost labour to men to breake their braines to roote out of the wittes of Children false opinions instilled into them from their youth by teachers of error and much lesse to clense or purge their fancie defiled with vnchast lessons and stayned with dissolute and filthy spéeches yea with actes and examples vile sclaūderous The Scripture teacheth by the figure of the shéepe of Jacob and Laban that they shoulde conceiue Lambes of cooller like to the roddes which Iacob shewed them in the fountaine where they dronke that euen so simple braynes receiuing any impression by Bookes or lectures preferred to them in the first heate of their conceiuing age do not onely reteine and by time expresse in action their first conception but also are hardly drawne from it most specially if it be euil either by perswasion or contrary instruction We read not that any Disciple of the Epicurien sect euer became stoicke notwithstanding all the Philosophers reproued that sect and by infinit reasons proued their opinion most damnable That was the cause why God sayed to the Jewes in Ieremie if the Ethiopian can change his skinne you may also do well séeing you haue learned in the scholes of false Prophets to do euill as if he had sayd you haue bene so much corrupted from your youth by false doctrine of wicked Masters that you can not now dispose your selues to do wel and receiue the holly doctrines which I giue you by my Prophets But now to the other infirmities if the potters be not skilful in their Art wise and carefull to prepare and worke their first matter to fashion proper mowlles and to applie the fier with rate and season shall they raise any pot or vessell to commoditie if it be euill made were he not better to breake it then to aske a new time to repaire it If the Goldsmith faile in his first workmanship notwithstanding he haue gold ready to make some excellent Iewell hee must of necessitie breake all otherwayes he is not to preferre it to the publike iudgemēt of honest men In the same sort if Masters faile by ignorance imprudence negligence or example to prepare and make perfect the sacred vesselles of the holy Ghost the better to receiue his deuine graces gifts yea tomake such faire precious Iuels as they may be presented afore God How can this error or rather infinit fault be reformed afterwardes Salamon according to the truth of the Hebrew is of opinion that that which is depraued cannot without great difficultie be corrupted meaning not without the speciall grace of GOD Let parents beware to giue to their children schole Masters vaine barbarous and dissolute seing without wise instruction and demonstration of good life there is more perill to their children then if they put them into houses of leprosie and vncleanes wyth good reason Philip of Macedonia did not onely reioyce that he had a sonne but thought him happely borne in the time of Aristotle in hope of the doctrine and vertue which he might get vnder the discipline of so wise and skilfull a Master If the laborers faile to till their grounds in season and replenish them with good séeds let them looke to make no plentifull haruest but if they suffer the vermine of the field and ayre to deuower the corne in the blade they shall reape little or no fruite at all If they suffer them to ouergrowe with thornes thistels and wicked wéedes notwithstanding their labour to wéede and purge them yet they leaue to the field that which the field
specially they haue practised their knowledge by some experience which giues them a skill to fight with more wisedom and greater courage This is in effect that I had to saye in exhortacion to young wittes to followe the studie of learning and withal to aunswere such as hold that learning profites not artisans marchantes no nor Gentlemen if specially they follow armes but makes them fearful to followe the hazard and fortune of warre an opiniō sufficiently proued false aswell by reason as by certaine experience of many worldes The ende of the v. Booke The vi Booke ¶ Of the office of euery estate and first of the dutie of the husbond to his wife Chapter j. WE haue nowe to handle the duetie of euery estate with the particulare conuersacion of all sortes of people excepte Magistrates gouernors Phisicions Apoticaries Surgeons principals regentes and Schoole maisters and office of schollers to their maisters of all which we haue debated before and therefore the better to prepare and order our discourse we will beginne with the thrée first societies beginnings of naturall pollicies and naturall foundacions of all common weales that is of the mā and woman in mariage of Fathers and mothers and of children of maisters and seruauntes and of Maistresses and their handmaydes and so pursue successiuely the other qualities and condicions of diuerse personnes Touching the Husband he ought to acknowledge him selfe to be created of God and that with action of thanks man to his image and likenes to the ende to represent him heare in all perfection of vnderstanding of iudgement and of reason And albeit he hath erred I meane in Adam and is falne by sinne from that similitude Image of perfection yet he hath alwayes reteyned by Gods goodnes more then the womā some excellencie of nature touching the minde force and abilitie of body by both which reliefes of his firste creation nature when he vseth them in seasons and exercises hée hath atchieued many right highe and memorable actes So that by how much he hath that aduantage aboue the woman in those naturall vertues by so much more is hée bound to expresse and show them in the gouernement of his wife and housholde And therefore it is méete hée kéepe in societie with his quicke and sharp vnderstanding a déepe iudgement and a reason exempt and frée from all vaine and wicked affections which he shall then performe to his honor and prayse of his kynd and preheminence of nature when he shall most decke and set out his minde with knowledge specially of GOD which is as a light to the minde in all her speculations and humane actions and when hee shal bee garnished with faith and reskued by the ayde of Gods grace presented and communicated to the humble good liuers And so a man taking this course with common and diligent exercise in vertue may marrie in a competent reasonable age which is in some sooner and in others more late according to the importance of their nature and strength At the furthest let him not excéede xxxvi yeres a tyme for marriage prescribed by Hesiode and Aristotle I thinke they spake chiefly of Philosophers and such to whom by the perpetuall exercise of their youth was no oportunitie or leasure to marie nor sooner then at xx yeares if there be no iust causes of anticipation as not to restraine the vigor and naturall faculties of strength and growing which continues cōmonly vntill xxviii yeares by which the life is shortened and children engendred in the weake age of their father are subiect to debility in corporal stature partaking more of dwarffes then of substantial and perfecte men The same is also a lawfull cause to staie maides from hastie marriage specially afore they beare sufficient and iust stature and their naturall forces resolued other wayes they stand in perill of the inconueniences with their husbandes whiche afterwardes can not be remedied I know the positiue lawes aduaunce the time of mariage giuing libertie to the man at xiiii and the mayd at xii yeares not that those lawes approue that prerogatiue or anticipate marriage by commaūdment but onely by permission to prouide for and bridle those intemperat lustes which easely can not bée limited in young men left to idle libertie and without the authoritie of parentes by which occasion without this meane their hoat youth would carrie them into adulteries incestes and rapes with other filthie delites of the fleshe wherein they would wallow as little pigges in puddles This councell I giue by the opinion and consent of naturall philosophie according to the which wise men are wont to gouerne their bodies and kéepe their youth from corruption And in the Scripture we read the yong mē grown to perfect stature as Jsaac and Iacob had xl yeares afore they married a time wherein they were able to enter wedlocke by holy and wyse iudgement not to accomplishe onely the pleasures of the flesh vnworthie for such as know God but of purpose chiefly to raise procreation according to the institutiō of marriage whom they had then discretion to instruct in the knowledge and feare of God wherunto they are enioyned by scripture leauing the other cause whiche is the remedie of infirmitie for suche as vexed with hoat luste stood in daunger to slyde into the corrupte effectes of the fleshe The youth of Jsrael were neuer admitted to mariage till they bare age to be enrolled in the bookes of mustters for the warrs the better to be able to defende their wyfe and children against enemies wherin the fact can not but beare against all reason to committ a wife to a husband in whom is neyther force to defend hir nor discretion to direct hir both which are most necessary in mariage and much lesse being pore him selfe hath no mean by art or abylitie of industrye to prouide for his wife and howshold great suer is the folly in ani man to aspire to mariage afore he haue attained to the vertues requisit to the honorable direction of that estat and by discretion can employe his wealth gotten to vses and be able by law and force if need be to defend him and his against all violent oppressors But much more intolerable is that rashnes that leads men to marie being not yet prepared to entertain and prouide for the necessities of it by this the séede of pouertie is sowen in all parts of a kingdome wherof the haruest is more plētifull then of other things their children haue their succoure in begging their wiues yet young are constrayned with dishonour to wander to the great perill of their chastitie In the mean while till nature establish compotent years let this forward youth be tamed by trauells and continuall labors let them be enured with sermons and doctrine by the which they may restraine their passions but specially on festiuall days a time when idlenes ioyned with libertie invites youth both to do and think euill yea if ther be
cause helping to the excuse and they by vnrulie disobedience abuse her in their dutie or that by some collaterall match shée may eyther bring encrease to hir reuenue or helpe the porcion of her daughters shée is iustified in her second mariage wherein aboue all other cares let her beware that no moode of incontinencie lead hir for that in our Christian religion it is accompted a vice moste slaunderous Touching such as are contented with the state of widowhed let them with S. Paules councel exercise their times in prayers take their delites in holy and godly things and trauell with all their harte to cleaue to God and to please and serue him in al puritie of will and spirituall affection and for their better meane to those holy actions let them eschew conuersation with men and prepare their flesh by fastinges and great sobrietie for as S. Paule sayeth the widowe that liues in delites is dead as whose wanton conuersation wallowing in ease and belly cheare hath corrupted hir mind with affections of mortall sinne wherein shée is readie to ioyne effect to hir fleshly wil as opportunitie shall consent But holy widowes liue spiritually and kéepe their bodies in necessities and their myndes in deuoute exercise as fasting prayer and other deuoute meditations of the spirit séeking after the perfection of the vertuouse widowes in the scripture as Iudith and Anne the prophetisse who from their youthes béeinge widowes receiued great graces from God as the one in the execution of Gods enemies and the other in prophesying of the comming of Christe publishing openly in the temple when the Lord was brought thither that hée was the true Messias ¶ The office of Fathers and Mothers towardes their children and the dutie of children to their parentes Chapter iiij TOuching the office of the second societie in nature pertaining parents towardes their children and of them reciprocallie to their fathers and mothers we will discourse according to the scripture Leauing the doctrine of the Pagan Philosophers as opinions doubtfull in themselues and vncertaine to Christians fathers and mothers haue in comen to bring vp and institute their children where of the mother is tied to a speciall care whilest they are young as growing into state of years and bignes thei belong chiefly to the fathers aswel for their authoritie as their greater and more wise prouidence Touching administration of noriture to their bodies with all other prouisions which the necessitie of nature requiers the mother most cōmonly takes vppon hir that special care as in whom the zeale of nature doeth most abounde some times sparing foode from hir selfe to féed hir children and restraining hir owne body to colde and hunger stickes not to cloathe hir naked tender impes to whome she bears more compassion then to hir proper wantes But for the féeding of the soule being the principall part of man and by the which wee are men and regenerated in to the children of God the body being none other thing then the vessell or mantiō of this sowle the prouision and care is equall to the father and mother both streightly enioyned without distinction to prouide such spirituall féeding clothing as may be worthy for this soule formed to the Image of God which is holly doctrine of saluation and correction instruction in good maners the same as it is the principall cause why God hath blessed them with children So with out those institutions children would fall into degeneration with natures and actions of brute and hurtefull beastes they would be come children accurssed whose dispsiscion would bring forth nothing but pride couetousnes glottony whoredome malice dissolute maners yea they wold become instruments altogither obedient to the wil of Sathan Prince of the world some what to qualifie the grieues of mothers bringing forth their childrē in great paine sorow often times in hard mortal peril of life lulling cherishing them with cares and watching day night with many other perplexities belonging to the institution of their litle youth S. Paule giues them this great consolation that the woman shall be saued by the generation of hir children if with hir instruction she conioyne this care to kepe them by exhortation and hir example in the constancie of faith charitie and sanctification which they receiue by baptisme enclining alwayes to do holy déedes with sobrietye which to young people is the mother noresse of all good doctrines and vertue as of the contrarie children dissolute folowing their foule will neuer attaine to scence and lesse folowe studie and least of all exercise verteous actions and because the mother ought thus to teatch hir children Salomon giues them commaundement to heare and receiue hir lawe aswell as to harken to the doctrine of their father And for example he resites that his mother Bersaba taught him from his infancie in the feare and wisdom of God wher by euen in his youth he became so wise as the scripture reporteth And albeit S. Paule restraines a mother of a family to preache in the church yet he takes no libertie from hir to instruct hir houshold and children in their dutie and office of life with out offending god which then is best performed when she makes the doctrine of God familier with them The daughter of Pithagoras well instructed by hir father in vertue and loue to virginitie kepte a schoole for mayds whō she made so singulerly wise and learned that they confounded the ignorance of many men and with hir resolued to perseuer in the state of perpetuall virgins Cornelia mother to both the Gracchus read to hir children the arte of retoricke whearein she raised them to such knowledg of excelency and eloquence that she was estemed for the most happie lady of Rome yea one day when a gallant or vaine dame of the cittie bragging of hir Iewels shewed hir much stately worke of embrodery and stones she aunswered hir I neuer was careful to make my selfe shine with so false lights as Iewels and stones nor to embosi my house with florishing hangings of goldworke but here sayth shée shewing hir eloquent and learned children is the sunne wherin I shine and the tapistrie Iewels and treasure of my house which in déede as they brought hir more honour then if she had ben Lady and owner of all the riches in Rome So yet she had aspired to more great supreame felicitie if according to hir trauell to distill knowledge into them they had expressed their excellēt learning in actes of modestie vertue in the discourse of their life But because it is a common question at these dayes whither the dugge of a mother is more proper to féede the tender infancie of the childe then the milke of a straunger as also what sortes of meates afterwardes are fit for their noriture it can not bée impertinent to declare our opinion as it were in passing Touching the first noriture if there be no lawfull excuses in the
benefices Prebendes Prelatesship estates are purchased wherein may bee gessed how well they will behaue themselues séeing they were neuer touched with the thought to become worthy of them and so are raised to priestes afore they deserue to be clerks Abbots not being méete to be Monkes Iudges afore they haue pleaded in causes of right and Masters afore they were disciples No greater disorder or confusion in a common weale When Fathers shall finde their children enclined to learning let theÌ„ applie their purse to their disposition so shall they make them most seruiceable to their countreyes honorable to themselues and most happy as touching their proper saluation if they haue no sufficient meane to continue entertaine their studie let them praye to God and rather then to discoÌ„tinue their booke bestow theÌ„ in colledges to serue some Doctors Regents or learned schollers and so leade them by long and painefull wayes to the estimacion and conquest of learning foreséeing in any wise not to discourage or dispaire the liuely will and spirite of a young child taking pleasure to studie For as it is a signe certaine of the calling of God so ther is no lesse hope and suertie but that to that inclination and vehement affection the almightie Lord being earnestly prayed vnto wil ioyne coÌ„uenient oportunities to come to that whereunto he calleth him by the which wée read of many prouing so excellent in all liberall sciences that by their doctrine they haue bene chosen Bishops Presidents yea and made more great then in their youth they were meane poore and simple some of them hauing no other beginning then trained in the function euen of the meanest seruant wherein is fulfilled the sentence of Salomon that there be poore seruants who in the end by their wisedome will beare rule ouer the riche children in whom is no habilitie to gouerne themselues discréetely There resteth to a young man but a strong desire and feruent mind to studie to make him at last wise and learned and such one sayth Aristotle though he knoweth nothing yet he is more then halfe learned if he begin well Touching the election of Masters to institute children I haue spoken at large in the last booke only I aduertise rich pareÌ„ts that to entertaine good Masters it is better to bestowe crownes then shillings For by them money time honour knowledge vertue are gained foure fold which all are lost where the instructor is either ignoraunt negligent or corrupt In this the consideration of couetousnes doth much blind vndiscréete parents more fearefull of the wast of their money then fauoring the benefite of their children according to the example of the man in Plutarch who suing to a Philosopher to teach his sonne and he requiring compotent hier what saith this couetous father with so much money can I buy a slaue by whoÌ„ I can raise yerely great reuenue so saith the Philosopher may you haue two for one if you leaue your childe ignorant and without discipline meaning that by his couetousnes he should haue a sonne a slaue to his desires and affections who liuing alwayes in dishonour and subiection would neuer bring forth any good actions but by force or feare where hauing institution as hée might by doctrine and vertue leade his lyfe in right honorable libertie so if for want of discipline he became prodigall and spent his wealth he should be driuen to serue to supplie the necessitie of hys miserable life Touching the subiection wherein a Father ought to leade his childe he hath prescription in the scripture that he must minister Discipline to his childe that is not wise and by the rod chastise his malice to the end to deliuer his soule from hell The wise man in an other text giues this councell if thou hast childreÌ„ teache and discipline them and leade them in humble subiection euen from their youth hold them shorte by sharp correction hyde in thy hart the loue thou bearest them and giue them no indulgence libertie to pleasure since as by thy good correction thou shalt receyue of them great ioye and comfort vppon the ende of thy dayes so how much thou doest enlarge their youth to libertie euen so farre doest thou leade them in the pathe of their owne destruction to thy right worthy displeasure and dishonor The childe sayeth Salomon that is left to liue at his will giues confusion to his mother We haue an example in our great and heauenly Father who the more he loueth the straiter discipline subiection doth he holde ouer those whoÌ„ he best loueth as we reade by his hard dealing with the Jsraelites and leauing the Pagans without correction saying In thy lyfe time giue not thy children power ouer thee as if he had sayde dispossesse not thy selfe of thy goods to thy children yea make not thy selfe familiar with them put thée not into their mercie but being maister so long as thou liuest retayne thy authoritie ouer them to correct them to disinherite them and punishe them if they offende Who spareth the rod from his child saieth Salomon hateth him and loues not his saluacion therefore â—o long as thy power remaynes ouer them if thou punish not their offences thou standest in the same estate of blame and damnation with them as witnesseth Hely whereof we haue spoken before It happeneth ordinarely by the iust course of Gods iudgement that as the father forgettes in his office and authoritie to minister instruction and discipline to his childe so in hys ryper yeares that negligeÌ„ce eftsâ—ones turnes his sonne froÌ„ the dutie of a child becomming disobedient disordered and dissolute and giues no reuerence eyther to father or mother yea sometimes he robbeth them dooth them wrong outrage and iniurie and setting his feete euen vpon their throate is the cause oftentymes that thei dye afore the ende of their dayes Saule is commended for that finding his sonne Ionathas by chaunce in transgression of the law he condemned him to death as if he had ben another which also he had suffered if the people had not deliuered him Dauid was somewhat to deare ouer his children which in the ende tourned to his rebuke and hurt Iacob depriued his eldest Sonne Ruben of his right of inheritaunce because hée was an inceste Abraham chased Jsmael because he had plaied with Jsaac which some interprete that hee had beaten him and others that he would haue committed Idolatrie and induced Jsaac to that impietie which thoughe it be vnderstand simplie to playe and loose time in importunat and vnlawfull sportes séeking also to seduce his younger brother and that Abraham could not bée ignorant but that Jsmael was corrupte yet hée expulsed him iustly yea euen by the commaundement of God. Noe punished with cursse ouer the familie of Cham the mocking that he made of him wherein is no great cause of maruell for that the father being the Lieuetenant of god here in earth ouer the regiment of his