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
graunted vnto them Prayer is most necessary in so great perils daungers of life neither is there any thing more séemely pleasant in the house than to sée behold an honest godly societie of the husband wife children wheÌ„ they striue in their seuerall dueties to loue cherish comfort one an other that they talke vpon God and of his benefites that they call vpon him with one voice and haue a care that the knowledge and true worship of God may be set foorth And lastly that the Parents hold not this doctrine only in wordes but also by example of life Theophilus Seing nowe you haue so excellently set forth vnto vs the Godly dueties of Matrimonie it resteth that you declare somewhat concerning the procreation of children Theodidactus You put me well in remembrance for as the procreatioÌ„ of children is the gift of God so is it the proper office of true and lawfull wedlocke which alwayes for the most part doeth waite theron as an inseperable companion which hath the blessing of God as witnesseth she scripture Gene. 1. where as Moses saith God blessed them and said increase and multiply and replenish the earth Herevpon it is that shée was holden accursed which had no séed in Israell and it was a great shame to haue no children Thus did Rachael bewayle the shame and reproch of Lyae So did Hâ—nna when shée was â—aâ—ren pray vnto the Lord and conceiued So in like maner Elizabeth the mother of Iohn Baptist moued God with continuall prayers and was heard Theophilus As the scripture pronounceth them happy whom God hath thus blessed with the increase of children So at this day the common people iudgeth them most vnhappie to whom God hath giuen many children such is the peruerse and preposterous iudgement of the vnlearned nay rather wicked men which looke what God calleth good they dare call euil and what God blesseth they dare curse Theodidactus It is the error or rather the malice of the common people from the which as from a common plague the godly ought to shun and let them rather agrée with Solomon which saith The crowne of the aged is childers children and againe The crowne of olde men is their sonnes sonnes and the glory of the sonnes is their fathers and great graund fathers And Dauid saieth Blessed are they that feare the Lord and walke in his waies For thou shalt eate the labour of thine hands O well is thée and happie shalt thou be Thy wife shalbe as the fruitfull vine vpon the walles of thine house Thy children like the Oliue braunches rounde about thy Table Lâ—e thus shall the man be blessed that feareth the Lorde And Isocrates being an heathen man coÌ„firmeth y e same also in these versâ—s Foelix fouet bene moratum quifilium Matre sobolis prouentu eris fâ—licior Happie is he which fostereth vp A well taught childe saieth hee Yet in thincrease of many good more happie shal hee bee ANd when Cambises compared himselfe with his father Cyrus and that his friends did sooth him that hée farre excéeded his father Cresus ouerhearing the same answereth after this maner That hée was nothing comparable to his father the which had left behinde him a sonne in the world for at that time Cambises had neuer a childe iudging that this was not the least benefite towardes the common wealth if not only a man shewe himselfe a vertuous and worthie man but if hée beget such as hée is himselfe and make them fit members for his countrie and common wealth And let this be sufficient touching the procreation of children Now let vâ— prosecute the second point that is to say of the necessitie and vtilitie of the instructing of children And first we wil approue the same by the commandement of God secondly by the example of the holy scriptures and lastly by the Ethnickes Theophilus Verie wisely and worthily spoken forsâ—eing that the procreation of children is not the common gift of God it is not without cause that wee ought to bestow al our paines diligence that youth may bee brought vp in the feare word of God But in what words hath God commaunded and inioyned vnto vs this diligent education and instruction of children Theodidactus The God of Israell beginneth after this maner Deut. 4. saying Be not forgetfull of the words which thine eyes haue séene that they slip not out of thine heart all the dayes of thy life Thou shalt teach them thy sonnes and thy sonnes sonnes saying When thou stodest before the Lord thy God in Horeb when the Lord saide vnto mée gather mée the people together and I wil make them heare â—â—â— wordes that they may learne to feare mée all the dayes that they shall line vpon the earth that they may teach their children And againe These wordes which I commaund thée this day shall be in thine heart and thou shalt shewe them vnto thy children and shalt talke of them when thou art at home sitting in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp And thou shalt binde them for a signe vpon thine hand And they shal be warninges betwéene thine eyes and thou shalt write them vpon the postes of thine house and vpon thy gates And in the 11. Chapter he saith Therfore shal ye lay vp these my words in your heart in your soule bind them for a signe vpoÌ„ your hands set them before your eyes teach them your children that they may talke of them when thou sittest in thine house And when thou walkest by the way when thou liest down wheÌ„ thou risest vp yea thou shalt write them vpon thy doore postes of thine house vpon thy gates y t your dayes the dayes of your children may be multiplied Tel your children of it let theÌ„ shew it to their children so they to certefie their posteritie therof Behold y e truth hateth not the light but wil be manifested in all things Therefore the Prophet is not coÌ„tent to teach the people of his time but doeth desire y t they might be taught vnto y e end of the world And he doeth exhort them y t one generation might teach instruct an other And now albeit that very many Parents at this day my Theophilus do lightly regard y e teaching instructing of their children yet how earnestly the instructing of them is charged commaunded here your self may easily iudge So y t when I do bewaile sometime the negligeÌ„ce of many parents I oft burst out into these wordes Alas vnto what end would the education of children haue come if there had béen no commandement nor order prescribed for the same By this we may gather none other thing then excéeding darknesse and confusion of minde that the nature of mankinde should haue vtterly béen defiled which so shamefully contemneth her children of her own self
begotten borne whom God nature neuerthelesse would haue beloued carefully regarded As these places also following doe manifestly shewe witnesse Thou that hast children saith Iesus Sirach Nurture them hold theÌ„ vnder froÌ„ their childehood he saith not Make them rich cocker them but nurture and chastise them And againe he saieth Teach thy some be diligent therin least it be to thy shame The whole Chapiter is worth the reading We finde a like commandement in SolomoÌ„ which saith Chasten thy sonne whiles there is some hope of his amendement And Saint Paule is not vnmindfull of this godly precept saying Bring vp your children in instruction and information of the Lorde Paule woulde haue young men and children brought vp first by instruction and then by correction in the Lorde which reasons and orders if they were of euery Parent diligently obserued it coulde not bée why at this day so many families vtterly spoyled and ouerthrowne should bée lamented Such is the infinite goodnesse care and great loue of God towardes vs who doeth not only send vs children but also most diligently setteth before vs the forme and order how we shall nurture and correct them Moreouer to these his holy precepts hée addeth most sweete promises by the which hée exciteth and stirreth vp the mindes of Parents vnto a more seruent care and these places which I wyll nowe recite in order doe truely testifie the same Nurture thy sonne saith Solomon with correction thou shalt be at rest yea he shal doe thée good at thine heart And againe he that teacheth his sonne is praised in him Hée that teacheth his sonne gréeueth the enimie and before his fréends he shall haue ioy of him But these are made more plaine by the Antithesis Amusus How is that I pray you declare it vnto vs. Theodidactus That is if wée put those places negatiuely after this maner Who so nurtureth not his sonne hath litle ioy of him is seldome praysed and giueth great occasion for his enimies to reioyce Amusus It is verie true and that doth dayly experience proue the same Neither doe I maruel that negligent Parents suffer many griefes and sorowes by meanes of their children for they bring great heauinesse and sorrowe voto vs also which vse the greatest care and diligence that we can in this that they may be godly and vertuously brought vp Theodidactus You say truely for Cain Ismael Cham and the children of Samuel Heli Dauid of many others be examples vnto vs but that I may returne to my purpose Yesterday with sorrowefull minde and great heauinesse you complained vnto mée that you coulde very hardly gouern your children although you did assay al meanes possible and that the matter shoulde come to chiding threatning and cruelt woordes but neither with threatnings nor with stripes onlie ought wée to deale with children but in a contrary maner must we deale with them For first children are to bee instructed with Godly admonitions and trained from their tender yéeres vnto the feare of God which aâ— Solomon witnesseth is the fountaine of all good thinges according to the examples of the Patriarkes prophets and other godly 〈…〉 which haue brought vp their children 〈…〉 and in the feare of God And as I socrates saith Non multâ—â—t exactâ— leges seâ— bona instâ—â—ta honesta disciplina mores iuuentutis emendant Not manie and strict lawes or rules but good instruction and honest discipline doe correct the faultes of youth Amusus I pray you rehearse vnto vs some particular exaÌ„ples of such godly men as haue taught their children the feare of God for men oftentimes take great profite by the number of examples Theodidactus Solomon confesseth himselfe y â— he was taught of his father saying I was y â— beloued sonne of my Father he taught me in my teÌ„der yeeres Tobias taught his sonne in the feare of God euen from his infancie The Parents of Susanna because they were iust feared God taught their daughter according to the law of Moses WheÌ„ Mathathias lay at the poynt of death hée instructed his sonnes in the feare of God by the examples of Abraham Ioseph Phinehes Iosue Caleb Dauid Elias Daniel with many others And thus you may consider thorow out all ages since the beginning of the world y â— whosouer put their trust in God were not confounded the mother taught her 7. sonnes in saith and constancie Timothie learned the feare of GOD from his infancie aswell with his Grandmother Lois as also with his mother Eunica And hée profited so excéedingly in the studie of the scriptures being but a childe that at length he proued a notable Preacher of the word of God So aâ—ayleable is the godly education of youth froÌ„ their tender yeres Also the example of Ioseph and Marie doth moue Parents not only themselues to be carefull in y â— studie of godlinesse willingly to they y e publick ministratioÌ„ in y e coÌ„gregation but also accustome their childâ—eÌ„ therunto so other parentes by their exaÌ„ples y â— they may warâ—e froÌ„ their tender yeres to loue religioÌ„ y â— true worship of God willingly to be present at publike prayers sermons that they may truely vnderstand the knowledge of the diuine misteries other wise how shal they gouerne their owne housholdes and families in the feare of God Amusus I perceiue now plainly that the sonnes are to be instructed very carefully but in the meane time what shal become of the daughters Theodidactus Iesus Syrach saith If thou haue daughters kéepe their bodies shew not a chéerful countenance towards them Marrie thy daughter and so shalt thou performe a weightie matter but giue her to a man of vnderstanding Amusus Truely it is very godly councel if so be parents woulde alwaies beare it in remeÌ„brance follow it But for the most part in the bestowing of their daughters sonnes no wadaies they rather regard wealth then wisedom beautie then bashfulnesse finenesse then fidelitie or any other good gifts or qualities either of bodie or minde Theophilus We haue heard of you that Solomon Tobias Mathathias other godly meÌ„ haue diligently instructed their children but to the end we might be the more coÌ„firmed if you haue any other examples I pray you recite theÌ„ Theodidactus Nothing more gladly Athanasius euen from his childhood was instructed in the Arts in y e studie of godlines he was very chéerefull willing to learne he had a meruellous quicke wit to iudge of most graue and waightie causes And therefore by Alexander Bishop of Alexandria he was receiued into the Church who for his excellent towardnes and the rare vertues which hée noted in him gaue him most louing and friendly entertainment Origen as yet being a child was exercised in the holy scriptures but his father was a great aide furtherance vnto him for the obtaining of the same for ouer
Theophilus It is very needfull that children first bee instructed in true religion and the sincere worshipping of God as you say and then exercised and practised in wisdome the vse of reason and honestie of life Theodidactus You vnderstand my meaning very rightly He shall hardly euer proue a good maÌ„ a wise man a profitable meÌ„ber vnto his coutrie commoÌ„ wealth which hath not béen accustomed froÌ„ his young teÌ„der yéeres in the studie of vertue godlines by carefull diligent instructioÌ„ And this is out of all coÌ„trouersie or doubt y â— no teachers of maners honestie of life also no instructors of godlines true religioÌ„ can be hoped for froÌ„ thence where there is no discipline godly instructing of children Therfore the first chiefest care is to béebestowed about the vertuous godly training vp of youth for because in y â— age the séeds either of vertue or vice once receiued after wards abideth foreuer Also Isocrates teacheth y â— it is not possible y â— a yong man haue any great studie or card of vertue w tout often profitable admonitioÌ„s And Plato saith NoÌ„ hactenus cognoui cui rei maioreÌ„ diligentiaÌ„ quisque adhibere debeat quà m vt optimuÌ„ filiuÌ„ reddat I haue not yet known wherabout a maÌ„ ought to bestow greater diligence theÌ„ that he might make his sonne vertuous godly Therefore if thou lonest thy soÌ„ne saith he haue also the chiefest care for his vertuous educatioÌ„ Erasmus saith y â— father w t desireth to haue his soÌ„ne not only like him in words feiture of face comely countenaÌ„ce the lineamentes and proportion of the bodie but also in inward gifts qualities of the minde so soone as he shall haue any aptnes to coÌ„cciue learning must diligeÌ„tly prouide to haue him taught in good letters godly discipline the wholsoÌ„e precepts of philosophy wherfore to the end thou maist be a true perfect father thou must bend all thy whole care study for the vertuous trayning vp of thy soÌ„ne w tout the which he shal reseÌ„ble thée nothing at al. And therfore saith Murmellius it is the determinate wil of God that parents doe bring vp their children honestly y â— they restrayn then with due correction froÌ„ liceÌ„tious liberty chiefly prouide y â— eueÌ„ froÌ„ their infanry they may be instructed in the principles of religion y â— by theÌ„ the glory of God may shine abrode be set forth vnto the posterities the common wealth duly executed the quiet frieÌ„dly society of meÌ„ preserued No horse willingly obeyeth his rider except he be first made fame geÌ„tle by the diligeÌ„t wise haÌ„dling of his breaker so is their no wit but y â— it wil proue fierce cruel outragious except it be famed brideled subdued by wholsoÌ„ precepts good education Theophilus You haue manifestly shewed by the authority of the scriptures that childreÌ„ are to be instructed haue coÌ„firmed the same by exaÌ„ples similitudes most cermine argumentes for the which we heartily thankâ—lyon And now I pray you shew vs how and at what age you woulde hate children instructed Theodidactus PareÌ„ts so soone as their children are able to speake euery thing plainly shuld instruct theÌ„ to cal vpoÌ„ God by praiers supplications â— by litle litle make theÌ„ vnderstaÌ„d the summe of the Gospel And séeing that children are a great part of Christs church let parents teachers know that there is no litle charge committed vnto them wherefore they ought with great faithfulnes diligence sée them taught and gouerned For Plaâ—ster beeing tempered muste be vsed and wrought straight waie because it waxeth stiffe drye very quickly so youth must be framed vnto godlines learning and manners before they waxe great rude and sturdie and then cannot abide nor suffer the hand of the reformer and teacher The plaister though it waxe hard and dry may be beaten watered and easilie brought to the former temperature but after that the wits of yong men be once infected and hardened with vices they can hardely be reformed Therefore parentes ought to be very carefull that they by and by instruct their tender youth for as the plaister or clay whilest it is moist may be wrought to what fashion or forme the woorkeman will haue it So the tender wits of yong Children are to be framed which way the teacher shal thinke good Paulus Vergerius sayth The foundation of good life must be laid in the young and tender age and the minde framed vnto vertue whilest it is yet fresh and apt to receiue any kinde of impression For yong age is very prone to sinne and except it be restrained by the examples of the elders it easilie waxeth woorse and woorse And Ioan Murmellius sayth children are to be exercised in good maners and the studies of learning from their tender â—eeres Ieremie saith O how good is it for a man to beare the yoke of the Lord euen from his youth vp Theophilus But to the end that we and our children might the better vnderstande you shewe vs by some other apt similitude that children are to be taught from their infancie Theodidactus It shalbe done Euen as the members of infantes so soone as they be be borne be carefully tended roled and swadled that they grow not crooked and deformed so is it meete that the manners of youth be aptly framed and fashioned in the beginning Wherefore the poet Phocilides saith Dum tener est natus generâ—sos instrue mores Whilest that thy sonne is tender and yong Teach him good manners and also wisedome If they haue once receiued into their tender mindes from their infancie good and vertuous instructions they wil retaine the same euen vnto their olde age but if they be neglected in their youth and so passe foorth vnto their riper yeeres then with great difficul tie grife and labour will they suffer themselues to be taught Imo saepius oleum opera perditur Nay often labour wilbe lost With all thy charges and thy cost For as it is truly sayd in the prouerb Colla canum vetera nâ—lunt attingere Lora The neckes of the olde dogges cannot abide the collers And trees when they beginne to waxe olde and take déepe rootes if after they be remoued doe seldome yéelde either profit or pleasure to the husbandman The wilde and rugged coltes prooue often the best horses if a man doe bestowe great paines and labour in their breaking Euen so we must deale with fierce and couragious wittes Wherefore there is no better nor surer way than from their childhoode and tender yeeres to haue their children in good and godly discipline trained and instructed Theophilus The studie theÌ„ of godly parentes ought to be this that they haue their children and family well instructed from their first yeeres Theodidactus Nay rather the principall parte of their paines and care
ought to be in this that their youth be taught the true knowledge and woorship of God euen from their yong and tender yeeres according to the saying of that woorthie man Ioannes Caesarens written in these verses Si Christum bene scis satis est si caetera nescis Si Christum nescis nil est quod caetera discis It is best to know Christ though in other things thou faile For know all thinges without Christ and what shal it preuaile Theophilus Cannot then the knowledge of artes and sciences profit without the true knowledge of God Theodidactus A yong man to be well seene in all the sciences it profiteth nothing if he be not a regenerate christian indued with vertues and gentle behauiour wherefore first he must be taught the knowledg of God and exercised in the holy scriptures out of the which he may learne the true woorship of God Theophilus The common people now adayes are not of that minde for they think that they haue doone well with their children if they haue taught them but a litle good maners though they haue no knowledge of God or godlines at al. Theodidactus These meÌ„ truely are farre deceiued for the foundatioÌ„ of godlines must be laide in the beginning whilest he is yet a child y e he may know himself how weak euil he is by the pronenesse of his owne nature so y â— he is not hâ—ng neither can he or is able to doe any thing without the help of God therfore he must cal vâ—oÌ„ him in true faith y â— very ofteÌ„ not to trust y â— he caÌ„ bring any thing to passe without his assistaunce Thus may you easily sée the great blindnesse of the 〈…〉 on people that are altogether deceiued in their iudgement and estimation of things And againe that God is almighty whom they ought to feare their creator and preseruer whom they ought to honor the giuer â—f al good things to whom they ought to render continual thanks for so great and innumerable benefites that reconciled vs vnto himself when we were his enimies by the death and passion of his déerely beloued sonne Iesus Christ for the which we ought to loue him with al our heart mind soule and strength these and such like documents must be carefully instâ—lled into their minde whilest they are yet children Theophilus Without doubt it maketh a great matter in what kinde of studie this first age is exercised For as Horace saith Quo semel est imbuta recens seruabit odorem test a diu The new vessel wil sauour long of the first licour if it be strong Theodidactus Therfore my frieÌ„d Theophilus we must haue great care regard y â— the vessels of these yong minds be not seasoned w t the vaine opinions of this world but with the chief principal pointes of the christian faith wherby they might be exercised in christian godlines learn to know Christ For what griefe can be greater then to haue deformed childreÌ„ altogether boyd of vertue godlines Wheras if they would imploy their chiefâ— care diligence to haue them wel godly taught in their tender yeâ—â—s then should they be sure to haue them comely vertuous and godly when they attaine to 〈…〉 re riper yéeres Theophilus We must needs beleue persuide ourselues that good education is very necessary for children but no we woulde wee bee glad to heare what chiefely they are to be taught Theodidactus The most holie things are first to be taught vnto children and déepely ingrauen setled in their mindes lest they be first infected with any pestilent errours And they must be instructed verie often what difference is betwéene Hercules and Sardanapalus the learned and vnlearned a wise man and a foole Theophilus I pray you shewe vs the difference Theodidactus Although the Poets Heathen writers haue fained that there be many Gods and haue lyed yet our youth are to be admonished that they coÌ„stantly beléeue that there is but one God omnipotent eternall incomprehensible without beginning without ending louing gentle pacient mercifull which knoweth all thinges â—eeth all things gouerneth disposeth all things the which also is true iust and terrible Theophilus How shal our youth coÌ„prehend beleue that ther is but one only God Theodidactus They may know it by thrée thinges chiefly First by the coÌ„templation of naturall thinges Secondly by the holie scriptures in the which God maketh himselfe manifest vnto vs. Thirdly by the spirite of God drawing vs. Theophilus What these thinges meane I pray you declare more at large Theodidactus Heauen earth and all things conteined in them as the Sunne Moone Stars fire water fruits fishes foules al the beasts of the earth doe sufficiently teach that there is one God And againe the children must be taught of the Parents that they meditate studie in the law of God that therout they may learne the knowledge of the true God And lastly that they submit them selues vnto the spirite of trueth mouing and drawing them Theophilus The Creede of the holy Apostles Nicaene and Athanasius doeth teach that God is a Trinitie Are our youthes to bee taught the same or not Theodidactus Yea alwayes for albeit there is but one God yet are there thrée distinct persons The Father the Sonne and the holy Ghost And therefore this must be taught faithfully vnto children least they become Arrians or Anabaptistes Theophilus What should children be taught more Theodidactus Also children ought to beléeue that God loueth them seeth them careth for them defendeth deliuereth and heareth them when they cal vpon him in their perils and necessities that he hath giuen his Sonne for them that our only saluation is in Christ Iesus And againe that there is one Catholike Church in the which God doeth most louingly pardon sinnes to those that doe truely coÌ„fesse the same are penitent and repose their whole trust and confidence in the merites of Christ his passion Lastly they shal teach their children constantly to beleeue the resurrection of the dead in she which who so hath done good shall enioy euerlasting life and they that haue done euill shall be throwne into euerlasting fire Theophilus Good and prouident husbandmen before they sowe their fieldes with great choice doe weigh and consider what maner seede agreeth best to euerie field For that for the most part they cast into seuerall fieldes seueral graines that by such meanes they may receiue the more fruitfull haruest and reaping If husbandmen deale after this manner with their groundes much more ought godly Parents to weigh and consider what maner seede ought to be sowne as it were in the most conuenient soyle in the mindes of children that at length it may bring foorth worthy men in godlines and profitable to the Church of Christ Theodidactus Surely you reason verie wisely for the diligent care and labour of the husbandmen ought to moue vs to the diligent
vnto obedient children saying after this maner O my sonne heare the instructions of thy father forsake not the law of thy mother For that shal bring grace vnto thine head shalbe as a chaine about thy necke And againe Heare ye children the fatherly exhortation and take good héed that ye may learne wisdom Hearken vnto counsell and receiue correctiō that thou maist be wise at the last My sonne incline thine eare and hearken vnto the wordes of the wise And in the booke of Wisedome it is written Who so despiseth wisedome and instruction is vnhappie Saint Paul that elect vessell would not with silence passe ouer this place but wold also admonish all children and would shew them the wayes of obedience when in the 6. to the Ephe. hée commaundeth children thus Filij obedite parentibus vestris in domino hoc enim iustū est Children obey your Parentes in the Lord for this is meete and conuenient Honour thy father and mother which is the first commaundement in the promise that thou maist prosper and liue long c. And againe vnto the Coll. Children obey your parents in all things for that is pleasing vnto the Lord. Saint Peter also is not vnmindfull of this place saying thus Adolescentes subditi estote senioribus Young men be yee in subiection vnto your elders Godly children which haue any care of their saluatiō ought alwayes to haue these holy precepts fixed before their eyes for they are full of wonderfull promises they promise vnto children long life honour wisdō diuers other kinds of blessings Theophilus By this your godly communication my good Theodidactus it nowe sufficiently appeareth vnto vs that vnto godly and obedient children all happinesse whatsoeuer is to be expected but now would I gladly knowe what maner plagues and punishments rebellious obstinate and wicked children are constrained to feare and sustaine Theodidactus The holy scriptures euerie where doe speake of the malidictiōs threatnings and miseries of wicked and rebellious children and a thousand kindes of euils as we read in Moses Deut 27. Accursed is he which doeth not honour his father and mother And in Leuit. 27. hée saith Cursed is hée which doeth not honour his father and mother and all the people shall say Amen And Solomon saith who so curseth father or mother his light shall be put out in obscure darknesse Theophilus With these so horrible threatninges of God wicked and disobedient children are to be restrained from their peruerse kinde of life vnto the obeying of their Parents For as there is nothing more true than those promises made vnto godly and obedient children So is there nothing more certaine than those curses and threatninges which God hath threatned to light vpon the wicked and rebellious children at the last except they bee moued with sorowfull and heartie repentaunce and that speedely Amusus Yesterday you promised to declare and shew vnto vs after what maner Parentes are to bee honoured of their children and what great obedience is to be required of them and that not out of the scriptures only but also you said you would make the same manifest by the testimonies of the auncient fathers and Philosophers wherof I pray you discharge your selfe first of those your promises Theodidactus My good friend Amusus I will with all my heart recite vnto you and to your children those sentences which I collected of late as well out of the monuments of the auncient fathers as also out of the decrées of the Philosophers For Cyrill saith Christianorum prima landabilis piet as est vt eos qui nos procrearunt honore afficiamus labores eorum remuneremus omnibus viribus conemur illis otium dare quietem Et si enim plurima illis reddiderimus at certè vicissim illis procreationem reddere nunquà m possumus The chiefest godlines of Christians worthie to be commended is this that we honour them which haue procreated begot vs and that we requite their paines bestowed vpon vs indeuour our selues to the vttermost of our power to procure their ease and quietnesse For albeit wee shal be able to requite many thinges which they haue bestowed vpon vs yet certainly are wee neuer able to requite againe vnto them our procreation Saint Chrysostome saieth Tanquam seruus Parentibus tuis inseruito quid enim tantum illis reddas quantum ab illis accepisti non enim licet illos procreare Euen as a seruant obey thy Parents for what thing so great canst thou restore vnto them as thou hast receiued from them for thou canst by no meanes beget them again Liberigrati ait Basilius magnas efficiūt parentum landationes Thankful and obedient children saieth Basil doe procure and accomplish the great praises of Parentes Qualem parentibus retuleris gratiam talem in senectute à liberis expectato Such duetie and reuerence as thou shewest to thy parents looke for the like from thy children when thou art olde I will also héerevnto adde the saying of Euripides Nihil est quod magis decorum honestum sit liberis quà m si è patre bono nati sint genitoribus dignam referant gratiam There is nothing more comely and honest vnto children than if they bee borne of good parents and that they giue worthie thankes vnto their begettors Theophilus You haue recited vnto vs many and notable sentences concerning the honour and obedience of children towardes their Parents but before you recite any more it shall not bee amisse to shew and declare vnto Amusus his children more plainely the signification of this word honor which is due vnto parents Theodidactus This worde honor doeth signifie a true reuerence and lowlynesse of hearte for this outward shewe in vailing of the Bonnet and bowing of the knée or body is nothing worth except there bée ioyned there withall the inward reuerence of the minde wherein godly children doe testifie that they estéeme nothing more precious and deare vnto them then the loue and honour of theyr Parentes Theophilus Our vnlearned youth haue alwaies supposed and thought that true honour hath consisted in the putting of their Cappe and making of curtesie and that there is none other thing due vnto Parents Wherefore wee woulde bee right glad to heare further of you what it is to honor Parents Theodidactus To honor Parents is to déeme and iudge honorably of them for that God hath made vs subiect vnto them for by the determinate will and appointment of God they are to gouerne and we to obey And therefore with all our heartes wee must submit our selues vnto their wisedome iustice iudgement and authoritie And albeit they shall sometime offend and erre in performing their duties as it is the nature of all men yet must wée pardon excuse and couer their faultes most louingly and reuerently For wheras Saint Paule saith Honor thy father and mother c. Hée requireth this one thing
besides y e study exercise w t he had in in y e liberal sciences w t his Tutors teachers it was his fathers chief care to haue some daily coÌ„fereÌ„ce w t him in y e sacred scriptures w t studie daily exercise was nothing grieuous to him but coÌ„trari wise he had such plesure delight therin y â— he was not conteÌ„t w t the simple orderly reading but to enquire for some special points of religioÌ„ to search out the déepe knowledge of y e words wherby he added a spurr vnto his father to y â— great increase of his own studie by his de manding of many questions Hereof â—usebius maketh report And if all housholders woulde indeuour themselues to follow the exaÌ„ples of the godly fathers Athanasius Origen O good God how soone woulde all thinges in the Churche of Christe nowe miserably racked and defaced bée restored againe Then vndoubtedly shoulde wée sée in short time the Apostolike Churche in her pristinate state to florishe with the saluation of many soules For the glory and aduancement of Christes Church doeth depende for the most part of such like godly education instructioÌ„ of youth wherefore I doe exhort and humbly beséech all godly Parentes that they would followe the examples of these and such like godly Fathers which if they will in some measure followe then shall they easily perceiue what great prosperitie health and profite they shall purchase vnto their families And again let them consider what great shame reproch and hinderance they bring vnto them which doe neglect and contemne this duetie Iohn Egiptius a very godly man was wont to admonish men comming vnto him to aske counsell That they woulde carefully prouide that their children should be vertuously brought vp and instructed in the holy Scriptures whose counsel would God many parents would folow Moreouer because as I haue saide the examples of good men haue great force in teaching I will describe héere the example of Cato of the fatherly care and great loue towards his young sonne Whose businesse and affaires in the common wealth was neuer so great but that hée woulde alwayes be present at the washing dressing of his sonne being new borne and after as hée grewe vp and was both of yéeres and aptnesse to learne hée woulde neuer coÌ„mit him to any other teacher then himself And wheÌ„ he was perswaded by his friends to commit that care and paines to some one of his seruantes whom hée best trusted and that hée thought méetest for that purpose answered that hée coulde not abide to sée his seruant pluck his sonne by the eares and looke vpon him with angrie and frowning countenance if Parents now adaics had such and so great care of their sonnes rather then to suffer them to consume and spend their times so vainely in Hauking Hunting Diâ—ing Carding and many other such like vaine pastimes then shoulde it neuer chaunce so often that such wildings and vnsauory fruites shoulde bée gathered of so fayre and floorishing trées Theophilus It is verie truly saide and therefore these examples ought to stirre vs vp vnto a more diligent care For if Cato being an Heäthen man did so diligently carefully teach instruct his sonne shal we which professe our selues to be Christians be moued with no care or loue of the godly ver tuous education of our children But stil remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any natural fatherly affectioÌ„ chiefly in a labor so necessary a work so godly Theodidactus I might alleadge héere many such examples both out of the writings of godly fathers wise Philosophers but I wil let them passe least that I séeme tedious vnto the readers or hearers Theophilus Your words are sweeter and more pleasaunt vnto vs then the dulcere drinke of the Gods whereof the Poets faine Wherfore I beseâ—ch you for the olde acquaintance and friendship which hath beene betweene vs that you wil pretermit or forget nothing which you shal iudge profitable for vs or our children Theodidactus It would bée to long to prosecute euery thing but to the ende I might som what satisfie your request I wil recite those things that shal séeme most profitable S. August saith Non magnum esse pascere ventres cito morituros sed magnum esse pascere animos in aeternum victuros It is no great thing to feede the bellies which shal die very quickly but it is a greater thing to feed the soules which shal liue for euer And Seneca saith Science being distributed receiueth increase it is no lesse godly to teach the soule wisedome then to giue meate to the bodie for saith he great care diligence is bestowed about the prouision of the body but much more ought to bee bestowed about the soule mind by how much the diseases infections are more secret grieuous also more dangerous S. Basil also saith As parents haue imparted to euery one of their children alike the essence of their bodies so by very good right they ought to bestowe giue vnto theÌ„ equally with like condition such thinges as doe appertaine to the vse of their life Theophilus Seing that the instruction of children is so needful necessary the care of the magistrate ought not to be the least concerning the same Theodidactus You put me well in remembrance of the Magistrate for Aristâ—tlo saith That hée ought chiefly to looke and haue spetiall regard to the discipline of youth for if that bée neglâ—gted in Cities and great townes it bringeth great detriment and damage to the common wealth Plato in his 4. booke de Legibus is of the same minde saying We say that a man is a méeke and gentle creature truly if with his nature hee get also good vertuous disciplins he is made a gentle and diuine creature But if hee haue not good bringing vp he becomes the most fierce and cruell beast of all that are bred vpon the earth Wherfore the magistrate should not light ly regard the necessary education of youth but ought chiefly to vse all diligence and care that the most vertuous and godly man bée chosen which should haue the gouernment education of youth Therfore the Lord God hath especially commaunded euen to the Princes themselues that they should not haue greater care of any thing thaÌ„ of y â— gouernmeÌ„t custodie of youth Nemo enim sapiens nascitur For no man is born wise but it coÌ„meth to passe in processe of time For as a field albeit it be very fertile without culture diligent dressing and 〈…〉 ing cannot be feuitefull no more can the mind without doctrine And Aristotle saith Iâ—â—e 〈…〉 s non potest esse sapiens quia prudentia requirit experientiaÌ„ quae indiget teÌ„pore A young man caÌ„not be wise because wisdome requireth experience which needeth time As Seneca saith Id sapit vnusquisque quod didicit Euery man perceiueth that which he hath learned
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
godly teachers for their children from their tender yéeres from whoÌ„ they may draw first the knowledge of God then the vnderstanding of Artes with the increase of good maners For saith Plato The beastes which shall turne vs to most profite may not be without their heardes men seruaÌ„ts without their maisters nor children without their Tutors and Teachers for otherwise they wil become the most deceitful fierce and cruell of all other beastes and therefore had néede to be holden back as it were with many raines And Chrysostome teacheth IuuentuteÌ„ esse feram quaeplurimis indiget magistris institutoribus paedagogis quare qui filium vult relinquere diuitem bonum benignum illum doceat aut docericuret That a young man is a wilde beast that needeth many maisters instructers and teachers wherefore hee that woulde leaue his sonne good rich and gentle ought to teache him or cause him to bee taught from his youth Therefore godly parents shall rather suffer their children to be taught instructed of wise men abroade then to be holden at home about triâ—lling matters which shal turne to no profite Theophilus May not a diligent Scholemaister teach his schollers two artes or faculties together Theodidactus I iudge it very profitable to teach a childe two arts together for it is not to be feared y â— a childes wit shalbe ouercharged any whit y â— more with two teachers of diuers artes for the paines of y â— childe doth nothing increase yet his diligence is to be diuided so by that meanes his irksomnesse is taken away for when he is weary of y â— one hee flieth to y â— other as it were to the part rest of his labors Theophilus What maner teacher shall a father choose for his sonne Theodidactus A Father shall prouide with all diligence for his sonne a godly instructer not infected with any notorious crimes Plinie sayth Trade filium tuum praeceptori a quo mores primum mox eloquentiam discat quae malè sine moribus discitur Commit thy sonne to a maister of whom he may first learne good maners and after eloquence which without maners is euill learned And that this is necessary and conuenient it may bée prooued by notable examples First by the example of Philip king of Macedonia which immediately after his sonne Alexander was borne sendeth to Aristotle the philosopher writing after this maner Philippus Aristoteli salutem dicit Eilium mihi genitum scito quamobrem diis habeo gratiam non perinde quia notus est quam pro eò quod nasci contigit temporibus vitae tuae spero enim fore vt educatus eruditusque abs te dignus existat nobis reruÌ„istarum successione Phillip to Aristole sendeth greting Vnderstand that a sonne is borne vnto mee wherefore I hartely thanke the Goddes not so much for that he is borne as that it hath chaunced him to bee borne while thou are liuing for I trust it shall come to passe that hee being well brought vp and instructed by thy meanes may proue worthie both for vs and in our life time and the succession of these our goods and kingdomes when wee are dead Séeing then this mightie Prince being an Heathen did make so great account of the bringing vp and instructing of his sonne ought not wée which desire to bée called Christians to bée much more diligent in the godly trayning vp of our children Plato saith That the kings of the Persians did alwaies allow foure teachers sought out with great care and diligence to instruct those children in whom they had any hope to succéed them in their kingdome The first the truest that might bée found which did euer teach them that trueth in a king was alwayes most chiefly to bée regarded and mainteined The second the iustest who euer taught them that iustice and politike gouernment was to bée preserued The thirde the temperatest who alwayes set before them examples of temperancie The fourth the valiantest who euer shewed them many things concerning fortitude heroicall vertues and the worthie Actes of Kinges Princes and Noble men and hée exhorted them diligently to followe the good examples and to eschewe hate and vtterly detest the tyrannous examples of moste shamefull enterprises of the wicked Thus euery one aduisedly and with great diligence taught that that to his charge and duetie did appertaine And as long as the Persians vsed this order of instructing and trayning vp of their young Princes so long theyr kinges were most famous and renowmed in those vertues prudence Iustice Temperance and Fortitude At the least with these examples Parentes ought too bee admonished and stirred vp vnto the instructing of their sonnes if their heartes bée not hardened aâ— the Adamant For those parents which commit their children to be vertuously trained vp are a great deale more worthie praise then those that beget them for they are only thauthours of life the other of good and blissefull life Theophilus Seeing that mans chiefe felicitie in this life consisteth as appeareth in the good educatioÌ„ of youth I beseech you let vs heare those things which I haue seene you gather together heeretofore concerning the vtilitie praise and effect of good education Theodidactus Although a certaine towardnes of wit and goodnesse of nature are chiefly to bée required to the perfect ordering of life yet neuerthelesse good and honest education the discipline of parentes hath such force and efficacie that oftentimes it bringeth therewithall that same very felicitie and happinesse of mans life and correcteth and changeth sometimes a wit and nature that is not so toward Therfore children as it were new vessels are to be seasoned with good and godly documents And Solomon saith Teach a childe in his youth what way he should goe he will not forget it when hée is old And Plato teacheth that there is great vertue and efficacie in the education of children Educatio eruditioque bona seruata ingenia quoque bona efficit Bringing vp good teaching wel obserued maketh a good toward wit Again he saith Qui rectam nacti sunt disciplinaÌ„ omnes firme probi euaduÌ„t qui coÌ„tra improbi Al those for the most part which haue had good bringing vp proue honest vertuous the other oftentimes proue lewd and wicked Erasmus in a certaine place reasoneth very elegantly in few words of the effect of discipline saying Efficax est natura sed hanc vincit efficatior institutio nam diligens sancta educatio fons omnis est virtutis Nature is of great effect but instruction being more effectual doth farre exceede the same For diligent and godly education is the fountaine of al vertue Also Isocrates the Philosopher greatly coÌ„mendeth the effect of good bringing vp in these wordes Omnes benignos reddet eruditio bacillus est vitae egregia eruditio hominis opes pulcherrimae sunt literae Good bringing vp it maketh men both gentle
and demure It is the staie of life to some which lastingly doeth dure Of all the Iewels that man can get sure learning is the best It winneth friendes with wealth also and bringeth quiet rest Deogines roganti cuidam quid ex philosophia lucratus esset 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 ouergrowne with wéedes nettles bryers if it be not orderly tilled manured and dressed Euen so the forwarder and nobler wittes except they be the better ordred and instructed will the sooner be inclined to wickednes and obdusked and defaced with many vices For noble wittes if they bée well and rightly ordred and instructed profite verie much but if they be neglected then are they a great plague vnto the common wealth For séeing they holde no meane place so doe they not knowe howe to obserue any mediocritie Quare Paedagogus Themistoclis dicere solebat nil mediocre futurus es O puer nam aut magnum bonum eris reipublicae aut magnum malum Wherefore the Tutor of Themistocles was wont to say vnto him O my childe thou shalt be no meane thing for either thou shalt doe great good or great harme to thy common wealth Theophilus For that you haue set before vs so excellent and profitable admonitions for the instructing of children we hartily thanke you But yet for that Saint Paule would haue children brought vp both with learning and correction in the Lorde therefore wee hartily pray you that you woulde impart vnto vs those good lessons and counsels which you haue collected touching the chastizing and correcting of children Theodidactus Our Lorde God in whose handes wée are all which also loueth our children excéedingly prouideth for them and kéepeth them verie carefully which of the children of his wrath hath made vs the children of God and would haue vs to be the heires of his celestiall kingdome through the precious blood of his dearely beloued Sonne Iesus Christ Euen the same God I say woulde not only that our children and youthes should be vertuously godly brought vp and instructed but would also haue them continually preserued and kept vnder the same godly discipline and correction For correction is no lesse necessarie profitable for children than instruction which these places doe clearely make manifest that I will resite here in order in the which God doeth set foorth his will vnto vs concerning this pointe For Solomon saieth Noli subtrahere a puero tuo disciplinam si enim percusseris eum virga non morietur tu virga percuties eum animam eius ab inferno liberabis Withholde not correction from thy childe for if thou smitest him with the rodde he shal not die thereof thou smitest him with the rodde but thou shalt deliuer his soule from hell This sentence doeth not only conteine a precept but also a most comfortable promise And againe Qui diligit filium suum assiduat illi flagella vt laetetur in nouissimo suo Who so loueth his childe holdeth him stil vnder correction that he may haue ioy of him afterwarde Tonde latera euis duminfans est ne fortè induretur non credat tibi erit tibi dolor animae Hit him on the sides while he is yet but a childe lest he waxe stubborne giue no more force of thee and so shalt thou haue heauines of soule reade ouer this Chapiter And in an other place Solomon saith Qui parcit virgae odit filium suum qui antem diligit illum instantur erudit Hee that spareth the rodde hateth his sonne But who so loueth him holdeth him euer in nurture Theophilus Seeing that our Lord God hath commaunded vs so often and so earnestly the chastening of our youthes maruel it is that Parents do so spoile and marre their children with nice pampering and too much cockering of them and chiefly seeing that they are stirred vp vnto the performance of their dueties with most louing and sweete promises For to those Parents which vse due correction vnto their children the Lorde God doeth promise a sweete and ioyful life yea in their old age which benefit cannot be obteined with gold siluer nor any other treasure though it be of neuer so great price or value But yet I beseech you in the meane tyme proceede to shew vnto vs those godly places in the which correction is commaunded Theodidactus As to those Parents which carefully perfourme their dueties in correcting their children there are promised great ioyes both of bodie and minde So they are compelled to beare and suffer great shame and griefe of minde which without any regarde of fatherly admonitions and corrections permit suffer their childe to growe vp in all lewdnesse and disobedience as by these texts doe appeare Puer qui demittitur voluntati suae confundit matrem suam rursuÌ„ Confusio matris est de filio indisciplinato The childe that is suffred to runne after his owne wil doeth shame his mother and againe A rude and vnmannerly sonne shal be a reproch to his mother Dolor patris filius stultus melior est puer pauper sapiens rege sene stulto filius sapieÌ„s laetificat patrem filius vero stultus maestitia est matris suae A foolish sonne is the sorrowe of his father better is a childe poore and wise than a king olde and foolish A wise sonne is a great ioye to his father but a foolish childe is the heauinesse of his mother Theophilus Without doubt these voices of God are greatly to bee feared of negligent parentes but yet would we be verie glad to heare of you what the auncient fathers haue left vnto their posteritie concerning the chastening of children Theodidactus Saint Augustine teacheth manifestly that children and seruants are to be corrected when hee saieth Non putes te amare seruum quuÌ„ eum non caedis aut tunc amare filium quum ei non das disciplinam aut tunc diligere natum tuum cum eum non corripis non ista est charitas sed languor Thinke not that thou louest thy seruant when thou dost not beare him or that then thou louest thy sonne when thou doest not giue him correction for this is not loue but languishing or fonde feeblenesse or rather foolish pitie And that Epistle which hée wrote vnto Fabius after this maner sheweth the same more plainly Dilecto filio Fab. Augustinus Episcopus salutem Congratulor vnà tecum quumâ—te prolem nuper habere cognoui Sed deprecor vt dum tempus adfuerit castigare prolem non differas nam sicut fructus non inuenitur in arbore in quo flos prius non apparuerit sic in sene viro qui nisi a patre tempore adolescentiae in bono nutritus fuerit tempore senectutis fructus bonorum operum non apparebunt castiga igitur quem debes dum iunenescit Vale. Augustine Bishop to his welbeloued sonne Fabius sendeth greeting I reioyce with you for that I vnderstand you haue a sonne But I hartily pray you as time and occasion shal serue that you doe not spare to chastise him For as fruite is not to bee founde in that tree on the which blossomes haue not first appeared So in an olde man except hee haue beene well gouerned of his Parentes in
the same commaundement also hée hath giuen a charge vnto the Parents that they should perfourme and do their duetie that is to say that they teach instruct their children in the true knowledge of God and bring them vp in the feare of the Lord. For howe shall the children perfourme their dueties towardes their Parents if that parents shall first neglect their dueties towardes their children And albeit the slouth and negligence of parents doeth not excuse the wickednesse and impietie of children before God notwithstanding parents owe this duetie to their children that they prouide for them not only corporall foode for their bodies but much rather spirituall foode and nourishment for their soules if otherwise they couet and desire to haue them saued Theophilus But if after all wholesome admonitions and councels instructions and chastisements they remain stubborn disdaineful children do receiue no godly admonition nor wil suffer nor abide any correction what doe you thinke is meete to be done with such and howe should a man deale them Theodidactus Such stubborne wicked and rebellious wretches are first to be dispoiled and depriued of all their possessions and inheritance and that by the authoritie of the lawes written Theophilus How many causes be there set down of ingratitude contumacie stubbornnesse and disobedience for which a father may disherite his sonne Theodidactus There are setdowne and regestred fourtéene speciall causes Theophilus Declare them vnto vs I pray you for by the grace of God it may be that in the hearing of them it shal driue a greater feare and terrour into them Theodidactus 1 Prima si filius parentibus manus intulerit The first is if the sonne shal lay violent handes vpon his Parents 2 Si grauem iniuriam eis fecerit If he shal worke them any villanie iniurie or wrong 3 Si contumaciter eos accusauerit de causa quae non est aduersus principem vel rempublicam If stubbornly and disobediently hee shal accuse them of a matter or cause that is not against the Prince or common wealth 4 Si cum maleficis versatur If he do haunt or be conuersant among wicked persons drunkardes whoremongers theeues murtherers and such like 5 Si maledicus efficiatur If hee become a cursed speaker railer and blasphemer 6 Si parentum vitae insidiatus fuerit If hee shal lye in waite to slea and murther his father 7 Si vxori vel concubinae eius se immiscuerit If hee shal meddle or haue to doe with his fathers wife or concubine 8 Si exdilapidatione filij graue dispendium parentes sustulerint If the Parentes shal susteine great dammage losse and hinderaunce by meanes of the riotous and wastful spending of their sonne 9 Si pro persona vel debito eius in quantum potest fideiubere noluerit If he wil not vndertake become suretie for his fathers own person or his debt to the vttermost of his power 10 Si prohibuit eos facere testamentum If hee shal prohibit or let them to make their wil and Testament 11 Si contra voluntatem parentum inter arenarios mimos perseuerauerit quum pater non fuerit illius professionis If against his fathers minde and wil hee keepe company with Ruffians quarrellers foolish Minstrelles and such like when his father is not of the same profession 12 Si filia luxuriosam vitā egerit quū parentes vellent eam pro posse dotare nisi neglexerint eam maritare vsque ad 25. annos If the daughter shal leade aluxurious wanton and riotous lyfe when her Parentes are willing to bestowe and set her foorth in mariage to the vttermost of their abilitie and power except they shal deferre her mariage vntil shee be 25. yeares olde 13 Si parentibus furiosis debitam curam non impenderit If they wil not giue due regarde and reuerence to their Parentes although they be furious and way warde 14 Si patrē captū de carcere deducere neglexerit Hae inquam sunt causae cur parentes liberos suos haereditate excludere possint If hee shal neglect contemne and haue no regarde or care to ransom and deliuer his father out of prison being taken by enemies These I say be the causes wherefore parentes may disherite their children Theophilus But if they bee more wicked and stubborne than that these corrections and punishmentes can bridle and holde them vnder or rather after all these good and wholesome admonitions and chastisementes they continue rebellious what doe you thinke is to bee done then Theodidactus The same that the Lorde hath commaunded by Moyses his seruant saying after this maner Si genuerit homo filium contumacem qui non audiat patris aut matris imperium coercitus obedire contempserit lapidibus eum obruet populus And if a man haue a sonne that is stubborne and disobedient which disdayneth the voyce and commaundement of his father and mother and when hee is chastened wil not hearken vnto them but contemneth it all the people shall stone him with stones vnto death Theophilus A harde sentence without doubt and of al stubborne and rebellious children deepely to be weighed and considered Theodidactus Truely it is an harde and fearfull sentence wherout all young men may gather as is méet for them how great the wrath of God is against the sinne of disobedience Neither doeth the law of God only hate and detest such stubborne and rebellious children But also the verie Ethnickes would haue them cast off from their parentes and to be vtterly dispossessed which Aristippus teacheth by an excellent Apophthegme after this maner A certaine man accusing him for that hee so cast off his sonne and contemned him as though hée had neuer begot him hée saieth Doe wée not cast away from vs our spittle lice and such like as thinges vnprofitable which neuerthelesse are ingendred and bread euen out of our owne selues His minde and iudgement is that they are not to bée accounted for children whiche otherwise haue nothing in them whereby they might commende them selues to the loue and effection of their Parentes but only that they be by them begotten So the olde father Menedemus to his sonne Clinia brought in by the Poet Terence in his third Comedie speaketh after this maner Ego te meum dici tantisper volo dum id quod te dignum est facias So long and no longer shalt thou be my sonne As thou behauest thy selfe with discretion Thus did the verie Heathen men which had not the law of God to direct them as wée haue handle their degenerate and disobedient children whom God woulde haue also to be an example vnto vs. Theophilus Thus of your fatherly beneuolence haue you taught and diligently instructed vs hethertoo howe good howe profitable and necessarie it is to instruct and chasten youth in vertue and godlinesse From whence as out of a most sweete and pure fountaine al other vertues doe flowe Nowe if it seeme good
neuer better serued than on the Sabboth dayes where such abuses are suffred Theophilus I can not tell what I shoulde say of suche wicked and vngodly Parentes but of this I am assured that they make them selues vnworthie of that honour which the fift commaundement doeth exact of children and with their pemitious and detestable examples they leade their children together with them selues the readiest way into the bottomlesse pi◠of hell Theodidactus That worthie Orator Quintiliane was wont to crye out against suche wicked corruptors after this maner Vtinam inquit liberorum mores nostrorum non ipsi perderemus infantiam statim delitijs soluit mollis educatio quam indulgentiam vocamus omnes neruos mentis corporis frangit Quid non adultus concupiscet qui in purpuris repit iam coccum intelligit iam corchilium posoit Woulde to God saieth hee that wee our selues did not corrupt the manners of our children Nice and delicate bringing vp which wee doe cal cockering doth forthwith spoile infantes which delightful and pleasant fansies it vanquisheth and ouercommeth al the forces and powers both of soule bodie What shal not hee seeke for couet and desire when hee is a man that is crept into his purple whilest hee is yet but a chylde Hee can alreadie skil of skarlet and other fine cloth and wisheth nowe to haue cloth in graine Theophilus Seeing that these negligent corrupters of youth are the causes of so great and manifolde mischiefes and that negligent instructing of youth bringeth with it such an innumerable sort of perils and daungers were it not good to set downe some act order and decree to compel such parents by force of lawe vnto those thinges which appertaine to their dueties and voeations Theodidactus Parentes are not to be compelled specially those which haue béene once baptized and taken vpon them the name of Christians those I say ought not to be compelled and forced by the rigour of any lawe but rather a fatherly affection loue and desire shoulde moue them vnto so godly and diuine a worke For who so is once throughly persuaded that hée is to be preserued saued nourished and defended through the benefite and diuine power of Almightie God How can it bée but that willingly hée direct fashion frame him selfe to instruct teach and informe his children and posteritie that they doe the like Hée that once reposeth his whole trust and confidence in God and loueth him with all his heart munde and soule Howe is it possible but that hée will shewe set foorth and declare in like maner his excéeding great benefites receiued from time to time chiefly to his children and domesticall seruants But who so neither beléeueth nor loueth God nor his worde what shall hée be able to teach vnto his family albeit hée be compelled a hundreth times by any lawe prescribed There séemeth therefore to be no reason why such a lawe shoulde be ordeined and set foorth by any Magistrate Theophilus I doe not altogether mislike or despise your opinion notwithstanding in the meane time I thinke and iudge that it is not vnprofitable if suche negligent Parentes should be admonished and the rather for because the good vertuous education of children is a thing so worthie so necessarie that if a man wil account it the verie fountaine and whole summe of mans felicitie I iudge hee should not be greatly deceiued And if I be not deceiued I thinke I haue either heard or read that there was a lawe set foorth against those corruptors of youth and that of Solon the lawe maker among the Athenians Theodidactus It is euen so in déed you haue read and remembred very well Solon that most wise lawe maker set foorth a sore sharpe and greeuous lawe to kéepe Parents in their dueties and they tooke great care of their childrē to be kept according to the prescript rule of the same So that if they had let passe or forgot any thing being mooued either with couetousnes or any other wickednes had violated and broken the good purpose and meaning of the lawe touching the education and instructing of their children There were paynes prescribed and set downe and gréeuous feare of iudgement to the which it was lawfull for any man that was willing to bring thē that woulde complaine of such a father Moreouer their lawful authoritie was taken from them which nature by the lawe of humanitie had giuen them and that the childe did owe to his father For neither was hée compelled to regard nor reuerence such a one nor to sustaine cherishe comfort or relieue him with his goods or mony no though hée were poore sicke féeble or indigent To conclude who so did not throughly perfourme the office and duetie of a good father towards his childe the lawe would not that any duetie should remaine abide in his force authoritie from the childe either of naturall loue and affection or of a thankfull and willing minde towardes such a father Theophilus It was an extreame lawe and they were greeuous paines no doubt which would haue all humanitie authoritie and loue which is due vnto Parentes to be as it were extinguished vtterly rooted out of the hearts of children These thinges doe not consent and agree to your minde and opinion Theodidactus They doe dissent disagrée from mine opinion I must néedes confesse but yet I affirme that those Parents are not to be cōstrained which haue professed them selues Christians and which haue béene truely taught and instructed in the true faith and knowledge of God and are not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say estraunged from a naturall and fatherly affection such as I haue saide are not to be compelled For there is great difference betwéene a true Christian Parent and an Ethnicke Solon though hée were an excellent wise man yet did he want the true fayth and knowledge of Christ Also the Athenians for whom hée made that lawe were in lyke manner Heathen men altogether voyde of the true knowledge loue feare inuocation and fayth of the true liuing God for the Ethnickes are to be compelled one way but Christians after an other manner Theophilus But if there be founde nowe amongst the Christians some which are no lesse guiltie in this fault than the vnfaithfull Athenians in time past were it not good and verie conuenient to compel such wicked and negligent Parents Theodidactus When I sée those Parentes offende as gréeuously which notwithstanding glorie and boast them selues to be dipped and dyed in the blood of Christ as the Infidels and haue as litle care and regarde of their children And are not only equall with the Gentils but also doe farre excéede them in that faulte I might easily bée persuaded that they shoulde bée vrged and constrained vnto their dueties For albeit litle fruite from them were to be looked for yet this lawe might be an example vnto others which might be excited and stirred
manner you shewe vnto vs what ought to bee shunned and auoided That is from what vices children ought to bee feared for there bee an innumerable sorte of vices into which foolishe and frayle youth are lyke to fall except they shall be premonished diligently and feared from them in the beginning whilest they are yet vnder correction Theodidactus I will satisfie these your lawfull requestes and petitions for I iudge it myne office and duetie not onely to shewe you what is to bee followed but also what is to bée shunned and abhorred Theophilus You say well for as it is the parte and duetie of a wyse father that is sending his sonne into a farre countrie not only to tell him of the pleasure and commodities of the way but also faythfully to shewe and make manifest vnto him the great perilles and daungers that are like to befall in that iourney So seemeth it vnto mee that it is the office and duetie of a godly instructor and teacher that hee doe not only commaunde those thinges which are good and godly but also that hee doe demonstrate and set before them the thinges that are daungerous and for their greatest hurt and annoyaunce Wherefore I pray you that you wil not deny this your duetie vnto vs in this case Theodidactus I will doe it and that willingly Parentes ought first of all to haue diligent care that they withdrawe and holde them from false and vngodly worshipping of Goddes Forasmuch as it is saide before that there is but one true God Secondly they must be drawne and holden from laciuious and wanton company and the familiar fellowship of housholde seruauntes from all beastly and filthie sightes from the company of light and wanton women from common daunsings and Maygames Fayres and other open places and assemblyes from wanton méetinges and banquettinges from rebauld speaches and iestings from railings backbiting and slaundering from pryde and disdayne from all superstition from idlenesse from hauing of monie forasmuch as they can not tell howe to vse it and from all vnhonest games Furthermore also their Parentes shall admonish them that they giue no credite to coniurations Witchcraftes sorceries and such like vayne trifles Theophilus You giue vs verie good counsell but from what kinde of vices besides these shal children bee feared for there bee almost an innumerable sorte of mischiefes and slightes by the which Satan doeth assault children and in which hee studieth and lyeth in wayte to intrappe them Theodidactus To the ende that children may become and prooue good and honest men they must bee diligently and carefully kept and feared from the vanitie and custome of lying than the which nothing is more filthie nor more vngodly or wicked Wherefore the voice of God is to bée heard as well in the Prophets as also in the Apostles and others which in Moses cryeth out in this maner Non mentiemini nec decipiet vnusquisque proximum suum Yee shal not lie neither deale falsly one with another And S. Paule forbiddeth lying saying Nolite mentiri inuicem Lie not one to another And too the Ephesians hee saieth Deponentes mendacium loquimini veritatem vnusquisque cum proximo suo Laying aparte all Lying speake yee the trueth one to another The Lorde our God forbiddeth vs to lye because it greatly displeaseth him as witnesseth Solomon saying Dominus odit linguam mendacem The Lorde hateth and abhorreth a lying tongue And agayne Abominatio est Domino labia mendacia qui autem fideliter agunt placent Deo testis iniquus peribit The Lorde abhorreth deceiptfullippes but they that labour for trueth pleaseth him a false witnesse shall perishe And the Psalmograph saith Odisti omnes qui operantur iniquitatem perdes omnes qui loquuntur mendacium Thou hatest all the workers of iniquitie thou wilt destroy all that speake leasing And Solomon saith Testis fidelis non mentietur profert mendacium dolosus testis A faithful witnesse will not dissemble but a false record wil make a lye And in the 30. chap. hée prayeth that vanitie and lies might be remoued farre from him And Iesus Sirach saieth Doe not loue lying for it bringeth many euilles according to this saying Os quod mentitur occidit animam The mouth that lieth slayeth the soule What wickednes destruction lying doeth alwayes bring with it may easily be gathered by the exaÌ„ple of Ananias Saphira his wife both which died within the space of thrée houres together By this example I say let vs admonish our children to flée from lying as from a common plague Theophilus You haue plainly taught vs by the most assured testimonies of the holy Scriptures ihat our children are to be feared from this filthy vice of lying But to the ende they might be the more feared from this great mischiefe if you wil shew vs some examples out of the heathen writers you shall doe vs great pleasure Theodidactus For that I perceiue the saying of the olde Philosophers haue great force in counselling and perswading I will willingly héere bring some things to your remembraunce For nothing ought to bée more straunge vnto an honest man than lying Wherefore Solon among many other good lawes which hee made for the Athenians hée straightly forbad them this greate vice of lying Aristotle saieth Omne mendacium prâ—uum est fugiendum Al lying is wicked and to be abhorred And againe he sayth Verax creditur tamet si fing it aliquando sed mendax non creditur etiamsi iurat A true man is beleeued albeit he faine sometimes but a Lier is not beleeued though he doesweare Among the Persians also it was a verye great fault to lye Wherefore they taught their Children three speciall thinges in their youth Equitare arcusagittas excutere vera loqui To ride wel to shoote fayre and to speake truely Aristotle beeyng demaunded what a man gayned by his lying saith that when hee speaketh trueth hee is not credited And Plato sayeth An nescis quod ipsum mendacium omnes homines Dijque oderunt Doest thou not knowe that all men yea and the Gods also doe abhorre lying And Cicero sayeth Si quis semel veritatis fines transilierit actum est de eius fide If a man haue once passed the boundes and limittes of trueth his credite is sore crackt as they say Theophilus You doe not knowe what greate commoditie and profite you haue brought to vs and our posteritie by shewing vs as well out of the woorde of GOD as also by the Heathen Writers What greate perils and daungers commeth by Lying Nowe I praye you shewe vs some other vices from the which our Youthes are to bee feared Theodidactus Also this Age chiefly must bee kept from wicked Beastes and must bee exercised in Labour in trauayle and in patience both of mynde and bodye Vt in Bellicis Ciuilibus officâ—s eorum vigeat Industria That as well in feares of Warre as also in
hee plagued destroyed and vtterly consumed with fire and brimstone from heauen Sodome Gomorrha with the cities nigh bordering vpon them that is to say Adamam Seboim Segor Moreouer parents must shew their children that God being stirred and prouoked against the Eegyptians with a hatred detestation of their great wickednes disobedience rebellion afflicted them and laid vpon them ten gréeuous fore plagues that is to say with frogges lice moraine of beasts botch sores hailestones thunder lightening grashoppers darkenesse and the killing of their first borne And for y ◠the more examples you shall be able to expresse the more it terrifieth in this case you shall adde héereunto that wofull and horrible spectacle of the wasting consuming and destruction of the Citie of Ierusalem the discomfiture ouerthrow and vtter subuersion of the miserable people of the Iewes the which continueth euen till this day At the last least these thinges may séeme to small purpose being so long since they shall recite vnto them the lamentable turmoyles troubles and persecutions of the Christians throughout all the corners of the worlde as in Asia Aphrica and Europe And then let vs yet come a little nigher to our selues and that within the cōpasse of our owne remembrance and wée shall easily sée perceiue and vnderstande how those mortall and sworne enimies of Christ and all Christians the Turkes haue on euery side mightily preuailed do dayly more and more inuade our borders and territories how they rob spoyle imprison mannacle and cruelly vexe and torment the poore Christians wherein manifestly appeareth the wrath of God towardes vs for our disobedience rebellion and wickednesse For these rumors of warres these motions of sedition these tumultes and vprores these commotions throughout al kingdomes and prouinces these many strange and gréeuous diseases which dayly increase to our great annoyance the dearth of corne and other victuals in many places this excéeding pride without profite this lacke of true friendship good neighborhood and vnfeigned loue with many other moe mischiefes as ill let them perswade their children that they procéede of none other cause then the heauie wrath of God for our disobedience and rebellion against the Lorde and are as it were his whips scourges wherewith he doth smite correct and chasten vs which otherwise would neuer turn vnto the Lord. To conclude before all other thinges parents shall prouide that this bée surely setled and firmely fixed in the tender mindes of children that not only they may perceiue and iudge these temporal and bodily afflictions are laid vpon vs for our sinnes offences But that they may surely perswade themselues that there are far greater and more gréeuous prepared for vs that is to say moste dreadful damnation and euerlasting torment except we spéedily repent and turne vnto the Lord. Theophilus Without all question these and such like admonitions are not only profitable but also very necessary For there be many fathers of families which are altogether ignorant that the worshipping of Idols is so greate abhomination before God And there are also very fewe that knowe what an heape of mischiefes luste lyinge and drunkennesse bringeth with them Therefore you haue doone maruellous well that you haue put vs in remembrance of these thinges and wee heartely beseeche you that for this godly care you haue towards vs you woulde also teache and instructe vs by what meanes young men may best bee holden backe restrained feared and terrified from corrupt religion and false worshipping of God from disobedience rebellion and from all those other vices Theodidactus Youth may bée moued and terrified by diuers waies meanes from those euils perils and dangers which are often wont to hurt and greatly anoy aswell the body as the minde as if wée do lay before them the examples of those which for their stubbornesse disobedience and contumacie against their Parentes haue suffered most fearefull plagues and gréeuous punishments Theophilus I pray you shewe vs what they are which haue beene punished and plagued for their disobedience and rebellion For you shall finde vs willing to heare you Theodidactus It shall bée very profitable to set before children the terrible examples of the wrath of God which light vpon the children of Heli Hophny and Phinees which were slaine in the warres Of Cain which was accursed Of Dathan and Abiron with their complices which were swalowed vp of the earth Of Absolon who rebelling against his father Dauid in the chase of his enimies was hanged in an Oke so perished miserably Of that seditious Zamri against Helam which perished with fire Of Cham which was accursed for that he saw his father naked and derided him Of Sheba who moued sedition against Dauid and by the wisdome of a woman was beheaded And children shall learne not only by these but by dayly examples to feare the wrath of God which appeareth euery where For God will not leaue any wicked sinne vnpunished as it may bée séene in murtherers théeues robbers rebels seditious persons and pirattes all which wée sée by the determinate wil of God are caught vp in euery place whose fairest ende is either the Gallous or els doe suffer some other Tragicall death and cruell torment to their vtter shame and confusion Theophilus For asmuch now as wee haue learned of you the absolute order and perfect method of the instructing and ordering of our youth so that what soeuer perteineth to the same you haue made it so apparant and manifest vnto vs that except wee were more sluggish and dull than the drowsie Dormouse or more blinde than the mouseling Molewarpe whose pleasure is to bee alwaies wrooting in the earth and cannot indure the light wee may easily see perceiue and vnderstande what eche of vs ought to folow and what to shunne and auoide with which your so excellent documentes and instructions I say when wee haue our children wel seasoned and furnished doe you thinke it meete and conuenient that wee manumit them and set them at libertie to doe what they lyke best and to ride or goe whither their fonde affections shal moue them Theodidactus Nay not so For the nature of all men is so vitiate infected and poysoned with the sinne of our first Parentes Adam and Eue that except wée be continually restrained and holden backe with godly discipline good counsell and admonitions wée degenerat and growe euer worse and worse Theophilus But if the vtilitie and profite of children and youthes so require that they might trauel into farre countries to haue some further sight skil and iudgement in the liberal Artes to haue more knowledge in the tōgues and experience in diuers other things Shal they not rather alwayes abide and staye at home and be seuerely kept vnder the discipline of their Parents Theodidactus I haue knowne some young Gentlemen which haue trauelled into straunge nations and at the last haue returned home adorned and garnished with
of Abraham Isaac Iacob would vouch safe to blesse them for euer and defende them care for them heare them and deliuer them from all euill Liberi For that you wishe so wel vnto vs most reuerende Sir wee render vnto you hartie thankes and doe humbly pray you that you wil vouchsafe to shewe vs our dueties that is to say howe we ought to honour reuerence and obey our Parentes and in the meane season whilest you are reciting these thinges you shal finde vs verie willing and attentiue Theodidactus Deare children for that I sée you are so affected to the studie of godlinesse and vertue I haue determined throughly to satisfie your most iust and lawfull requests and to shew you those things which I shall thinke méete and conuenient touching your dueties But before I goe to the matter I purpose to handle all thinges in order in their â—it and appointed places and will helpe your wittes as much as I may to the end you might the better and more easily vnderstande mée reasoning and debating the same In the first place therefore I will treate of your dueties that is to say what maner of honour and obedience ye ought to shew to your Parents In the second place I wil bring to your remembrance some things concerning honestie profite and the necessitie of teaching and true wisedome In the third place I will handle the shunning of certeine vices and of the embracing of certeine vertues In the fourth place of Matrimonie and howe a young man shall contract himselfe therein And in the fift and last place I will recite many and that most worthie and excellent sentences collected out of the writinges of the best and purest Authors Theophilus Seeing that the first lawe of nature is to loue our Parentes and as witnesseth the Apostle iust and pleasing before God and hath a promise of long life I doe not a litle meruaile what neede there should be to giue preceptes vnto mortall men concerning these thinges Theodidactus It is nothing to be meruelled at forasmuch as wée are borne of so corrupt nature so that it shal be néedfull to commannd a thing in the iudgement of al men so iust that there is no man liuing able to gainsay it which neuerthelesse all bruit beastes haue ingraffed into them by a certeine natural instinct and working without any lawe giuen vnto them But the Lord our God deeth knowe that the corruption of our nature is so excéeding great that wée shall altogether be iniurious to our Parents except God through his almightie power doe restrame vs and giue vs obedient heartes insomuch that hée hath appointed paines of death to such as shal curse father or mother which hée would neuer haue done but that hée knewe this peruerse and rebellions nature to be in vs. Theophilus Oh good God what doe I heare Is there so great corruption and wickednesse ingendred in the mindes of children that to the due dueties required of nature they must bee compelled with certeine prescribed lawes and ordinaunces Theodidactus Nay rather such is the malice according to this saying the sence and cogitation of mans heart is inclined to wickednesse euen from his infancie wherefore persuade your selfe that you shall neuer do good amongst your children without lawes orders chiding threatning stripes and sometimes againe with faire promises Theophilus Seeing that the nature of children is so vitiate and defiled that vnto the honour and obedience which is due vnto Parentes it must be allured sometime with promises an other time induced by lawes and somewhiles compelled by stripes I doe earnestly wish and desire to heare of you some places of scripture wherein God doeth commaund children to honour and obey their Parentes for so I trust it shal come to passe that after you haue declared the same vnto vs the sonnes daughters of this our neighbour and friend Amusus shal become more obedient than they haue beene hitherto For it cannot be that where the worde of God is truely taught and preached it should not haue his force and effect according to this saying of the Prophet Esay 55. My worde which shal goe out of my mouth shal not returne vnto me voide and emptie but shal do whatsoeuer I wil haue it and it shal prosper in those vnto whom I haue sent the same Theodidactus The effect and efficacie of the diuine worde preached and taught vnto the people is of greater force thaÌ„ y â— mans reasoÌ„ can attain vnto wherefore with goodwill I will here performe my duetie and will declare the same to these children The Lorde God of his frée mercy hath giuen a commaundement vnto children for the honouring of their parents therunto hath ioyned a most swéet promise saying Honora patrem tuum matrem tuam vt bene sit tibi sis longaeuus super terram c. Honour thy father and mother that it may go wel with thee and that thou maist liue long in the land which the Lord God shal giue vnto thee Euerie one ought to feare his father and mother My sonne make much of thy father in his age gréeue him not as long as hée liueth And if his vnderstanding faile haue patience with him and despise him not in thy strength for the good deed that thou she west vnto thy father shall not be forgotten and thy sinnes also shal melt away like as the yse in a faire warme day Hearken to thy father which begot thée and contemne not thy mother when shée waxeth olde The children of wisedome are a congregation of the righteous and their exercise is obedience and loue Here mée your father O my deare children and doo therafter that yée may be safe For the Lord will haue the father honoured of the children and looke what a mother commaundeth her children to doe hée will haue it kept Who so honoureth his father his sinnes shalbe forgiuen him and hée that honoureth his mother is like one that gathereth treasure together Who so honoureth his father shall haue ioy of his owne children and when hée maketh his prayer hée shalbe heard he that honoureth his father shal haue long life Honour thy father in déed in word in all patience that thou maist haue Gods blessing his blessing shal abide with thée at y e last The blessing of y e father buildeth vp the houses of y â— childreÌ„ but the mothers curse rooteth out the foundations Theophilus Of the honour and obedience of children towards their Parents you haue shewed vnto me sentences worthy to bee written in golden letters wherfore I pray you go forward if you haue any other things to coÌ„municate vnto vs. For what can be more pleasant wholsome vnto our eares and to the hearing of these children than the holie word of God Theodidactus Because I perceiue these holy scriptures and places are so well liking vnto your eares I will procéede with the rest in order Solomon also promiseth great honours
tender tongue be seasoned with swéete songes and Psalmes 3 Weigh not down her necke with gold and precious stones 〈◊〉 beset her head with pearles neither curle nor bushe out her heare nor die it into any vnnaturall colour 4 Let her not eate openly that is to say in the feastes banquetes of her Parentes lest shée sée such meats as shée might desire and lust after Let her not learn to drinke wine wherein is all excesse and riotte 5 Let her not delight and take pleasure in the hearing of musicall instruments Shalmes Sytheâ—â—s Lutes Harps nor know wherefore they were inuented 6 Let her appoint her self some taske euerie day to read some speciall part of the holy scriptures chosen for the same purpose 7 Let her learne to carde spinne to make woollen cloth and to handle the whéele and distaffe to make her linnen cloth 8 Let her not set her minde on silkes as Taffata Damaske Satten and Vellet 9 Let her prouide and get such clothes wherewith colde may be defended not wherwith her bodie shalbe nakedly apparelled 10 Let her so eate as that shée may be alwayes an hungred that immediately after her meate shée may either reade or sing Psalmes 11 If it chaunce thée at any time to walke or ryde out of the Towne or Citie leaue not thy daughter at home without a godly gouernour for without thée shée knoweth not neither is shée able to liue and when shée shall chaunce to be left alone let her bée afraide 12 Let her not haue her secret méetings and fellowship with foolish and light maidens 13 In the stead of silkes pearles and precious iewels let her loue godly bookes not gaudely garnished and set out with gold but inwardly perfected and learnedly distinguished for the better increase of her faith 14 Let her first learne the Psalter or Psalmes of Dauid in méeter which may withdrawe her minde from light and vaine songues and baudie ballades And in the Prouerbes of Solomon which may instruct her to good and godly life And in Ecclesiasticus Let her exercise her self to seeke out things that apperteine to the world In Iob Let her folow the example of vertue and patience Prudens filia viro est vice haereditatis A wise daughter is to her husband in the stead of an inheritance Also a shamefast maid wil reuereÌ„ce her husband A daughter is another possessioÌ„ vnto her father If he get a good sonne in law than hath he found his daughter but if he chaunce of a wicked sonne in law thaÌ„ hath he vtterly lost cast away his daughter Besides this it apperteineth to the duetie of a godly maid which would séeke for true and euerlasting saluation that also before all things shée haue the knowledge of the doctrine religion which hath béene set forth and deliuered vnto vs from the Patriarkes Prophets Apostles and which is conteined in the bookes of the holy scriptures It is necessary that shée know the lawe which may teach her not only what workes please ordisplease almightie God but also therby shée may learne to know her owne sinnes and be put in minde to seeke for the remission of the same And therefore it is also néedfull that shée know the Gospell of the sonne of God the cleanser washer away of our sinnes and the pacifier of Gods wrath that shée shewe her selfe faithfull herein and giue credite hereunto Theophilus These be good lessons for daughters in deed But if a young man haue vngodly parents infidels and altogether ignorant of Gods lawes is it not the sonnes duetie to teach instruct his father and mother Theodidactus Yea alwayes albeit it be not an vsuall or common thing For if a young man being a Christian haue vngodly Parentes in whoÌ„ hée would wish and desire to haue sowne the séedes of vertue true knowledge of God hée ought to endeuour him by all meanes possible gently and reuerently to admonish them that hée might draw them vnto pietie and the true knowledge of Christ that at the last being instructed in the will of God of wicked and vngodly ones he might make them godly and vertuous Theophilus What young men at this day are to be deemed and iudged most happie Theodidactus Certes none are more happie than those which truely performe their duties to whoÌ„ it is giueÌ„ froÌ„ their childhood to repose al hope in one y â— true god with sure coÌ„fideÌ„ce to depeÌ„d of his only goodnes prouidence which thing appeareth to haue chaunced vnto Dauid Psal 71. Where most faithfully hée speaketh vnto God saying thus Quoniam tu es expectatio mea domine Domine spes mea à iuuentute mea For thou O Lord God art the thing that I long for thou art my hope euen from my youth As though hée should say not now only but hitherto alwayes through my whole life thou art the thing I long for and my hope that is to say Séeing that I haue had none other God from my youth vp but thée alone howe shall I now not call vpon thée in this trouble And howe shalt thou forsake mee Parentes are hereby admonished that they instruct their children from their youth in such godlines knowledge fayth and hope of God that they become not wicked vnhappie but continue blessed with God and all his holy Angels and Saintes in heauen for euer But this instruction as I said ought to be proponed and set foorth vnto children euen from their young and tender yeares Nam quod noua testa capit inueterata sapit For looke what licour at the first the newe vessell taketh The tast thereof when it is olde it hardly then forsaketh And out of question nothing sticketh more surely in the minds of young men than that that is taught them in their gréene and tender yeares And if wée will giue credite to Quintilian Natura tenacissimi eorum quae rudibus annis percepimus We are the surest keepers of those thinges by nature which we haue learned in our rude ignoraunt yeares If thou puttest strong wine into newe vessels the tast thereof will continue verie long And who can reduce dyed woolles into their pristinate colour Theophilus How happeneth it that so few inheritours left very wealthily by their Parentes And also so few men seruantes and maydes haue so litle happinesse and prosperitie in this life Theodidactus Because so fewe at this day regard to obserue and fulfill the fift commaundement the breach whereof hath a curse thereunto annexed hereof it commeth to passe that the great treasures and possessions left vnto the heires helpeth them nothing It auayleth seruauntes and maydes nothing at all to labour and toile and to proll filtch and steale all their life long For God doeth not blesse them for their contempt disobedience towards their Parentes Magistrates Maisters Mistresses and Dames Hither may bée referred the examples of this present time not to be numbred of those
then in the loue of their children and therfore most easily offended when they doe any thing contrary to their liking Theophilus I maruel nothing more O Theodi theÌ„ why parents are moued with so great loue delight in their childreÌ„ wheras they ofteÌ„times on the coÌ„trary part proue very vnkind wicked vnnatural towards their parentes Theodidactus There be many causes why pareÌ„ts are so affected towards their childreÌ„ but y â— first chiefest cause of al is god which hath created put into the mindes of parentes such a most perfect true natural affectioÌ„ towards their children y â— if at any time their minds be hurt strickeÌ„ wounded w t sorrow heauines of heart for y â— calamitie of their childreÌ„ y â— same is a most preseÌ„t plague poysoÌ„ to their liues so y â— they are easily sâ—aine murdred albeit not w t sword or other weapoÌ„ yet with lamentation wéeping wailing inward sorrow griefe and heauines of hearte I my selfe haue séene many honest and vertuous Parentes vtterly consumed and pyned away with sorrowe and griefe of hearte for the wickednesse of their children But youth beeing ignoraunt and vntaught doe not consider nor vnderstand this wherefore I thinke it good that they bée admonished and that with great care and diligeÌ„ce least they become manquellers and murtherers of father and mother For they kill and murther their pareÌ„ts very often before they vnderstand the greatnesse of their sinne and wickednesse because they knowe not with what great sorrow and griefe their parents are vexed and inwarly gréened for the vntowardnes and wickednesse of their children but the parents féele it wither away languish and are consumed euen to the bones many times for the very anguish of heart vexation of minde Therfore it is not without cause that in the 5. commandement the Lord our God hath vsed this vocable word honor For he doth not say obey thy parents but honor them hée would haue this name to be accounted holy because God knowe well enough the malice of our originall sin whose force violence is so great that it moueth and vrgeth men to the slaugtter of their own natural parents as may be séene in Esau Absolon and others I would it might not be séene in our time I do exhort therefore all young men y â— they shun detest this horrible sinn and exercise their mindes vnto the reuerence of their parents and that they may performe this y â— better let theÌ„ craue instantly desire the aid and assistaÌ„ce of Almightie god in their dayly continuall prayers Theophilus I easily gather of these your wordes that in parents there is a wonderfull and an incredible loue towards their children and in children there is not only a faiâ—t and languished affection but also so great malice that no man liuing â—e he neuer so wise is able to vnderstand to search out the depth of the same as the said exaÌ„ples of Esau Absolon doe manifestly witnesse Theodidactus You gather of my wordes very wisely my Theophilus Solon that most wise lawmaker being asked at a certaine time why hee appointed no paine and punishment for him that shall kill either father or mother Answered that hée did not think that there was so great impietie crueltie and tyranny in the hearts of mortal meÌ„ that any one durst attempt and presume to kill him by through whom hée had receiued the beginning and entraunce of this life But GOD to whom only all things are manifest knowing the impietie and wickednesse of mans nature hath appointed a payne for the paracide and murtherer saying after this manerâ— Quipercusserit patrem suum aut matrem morte moriatur Who so striketh his father or mother let him die the death And he leaueth not héere but faith moreouer Qui maledixerit patri suo vel matri morte moriatur Whosoeuer shal but cursse his father or mother shall die for it Hereof let y â— children learne to know the malice of mans heart and let them pray mast earnestly vnto God their heauenly father that they may neuer fall into such horrible wickednesse To this agreeth Saint Augustine saying Gratia tua misericorâ—ia mi Deus praeuenit me liberans ab omnibus malis c. Thy grace and thy mercy O my God hath preuented mee and deliuered me from euil sauing mée from all euils past raysing mée vp from those that are present and desending me from the euils to come cutting in sunder also before mée the snares of sinne taking away the occasions and causes and if thou hadst not done this for mee O my God I had surely committed all the sinnes in the worlde For I know O Lorde that that there is no sinne that euer any man hath done at any time that another man cannot do if his Creator dâ—e faile him of whom hee was made man but what did I not it was only thy dooing what I haue abstayned from it was thy commaundement And that I haue giuen credite vnto thée it is thy grace working in mée only for thou O Lorde hast gouerned mée that I did not commit a dultery and any other kinde of sinne and wickednesse thou hast giuen mée thy grace and illuminated my hearte with vnderstanding Sée how truely Saint Augustine vnderstandeth the wickednesse and peruersenes of mans heart which Solon albeit hée was accounted the wisest man amoÌ„g the Grecians could not perceiue nor vnderstand Theophilus Is not God wont for the sinnes and wickednesse of children to take away counsel from the aged and often time also old men themselues Theodidactus I beléeue it hath chaunced very often and y â— almost innumerable examples doe teach and haue taught vs. Among others the Prophet Ezechiel complaineth in this wise saying Et quaerent visionem de Propheta lex peribit a sacerdote consilium à senibus And they seeke a vision of the prophet and the law shal perish from the Priest and councell from the old men From which place may easily bée gathered that God for these gréeuous sinnes wil punish both parents and children with vnspeakable plagues insomuch that hée doth depriue them of their visions propheâ—ies lawes and councels of their elders then the which plagues there is none more cruell none more horible Wherfore children ought to take great heede that they commit no gréeuous offeÌ„ce but diligeÌ„tly performe their duties remember that old age ought not to bée contemned vnto which wée all doe desire to come But let them thinke that it is to be loued reuerenced and obeyed with all diligence They shall heare them and yéeld all honor reuerence vnto them neither let theÌ„ depart from their sides or wind theÌ„selues out of their companies who for their greater experience of things greater wisdome more stayednesse in life they may folow their steps vse their counsels be delighted in their studies that they may haue the fight of those
chaunced when Hercules was young he went foorth into the wildernesse and lighting on a forked and crosse way hée stoode still a good while doubting which way he were best to take there stoode by him two matrones that is to say Virtus voluptas this one very fine brauely attired and looking vpon him with a merry and flickering countenance that other sad heauie but homely apparrelled And when this delicate Dame did offer and promise vnto him that if hée would choose her wayes hée shoulde haue with her mirth ioy wealth and the abundance of all worldly pleasures But the other could assure him of nothing but hunger thirst heat colde and whatsoeuer sadnesse heauinesse hardnesse and horrour might bée deuised but the end and rewarde of these thinges shall be at the last the inioying of the euerlasting felicitie in heauen with the sight of the Godhead and felowship of the Angels and Saints He taking the more excellent and wholsome counsell chose rather to follow the way of vertue albeit for the present time more hard daungerous and odible But surely there are very few that will follow Hercules in this point Moreouer what the Poets doe declare of Hercules that doeth the holy Scripture truely testifie to haue chaunced vnto Moses which as S. Paul saith 11. Hebraeorum Moses when he was great refused to bée called the sonne of Pharaos daughter chosing rather to suffer aduersitie with the people of God then to inioy the pleasures of sinne for a season esteeming the rebukes of Christe greater riches then the treasures of Egypt For hée had respect vnto the the recompence of the reward A good and faithfull father of family and maister of houshold ought alwaies to propone and set foorth such examples as these vnto his children and seruants that at the last hée may reduce and bring them into the way of vertue but the youth which cannot bee moued by these and such like examples are very dull blockish and must needes bée enstraunged from all vertue and godlinesse Theophilus As the studies of good Artes and vertue are so nigh kinne and so wel agreeing betweene themselues that the one cannot neither ought to bee without the other So I iudge this third thing to wit the studie of wisedome meete to bee added vnto them without the which those two are but as dumbe images or rather of things hauing no life Wherfore I iudge it worth your labour if you will also vouchsafe to exhort these children vnto the studie of wisdome Theodidactus I haue no speciall thing that I might declare concerning this studie but I will conduct your children vnto the fountaines of heauenly waters from whence they may draw as much as they list to wit vnto that most wise king Solomon which hath perswaded exhorted not only his own sonnes but also al our children in like maner vnto the studie of wisedome saying thus My Sonne incline thine heart to the knowledge of wisedome and againe possesse thou wisedome for that is better then golde and searche thou out prudence for that is more precious then siluer Wisedome is much better then the engins of warre Iesus Syrach saith Qui diligit sapientiam diligit vitam Hee that loueth wisedome loueth his life If thou wilt vow down thine eare thou shalt receiue doctrine and if thou delightest in hearing thou shalt be wise A wise man shalbée filled with blessing and shall purchase honor among the people and his name shall liue for euer Theophilus Surely these are worthie praises of wisdome but I haue hearde that wisdome is two folde to wit humane and diuine wherefore it shall bee needefull were it not for your trouble to shewe and expresse vnto these youthes what wisdome it is that Solomon so highly commeÌ„deth heere Theodidactus It is most certaine that Solomon doeth not commend in this place that humane wisdome which was knowne to the Philosophers but heere is mention made of that wisdome by the which that wholesome knowledge of the diuine mercie of God is manifested vnto vs through the which by the blood of Christ wée do obteine remission of sinnes and eternall life Of which also SolomoÌ„ speaketh in the 8. Pro. which place I would were diligently read carefully meditated of al godly young men whereby might be kindeled in them more more the studie of true wisdome godlinesse For there doth wisdome her selfe speake after this maner I can giue councel bée a guide equitie is mine I haue vnderstanding and strength through mée kings doe raigne and princes make iust lawes through me doe princes beare rule and all iudges of y â— earth execute iudgement I am louing vnto those that loue me and they that séeke me early shal find me Riches honor are with me yea excellent goods righteousnes my fruite is better then gold precious stone and mine increase more worth then fine siluer c. O ye young men which haue but euen nowe begunne to salute wisedome at the thrasholde are yée not delighted and rapt with the loue of this most excellent wisdome which both can wil adourne inrich you with so many excellent qualities How can you I say hold your selues from her which willingly offereth herselfe vnto you laden with so great riches and iewels which he hath purposed fréely to put into your bosomes except yée do vtterly contemn reiect her with these so excellent tresures which commeth vnto you adourned with so great glory that the Sunne cannot bée compared vnto her with all his resplendent and glittering beames wherfore I pray you which of you is so drowfie or rather so mad which straight way will not runne to hir and with lowlie and ardent request and sute seeke for her familiaritie and loue which to be shorte of all the auncient Fathers and wise men from the beginning hath euer most diligently béene sought knowne beloued and commended As the writinges also of Clement doe testifie saying Melior est sapientia quam vires Wisedome is better then strength And agayne Multitudo sapientum conducit orbiterrarum The multitude of wise men doe guide and gouerne the whole earth And a little after Omne aurum in comparatione sapientiae arena est exigua All the Golde in the worlde in comparison of wisedome is but as a little sand And agayne Nominem diligit Dominus nisi eum qui cuÌ„ sapientia habitat And Isidorus sayth Nihil sapientia melius nihil prudentia dulâ—ius nihil scientia suauius Nothing is better then wisedome nothing more pleasant then prudence and nothing more sweete then science Theophilus Howe many degrees be there vnto wisedome Theodidactus Lactantius setteth downe twoo degrees The first steppe vnto wisedome saith hee is to vnderstande the thinges that are false but the seconde is to knowe thinges that bée true then the knowledge of whiche trueth there is no pleasure more ioyfull vnto man Theophilus Wherein consisteth the true wisedome
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
a young man for his gentlenes and curtesie but an olde man for his grauitie Maisters and teachers may perceiue and know the natures and towardnesse of their children by diuers meanes as may be séene in Politianus and Erasmus both which doe describe and set foorth the signes of good towardnesse in this wise 1 To shewe them selues to their maisters and teachers not only to be diligent but also chearefull to learne 2 To couet the fellowship of those schollers that be better lerned than them selues 3 To contend with none except it be in learning 4 To haue a facile and quicke perceiuerance and vnderstanding of those thinges that are taught and to kéepe them faythfully 5 To follow them happily to prouounce them diligently 6 To be ashamed to be vanquishe â— of others nay â—â—ther to coâ—et to get before them 7 Not to be angry dogged or sullaâ—ne when hée is corrected and to reioyce when hée is praysed 8 To promise great thinges vnto him selfe by his paines and to feare beating Theophilus You shall doe vs a great pleasure and a thing worth the paines to these youthes if nowe you wil adde hereunto some thing of the keeping company with those that are good and shunning the fellowship of those that are lewde and wicked Theodidactus You speake in verie good season my Theophilus for the company fellowship of those that are good hath euer saued many young men out of many perilles and great daungers and on the contrarie parte the acquaintannce and familiaritie of the wicked hath vndone and vtterly cast a way many a one which if otherwise they woulde haue kept companie with the vertuous godly they had neuer degenerated nor attempted such horrible wickednesse Wherefore I will not here thinke much nowe to discharge my â—â—â—â—tie in the meant â—â—â— lâ—â— these 〈…〉 dre a shew them selues easie and willing to be taught inâ—â—â—â—cted for it is a thing that shall tende greatly to their profite Both the sacred and prophane wrâ—â—â—â—a haue left vnto vs mâ—â—â— excellent sentences touching this matter My sonne sueth Solomon â—f sinners intiâ—e thée hearken not vnto them And Iâ—sus Syrach saith Diâ—ioâ—â—â—â—â—e sociâ—s fueris quemcunque cogâ—â—â—er is obserâ—â—â—t 〈…〉 morem Dei assâ—â—â—us esto eâ— Keepe no familiaritie with one that is richer than thy selfe but if thou knowest one that feareth God bee alwayes conuersaunt with him And Saint Ambrose saieth Sanctorum vitacâ—teriâ— viuendi norma est The life of the godly iâ— a rule for others to liue by And Isidorus saieth Qui sempiternam patriam desiderant noâ— solum malorum mores sed consortia fugiant si fueâ—â—â— s 〈…〉 â—aâ—â—ers 〈…〉 â—onorum eris virtutis eoruÌ„ Who so desâ—râ—an euerlasting 〈…〉 rie let theÌ„ not only shun eschue the maners of the wicked but also their fellowship if thou wilt be a coÌ„panion of the coÌ„uersation of those that are good thou shalt also be a partaker of their â—erâ—ueâ— It is a daungerous thing to leade a mans life with â— wicked and 〈…〉 dly it is a per 〈…〉 thing to haue societie with those which are of a peruerse and wicked will Melius est â—abâ—re â—aâ—a 〈…〉 quâ—â— cons 〈…〉 It is better to haue the hatred of the wicked and vngodly than their fellowship saieth Solomon As the life of the godly procureth vnto vs many good thinges euen so the societie of the wicked bringeth many euils Weé reade also a verie excellent saying in Saint Gregorie touching this thing Non valde 〈…〉 le est bo 〈…〉 esse cum bonâ—â— sed magis landâ—â—iâ—e bonum esse cum malis It is not a thing greatly to bee praised to be good with them that are good but it is a thing more worthie praise to be good with those that are euill For as it is a greater and a more gréeuous fault not to be good among those that are good So it is a thing worthie high praise for a good man to appeare and continue in his goodnes hauing his conuersacion among the wicked Also Seneca teacheth that it is good for vs to shun and auoide the familiaritie of the vulgar and common people saying thus Aâ—arior redeo ambitiosior luxuriosior imò crudelior inhumanior quia inter homines vulgares fui I am become more couetous ambitious riotous yea and also more cruell and vncurteous for that I haue beene in the company fellowship of the vile and baser sort of people Cum sapientibus consuetudinem habens ipse euades sapiens Cum malis consuetudinem habens ipse euades malus corrumpunt enim bonos mores consuetudines malae Hauing thy conuersation with the wiâ—â— thou thy selfe also shalt become wise but if thou takest pleasure in the company of the wicked thy selfe also shalt prooue wicked for euill customes and the familiaritie of the wicked corrupt good manners In like maner Saint Paul verie wisely aduertiseth Timothie what to follow and what to shunne saying Iuâ—enilia desideria fuge sectare verâ— iustitiam fidem pacem charitatem cum his qui inuocant Dominum de corde â—urâ— Auoide the lustes of youth but followe righteousnes faith peace and charitie with them that cal on the Lorde out of a pure heart Peter and Iohn and the other Apostles doe teach the same thing whose wordes I haue thought good to set down also in this place that our children might haue in readines also as it were set before their eyes what they ought to shunne what to embrace For S. Peter saith Sobrij estote vigilate quandoquidem aduersarius vester Diabolus tanquam leorugiens â—bambulat quaerens quem deuoret â—ui reâ—istite fortes in fide Be sober watch for your aduersarie the Deuil as a roaring Lion walketh about seeking whoÌ„ he may deuour whoÌ„ resist stedfast in the faith And S. Iames saith Resistite Diabolo fugiet a vobis Resist the Deuil he wil flee from you Also S. Iohn teacheth that we must not giue our selues to the vain inticements of the world wheÌ„ he saith Loue not the world neither the things of this world if any man loue the worlde the loue of the father abideth not in him Saint Paul giueth vs this exhortatioÌ„ saying Flée fornicatioÌ„ Euery sin that a man doeth is without the bodie but hée y â— committeth fornication sinneth against his own bodie And vnto the Ephesi hée saith Let no filthie communication procéed out of your mouth but that which is good to edifie S. Luke 21. saith Take héede vnto your selues lest at any time your hearts be ouercome with sur fitting drunkennes Ephraim teacheth young men to flée the abuse of wine saying By wine y e spiritual eyes are blinded iniquitie is multiplied the venomous swéetnes of lust is stirred vp the execrable filthines which is against nature is inuented Wherfore S. Paul saieth Noli bibere vinum in quo est luxuria
Drink no wine wherin is riotousnes excesse And it is certaine that of the superfluous drinking of wine procéed many euils which we may learne by the answere of Anacharsis who being strickeÌ„ of a drunken an vnruly youngman at a great feast or banket said Adolenscens sinune vinuÌ„ noÌ„ fers vbi senueris aquam feres Young man if thou caust not beare and indure wine now wheÌ„ thou wâ—â—â—st old thou shalt be compelled to beare drink water It was a signe of great moderatioÌ„ in this Philosopher that hée imputed vnto the wine the malepertnes and disordered behauiour of this young man For those that immoderatly shall drinke wine chiefly at that age to which water better agreeth is more conuenient such verie often are compelled to drinke water when they are olde by reason of their pouertie when neuertheles the vse of wine vnto that age were most méet and necessarie Also Diogenes at a time hearing a faire comely young man vsing very vnséemely spéeches saide Non te pudet qui ex ebâ—rneâ—â—agâ—â—a plumbeum educas gladium Art thou not ashamed to drawe a leaden sworde out of an Iuorie skaberd Iuorie in time past was had in great price as wée may read by this hée noted that garrulitie in young men is not to be suffered And Zeno the Philosopher reproued a young man pratling many thinges verie rashly saying vnto him after this maner Ob id binas habemus aures os vnicum vt plura audiamus loquamur paucissima For this cause nature hath giuen vs two eares and but one mouth to the ende wee should bee readier to heare than to speake Socrates espying a young man eating his meat verie gréedely at a feast and dipping his bread very often into his potage dish My guestes saieth hée which of you vseth his bread in the stead of soule his soule in the stead of bread Hereupon there was a reasoning amongst the guestes who it should bée which the young man perceiued and began to blush and after that he eat his meat more leasurely and with greater moderation than before Theophilus Verely that young man which hath purposed with him selfe to walke in the wayes of the Lord God in all thinges must both obserue and flee many things but yet in my iudgement there cannot be a more foule and horrible vice in a young man than whoredome and filthie lustes Wherefore I beseech you if you haue any thing that may tend to the detestation of this so horrible a vice disclose them vnto vs that the heartes of these children may bee throughly terrified and that they might not only shunne so pernicious and detestable a sinne both to bodie and minde but also loath it with their whole heart Theodidactus Whoredome and adulterie out of doubt are two horrible and detestable crymes wherefore young men ought to haue great care that they might liue godly and chastly and studie to preserue and kéepe them selues from all wanton and filthie lustes both of minde and bodie lest they prouoke the gréeuous wrath and indignation of God vpon them which they shall the more easilie doe if they shal alwayes fixe before their eies the writinges and testimonies of the holy Prophets and Apostles and the horrible examples of whoredom and adulterie which are set foorth vnto vs euerie where in the holy scriptures such as these are Fornicatio vinum ebriet as anferunt cor Fornication wine drunkennesse doe steale away the heart Fornicatores adulteros iudiâ—abit Deuâ— Fornicators and adulterers the Lord wil iudge The portion of fornicatours shall be in the lake that burneth with fire and brimstone which is the second death And Moses saith Accursed be hée that shall lye and sléepe with an other mans wife And Tobias wishing well vnto his sonne and counselling him sâ—â—eth My sonne kéepe thée from all whoredome and besides thy wiâ—â— sée that no fault be knowne of thée Saint Mathew saieth Whosoeuer looketh on a woman to lust after her hath committed adulterie with her alreadie in his heart And Paul saith Know you not that your bodies are made the members of Christ shal I make theÌ„ the members of Christ y â— members of an harlot Do ye not know that hée which coupleth him selfe vnto an harlot is one bodie with her and hee that coupleth him selfe vnto the Lorde is one spiritâ— And againe Be ye not deceiued neither whoremongers nor worshippers of Images neither adulterers neither effeminate persoÌ„s nor those which defile them selues with mankind nor théeues neither couetous persons nor drunkardes neither cursed speakâ—râ— neither pillers nor pollers shall receiue the inheritaunce of the kingdome of God Chrysostome saith The râ—â—â—e of adulterie is the â—urious beholding of a womans face And one of the Fathers saith That fornication is stirred vp and lust procured with replâ—â—ion of meates and drinkes sacietiâ— of sléepe idlenesse and play wanâ—on wordes and the curious garnishing of the bodie Let wise young men haue alwaies in remeÌ„brance these such like places not suffer theÌ„selues to be polluted with such execrable wickednes folowing this example of Alexander which when hée had gotten into his kéeping the daughters of Darius being taken prisoners and when his friendes persuaded him that hée should goe and lye with those faire and bewtifull women Turpe foret inquit virorum victores à mulieribus vinci It were a foule shame and reproch saieth hee that the conquerours of men shoulde no we bee vanquished of women But nowe will I set before you certaine notable examples concerning this vice of adulterie It is written in the third Chapter of the booke of wisedome The children of aduouterers they shall come to an ende and the séeds of an vnrighteous bedde shall be rooted out and though they liue long yet shall they bee nothing regarded and their last age shall be without honour c. And in the fourth Chapiter hée saieth The multitude of vngodly children is vnprofitable and the thinges that are planted with whordome shall take no déepe roote nor laye any fast foundation hereby let yong men learne that adulterie greatly displeaseth the maiestie of God And let them hearken to the wholesome counsell of the Prophet saying I haue made a conenaunt with mine eyes that I woulde not once thinke of a virgine or els let them giue care to this that Iob saieth Auerte faciem tuam à muliere compta ne circumspicias speciem alienam propter speciem mulieris multiperierunt Turne away thy face from a gorgeous and fine decked woman behold not her straunge bewtie for many haue perished through the bewtie of women By these it appeareth that adulterie is a gréeuous sinne and prohibited and gréeuously punished of God as these places of scripture doe testifie Genesis 12. 20 Leuiticus 20. Deutro 22. Ieremie 3. Therefore it is néedefull that young men set before them the commaundements of God touching vnlawfull
of their Parentes Theodidactus This we ought to knowe and vnderstand that after such commixion and coupling of them selues together they may not be seuered nor disioyned neither may such marriages be broken by the authoritie of their Parents for because there is now no question of any marriage to come and the authoritie of Parentes is alreadie violated and corrupted so that great iniurie shoulde be offered vnto the woman if shee should be cast off againe and forsaken And to conclude I will adde this one thing that it doeth appertaine as wel to the duetie of Parents as of Iudges for they ought to weigh and consider where and in what cases the fathers may haue a probable cause to breake the marriage and where not which causes I will leaue to be discided of the Diuines and such as haue to deale in those nuptiall affaires Beséeching Almightie God to graunt your children good successe and to bestow his blessings on them as well in this single life as also in that married estate whensoeuer it shall hereafter please him to all your comfortes and his euerlasting glorie to whom be praise for euer Amen ⧠Imprinted at London at the three Cranes in the Vintâ—â—â— by Thomas Dawfon and Gregorie Seton 1581. Amusus â—eâ—â—â—leth the state of disordered families Psal 39. The workes commended The family is committed to the wife aswell as the husband The argument diuided into siâ— partes The definition of mariage Mariage was firste instituted of God Gene. 2. Ioan. 2. Mariage doth please God The end of mariage is in â— sortes Good lessonâ— for husbandes and wiues The dueties of godly couples Mat. 18. Of the Procreation of children Gene. 3. 1. Reg. 2. Iudi. 13. Luc. 1. The peruers iudgement of the people Pro. 10. Pro. 17. Psal 128. The wise answer of Cresus Deut. 6. Eodem 11. â—â—â—l 1. Eccle. 7. God commandeth children to be nurtured Eccle. 30. Ephe. 6. Parentes are stirred vp to instruct their children with sweete promises Prou. 29. Eccle. 30. We must not deale with youth by threatnings stripes Tobi. 4. Dan. â—3 1. Mach. 2. 2. Mach. 7. â— Tim. 1. Luke 2. Eccle. 7. Of Athanasâ—â—â— Bish of Alexandria Of Origen 〈…〉 Eusebius Iohannes Aegyptius The example of Cato Children are to be instructed by the examples of the Elders The necessarie instruction of poutly The best schol Master is to bee chosen Dayly Experience proueth this true Isocrates Plate The end of instruction is this Children must be taught from their tender yeeres A good similitude Paulus Ver. Ioan Mur. â—â—enorunâ— Prouerb A similibus A causa A causa What thinges children are to be taught By 3. thinges may we know that there is a God c. Children ought to beleeue these thinges chiefly The examples of husbandmen What seede ought to bee sowne in the midst of children The causes why children ought to be instructed Preceptes of good maners Recreation must be vsed Optimaratio iustituendi De nobili officio parentum Psal 36. 37. A good fourme â—â— teaching The discription of a true father Senum Officium Diffinitio patris familias What it is to bee occupied with children Fathers should vse 3 offices at once Tobias 4. Prou. 29. Eccl. 30. An Antidote against Arrogancie A good praier Ephe 6 A good caâ—eat vnto the pareÌ„ts of our time A common fâ—ing very true Mat. 18. Mark 9. Of degenerate children A good lesson for parentes 1. Timo. 5. Hortandi sunt liberi ad eleemosynam Proue 11. Mat. 14. Prou. 11. Children must bee committed to godly schoolmaisters 4. Timo. 2207. A man must not bestowe his whole studie in one arte only Ludouicus â—â—ues Plinius An example of Phi. of Macedon kinges of the Persians The efficacie of education Pro. 22. Plato in libro 4. de republic Erasmus Isocrates Deogines Aristippus Lycurgus giueth an example of two whelpes What vse can doe in education is here shewed We must not leaue of instructing for the stupiditie of wit Matth. 9. Marci 7. Num. 22. In education three things are necessarie After what maner forward wittes should be vsed Children are to be corrected Prou. 23. Eccle. 30. Pro. 13. Pro. 10. Eccle. 4. Augustinus Bernardus Innocontiâ—â— Correction is necessary Seneca A good note Cicero Isocrates Valeri Max. de Luci. Bru. â— Reg. 12. 1. Cor. 9. Body and soula compared together Mat. 4. Luke 4. Fathers abuse their authorities Prou. 19. Ephe. 6. Ambrose Seneca The tirannie of L. M. Axio the noble Romaine passed the boundes of his duetie in correcting his sonne A meane in correcting is best Augustine giueth a reason with what intente children should bee corrected What the father shoulde think vpon whilist he is in correcting Prouer. 13. Children shuld bee corrected with the rodde That parte of the bodie which is to be beaten The end whâ—e children should bee corrected After what maner children ought to be chastened A good note Inglossa cap quinta vallis Obquae exhaeredari posset filius Deut. 22. A stubborne disobedient childe to be stoâ—â—ed to death Deut. 21. Degenerate children are to be cast of forsaken Against negligent parents Children 〈…〉 the pledges of God ArgumentuÌ„ a simile 1. Regum 2. 4. Cockering is the originall cause of negligent instruction â—ere the absurd excuse of Parents is reâ—â—â—yed 1. Regum 3. Heli suffereth the punishment of his negligent instruction Paul Cicero Verrâ— Negligent parents are iniurious to their countrie and common welth Fathers ' and mothers spoiâ— their owns children Children are the blessinge of God How the inheritance of y â— he â—uenly life being lost is recouered by the parentes Negligent parentes are sharply accused A vehement exclamation of S. â—ug against negligent parentes What and ho 〈…〉 great mischiefs doe arise by negligent instructinge What shall befall vpon vs without preachinge and teachinge Negligente parentes doe exceede in cruelty Pharao Herod or any other Tyraunte Erasmus Women of Thessalia were transformers of men â—utâ— beast Tomo â— Those that doe not teach their children be the destroyers of Christes Church Tomo 3. 14. What a Sea of euils this negligent care of children doth bring Tom. 2. 292. Erasm The exclamation of Crates S. B. doth bewayle the negligence of Parentes The admiration of Lucius Apuleus The Sabboth day abused The exclamation of Quintilianâ— Whether negligent Parents are to be compelled by any lawe If the feare and loue of God will not cause Parentes to be careful for their children much lesse will any lawe that can be deuised by men What is the chiefe of mans felicitie Solons law was verie sharpe against negligent Parents The Ethnickes are to be compelled one way but the Christians an other way Ezechiel 1â— How the children beare the sinnes of the Parents Children may not deride their Parents Gene. 9. Gene. 1â— Num. 16. Parentes and infantes together are greeuously punished Iosue 6. Iosue 7. Hester 9. Daniel 6. Regum 11. Regum 12. Deut 2â— A hight and excellent treasure to bee borne of good parents A
sin minus exerceas rubigo interficit Mans lyfe is lyke yron which if you doe occupie it weareth and wasteth away but yet with a certaine excellent brightnesse but if a man doe cast it in a corner and doe not occupie it then it canker fretteth and consumeth away with rustinesse Euen so young men if they be not trayned vp in some honest exercises doe consume their yeares in idlenesse and lazie lithernesse to their owne shame and great reproch which also bringeth more perill to their bodies and detriment to the common wealth than their moderate paynes and labour And when Diogenes béeing nowe an olde man was persuaded by his friendes to cease from his labours and painefull studies Quid inquit si in staedio curreremvtrum oporteret iam maetae Vicinum cursum remittere an magis intendere What if I shoulde runne in a race saieth hee were it meete that when I am nowe nigh the marke I shoulde giue ouer and slake my running or rather to force my selfe more earnestly vnto the ende Hee iudged verie rightly concerning the studie of vertue for the lesse time wee haue to liue so muche the more ought wee to studie howe wée shoulde dye well and with deserued prayse rather than to liue in dishonour and waxe faynte in so good a purpose And againe hée sayeth Quod si senes a laboribus quiescere non debent quanto minus adolescentes turpiter in otio nutriendi siunt But if olde men ought not to cease from paynes taking howe much lesse are young men to be filthily nourished vp in idlenesse Marcus Marullus doeth commend labour verie earnestly saying Labore corporis vegetatur intellectus voluptatum appetitio coërcetur superbia frangitur virtus retinetur quicquid per otium corruptum fuerit per laborem instauratur With the labour of the bodie the vnderstanding is comforted the desire of carnall lustes is restrained pryde is vanquished vertue is retained and whatsoeuer is corrupted through idlenesse is repaired and reformed by labour And as labour is commended both of the godly Christian writers and also of the Heathen So is idlenesse euerie where detested and abhorred of all men as a common plague and infection As we may sée in Solomon and many others For we read in Prouerbes 12 Stultissimum esse qui sectatur otium Who so followeth idlenesse is a verie foole And againe Egestatem operata est manus remissa A slow hand bringeth pouertie And againe Propter frigus piger arare noluit mendicabit ergo aestate non dabitur illi The idle and flouthful bodie wil not goe to the plough for the colde of winter therefore hee shal begge in Sommer and there shal nothing be giuen him Theophilus Seeing that labour produceth and bringeth foorth vnto vs so many and great commodities which I heare to be allowed and commended not only of godly men but also almost of all Heathen writers but idlenesse for the miseries and discommodities that it bringeth and draweth with it is to bee detested and vtterly condemned mee thinkes an occupation science or handicraft is alwayes best and I iudge it the surest way to be chosen and taught of all men for without this I cannot perceiue how labour should be exercised and mainteined Theodidactus Surely you put mée well in remembrance of a thing conuenient to be spoken of and nothing disagréeing from our purpose And I haue euer hethertoo liked the lawe and order of the Spartaines and doe greatly allowe it For that all their sonnes doe â—earne some Arte or Occupation to the which Parentes doe perceiue that they are most inclined and drawne by the aptnesse and benefite of nature And this they doe before they attaine to mature ripe yéeres and that the raines of libertie be cast into their neckes and before they sende them to the Vniuersities for the increase of their greater knowledge and discipline for there for the most parte they coÌ„ceiue a certaine hautinesse pride in them selues when they haue once got a litle smattering and taste of learning and also haue thrust them selues into the fellowship and company of the great and chiefest learned men Wherfore although thou beest a rich man yet if thou be wise prouide that thy sonne may learne some Arte or honest facultie For goods oftentimes are taken from a man by some mishap or chaunce as by fyre theft warre shipwracke or for some fault or offence but an Arte or Occupation is the surest possession which alwayes and in euery place is readie to comfort and releiue a man in his necessitie whatsoeuer For as it is saide in the Prouerbe Quaeuis terra alit artem Euerie countrie nourisheth Arte or cunning That is to say cunning men and such as haue any facultie or Science whether soeuer they goe shall lacke no liuing Suetonius also writeth that it was shewed before vnto the Emperour Nero by his Astronomers that the time shoulde come when hée shoulde be put out of his Empire by reason whereof hée gaue himself so much the more egarly vnto the studie of Musicke insomuch that hée became verie excellent and then hée was wont to haue ofte in his mouth the saide prouerbe And estéemed it the foulest reproch that could be laide vnto him to be called an euill Harper or player vpon Instruments The like thing also as in an other place is meÌ„tioned did happen vnto Dyonisius king of the Syracusians which after hée was thrust out of his kingdome came to Corinthe and there did set vp a Schoole and taught children letters and Musicke For this cause among the Gréekes art and cunning is called the Port or Hauen of necessitie vnto mortall men that is to say the only refuge in pouertie Aliquid agendum est vt corpus valeat vt animus vegetior fiat Wee must doe something that our bodies might be kept in health and that our mindes may be made more quicke and liuely Ignauia inquit Celsus corpus hebetat labor autem firmat illa maturam senectutem hic longam adolescentiam reddit Slouth and drowsinesse saieth Celsus maketh the bodie dull and fainte but labour maketh it lustie and strong that hasteneth olde age this prolongeth youth Children are to be compelled and forced vnto wisedome which is the best and chiefest of all other thinges They are to be exercised in their bodies but yet so that the giftes of their mindes bée not hindred For it is a verie hard thing at one and the same time to be exercised in minde and bodie whereof great and diligent care must be had Theophilus O most curteous and louing friend Theodidactus hertherto you haue set before vs most excellent and godly rules and orders after what manner our children shoulde bee instructed nurtured and corrected from whence all godly Fathers of families may moste commodiously learne what they ought chiefly to followe in trayning vp their children But nowe it remayneth that after your louing and friendly