THE Christian man's Closet.  
Wherein is contained a large discourse of the godly training up of children: as also of those duties that children own unto their Parents, made Dialogue wise, very pleasant to read, and most profitable to practise, Collected in Latin by Bartholomew Batty of Alostensis.  
¶ And now Englished by William Lowth.  
Est adolescentis aetas suspectior, aetas Lubrica: delitijs ebr●a: Legis egens.  
¶ Imprinted at London at the three Cranes in the vintry, by Thomas dawson, and Gregory Seton and are to be sold at the sign of the Hedgehog in Paul's Churchyard. 1581.   

¶ To the right worshipful and his singular good friends, M. Thomas Darcie and M. Brian Datcie esquires. William Lowth wisheth happy health, joyful prosperity with the increase of all Godly knowledge in Christ jesus our Lord.  
WHEN I had diligently weighed and duly considered with myself. (Right Worshipful) the manifold courtesies, and sure tokens of unfeigned friendship, which divers and sundry times I have heretofore received at your worship's hands, sithence my first coming into this country of Essex: I was inwardly moved, stirred, and procured thereby, to devise, study and find out some way, whereby I might some what exonerate and discharge myself of the heavy load of your undeserved friendliness towards me and mine. So that after I had well deliberated of this matter, ransacked all my weak and silly senses, and thoroughly recounted with myself, mine own estate, wealth and condition, I found it altogether more simple, base, and slender, then that it might in any respect countervail your kindness. Notwithstanding at the last by good hap, lighting on a Book entitled▪ De Oeconomia Christiana, A matter containing a Christianlike ordering & governing of an household and family: collected, framed and composed in the Latin tongue (after the order of a Dialogue) by the first Author Bartholomew Batty of Alostensis for the utility and profit of his brethren, children, and country men, whereof. I taking some good liking at the first view, settled myself therein, and would not give it over, until such time as I had thoroughly perused and diligently read over the same. And the matter being pithy, pleasant and profitable, bewrapt me in such delight, that I could not choose, but bestow the second reading thereof, & so waded through again with a more deep consideration, care and diligence then before. Thus passing through the second time I gleyned and gathered together certain special notes for mine own better instruction and reformation of mine own family. Of the which when some of my dear friends had taken the view, together with the Book, and also having good liking thereof, they began to persuade me earnestly, and that with many and great reasons, that it would be very profitable not only unto myself, for mine own private exercise and increase of knowledge (but also unto all Parents & children, Masters and servants old and young, of what estate, degree & condition soever, being ignorant of the Latin tongue) if I would bestow, not only the translating thereof. But also afterwards commit the same to the printing, that thereby our country and countrymen (which are right dear unto us) might also reap some profit and commodity. And albeit I thought myself far unfit for that purpose and not sufficiently able to perform their honest & earnest requests nor to manifest the Authors just deserved praise, in framing so fit a pattern for this our age & time. Yet at the last aswell for their importunacy, as also chief for the increase of mine own knowledge, and to do my countrymen some pleasure (after the example of others.) I have presumed very boldly to attempt this matter. And as time would permit me frommine other daily exercises, have brought the same to such effect as may now appear, without any injury unto the first Author. I have now disfurnished & changed him out of his own rich robes and gallant garments, and have appareled him after the English fashion, which though perhaps to some may seem evil shapen, at the first sight, and will also deem, that the stuff is not so fine, excellent and costly, nor set out with such delicate devices, picked points, and curious colours, as the worthiness of the thing doth deserve, nor that I have showed myself there in a cunning and skilful Artificer: yet is it good, wholesome and durable, and not of the coarsest nor vilest kind of stuff, neither of the basest and simplest fashion. So that such as shall behold the sound body and inward substance, rather than the outward show, and shall endure the same unto the end: shall find (no doubt) sufficient matter ministered unto them: to guard and defend them at all assays from many mishaps, sharp showers, terrible tempests, injuries and inconveniences, which otherwise for want thereof, might more suddenly annoy them. And for that your worships are Fathers of many children (which I am persuaded are dearly beloved unto you) and masters of great families, whereof I know you have care to be virtuously instructed, guided, governed and trained up in the fear of God. And because this whole discourse tendeth to the same purpose and effect, I have thought it good to offer these my simple pains and travels unto your worships, as the present of a true and faithful friend, which feign would have offered you a better gift, if his power would have extended thereunto. But herein following the examples of poor men in the ancient histories, I am so much the bolder, even for the very goodwill I bear to you and yours. Humbly beseeching your worships to shroud the same under the shadow of your wings. So shall I think myself safe, let the bawling Barkers, curious Cavillors, saucy Sycophants and Momus his mates, with all the rabble of Ruffians in their fretting fumes say what they can. Which if you will vouchsafe to do, I have my whole desire, and will continually pray unto Almighty God, to send you in this earthly habitation happy health, joyful prosperity, with the increase of much worship. And after this life everlasting blessedness in the heavenly Jerusalem.  
At Malden the xxxj. day of May. 1581. Your Woorships' most bounden William Lowth.   

To the Reader.  
AFter that I had finished this small treatise (gentle and loving Reader) being moved thereunto partly for mine own pleasure and increase of knowledge, and then again urged by the earnest instigation of some friends, for our country's cause (which standeth in great need of the godly and wholesome documents, with the grave counsels & pithy precepts in this little volume contained.) And herewithal calling to mind that worthy & notable saying of the Divine Philosopher Plato, cited by Cicero in his first book of Offices. Non nobis solum nati sumus: ortus enim nostri, partem patria vendicat, partem parents, partem amici. I was hereby incited, stirred, and procured, to make this more familiar and openly known unto thee, being a matter so profitable and necessary for all parents, masters, children, and servants, Wherein as in a most clear glass they may plainly see, what doth appertain to their several duties.  
And albeit I have used a plain and simple style in this my translation: yet well beseeming the matter (I trust) though perhaps not to each man's liking. For it is truly said of Terence, Quot homines tot sententiae. Or: Quot capita, tot sensus. So many men, so many minds. Or: So many heads, so many wits. So that I think it an impossible thing to please every man's judgement, neither is it my purpose and meaning. But I have offered this unto thy view, aswell for the discharge of my conscience, as also for the entire love I bear unto my native countrymen, let the curious caviller say what he will. Praying the (gentle Reader) to take in good part the simpleness of my gift, and let it not grieve thee to bestow thy pains and diligence in the reading over this fruitful Dialogue, for thine own profit and commodity. Have not so great regard unto the authority 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 advisement, the greater shallbe thy profit, and as for my pains and travail taken herein, if I may reap thy good will, I ask no more.  
W. Lo●●th.   

¶ The duty of Parents towards their children. The first book.  

The speakers.  
Amusus,  
Theodidactus,  
Theophilus,  
Martina the mother.   Amusus 
GOD save you with all my heart most reverend master doctor: and God (which is the true light) send you good success this day and ever.  Theodidactus. 
And I (my good loving father) do wish as much unto you with all my heart. But hear I pray you, from whence come you so early? It is scarcely day as yet, hath any thing chanced contrary to your mind? Is your wife and children well, and in good health?  Amusus. 
My wife, with my whole family are in very good health (thanks be unto God) if you weigh and consider only their bodies. But if you inwardly behold their souls (which is the most excellent part of man) then shall you find nothing to be more lamented, nothing more miserable, nothing (to be short) more out of order, the Lord God amend it when his will is.  Theodidactus. 
Alas, why so? Let me know it I pray you, keep it not secret, be not afraid, believe me I say, I will help you either with my counsel, or otherwise with any thing that I may, to the uttermost of my power.  Amusus. 
When I do behold the families in these our borders and parts 
Amusus ●e●●●leth the state of disordered families.  every where, I am exceedingly moved with sorrow: for I see the youth grow up in every place without any instruction of godliness, virtue or good manners, as if they were the children of the most barbarous nations, nay rather of the very Turks and Infidels, so little regard is there of true godliness and virtue for the most part. And again when I am compelled to come to mine own family and to consider the same so far out of order (I had well-nigh said utterly corrupted and passed all hope) I am altogether weary of my life: For by the disposition of mine own children I easily gather, that the youth in this our age is not only void of all good discipline, but also grown to such liberty and boldness, that almost they will receive no admonition, be it never so godly. This plague when I note in mine own: I am moved unto anger, I chide, I threaten, yea and sometime I strike them, but with all these things it availeth little or nothing. Wherefore very earnestly and not without tears I have often desired of Almighty God, that in this my great heaviness and sorrow he would vouchsafe to send me some wholesome and godly Counsel, so that after many prayers, & supplications made, I have found nothing to be more profitable for me, then to commit the same to some godly and learned man, which after I had deeply weighed & considered in my mind, you are the first with whom I met, therefore all shame laid apart, I come unto you, as it were mine only aid and sanctuary, & this hath been often in my mind heretofore, but I have been afraid to trouble you, yet now at the last, necessity that cruel weapon, hath even compelled me to shake of all shame and fear.  Theodidactus. 
I am angry with this your continual & unprofitable shamefastness: have not I ever borne you goodwill, even as to my brother? And therefore, why should you not be bold to come unto me after a familiar manner? I have often promised unto you my study and travel without any exception, & am still minded to perform the same: what is the cause therefore that you have not come to my house? so that if you had come, think not that you should have troubled me, but rather that nothing could have chanced more acceptable, and joyful unto me than your presence.  Amusus. 
Reverend Sir, I most humbly thank you for this your great courtesy and goodwill towards me, and I hearty pray you, that according to your accustomed wisdom and godliness you would teach me, and as it were with your finger, point me out the method & order of godly & virtuous education & instructing of children, for albeit I am unlearned, & a poor house keeper, yet (God is my witness) how earnestly I do desire & wish with all my heart, to see my poor and wretched children godly and virtuously trained up and instructed in the true knowledge, faith, religion, & fear of almighty God. And further, that they might be taught in all civility and good manners, and so learn to walk in the ways of our Lord God, that at the last after this wretched miserable and short life, they may be made heirs of that most excellent and everlasting joy with the elect and Saints of God in heaven: for what other thing is this life, than dust, a shadow, and the very image of death? The prophet David saith, thou hast 
Psal. 39  made my days as it were a span long, and mine age is even as nothing in respect of thee: And verily every man living is altogether vanity. For man walketh in a vain shadow, and disquieteh himself in vain: He heapeth up riches, and cannot tell who shall gather them.  Theodidactus. 
Verily, neither by chance, nor fortune▪ have you come hither, but by the determinate will and appointment of God. Forasmuch as I have earnestly desired to have some conference about this matter with a man thus hungering and thirsting after righteousness, the word of God, and chief in this kind of study, or exercise, wherein is handled the duty of householders, Parents and Children, than the which in this our time I judge nothing more acceptable to God, nothing more profitable or necessary to mankind: For as there is nothing more to be lamented, than that father of household which neglecteth his family in their good reformation: so is there none more honest or godly, than he which beginneth to inform his youth even from their young and tender years, and doth provide to have them diligently instructed in all good & godly literature: And again as there is nothing more unseemly or to be lamented in a family or household, then to see the youth suffered to grow up & pass forth their time, without showing unto their Parents or Masters, any honour, reverence, or obedience: so is there nothing more pleasing unto God, & more joyful to Parents and Masters, then diligently to see their families exercised in the fear and love of God, and to show due honour unto their Parents or masters, with all obedience and reverence in the Lord.  Amusus. 
It is God only, and that by his providence wherewith he governeth allthings, that guided and brought me unto you, to the end that I of you being well, and Godly instructed might return unto my family, and that so hereafter I may be able to exhort and instruct my children, and servants, that they aswell by mine examples, as exhortations and counsels, may learn to serve God, and walk in his ways all the days of their lives.  Theodidactus. 
When I had diligently read over Saint Paul 1. Corin. 12. If one member suffer, all suffer with him: if one member be had in honour, all the members be glad also. I do not judge myself bound to you only, as one member to another, as the foot to the hand, and ear to the eye, but I acknowledge myself a servant unto all men, and that I am borne to the end I should do good unto all with counseling, teaching, and relieving their necessities to the uttermost of my power, chief me to whom he hath committed his talon. And I being thus admonished with this lesson of Saint Paul, when I was about xxv. years old, It chanced that I took in hand this pains, not without great care and diligence to gather together examples out of divers Authors, whereby I might admonish and instruct aswell fathers and masters, as children and servants of their duties, seeing that I judged this kind of doctrine very profitable for both: and that the chief part of man's happiness in this life floweth out of this fountain. And to the end that this my pains might be more profitable unto all men, I began to collect from all parts of the best Authors, divers Sayings, Examples, Apothegms, Similitudes, Comparisons, & the most apt sentences, which seemed to appertain or tend any thing at all, to the instructing either of parents or children in their several duties. And these are gathered chief out of the sacred writings of the Prophets and Apostles.  
Moreover, I have chosen and selected out of the writings of godly fathers such things as I have thought meet for this purpose whereunto lastly I have joined also very many things out of the Philosophers, which might▪ seem any thing profitable to godly householders, So that I have endeavoured in this my study, that 
The works commended.  my collection might increase to a reasonable volume, without doubt very profitable and necessary for fathers, mothers, and children, wherein as in a most clear glass, they may plainly see what is their several duties.  Amusus. 
Oh right happy and fortunate day, in the which it hath chanced me to enjoy your presence and speech, would God I might have convenient time to stay with you, and to hear those things, that you with so great pains and diligence have collected I say, if this might be brought to pass, I should then have good hope, that it should be very profitable both to myself, and also to my family, and that if afterwards I might hear from you the interpretation and apt applying of those things which you have thus gathered together, I should judge myself more happy a great deal, nay rather persuade myself, to be altogether delivered from all those perils and dangers which to me and mine are imminent.  Theodidactus. 
Have good hope and confidence dear friend Amuse, I say your godly request shall be accomplished.  Amusus. 
Sir, I most heartily thank you, or rather God, that hath given you so willing a mind. But yet Sir I beseech you before we proceed any further, that we may send for Theophilus our neighbour and very friend, who (as you know) is a man of an excellent wit and very good memory, a lover of godly admonitions, and learned both in the Greek and latin tongue: I verily am unlearned, of dull wit and no memory, so that he will demand many things of you, which I should not once think of. Wherefore if it please you, we will come to you tomorrow, in the mean time I will certify him hereof, whereby he may hear you with better attention, and demand of you more aptly the things that are convenient, I in the mean while will give myself to silence, so that with some profit I may hear your godly communication, and commit the same to memory with all that I may.  Theodidactus. 
I can not but greatly commend this your wholesome counsel, undoubtedly all things shall have good success, if Theophilus will vouchsafe to handle this kind of argument with me, for we have conferred many things heretofore, concerning the education of children: therefore you have done well to put me in remembrance of him, But for that the night approacheth, let us prepare ourselves to rest, and call upon God with hearty and fervent prayers, that he will grant tomorrow, that I may so speak, and you so hear, as that his glory may be set forth, and the good state of many families increased.  Amusus. 
Sir, according to your appointment yesterday, I have not feared to come unto you with our very friend Theophilus, and have also brought with me Martina my well-beloved wife, that she might in like manner hear, and perfectly understand your godly admonitions, for this is without all controversy, she must show herself aswell a Mother, as I a Father, unto our family. And for this cause, by the commandment of God, she is no less bound to do her duty, than I mine: and this can she not do, except she be first taught of some body.  Theodidactus. 
You are all most heartily welcome, & chief you (O my good 
The family is committed to the wife, aswell as the husband.  Martina) and I can you thank, that you have followed the wise counsel of your husband, for it is most certain, that your children and family are as well committed unto your charge, as unto your husband.  Martina. 
Reverend sir, I believe nothing to be truer, than that you have said, and for that cause am I come hither, to hear your godly conference, whereby I might the rather learn, how to accomplish and perform my duty.  Amusus. 
Sir, yesterday I was so ravished with your words, and had such great joy & pleasure in them, that I was once minded to have brought all my children with me.  Theophilus. 
Good neighbour Amuse, tomorrow shall be more convenient for that purpose, when we shall treat of their duties (that is to say) the honour and obedience that children own unto their Parents: for than shall it be good that you bring them all, because it shall be very profitable for them.  Theodidactus. 
But before we proceed any further, I think it meet to divide the argument unto you that be here present, to the end that an order being observed, all things may the more easily be understood. Wherefore we will divide this argument into six parts: and first we will speak of Matrimony, and the procreation of children. Secondly, of the profit and necessity of instruction. Thirdly, we show certain duties pertaining to the Mothers. Fourthly, 
The argument divided into si● parts.  we will set before you how horrible and pernicious a thing it is, when Parents neglect their duties. Fiftly, we will declare that children are often punished for the offences of Parents. Sixtly, and lastly, we will let you understand of certain vices, from the which your children are to be feared. Of these points severally (by the assistance of almighty God, without whom we can do nothing) with the greatest diligence and wisdom that we may, we will speak in order, and those things which we cannot finish in one day, we will end them in two or three. And there is no labour so painful, neither charges so great, which for your sakes I have not willingly purposed to bestow. For amongst friends, all things are common.  Theophilus. 
And I also for this your good will do think myself greatly bound unto you, for I perceive this your purpose shall be profitable and necessary for me, I would there were more of our friends present, to take the benefit of your counsels together with us. When Amusus came to me yesternight, and showed me in what you had communicated unto him touching this matter, I was more glad (so God help me) than if a man had powered into my lap many millians of gold.  Theodidactus. 
I would it might please God, to grant us many of your mind and towardness: but ah 'las, I fear me that the most men do more esteem millians, nay rather one million of gold, than the counsel and admonitions of their faithful friends, though never so learned and godly. The world is now set on such folly, undoubtedly most like unto the Ass, that had rather to feed on the dry Barley straw, then of good wheat, were it never so sweet and pleasant. But I will omit these things, and return to my purpose: And for because marriage is the original and fountain of all private and public government, I will touch some things, of the beginning, excellency, and end thereof. Marriage is properly a lawful and godly 
The definition of marriage.  joining together of one man, and one woman, ordained to the service of God, for the procreation and virtuous education of children, to the preservation of his Church and common wealth. Or as some other say, it is the lawful coupling together of a man & his wife, instituted for the cause of procreation of children, and the avoiding of fornication.  Theophilus. 
What is more true or manifest, than these definitions? But of whom was Matrimony instituted, of God, or of men? 
Marriage was first instituted of God. Gene. 2.   Theodidactus. 
Godly Matrimony was ordained of God himself, and that in the terrestrial Paradise, a place full of all joy and pleasure in the time of man's innocency, and was adorned & beautified with great miracles in Cana of Galalie, where Christ himself vouchsafe 
joan. 2.  to be present at the marriage with his mother Marie the virgin, and his Disciples, and with his divine power turned the water into excellent good and most pure Wine, which was highly commended of the Master of the feast, by whose presence and miracle is plainly testified, that lawful marriage pleaseth him greatly, and it is certain that God doth bless the marriage of those that fear him and call upon him faithfully. And Saint Paul highly 
Marriage doth please God.  commend, that holy and lawful coupling of man and wife together, saying thus: Marriage is honourable among all men, and the bed undefiled. Wherefore I may boldly and freely affirm, that marriage is the most excellent state and condition of life, instituted of God, preserved and garnished with his blessing, which all the godly both by preaching and example have commended unto us, and placed the same in the top of all good works.  Theophilus. 
Unto what end hath God instituted, this holy and lawful Matrimony?  Theodidactus. 
The end of lawful Matrimony is in three sorts, God hath 
The end of marriage is in 3 sorts.  not ordained marriage for carnal pleasure and delight, this is not the final cause: But the first and chiefest end of marriage is, for the avoiding of fornication and all uncleanness, that such as have not the gift of continency, might marry, and keep themselves undefiled members of Christ's body, The second, for the procreation of children, to be brought up in the fear & nurture of the Lord, and praise of God, that they may be meet for his Church and the common wealth: for Parents ought to teach their children true religion (whereof we will speak more at large hereafter.) Thirdly, for the mutual society, help and comfort, that the one ought to have of the other, both in prosperity and adversity.  Theophilus. 
What duty ought the godly couples to use in marriage?  Theodidactus. 
Saint Peter sayeth, ye husbands dwell with your wives according to knowledge, in giving honour to the woman, as to the weaker vessel, and that your prayers be not hindered. This commandment properly belongeth unto the man, because he is the head and Author of the nourishing and confirming this concord, which shall by this means come to pass, if he use a mild and moderate kind of government, & not a tyrannous: sometime pardoning 
Good lessoned for husbands and wives.  the woman, because she is the weaker creature, not endued with like fortitude, & greatness of courage: but yet it is not the wives part to abuse the moderation, courtesy and lenity of her husband. For the wives fair and gentle speech, and modest silence, shall quiet and pacify much chiding and brawling. It is also the wives duties to know and consider their own weakness & infirmity of nature. And that I might comprehend much matter in few words, the most excellent duty of godly married persons, is to solicit and call 
The duties of godly couples.  upon God with hearty prayers very often, that he would vouchsafe to be present with them, and that they might continually nourish concord and mutual good will between them: and with great diligence, that they accustom themselves to lenity and gentleness, bearing one with an other, and study to take in good part whatsoever shall chance, and so shall their conversation be most pleasant and joyful together. furthermore, if afflictions, contentions, or any other evils (which the Devil is wont to thrust upon the married persons) do assail them, and seem to be imminent: strait way that both of them with their eyes lift up into heaven, do desire God's aid & protection, & cease not from prayer till they find some comfort, for the Lord is ready at hand to those that call upon him in faith, without doubting. For Christ himself saith, Where two upon the earth do agree together, whatsoever they shall ask of 
Mat. 18.  my heavenly Father, it shall be granted unto them. Prayer is most necessary in so great perils & dangers of life, neither is there any thing more seemly & pleasant in the house, than to see & behold an honest & godly society, of the husband, wife, & children, when they strive in their several duties, to love cherish, & comfort one an other, that they talk upon God, and of his benefits, that they call upon him with one voice, and have a care that the knowledge and true worship of God may be set forth. And lastly, that the Parents hold not this doctrine only in words, but also by example of life.  Theophilus. 
Seeing now, you have so excellently set forth unto us the Godly duties of Matrimony, it resteth, that you declare somewhat concerning the procreation of children.  Theodidactus. 
You put me well in remembrance, for as the procreation of children 
Of the Procreation of children.  is the gift of God, so is it the proper office of true and lawful wedlock, which always for the most part, doth wait thereon, as an inseparable 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. Hereupon it is, that she was holden accursed, which had no seed in Israel, 
Gene. 3. 1. Reg. 2. judi. 13. Luc. 1.  and it was a great shame to have no children. Thus did Rachael bewail the shame and reproach of Lyae. So did Hanna when she was barren▪ pray unto the Lord, and conceived. So in like manner, Elizabeth the mother of john Baptist, moved God with continual prayers, and was heard.  Theophilus. 
As the scripture pronounceth them happy, whom God hath thus blessed 
The perverse judgement of the people.  with the increase of children: So at this day the common people judgeth them most unhappy, to whom God hath given many children, such is the perverse and preposterous judgement, of the unlearned, nay rather wicked men, which look what God calleth good, they dare call evil: and what God blesseth, they dare curse.  Theodidactus. 
It is the error, or rather the malice of the common people, from 
Pro. 10. Pro. 17.  the which as from a common plague the godly aught to shun, and let them rather agree with Solomon, which saith: The crown of the aged, is childers children: and again, The crown of old men, is their sons sons, and the glory of the sons, is their fathers, and great grand fathers. And David saith, Blessed are they that fear the Lord, and walk in his ways. For thou shalt eat the labour 
Psal. 128.  of thine hands: O well is thee, and happy shalt thou be. Thy wife shallbe as the fruitful vine: upon the walls of thine house: Thy children like the Olive branches round about thy Table. L●e thus shall the man be blessed, that feareth the Lord, And Isocrates, being an heathen man, confirmeth the same also in these vers●s:  

Foelix fovet bene moratum quifilium,  
Matre sobolis proventu eris felicior.  
Happy is he which fostereth up,  
A well taught child (saith he.)  
Yet in th'increase of many good,  
more happy shall he be.   
ANd when Cambyses compared himself with his father Cyrus, and that his friends did soothe him, that he far exceeded his 
The wise answer of Croesus  father. Croesus overhearing the same, answereth after this manner: That he was nothing comparable to his father, the which had left behind him a son in the world (for at that time Cambyses had never a child) judging that this was not the least benefit towards the common wealth, if not only, a man show himself a virtuous and worthy man, but if he beget such as he is himself, and make them fit members for his country and common wealth. And let this be sufficient, touching the procreation of children. Now let v● prosecute the second point (that is to say) of the necessity, and utility of the instructing of children. And first we will approve the same by the commandment of God: secondly, by the example of the holy scriptures, and lastly, by the Ethnics.  Theophilus. 
Very wisely and worthily spoken, fors●eing that the procreation of children is not the common gift of God, it is not without cause, that we ought to bestow all our pains & diligence, that youth may be brought up in the fear & word of God. But in what words hath God commanded and enjoined unto us this diligent education, and instruction of children?  Theodidactus. 
The God of Israel, beginneth after this manner. Deut. 4. saying, Be not forgetful of the words which thine eyes have seen, & that they slip not out of thine heart, all the days of thy life, Thou shalt teach them thy sons, and thy sons sons, saying, When thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, gather me the people together, and I will make them hear ●●● words, that they may learn to fear me, all the days that they shall line upon the earth, & that they may teach their children. And again, These words which I command thee this day, shall 
Deut. 6.  be in thine heart, and thou shalt show them unto thy children, and shalt talk of them when thou art at home sitting in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up: And thou shalt bind them for a sign upon thine hand. And they shall be warnings between thine eyes, and thou shalt write them upon the posts of thine house, and upon thy gates. And in the 11. Chapter he saith: Therefore shall ye lay up these 
Eodem. 11.  my words in your heart & in your soul, & bind them for a sign upon your hands, & set them before your eyes, teach them your children, that they may talk of them, when thou sittest in thine house: And when thou walkest by the way: when thou liest down, & when thou risest up: yea, & thou shalt write them upon thy door posts of thine house, & upon thy gates, that your days & the days of your children may be multiplied. Tell your children of it, & let them show it to their 
●●●l. 1.  children, & so they to certify their posterity thereof. Behold, the truth hateth not the light, but will be manifested in all things. Therefore the Prophet is not content to teach the people of his time, but doth desire that they might be taught unto the end of the world: And he doth exhort them, that one generation might teach & instruct an other. And now, albeit that very many Parents at this day (my Theophilus) do lightly regard the teaching & instructing of their children: yet how earnestly, the instructing of them is charged & commanded here, yourself may easily judge. So that when I do bewail sometime the negligence of many parents, I oft burst out into these words. Alas, unto what end would the education of children have come, if there had been no commandment, nor order prescribed for the same▪ By this we may gather, none other thing, than exceeding darkness and confusion of mind: & that the nature of mankind should have utterly been defiled, which so shamefully contemneth her children of her own self begotten & borne, whom God & nature nevertheless would have beloved & carefully regarded: As these places also following, do manifestly show & witness. Thou that hast children, 
Eccle. 7. God commandeth children to be nurtured. Eccle. 30.  saith jesus Sirach, Nurture them & hold them under from their childhood, he saith not, Make them rich & cocker them, but nurture and chastise them. And again he saith, Teach thy some, & be diligent therein, lest it be to thy shame: The whole Chapter is worth the reading. We find a like commandment in Solomon, which saith, Chasten thy son, whiles there is some hope of his amendment. And Saint Paul is not unmindful of this godly precept, saying: 
Ephe. 6.  Bring up your children in instruction and information of the Lord. Paul would have young men and children brought up, first, by instruction, and then by correction in the Lord, which reasons and orders if they were of every Parent diligently observed, it could not be why at this day so many families (utterly spoiled and overthrown) should be lamented. Such is the infinite goodness, care, and great love of God towards us, who doth not only send us children: but also most diligently setteth before us, the form and order how we shall nurture and correct them.  
Moreover, to these his holy precepts, he addeth most sweet promises, by the which he exciteth and stirreth up the minds of 
Parents are stirred up to instruct their children with sweet promises. Prou. 29. Eccle. 30.  Parents unto a more servant care, and these places, which I will now recite in order, do truly testify the same. Nurture thy son (saith Solomon) with correction, & thou shalt be at rest, yea, he shall do thee good at thine heart. And again, he that teacheth his son, is praised in him. He that teacheth his son, grieveth the enemy: and before his friends he shall have joy of him. But these are made more plain by the Antithesis.  Amusus, 
How is that I pray you? declare it unto us.  Theodidactus. 
That is, if we put those places negatively, after this manner. Who so nurtureth not his son, hath little joy of him, is seldom praised, and giveth great occasion for his enemies to rejoice.  Amusus. 
It is very true, and that doth daily experience prove the same. Neither do I marvel, that negligent Parents suffer many griefs and sorrows by means of their children: for they bring great heaviness and sorrow voto us also, which use the greatest care and diligence that we can in this, that they may be godly and virtuously brought up.  Theodidactus. 
You say truly, for Cain, Ishmael, Cham▪ and the children of Samuel, Heli, David, & of many others be examples unto us, but that I may return to my purpose: Yesterday with sorrowful mind and great heaviness you complained unto me, that you could very hardly govern your children, although you did assay all means possible and that the matter should come to chiding threatening, and cruelt words, but neither with threatenings nor with stripes only ought we to deal with children▪ but in a contrary manner must we deal with them. For first, children are to be instructed with Godly admonitions, and trained from their tender years unto the fear of God, which (a● Solomon▪ witnesseth) is the fountain of 
We must not deal with youth by threatenings & stripes.  all good things according to the examples of the patriarchs, prophets, and other godly 〈…〉 which have brought up their children 〈…〉 and in the fear of God. And as I socrates saith, Non mult●●t exact● leges, se● bona inst●●ta & honesta disciplina, mores iwentutis emendant. Not many and strict laws or rules, but good instruction, and honest discipline do correct the faults of youth.  Amusus. 
I pray you rehearse unto us some particular examples of such godly men, as have taught their children the fear of God: for men oftentimes take great profit by the number of examples.  Theodidactus. 
Solomon confesseth himself that he was taught of his father, saying: 
Tobi. 4.  I was the beloved son of my Father, & he taught me in my tender years, Tobias taught his son in the fear of God even from 
Dan. ●3.  his infancy. The Parents of Susanna because they were just & feared God, taught their daughter according to the law of Moses. When Mathathias lay at the point of death he instructed his sons in the 
1. Mach. 2.  fear of God, by the examples of Abraham, joseph, Phinehes, joshua, Caleb, David, Elias, Daniel with many others. And thus you may consider thorough out all ages since the beginning of the world: that whosover put their trust in God were not confounded: the mother taught 
2. Mach. 7.  her 7. sons in saith and constancy. Timothy learned the fear of 
●, Tim. 1.  GOD from his infancy, aswell with his Grandmother Lois as also with his mother Eunica. And he profited so exceedingly in the study of the scriptures being but a child, that at length he proved a notable Preacher of the word of God: So a●ayleable is the godly education of youth from their tender years. Also the example of joseph 
Luke. 2.  and Marie doth move Parents not only themselves to be careful in the study of godliness, & willingly to they the public ministration in the congregation: but also, accustom their children thereunto, & so other parents by their examples, that they may war●e from their▪ tender years, to love religion & the true worship of God▪ & willingly to be present at public prayers & sermons, that they may truly understand the knowledge of the divine mysteries: other wise how shall they govern their own households and families in the fear of God?  Amusus. 
I perceive now plainly, that the sons are to be instructed very carefully, but in the mean time, what shall become of the daughters?  Theodidactus. 
jesus sirach saith: If thou have daughters, keep their bodies, & show not a cheerful countenance towards them. Marry thy daughter 
Eccle. 7.  and so shalt thou perform a weighty matter: but give her to a man of understanding.  Amusus. 
Truly it is very godly council, if so be parents would always bear it in remembrance: & follow it. But for the most part in the bestowing of their daughters & sons no wadaies, they rather regard wealth then wisdom▪ beauty, than bashfulness: fineness, than fidelity or any other good gifts or qualities either of body or mind.  Theophilus. 
We have heard of you that Solomon, Tobias, Mathathias & other godly men, have diligently instructed their children: but to the end we might be the more confirmed, if you have any other examples, I pray you recite them.  Theodidactus. 
Nothing more gladly. Athanasius even from his childhood was 
Of Athanasius Bish. of Alexandria.  instructed in the Arts & in the study of godliness, he was very cheerful & willing to learn, he had a marvelous quick wit, to judge of most grave and weighty causes: And therefore by Alexander Bishop of Alexandria; he was received into the Church who for his excellent towardness, and the rare virtues which he noted in him, gave him most loving and friendly entertainment.  
Origen as yet being a child, was exercised in the holy scriptures, 
Of Origen, 〈…〉 Eusebius.  but his father was a great aid & furtherance unto him for the obtaining of the same: for over & beside the study & exercise with he had in in the liberal sciences, which his Tutors & teachers: it was his father's chief care to have some daily conference with him in the sacred scriptures, with study & daily exercise was nothing grievous to him, but contrari wise he had such pleasure & delight therein, that he was not content with the simple & orderly reading, but to inquire▪ for some special points of religion & to search out the deep knowledge of the words, whereby he added a spur unto his father to the great increase of his own study, by his the of many questions. Hereof Eusebius maketh report. And if all householders would endeavour themselves to follow the examples of the godly fathers Athanasius, & Origen. O good God, how soon would all things in the Church of Christ (now miserably racked and defaced) be restored again. Then undoubtedly should we see in short time the Apostolic Church in her pristinate state to flourish, with the salvation of many souls. For the glory and advancement of Christ's Church, doth depend for the most part of such like godly education & instruction of youth, wherefore I do exhort and humbly beseech all godly Parents, that they would follow the examples of these and such like godly Fathers, which if they will in some measure follow, then shall they easily perceive what great prosperity, health and profit they shall purchase unto their families. And again, let them consider what great shame, reproach, and hindrance they bring unto them, which do neglect and contemn this duty.  
john Egiptius a very godly man, was wont to admonish men 
johannes Aegyptius.  coming unto him to ask counsel: That they would carefully provide that their children should be virtuously brought up, and instructed in the holy Scriptures whose counsel would God many parents would follow.  
Moreover, because (as I have said) the examples of good men, have great force in teaching, I will describe here the example of Cato, of the fatherly care and great love towards his young son. 
The example of Cato.  Whose business and affairs in the common wealth was never so great, but that he would always be present at the washing & dressing of his son being new borne, and after as he grew up, and was both of years and aptness to learn, he would never commit him to any other teacher than himself. And when he was persuaded by his friends, to commit that care and pains to some one of his servants whom he best trusted, and that he thought meetest for that purpose: answered, that he could not abide to see his servant pluck his son by the ears, and look upon him with angry and frowning countenance: if Parents now adaics had such and so great care of their sons, rather than to suffer them to consume and spend their times so vainly in Hawking, Hunting, Di●ing, Carding, and many other such like vain pastimes: then should it never chance so often, that such wildings and unsavoury fruits should be gathered of so fair and flourishing trees.  Theophilus. 
It is very truly said, and therefore these examples ought to stir us up unto a more diligent care. For if Cato being an Heäthen man did so diligently & carefully teach & instruct his son, shall we which profess ourselves to be Christians, be moved with no care or love of the godly & virtuous education of our children? But still remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any natural & fatherly affection chief in a labour so necessary, & a work so godly.  Theodidactus. 
I might allege here many such examples, both out of the writings of godly fathers, & wise Philosophers: but I will let them pass, lest that I seem tedious unto the readers or hearers.  Theophilus. 
Your words are sweeter and more pleasant unto us, than the dulcere drink of the Gods, whereof the Poets feign. Wherefore I beseech you for the old acquaintance and friendship which hath been between us, that you will pretermit, or forget nothing, which you shall judge profitable for us or our children.  Theodidactus. 
It would be to long to prosecute every thing, but to the end I might some what satisfy your request, I will recite those things that 
Children are to be instructed by the examples of the Elders.  shall seem 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 feed the bellies which shall die very quickly, but it is a greater thing to feed the souls which shall live for ever. And Seneca saith. Science being distributed, receiveth increase, & it is no less godly to teach the soul wisdom, then to give meat to the body, for, saith he, great care & diligence is bestowed about the provision of the body, but much more ought to be bestowed about the soul & mind, by how much the diseases & infections are more secret, grievous, & also more dangerous. S. Basil also saith: As parents have imparted to every one of their children alike, the essence of their bodies, so by very good right, they ought to bestow & give unto them equally & with like condition such things as do appertain to the use of their life.  Theophilus. 
Seeing 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 
The necessary instruction of poutly:  Arist●tlo▪ saith, That he ought chief to look and have special regard to the discipline of youth, for if that be negl●gted in Cities and great towns, it bringeth great detriment and damage to the common wealth. Plato in his 4. book de Legibus, is of the same mind, saying, We say that a man is a meek and gentle creature: truly, if with his nature, he get also good & virtuous disciplins, he is made a gentle and divine creature: But if he have not good bringing up, he becomes the most fierce and cruel beast of all that are bred upon the earth. Wherefore the magistrate should not light 
The best schol. Master is to be chosen.  lie regard the necessary education of youth: but ought chief to use all diligence and care, that the most virtuous and godly man be chosen, which should have the government & education of youth: Therefore the Lord God hath especially commanded even to the Princes themselves, that they should not have greater care of any thing, than of the government & custody of youth. Nemo enim sapiens nascitur, For no man is born wise: but it cometh to pass in process of time. For as a field albeit it be very fertile, without culture, diligent dressing, and 〈…〉ing cannot be fevitefull: no more can the mind without doctrine. And Aristotle saith, I●●e 〈…〉 s non potest esse sapiens, quia prudentia requirit experientian, quae indiget tempore. A young man cannot be wise, because wisdom requireth experience, which needeth time. As Seneca saith: Id sapit unusquisque quod didicit. Every man perceiveth that which he hath learned.  Theophilus. 
It is very needful, that children first be instructed in true religion and the sincere worshipping of God (as you say) and then exercised and practised in wisdom, the use of reason, and honesty of life.  Theodidactus. 
You understand my meaning very rightly. He shall hardly ever 
Daily Experience proveth this true.  prove a good man, a wise man, & a profitable member unto his coutrie & common wealth, which hath not been accustomed from his young & tender years in the study of virtue & godliness by careful & diligent instruction. And this is out of all controversy or doubt, that no teachers of manners & honesty of life, also no instructors of godliness & true religion can be hoped for, from thence, where there is no discipline & godly instructing of children. Therefore the first & chiefest care is to bestowed about the virtuous & godly training up of youth, for because in the age the seeds either of virtue, or vice once received, after wards abideth forever. Also Isocrates teacheth: that it is not possible that a young man have any great study or card of virtue, without often & 
Isocrates.  profitable admonitions. And Plato saith: Non hactenus cognovi cui rei maiorem diligentiam quisque adhibere debeat, quàm ut optimum filium reddat. I have not yet known whereabout a man ought to bestow greater diligence 
Plate.  them that he might make his son virtuous & godly. Therefore, if thou lovest thy son (saith he) have also the chiefest care for his virtuous education Erasmus saith, the father which desireth to have his son not only like him in words, feature of face, & comely countenance the lineaments and proportion of the body) but also in inward gifts & qualities of the mind: so soon as he shall have any aptness to conccive learning, must diligently provide to have him taught in good letters godly discipline, & the wholesome precepts of philosophy: wherefore, to the end thou mayst be a true & perfect father, thou must bend all thy whole care & study for the virtuous training up of thy son, without the which he shall▪ resemble thee nothing at al. And therefore saith Murmellius; it is the determinate will of God, that parents do bring up their children honestly, that they restrain then with due correction from licentious liberty, & chief provide that even from their infanry they may be instructed in the principles of religion, that by them the glory of God may shine abroad, & be set forth unto the posterities, the common 
The end of instruction is this  wealth duly executed & the quiet & friendly society of men preserved. No horse willingly obeyeth his rider except he be first made fame & gentle by the diligent & wise handling of his breaker, so is their no wit, but that it will prove fierce, cruel, & outrageous except it be famed bridled & subdued by wholesome precepts & good education.  Theophilus. 
You have manifestly showed by the authority of the scriptures, that children are to be instructed, & have confirmed the same by examples, similitudes & most cermine arguments, for the which we hearty thank●lyon. And now I pray you show us, how, and at what age, you would hate children instructed.  Theodidactus. 
Parents, so soon as their children are able to speak every thing 
Children must be taught from their tender years.  plainly, should instruct them to call upon God by prayers & supplications ● by little & little make them understand the sum of the Gospel. And seeing that children are a great part of Christ's church let parents & teachers know, that there is no little charge committed unto them: wherefore▪ they ought with great faithfulness & diligence see them 
A good similitude.  taught and governed. For Pla●ster being tempered, must be used and wrought strait way, because it waxeth stiff & dry very quickly: so youth must be framed unto godliness, learning, and manners, before they wax great, rude, and sturdy, and then cannot abide nor suffer the hand of the reformer and teacher. The plaster though it wax hard and dry, may be beaten, watered, and easily brought to the former temperature: but after that the wits of young men be once infected and hardened with vices, they can hardly be reform. Therefore parents ought to be very careful, that they by and by instruct their tender youth: for as the plaster or clay, whilst it is moist, may be wrought to what fashion or form the workman will have it. So the tender wits of young Children are to be framed, which way the teacher shall think good 
Paulus Ver.  Paulus Vergerius saith: The foundation of good life must be laid in the young and tender age, and the mind framed unto virtue, whilst it is yet fresh and apt to receive any kind of impression: For young age is very prone to sin, and except it be restrained by the examples of the elders, it easily waxeth worse and worse. And joan Murmellius saith, children are to be exercised in good manners 
joan Mur.  and the studies of learning from their tender peers. jeremy saith O how good is it for a man, to bear the yoke of the Lord even from his youth up? 
●●enorun●.   Theophilus. 
But to the end that we and our children might the better understand you, show us by some other apt similitude, that children are to be taught from their infancy.  Theodidactus. 
It shallbe done, Even as the members of infants so soon as they be be borne, be carefully tended rolled and swaddled, that they grow not crooked and deformed: so is it meet, that the manners of youth, be aptly framed and fashioned in the beginning. Wherefore the poet Phocilides saith.  

Dum tener est natus gener●sos instrue mores.  
Whilst that thy son is tender and young.  
Teach him good manners, and also wisdom.   
If they have once received into their tender minds from their infancy, good and virtuous instructions, they will retain the same even unto their old age: but if they be neglected in their youth, and so pass forth unto their riper years, then with great difficulty, grief and labour, will they suffer themselves to be taught, 
Proverb.   

Imo saepius, & oleum, & opera perditur.  
Nay often labour willbe lost,  
With all thy charges and thy cost.   
For as it is truly said in the proverb: Colla canum vetera, n●lunt attingere Lora. The necks of the old dogs cannot abide the collars. And trees when they begin to wax old and take 
A similibus.  deep roots, if after they be removed, do seldom yield either profit or pleasure to the husbandman. The wild and rugged colts, prove often the best horses, if a man do bestow great pains and labour in their breaking. Even so we must deal with fierce and courageous wits. Wherefore there is no better nor surer way, than from their childhood and tender years to have their children in good and godly discipline trained and instructed.  Theophilus. 
The study then of godly parents ought to be this, that they have their children and family well instructed from their first years.  Theodidactus. 
Nay rather the principal part of their pains and care ought to be in this, that their youth be taught the true knowledge and worship of God even from their young and tender years, according to the saying of that worthy man joannes 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 fail,  
For know all things without Christ, and what shall it prevail   Theophilus. 
Cannot then the knowledge of arts and sciences profit, without the true knowledge of God.  Theodidactus 
A young man to be well seen, in all the sciences, it profiteth nothing, if he be not a regenerate christian, endued with virtues and gentle behaviour: wherefore first he must be taught the knowledge of God and exercised in the holy scriptures, out of the which he may learn the true worship of God.  Theophilus. 
The common people now adays are not of that mind, for they think 
A causa.  that they have done well with their children if they have taught them but a little good manners, though they have no knowledge of God, or godliness at al.  Theodidactus. 
These men truly are far deceived: for the foundation of godliness 
A causa.  must be laid in the beginning whilst he is yet a child, & the he may know himself how weak & evil he is by the proneness of his own nature: so that he is not h●ng, neither can he or is able to do any thing without the help of God, therefore he must call v●ō him in true faith & that very often, & not to trust that he can bring any thing to pass without his assistance. Thus may you easily see the great blindness of the 〈…〉 on people, that are altogether deceived in their judgement and estimation of things. And again, that God is almighty, whom they ought to fear: their creator and preserver, whom they ought to honour, the giver ●f all good things, to whom they ought to render continual thanks, for so great and innumerable benefits: that reconciled us unto himself, when we were his enemies, by the death and passion of his dearly beloved son jesus Christ, for the which we ought to love him with all our heart mind, soul and strength: these and such like documents must be carefully instilled into their mind whilst they are yet children.  Theophilus. 
Without doubt it maketh a great matter, in what kind of study, this first age is exercised: For as Horace saith: Quo semel est imbuta recens servabit odorem test a diu.  

The new vessel will savour long,  
of the first liquor, if it be strong.   Theodidactus 
Therefore my friend Theophilus we must have great care & regard that the vessels of these young minds be not seasoned with the vain opinions of this world, but with the chief & principal points of the christian faith, whereby they might be exercised in christian godliness, & learn to know Christ. For what grief can be greater, then to have deformed children, altogether boyd of virtue & godliness? Whereas if they would employ their chief● care & diligence to have them well & godly taught in their tender ye●●s, then should they be sure to have them comely, virtuous and godly when they attain to 〈…〉re & riper years.  Theophilus. 
We must needs believe & persuide ourselves, that good education is very necessary for children, but no we would we be glad to hear what 
What things children are to be taught.  chiefly they are to be taught.  Theodidactus. 
The most holy things are first to be taught unto children, and deeply engraven & settled in their minds, lest they be first infected with any pestilent errors. And they must be instructed very often what difference is between Hercules and Sardanapalus: the learned, and unlearned: a wise man and a fool.  Theophilus. 
I pray you show us the difference.  Theodidactus. 
Although the Poets & Heathen writers, have feigned that there be many Gods, and have lied: yet our youth are to be admonished, that they constantly believe that there is but one God, omnipotent, eternal, incomprehensible without beginning, without ending, loving, gentle, patient, merciful: which knoweth all things, ●eeth all things, governeth & disposeth all things: the which also is true, just, and terrible.  Theophilus. 
How shall our youth comprehend & believe that there is but one only God?  Theodidactus. 
They may know it by three things chief. First by the contemplation 
By 3. things may we know that there is a God, etc.  of natural things Secondly, by the holy scriptures, in the which God maketh himself manifest unto us. Thirdly, by the spirit of God drawing us.  Theophilus. 
What these things mean, I pray you declare more at large.  Theodidactus. 
Heaven, earth, and all things contained in them, as the Sun, Moon, Stars, fire, water, fruits, fishes, fowls, & all the beasts of the earth, do sufficiently teach that there is one God. And again, the children must be taught of the Parents that they meditate & study in the law of God, that thereout they may learn the knowledge of the true God. And lastly, that they submit themselves unto the spirit of truth, moving and drawing them.  Theophilus. 
The Creed of the holy Apostles, Nicaene, and Athanasius, doth teach that God is a Trinity. Are our youths to be taught the same? or not?  Theodidactus. 
Yea always, for albeit there is but one God, yet are there three distinct persons, The Father, the Son, and the holy Ghost: And therefore this must be taught faithfully unto children, lest they become Arrians or anabaptists.  Theophilus. 
What should children be taught more?  Theodidactus. 
Also children ought to believe, that God loveth them, seethe 
Children ought to believe these things chief.  them, careth for them, defendeth, delivereth and heareth them when they call upon him in their perils and necessities, that he hath given his Son for them, that our only salvation is in Christ jesus. And again, that there is one Catholic Church, in the which, God doth most lovingly pardon sins, to those that do truly confess the same, are penitent, and repose their whole trust and confidence in the merits of Christ his passion. Lastly they shall teach their children constantly to believe the resurrection of the dead, in she which, who so hath done good, shall enjoy everlasting life, and they that have done evil, shall be thrown into everlasting fire.  Theophilus. 
Good and provident husbandmen, before they sow their fields, 
The examples of husbandmen.  with great choice do weigh and consider, what manner seed agreeth best to every field, For that, for the most part, they cast into several fields, several grains, that by such means, they may receive the more fruitful harvest and reaping. If husbandmen deal after this manner with their grounds, much more ought godly Parents to weigh and consider, what manner seed ought to be sown, as it were in the most convenient soil, in the minds of children: that at length it may bring forth worthy men in godliness, and profitable to the Church of Christ.  Theodidactus. 
Surely you reason very wisely, for the diligent care and labour of the husbandmen, aught to move us to the diligent study of the bringing up of our children, that we may perfectly know what manner seed we ought to sow in the minds of children.  Theophilus. 
I pray you what manner seed shall it be?  Theodidactus. 
There is no seed more excellent, nor that of itself bringeth forth 
What seed ought to be sown in the midst of children.  more plentiful, or more profitable fruits, than to cast into them, into the inward and deep sense & judgement of their minds, both the name & knowledge of the almighty God, that they may begin to love and reverence him, from whom they daily hear all things are given & bestowed upon them. Wherefore as often as children do desire that the things might be given them which they ask, (as tablets, jewels, costly garments, or any such thing) so often should parents signify unto them, that it is the reward & gift of God, that in the very beginning they may learn to love him, whom it is meet also to fear, not with a servile fear, for that is nothing acceptable unto God: neither doth it profit any thing at all unto innocency & true virtue: But with the fear, which with love is so conjoined, that it cannot be divided or pulled away, of which it is written in the holy scriptures by the holy Ghost: The fear of the Lord is the beginning of all wisdom. And truly, into whose mind soever this fear and love hath settled, when we say that the one with the other is mixed & coupled, of such a one, it is never to be feared (whatsoever he be) that he should utterly give over himself into the wicked ways & trades of life: which thing chief must be attempted & laboured in a child, that this good root fructifiing to blessed life, may very timely & firmly be planted & fastened in his mind, whilst there is avoid place, not yet possessed with any strange seeds, graffs or plants, by reason of the newness of nature.  Theophilus. 
Why and for what causes ought children to be instructed after this manner?  Theodidactus. 
Erasmus Roter. A man of very good judgement, setteth down four special causes. First saith he it is very needful & requisite, 
The causes why children ought to be instructed.  that these young & tender minds receive the seeds of godliness. Secondly, that they both love and learn liberal sciences. Thirdly, that they be instructed to the duties of honest & virtuous life. And four in good manners, without the which man is little regarded.  Theophilus 
For that it is certain, our children are rude, ignorant, and naturally without any civility, I judge that they are to be taught aswell those things that appertain to their bodies, as to their minds: Wherefore to the end they may be of good & gentle behaviour in the meetings, assemblies, and common society of men, I pray you how shall they be taught and instructed?  Theodidactus. 
The father which desireth that his son should not only be adorned in the virtues of the mind, but also would have him well instructed in an honest and civil manner of life, aught to observe diligently, that he be carefully instructed and exercised in certain precepts of good manners.  Theophilus. 
What manner precepts be those? I pray you tell us.  Theodidactus. 
He shall teach his child after this manner: My son, as often 
Precepts of good manners.  as any man speaketh unto thee, to whom thou owest any reverence, settle thy body in a comely order, put off thy hat or cap, let not thy countenance be sad, heavy, sour, lowering, shameless, unstable, nor terrible: but tempered with a cheerful modesty, thine eyes demure, always beholding him to whom thou speakest: thy feet joined together, not wagging or standing of one leg (like a Goose,) not trifling with thy hands, nor biting in thy lips, scratching thy head, or picking thine ears: In like manner, let thy countenance, apparel, and gesture be so settled and framed in good order, that the whole habit of thy body, may show forth an honest modesty, and a towardness inclined unto virtue. Answer not foolishly nor rashly, neither let thy mind be wandering in the mean season, but mark what he saith, with whom thou hast to talk.  Theophilus. 
You shall find many fathers now a days, which know and confess, that their children should be taught and instructed. But how they should do it, they are altogether ignorant. Wherefore I pray you prescribe unto us an order if it please you.  Theodidactus. 
We must deal with children, that they be taught by little and little, like as when we would fill a narrow mouthed vessel: For if we power in a great deal of liquor at once, it runneth over on every side, but if we will power it in fair and softly, as it were through a fonnell, it will be filled unto the brim. Plantae quum modicis alantur aquis, crescunt: multis ver● suffocantur, eodem mod● & animus, quum mediocri vegetatur labore, sub nimio demersus opprimitur. plants when they are moderately watered, grow and increase the better, but with overmuch, they are choked: So the mind is refreshed & comforted with moderate labour, but being drowned with overmuch, is utterly overthrown. Therefore from continual pains, a certain 
Recreation must be used.  pausing must be given unto children: for we must remember that all our whole life is divided into recreation and study or labour: So that we have not only the day to wake, but also the night for sleep, not always war, but sometime peace: not winter, but summer: not only working days, but holy days also, and to speak at a word. Otium laboris est condimentum. Rest is the sauce of labour and travel And this doth not appear only in living creatures, but also in things that have no life, as a Bow, harp, Lute, or other instrument.  Theophilus. 
These things are no less wisely, than eligantly spoken: But yet if you have any other Method of teaching, I pray you show it unto us.  Theodidactus. 
Children, in good Arts, and unto good and godly studies, are to be drawn: some with praise, and through hope of preferment: others with small gifts, and enticements: others are to be compelled 
Optimaratio iustituendi.  with threatenings and stripes. Pueri bonis artibus, ad bona rectaque studia sunt inducendi: alij laud, & per spem honoris: alij munusculis blandicijsque alliciendi; minis alij flagrisque cogendi erunt. But yet all these things must be so duly considered, and by reason guided and moderated, that in ordering of wits, Parents and Teachers do use great Art and skill, and beware that they be neither too gentle, nor too severe. For as too much liberty and cockering marreth a toward wit: so too sharp and overmuch chastisement, dulleth the same, and quickly extinguisheth the little sparks of nature in children, which while they fear all things, dare attempt nothing. And so cometh it to pass, that they always err, whilst that they fear, they shall fail in every thing.  Theophilus. 
I understand, you have gathered together many places & arguments, by the which Parents may learn their duties towards their children: the which if you will communicate to Amu. his wife, & the rest of their friends, you shall therein do God good service, and pleasure us all very much.  Theodidactus. 
The chiefest duty of parents is, that they carefully provide to 
De nobili officio parentum.  have their children taught in the word of God from their infancy, and to instruct them in their duties towards God, & also towards themselves. And seeing the darkness of man's mind is so wonderful, it is necessary, that parents see their children taught in the Catechism (that is to say) in the true doctrine of the law & Gospeh from their tender years: that the holy Ghost may have a place and instrument, through the ministration of parents, whereby he may infuse his gifts into the children's minds: And thus shall they not only move them with words, but also stir them up by their good examples: This is their vocation, this is that duty that God requireth of them. Therefore they shall indeudur themselves, that they live godly, in the sight of God & of their children, that they be merciful, gentle and loving unto the poor, not to care for this only, that they leave their children rich & wealthy when they are at the point to die, but rather that they leave them to God's providence: for the earth is full of the goodness of the Lord. And as David saith: I have been 
Psal. 36. 37.  young & now am old, & yet saw I never the righteous forsaken, nor their seed never begging bread.  Theophilus. 
I gather of your speech, that God doth exact of Parences, that as by words, so in like manner by godly examples they ought to instruct their children. But what is there more required of good & godly Parents?  Theodidactus. 
It is the duty of a vigilant father or master to be always occupied 
A good form ●● teaching.  with his children or scholars, to spare no labour whereby he may make them learned, he shall admonish them often: he must chide them, but not contumeliously: he shall dissemble sometime, but warily: Let him pardon them often, but yet beware he give them not too much liberty: Let him be angry, but yet moderately. Let him exhort them very often unto virtue, honesty, good manners, integrity of life, & of the excellency of learning. Seneca saith, Imitantur facillimè puerimores, quos in maioribus conspiciunt, Children most easily imitate the conditions and behaviour, that they see in their elders.  Theophilus. 
What is the property of a true Father?  Theodidactus 
That he be just, and also of courage to defend his own, that he 
The description of a true father.  be liberal, in helping those that are good, chaste, a hater of filthiness, true in word and deed, gentle, not suspicious, painful and diligent in providing things necessary: that he love his children with all his heart, and be ready to bestow his life for them, if they be godly, virtuous, and obeidient. He may not be busy in other man's matters, but careful for the good government of his own family. Et senum officium est (teste Cicerone) iwentutem, amicos, & rempublicam 
Senum Officium.  consilio, ac prudentia iuvare. And it is the duty of old men (saith Cicero) to help their young men, friends, & common wealth with their counsel.  Theopilus. 
But forasmuch as there is mention made so often of a father of house hold or family, some will peradventure marvel, why we did not define this word in the beginning.  Theodidactus. 
You shall hear what Augustine saith touching this definition. 
Diffinitio patris familias.  Quilibet pater familias, quia superintendit domui, Epicopus dici potest Every father of a family, may be called a Bishop, for because he hath oversight and charge of the house: For he that careth not diligently for his family to oversee, instruct, and teach them, is unworthy the name of a father, much more unworthy the name of a Bishop.  Theophilus. 
What is one of the highest callings and duties amongst mortal men?  Theodidactus. 
Among men, there is none that hath greater power or authority from God, than fathers, for they are unto their children, princes judges, Bishops and teachers. Wherefore God hath given children a great charge and Commandment to honour their Parents.  Theophilus. 
If parents have received so great an authority from God, than is it a great dignity to be exercised among children. 
What it is to be occupied with children.   Theodidactus, 
You say very well: For to be amongst children is to be in the midst of Angels. For their angels saith Christ, doth always behold the face of my father which is in heaven. If all parents did understand this excellency and dignity given unto them, with what pleasure & cheerfulness would they teach their children.  Theophilus. 
With great pleasure no doubt. But tell us I pray you, what and how 
Father's should use 3 offices at once. Tobias. 4.  many offices ought the father to exercise at one time?  Theodidactus. 
Three especially. First of a godly Teacher, as we read by the example of Toby, who daily taught his children the fear of God. And again, he must exhort them to go to public prayers, & sermons: and when they return home examine them diligently, what they have chief noted in the sermon, that he may know whether they understand any thing or no Secondly he must take upon him the office of a good Magistrate or just judge so minister correction 
Prou. 29. Eccl. 30.  in time: For if either sons, daughters, or servants do offend, he must (according to Solomon's counsel) correct them with the rod: for if thou dost smite thy son with the rod, he shall not die thereof, & thou shalt deliver his soul from Hell. Thirdly, he must be a faithful father & governor of household, that can wisely as a good steward, order all things in the house, provide for his family, that they may have wherewith to live: That he see every one do their duties truly, aswell children as servants, and that they may be truly recompensed for their pains, with such like.  Theophilus. 
What is more godly, more excellent, or more profitable than these functions & duties?  Theodidactus 
Fathers of families shall diligently & faithfully do their duties 
An Antidote against Arrogancy.  commanded them of God, and above all things take heed, that they trust not to their own wisdom, strength & policy, for the rashness and arrogancy is not only incurable, but also damnable. But if thou be a Prince, a Bishop, judge, or father of family, be not ashamed 
A good prayer.  to fall down upon thy knees & say, O Lord God Almighty, thou that of thy great mercy & loving kindness, hast appointed unto me the office of a Prince, judge, Bishop, Pastor of the Church, Magistrate, father of family etc. I most humbly beseech thee therewithal to govern, to teach and give me counsel, wisdom, and power that I may be able truly and faithfully to execute and perform the charge committed unto me, unto the honour & praise of thy most holy name, and the profit of my Christian brethren. Amen.  Theophilus. 
Seeing that Parents ought not to put confidence in their own wisdom & strength, for the government of their families, but rather desire the assistance of God: much less ought they to instruct them after their own fantasies.  Theodidactus. 
This pain and charge lieth upon Parents, and for this cause chief are they appointed of God, that they teach & bring up their 
Ephe, 6,  children, not according to their own fantasies, & as seemeth best to themselves, but after the commandment of God. Whereupon Paul saith, Educate filtoes in erudition & correptione domini. Bring up your children in instruction & information of the Lord. Parents therefore ought to bring up their children according to the will and word of God, and always bear in mind, that they do not bring up & instruct their own, but God's children, who hath created them for himself. And 
A good caveat unto the parents of our time.  how surely they keep & greatly esteem the things they have learned of their elders, all men may judge for the most part. And this is a common saying at this day: I will believe as my forefathers have believed, & I will do as mine elders have taught me. Do not the jews, Turks, Infidels & Papists, under this pretence, defend the errors which they have received from their forefather the devil, who hath so bleared their eyes, that they cannot see the truth of the Gospel, shine it never so clear. Therefore let every father of children, and master of family take heed what they teach their children, households, and families.  Theophilus. 
Then, me think by your saying, it is very meet that parents instruct their children not only with godly admonitions & wise counsels, but also with the examples of their own unrebukable life.  Theodidactus. 
The father (how learned soever he be) as it is said in the Proverb: 
A common f●ing very true;  Leonis catulum educauerit: shall bring up a Lion's whelp, except by his own good manners and godly conversation, he point out the way, wherein he would have his son walk. Corrumpet enim pupillam tutor, si praeter literas nil christiano homine dignum in se ostēd●rit. For the Tutor shall utterly spoil his pupil, if besides learning, he shall show him nothing in himself, worthy for a Christian man.  
For as there is a contagion of the bodies, so is there an infection of 
Mat. 18. Mark. 9  the mind and soul, which is more to be regarded, because it is more precious and of greater valiewe than the body. And our Saviour Christ saith: Who so shall offend one of these little ones, which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. Here may we see what great account the Lord God maketh of children, & how dearly he loveth them. Who would not therefore make great account of this, to minister unto them, to whom the Angels do service, which are ever in the presence of God? There ought nothing to seem troublesome and grievous unto Parents, Schoolmasters, Pastors, & all other that have charge of children and youths: if so it be, that such heavenly Princes are not ashamed to take charge of them, and to be present with them. And therefore Parents ought to take great heed, that they be not offensive to their children either in word or deed.  Theophilus 
Ought not a godly father (to the end he might perform his duty thoroughly) to be very careful that he nourish not up degenerate children?  Theodidactus. 
It is better to be without, and never to have any, than to have wicked and ungodly children, I read of Epaminundas an excellent 
Of degenerate children.  wise man, and of great authority in his time, which did never marry: and when at a certain time one Pelopides a friend of his did reprove him therefore, because he could leave behind him no sons in whom he might sow the seeds of his virtues, therefore he provided very evil for his country: Epaminundas smiling thereat answered: Take heed you provide not worse for the same, which shall leave behind you so wicked a son: by which words this wiseman showeth, the parent's should fear nothing more, then that they should have & leave behind them degenerate children either in body or mind. Erasmus saith, A man's mind in a beastly body, is a monster to be abhorred, as we read of Circe's, that with her poisons could transform men into Lions, Bears, and swine: Who could abide saith Augustine to be called the father of such a monster? But a beastly mind in a man's body is more monstrous. And yet there are many (in their own judgements, and in the judgement of common people very wise) which content themselves with such issue, and think them no degenerate children (and that very truly) for they digress not at all from the wicked manners and beastly behaviour of their 
A good lesson for parents.  parents, Ex malo enim Ouo nunquam nascitur bonus Coruus. For out of an evil and corrupt egg, never cometh a good bird. Therefore it is the duty of godly Parents, to bring up their children not to riotousness, but to modesty: not to spoil them with cockering, but to chasten them with due correction if they offend: to praise them if they behave themselves well & obediently: to move them to virtue with good exhortations and fair promises: to fear them from vice, with rebukings, threatenings, & stripes if need require: But above all things, let thy family whether they be children or servants be taught to fear God, to love their neighbours, to hate no body, to wish well unto all men, & to do good to whom they may, not to remember injuries, but to do good for evil. Whosoever therefore hath taken upon him the office of governing others, let him take heed lest he disdain or neglect the same with being given to idleness & drowsiness, or that he leave not the flock whereof he taketh charge, to be spoiled with wolves, & the blood of the lost sheep be required at his hands: but if any provide not for his own, & special for them of 
1. Timo. 5.  his household, he hath denied the faith, and is worse than an Infidel.  Theophilus. 
I think it is also the duty of Parents to exhort their children unto liberality 
Hortandi sunt liberi ad eleemosynam. Prove. 11.  and giving of alms.  Theodidactus. 
You say very true, For the soul (saith Solomon) which doth good, shallbe filled. Christ gave bread to his Disciples, to be distributed unto the people who gathered together, xii. baskets full of the fragments: by which example our children are to be admonished, 
Mat. 14.  that the blessing of the Lord doth always accompany alms, nesther are they the poorer that give unto the poor with singleness of heart: For we see manifestly by the words of Solomon: Some man giveth 
Prou. 11.  out his goods and is the richer: But the niggard (having enough) will departed from nothing, and yet is ever in poverty.  Theophilus. 
Is it not also the duty of Parents to provide learned and godly Schoolmasters for their children?  Theodidactus. 
If every family had their Catones, there should be no such need, 
Children must be committed to godly schoolmasters.  neque Paedagogis, neque Praeceptoribus: but because now adays, the most fathers of families are unlearned, & have neither that care nor love towards their children that Cato had, therefore they must provide the best learned and most godly teachers for their children from their tender years, from whom they may draw first the knowledge of God, than the understanding of Arts, with the increase of good manners. For saith Plato, The beasts which shall turn us to most profit, may not be without their herds men: servants without their masters: nor children without their Tutors and Teachers: for otherwise they will become the most deceitful, fierce and cruel of all other beasts, and therefore had need to be holden back as it were with many rains. And Chrysostom teacheth: Iwentuten 
4. Timo. 2207.  esse feram quaeplurimis indiget magistris, institutoribus & paedagogis: quare qui filium vult relinquere divitem, bonum & benignum, illum doceat, aut docericuret. That a young man is a wild beast that needeth many masters, instructors, and teachers: wherefore he that would leave his son good, rich, and gentle, aught to teach him, or cause him to be taught from his youth. Therefore godly parents shall rather suffer their children to be taught & instructed of wise men abroad, then to be holden at home about triflling matters which shall turn to no profit.  Theophilus 
May not a diligent Schoolmaster teach his scholars two arts or faculties together?  Theodidactus. 
I judge it very profitable to teach a child two arts together: for 
A man must not bestow his whole study in one art only.  it is not to be feared that a child's wit shallbe overcharged any whit the more with two teachers of divers arts: for the pains of the child doth nothing increase, & yet his diligence is to be divided, so by that means his irksomeness is taken away, for when he is weary of y● one, he flieth to that other, as it were to the part & rest of his labours.  Theophilus. 
What manner teacher shall a father choose for his son?  Theodidactus. 
A Father shall provide with all diligence for his son a godly 
Ludovicus ●●ues Plinius  instructor, not infected with any notorious crimes. Pliny saith, Trade filium tuum praeceptori, a quo mores primum, mox eloquentiam discat, quae malè sine moribus discitur. Commit thy son to a master, of whom he may first learn good manners, and after eloquence, which without manners is evil learned. And that this is necessary and convenient, it may be proved by notable examples: First, by the example of Philip king of Macedonia, which immediately after his son Alexander 
An example of Phi. of Macedon.  was borne, sendeth to Aristotle the philosopher, writing after this manner, 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 ut educatus, eruditusque abs te, dignus existat & nobis & rerunistarum successione. Philip to Aristole sendeth greeting. Understand that a son is borne unto me, wherefore I heartily thank the Gods, not so much for that he is borne, as that it hath chanced him to be borne while thou are living: for I trust it shall come to pass, that he being well brought up and instructed by thy means, may prove worthy both for us and in our life time, and the succession of these our goods and kingdoms when we are dead, Seeing then this mighty Prince being an Heathen did make so great account of the bringing up, and instructing of his son: ought not we (which desire to be called Christians) to be much more diligent in the godly training up of our children? Plato saith: That the kings of the Persians did always allow four teachers, sought out with great care and diligence, to instruct those children, in whom they had any hope to succeed them in their kingdom. The first, the truest, that might be found, which did ever teach them that truth in a king was always most chief to be regarded and maintained. The second, the justest who ever taught them that justice and politic government was to be preserved. The third, the temperatest, who always set before them examples 
kings of the Persians.  of temperancy. The fourth, the valiantest, who ever showed them many things concerning fortitude, heroical virtues, and the worthy Acts of kings Princes and Noble men, and he exhorted them diligently to follow the good examples: and to eschew, hate, and utterly detest the tyrannous examples of most shameful enterprises of the wicked. Thus every one advisedly and with great diligence taught that, that to his charge and duty did appertain. And as long as the Persians used this order of instructing and training up of their young Princes: so long their kings were most famous and renowned in those virtues, prudence, justice, Temperance and Fortitude: At the least, with these examples Parents ought too be admonished and stirred up unto the instructing of their sons, if their hearts be not hardened a● the Adamant. For those parents which commit their children to be virtuously trained up, are a great deal more worthy praise, than those that beget them: for they are only thauthors of life, the other of good and blissful life.  Theophilus. 
Seeing that man's chief felicity in this life consisteth (as appeareth) in the good education of youth. I beseech you let us hear those things which I have seen you gather together heretofore, concerning the utility, praise, and effect of good education.  Theodidactus. 
Although a certain towardness of wit and goodness of nature 
The efficacy of education.  are chief to be required to the perfect ordering of life: yet nevertheless good and honest education & the discipline of parents hath such force and efficacy, that oftentimes it bringeth therewithal, that same very felicity and happiness of man's life: and correcteth and changeth sometimes a wit and nature that is not so toward. 
Pro. 22.  Therefore children as it were new vessels, are to be seasoned with good and godly documents. And Solomon saith: Teach a child in his youth what way he should go, & he will not forget it when he is old. And Plato teacheth that there is great virtue and efficacy in the education of children, Educatio eruditioque bona seruata, ingenia 
Plato in libro 4. de republic  quoque bona efficit: Bringing up & good teaching, well observed, maketh a good & toward wit. Again, he saith, Qui rectam nacti sunt disciplinam, omnes firm probi evadunt: qui contra, improbi. All those for the most part, which have had good bringing up, prove honest & virtuous: the other oftentimes prove lewd and wicked. Erasmus in a certain place reasoneth 
Erasmus.  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 far exceed the same: For diligent and godly education is the fountain of all virtue. Also Isocrates the Philosopher greatly commendeth the effect of good bringing 
Isocrates.  up in these words.  Omnes benignos reddet eruditio: bacillus est vitae egregia eruditio: hominis opes pulcherrimae sunt literae. 

Good bringing up, it maketh men, both gentle and demure,  
It is the stay of life to some, which lastingly doth dure.  
Of all the jewels that man can get, sure learning is the best:  
It winneth friends, with wealth also, and bringeth quiet rest.   
Deogines, roganti cuidam quid ex philosophia lucratus esset, respondit; 
Deogines.  & si nihil aliud, vel hoc ipsum, quod ad omnem fortunam praeparatus sum. To one demanding, what advantage he had by his Philosophy: though nothing else, said he, yet at the least, I gain thus much, that I am ready prepared to all manner fortune, be it good or bad. And to one ask Aristippus, what his son should be the better for the learning 
Aristippus.  of Philosophy, answered, Et si nulla in re, vel in theatro, non sede bit lapis super lapidem. And if in nothing else, yet that in the Theatre, one stone shall not sit upon an other.  Theophilus. 
You have proved by divers 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 very much altered by good education, and you say, this is proved very often by the example of bruit beasts, but to me it seemeth incredible, wherefore if you have any example, show it us I pray you?  Theodidactus. 
Lycurgus, the worthy lawmaker among the Lacedæmonians, on 
Lycurgus giveth an example of two whelps.  a time took two young whelps of one dam, and caused them to be brought up the one from the other in contrary order and manner. For the one he made gluttonnous, wanton, and idle, the other he accustomed to hunting, and to find out by his sagacity the footings of wild beasts. After wards when he had gathered together the Lacedæmonians to see this sight) he said unto them: To the attainment of virtue, Oyée Lacede, use, discipline, learning and the right framing of life is very commodious, and much availeth, which at this present I am minded to make manifest unto you. Then brought he forth his two whelps, and (causing a pot full 
What use can do in education, is here showed.  of pottage or sauce, and an Hare to be placed in the midst before the Dogs) uncoupled them, and let them go. The one pursued the Hare with great eagerness, the other hied as fast to the pottage pot. But when the Lacedæmonians could not yet conjecture what he meant thereby, nor wherefore he brought forth into the midst of them, those two divers natured and nurtured Dogs: Both these (said Lycurgus) had one dam, but yet being framed and taught with unlike use, the one (ye see) is desirous to swill, glut, and fill his paunch: the other applying the chase, is desirous to follow the footing of wild beasts. I with that Parents would well weigh, and deeply consider this example of Lycurgus, touching education in contrary manner: whereof also Plato writeth: That a child well and virtuously nurtured, is like to prove a divine creature: but contrarily, if it be unhappily taught, and suffered to run at liberty, then is he like to prove a most wicked and cruel beast.  Theophilus. 
What if the father shall see his child's wit, to be but dull, blockish, and rude, shall he therefore leave of from his godly instructing?  Theodidactus. 
Not so, but he shall continue in his duty without weariness, 
We must not leave of instructing for the stupidity of wit.  with an assured trust and confidence, expecting God's aid and blessing: For look what seemeth impossible to men, the same is possible with God, which ruleth and governeth the hearts of all men, & knoweth how to deal with them: And which loseth the tongues 
Matth. 9 Marci. 7. Num. 22.  of dumb beasts, yea, and that of the very Ass, and maketh him to speak after the manner of men. And even as there is almost no beast found, so outrageous, fierce, and cruel, which with the careful handling, wisdom & diligence of the breaker cannot be tamed & made gentle: So let us think no wit of man (much less of a child) so rude, untoward, or past hope, which by diligent instructing, and due handling, cannot be helped, & made gentle & apt to receive whatsoever is taught. Albeit a certain Philosopher is not altogether of this mind, which when he had two scholars, the one hard & dull, but yet laborious & painful: the other very apt and ingenious, but yet slothful & lazy: Ambo, inquit, malè pereatis, tu quum velis non potes, tu vero quum possis, non vis. There shall neither of you both take profit (saith he) for when thou wouldst thou canst not, and when thou mayest, thou wilt not.  Theophilus. 
I gather now by your words, that to govern children well, asketh great skill and diligence, and chief by how much they are more noble in birth, and of pregnant wit: by so much the more harder may they be brought unto the true obedience of their Parents.  Theodidactus. 
You have said true, for to bring up children godly, is a very hard thing, which may be seen in Samuel, & in other godly men. Wherefore unto education, these three things chief are both profitable and necessary: Preaching of the word of God: fervent prayer unto almighty God: And discipline, or correction of manners. Pericles, 
In education, three things are necessary.  as often as he was made captain general of the wars, was wont to say to himself, putting on his cloak or coat armour: Take heed Pericles, because thou shalt have authority, rule, and government, over young men, both Greeks and Athenians: with these words this wise man did exhort himself, that he should take upon him the sovereignty or lordship with great moderation, & by these words he did also testify, that to govern youth well, did require great wisdom and skill: Albeit in very deed, the vulgar people are of a far contrary mind and opinion, which judge that there is nothing more facile, light, or easy, than to govern a family: And therefore think it meet and convenient to bestow more industry, pains, and diligence about their Sheep, Swine, Horses, Hounds and other beasts, than about their children and servants.  Theophilus. 
How and after what manner do you think these noble and excellent 
After what manner forward wits should be used.  wits are to be ordered?  Theodidactus. 
Socrates setteth down a very good order, saying: we must deal with them, as we would do with those Horses, in which we see great courage, good proportion of limbs, countenance & pace: if strait from their tender years we watch them, handle them carefully, and break them orderly, they are like to prove excellent for the Saddle, and very profitable to serve their masters turn, in all his exploits and needful business, either for profit or pleasure: But if they be neglected and suffered to run over long, than they become wild, intractable, and profitable to no good use or purpose: And hereof it cometh to pass, that those Colts which by all signs were like to prove very good and profitable, are spoiled by the ignorance and unskilfulness of the breaker, which strait from good & comely horses, are converted & changed into very Asses: For like as the earth, the better it is and more fertile by nature, the sooner it will be spoiled and overgrown with weeds, nettles, & briars, if it be not orderly tilled, manured, and dressed: Even so the forwarder and nobler wits, except they be the better ordered and instructed, will the sooner be inclined to wickedness, and obdusked, and defaced with many vices. For noble wits if they be well and rightly ordered and instructed, profit very much, but if they be neglected, then are they a great plague unto the common wealth: For seeing they hold no mean place, so do they not know how to observe any mediocrity. 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 unto him, O my child, thou shalt be no mean thing, for either thou shalt do great good, or great harm to thy common wealth.  Theophilus. 
For that you have set before us so excellent and profitable admonitions for the instructing of children, we heartily thank you. But yet, for that Saint Paul would have children brought up both with learning and correction in the Lord, therefore we heartily pray you, that you would impart unto us those good lessons and counsels which you have collected touching the chastizing and correcting of children.  Theodidactus. 
Our Lord God in whose hands we are all, which also loveth 
Children are to be corrected.  our children exceedingly, provideth for them, and keepeth them very carefully, which of the children of his wrath, hath made us the children of God, and would have us to be the heirs of his celestial kingdom, through the precious blood of his dearly beloved Son jesus Christ: Even the same God I say, would not only that our children and youths should be virtuously & godly brought up and instructed: but would also have them continually preserved and kept under the same godly discipline and correction. For correction is no less necessary & profitable for children, than instruction: which these places do clearly make manifest, that I will recite here in order, in the which God doth set forth his will unto us concerning this point. For Solomon saith: Noli subtrahere a 
Prou. 23.  puero tuo disciplinam, si enim percusseris eum virga, non morietur: tu virga percuties eum & animam eius ab inferno liberabis. Withhold not correction from thy child, for if thou smitest him with the rod, he shall not die thereof: thou smitest him with the rod, but thou shalt deliver his soul from hell. This sentence doth not only contain a precept, but also a most comfortable promise. And again: Qui diligit 
Eccle. 30.  filium suum, assiduat illi flagella, ut laetetur in novissimo suo. Who so loveth his child, holdeth him still under correction, that he may have joy of him afterward. Tonde latera evis duminfans est, ne fortè induretur & non credat tibi. & erit tibi dolor animae. Hit him on the sides while he is yet but a child, lest he wax stubborn, & give no more force of thee, and so shalt thou have heaviness of soul, read over this Chapter. And in an other place Solomon saith: Qui parcit virgae, odit filium suum: 
Pro. 13.  qui antem diligit illum, instantur erudit. He that spareth the rod, hateth his son: But who so loveth him, holdeth him ever in nurture.  Theophilus. 
Seeing that our Lord God, hath commanded us so often and so earnestly the chastening of our youths, marvel it is, that Parents, do so spoil and mar their children with nice pampering, and too much cockering of them: and chief seeing that they are stirred up unto the performance of their duties with most loving and sweet promises. For to those Parents, which use due correction unto their children, the Lord God doth promise a sweet and joyful life, yea, in their old age: which benefit cannot be obtained with gold, silver, nor any other treasure though it be of never so great price or value. But yet I beseech you in the mean time proceed to show unto us those godly places, in the which correction is commanded.  Theodidactus. 
As, to those Parents (which carefully perform their duties in correcting their children) there are promised great joys both of body and mind: So they are compelled to bear and suffer great shame and grief of mind, which without any regard of fatherly admonitions and corrections, permit & suffer their child to grow up in all lewdness and disobedience, as by these texts do appear. Puer qui demittitur voluntati suae, confundit matrem suam, & rursun: 
Pro. 10.  Confusio matris est de filio indisciplinato. The child that is suffered to run after his own will, doth shame his mother, and again: A rude and unmannerly son, shall be a reproach to his mother. Dolour patris 
Eccle. 4.  filius stultus: melior est puer pauper & sapiens, rege seen & stulto: filius sapiens laetificat patrem, filius vero stultus, maestitia est matris suae. A foolish son, is the sorrow of his father: better is a child poor and wise, than a king old and foolish: A wise son is a great joy to his father, but a foolish child, is the heaviness of his mother.  Theophilus. 
Without doubt these voices of God are greatly to be feared of negligent parents: but yet would we be very glad to hear of you what the ancient fathers have left unto their posterity concerning the chastening of children.  Theodidactus. 
Saint Augustine teacheth manifestly, that children and servants 
Augustinus.  are to be corrected, when he saith: Non putes te amare servum, quum 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. Think not that thou lovest thy servant, when thou dost not bear him, or that then thou lovest thy son, when thou dost not give him correction, for this is not love, but languishing or fond feebleness, or rather foolish pity. And that Epistle which he wrote unto Fabius, after this manner showeth the same more plainly. Dilecto filio Fab. Augustinus Episcopus salutem. Congratulor unà tecum, quum●te prolem nuper habere cognovi. Sed deprecor ut dum tempus adfuerit, castigare prolem non differas: nam sicut fructus non invenitur in arbore, in quo flos prius non apparuerit: sic & in seen 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 well-beloved son Fabius, sendeth greeting. I rejoice with you, for that I understand you have a son. But I heartily pray you, as time and occasion shall serve, that you do not spare to chastise him, For as fruit is not to be found in that tree, on the which blossoms have not first appeared: So in an old man, except he have been well governed of his Parents in the time of his adolescency, the fruits of good works shall never appear in the time of his old age: chastise him therefore whom thou oughtest to chastise, whiles he is yet young and tender. Far you well. These be his words. Also Saint bernard saith: Non irasci ubi irascendum est: est peccatum peccato 
Bernardus.  addere. Not to be angry, where a man ought to be angry: is to add one sin unto an other. And S. Hierom saith: Parents qui liberos suos non corrigunt, sed sinunt eos pro sua libidine & arbitrio vivere, high inquit etiams●fuerint alioqui sancti & vitae inculpatae condemnabuntur. Those Parents that do not correct their children, but suffer them too run at their own will and pleasure, these men sayeth he, albeit they shallbe otherwise Godly and of life unrebukable, yet shall they be condemned.  
hereunto doth Innocentius assent and agree, where he sayeth: 
Innoconti●●.  Parents si viderint Liberos peccare, & non castigant, non tantum Liberi, verum & Parents a Deo condemnabuntur. If Parents shall see their children offend, and do not correct them, not only the Children, but also the Parents of GOD shallbe condemned. 
Correction is necessary. Seneca.  The Ethnics also in their writings do testify and teach, that the chastening of Children is very requisite and necessary, as first it is written in Seneca: Vitta transmittit ad posteros qui praesentibus culpis ignoscit. He sendeth vices unto the postericies, which pardoneth present faults and offences. And again he sayeth: Qui non vetat peccare cum possit, jubet. He which doth not prohibit and forbid to sin, when he is able, commandeth the same. Bonis nocet, qui malis parcit. He hurteth the good, which favoureth the wicked. Aristotle sayeth, Nulla Belua suae sponte aliquid boni agit, neque pueri. There is no beast doth any good thing by the own accord, nature and inclination, no more do children, Therefore they are to be admonished and compelled. Wherefore Parents ought to have a special care and regard to their Children, for they are not such as do obey for 
A good note.  shame, but for fear: not such as do abstain from wicked things, for filthiness sake, but for punishment. Fear is to be driven into children, correction and punishment is to be given, that being brought into some fear, they may leave their wickedness.  Theophilus. 
Oh immortal GOD how truly have these Heathen men depainted and set forth the wicked and corrupt nature of Children, and truly it were very good for us, if we had always fixed before our eyes this corrupt nature of our children, but in the mean time what others have written, touching this thing. let it not grieve you to recite unto us.  Theodidactus. 
Cicero saith: they that think and judge, that it is meet to 
Cicero.  pardon young men's faults, are much deceived: for because that age, is no let or hindrance to good studies, if therefore sin cannot be remitted, then is it to be punished. And Isocrates sayeth: 
Isocrates.  The offences of young men, are to be imputed to their elders, wherefore their intemperancy and unruliness, aught to be restrained & holden back by the honest instruction and sharp correction of their elders. I can show you also that the heathen men have not only liked and allowed the chastisement and correction of children by their writings, but also by their examples, as we read in Valerius Maximus. Brutus par gloria Romulo▪ quia ille urbem, hic libertatem Romanam condidit, filios suos Tarquini dominationem 
Valeri. Max. de Luci. Bru.  a se expulsam reducentes, summum imperium obtinens, comprehensos, proquetribunali virgis caesos, & ad palum religatos securi percuti jussit: exuit patrem, ut consulem ageret, orbusque vivere quàm publicae vindictae deesse maluit▪ Brutus deserved no less glory than Romulus, for the one built the City of Rome: and the other maintained the Roman liberty: For whereas his sons sought by all means possible to restore Tarquin unto his former dignity, (being before expulsed by Brutus their father) Brutus at that time bearing the greatest Rule and Authority, caused them not only to be apprehended: but also strait way after commanded that they should be beat with rods in the place of judgement, and then bound fast unto a post and so beheaded. Here heputteth of and depriveth himself of the natural affection of a father, to the end he might perform the duty of a good Consul, and had rather to live destitute of children, then that the common wealth should want her public avengement.  Theophilus. 
A notable deed truly, and most beseeming so noble a Counsellor.  Theodidactus, 
Surely the voices of all Godly men, and also of Ethnics (as you hear) do cry out every where, that Children ought to be chastened and corrected: and experience itself doth even 
●. Reg. 12.  compel us to confess no less. It was commanded and straightly enjoined unto Samuel of the Lord God, that he should daily pray for the people, when he saith: God forbidden that I should sin against the Lord, and cease praying for you, but to show you the good and right way. The same was also commanded unto Saint 
1. Cor. 9  Paul, which did confess that he should sin grievously, except he did preach the Gospel, saying: Woe is it unto me, if I preach not the Gospel. Even so shall negligent Parents confess, that they do grievously offend the Majesty of GOD, if they do not carefully perform their duties in the instructing and chastening of their Children, according to the commandment of God. For God requireth a diligent obedience of all men, the which he will neither have deferred, nor violated. Neque enim liberos habere laudi est: sed benè pi●que institutos, cast gatosque habere, hoc demum omnibus laudandum est. For to have Children is no great praise, but too have them virtuously and Godly instructed and corrected, that in all men is highly to be commended. Wherefore, the Godly Parent ought to bestow greater care in the garnishing of the minds of his children with godliness and Virtue: then curiously too cloth and pamper the Body with delicate dainties,. For if we bestow so great labour, and 
Body and soula compared together.  toil to scrape together and purchase for our Children, the pleasures of this earthy body, and Commodities of this short, frail and momentary life, how much rather ought we with greater care & diligence to seek after those things which should feed the soul unto the Celestial & everlasting joy? For there is no reason why the Body should be had in greater price than the Soul, as the Garment should not be esteemed before the Body. For the Soul and mind is heavenly: but the Body we have common with Beasts. By how much therefore the Soul is more excellent than the body: So much the more advisedly, & with greater consideration, ought we to provide for the same, having always such respect unto him, as in whom nothing perisheth, to whom it is committed. But what sweeter, delectable, or more pleasant meat can there be to the soul, than the knowledge of 
Mat. 4. Luke. 4.  the word of truth? For the soul of man liveth by every word that proceedeth from the mouth of God. Wherefore if the father at any time hear his Child or Servant rapping out any execrable curse, or detestable and blasphemons oath, by and by he shall rebuke and correct him, that he may understand that it is a foul fault and vicious thing and that he take greater heed to his speech and tongue, upon the pain that thereof shall ensue.  
And let him be admonished also of the Angels of GOD standing by him which cannot endure nor abide such things: and if the Angels for such filthy and Diabolical cursing and blasphemy be compelled to execute punishment of those offenders how shall the Almighty GOD suffer the same, which seeth and knoweth all things? Therefore the most sharp and terrible wrath of God must always be set before our eyes, least lightly and negligently we regard the instruction of our youth.  Theophilus. 
You have most perfectly and plainly showed us, that children should not only be instructed, but also corrected, and you have confirmed the same as well by the Scriptures, as by the Godly 
Father's abuse their authorities.  Fathers and Wise Ethnics. But now a days we see and know among Fathers of Families, not a few which too filthily and shamefully do abuse their power and authority: and are in correcting their children, so ireful, fierce and cruel, that they seem to use a tyrannical power, rather than that a man would think they have any natural and fatherly affection towards them. Wherefore we earnestly beseech you that you would briefly describe unto us, the manner and order how to chastise them, lest that when we would perform the duties of good and natural Parents, we play the parts of unnatural wicked Tyrants.  Theodidactus. 
For that hitherto (as is convenient) you have made so great account of the holy Scriptures, and opinions of Godly men, and with so great reverence embraced the same: Therefore here shall you hear not mine, but the most Godly and wise answers of Solomon, which sayeth: Chasten thy Son while 
Prou. 19  there is yet hope: but let not thy soul be moved to slay him, for great wrath bringeth much harm. Again he sayeth Punishments 
Ephe. 6.  are ordained for the scornful, and stripes for fools backs. And Saint Paul sayeth, Fathers provoke not your children to wrath. 
Ambrose.  And Saint Ambrose also teacheth after what manner children are to be corrected, saying, Leviter castigatus exhibet reverentiam castiganti, qui vero crudeliter castigatur vel increpatur, nec increpationem suscipit nec salutem. A child that is gently and easily corrected, yieldeth reverence unto his corrector: but who so is cruelly chastened and rebuked, doth neither admit rebuke, nor receive health nor amendment. And Seneca writeth, Cordatorum esse parentum, filios obiurgare citra 
Seneca.  contumeliam, & laudare citra adulationem: quamobrem curare debent parentes ut filii eos revereantur ob vita severitatem, & ament ob morum iocunditatem castigandi quidem sunt filii: verum paternè, non tyrannicè. It is the part of wise parents, to rebuke their children without contumely, check or taunt, and to praise them without flattery or adulation: wherefore parents ought to have great regard unto this, that their children reverence them for their gravity of life, and love them for the pleasantness of their manners, truly children are to be corrected, but yet fatherly, not tyrannously.  Theophilus. 
Was there ever Parenes at any time, that have been moved with such wrath, cruelty, or rather madness, which have exceeded the bounds and limits of their function and duty in chastening, and have used themselves like Tyrants: towards their children?  Theodidactus. 
Yea, in Titus Livius is described at large, the tyranny of Lucius 
The tyranny of L. M.  Manilius, the which against all equity and against the law of arms commanded his son to be beheaded. We read also 
Axio the noble Roman passed the bounds of his duty in correcting his son.  that Axio a Noble Roman, whipped and scourged his son in such cruel manner that he died thereof presently? whom (through the indignation of which cruel and horrible fact, when all people as well Parents as Children were gathered together, and would have slain him with their penciels or bodkins in the market place) Augustus Caesar with all his authority and power (though very great) could scarscely save▪ and deliver out of their hands.  
Wherefore Parents ought to train up their Children so warily and wisely, that they beat them not like Asses: nor that they spoil them with cockering or dallying with them like Whelps. But that they go directly in the midst admonishing them, sometime with praises, sometime with severity, as the matter & time doth require & minister occasion unto them. For Parents must observe and keep the golden mean, lest that 
A mean in correcting is best.  they amaze their children with too much threatening: discourage them with their two sharp and bitter reproaches: or with their rigour and cruelty to kill and murder them: which great faults and errors have so prevailed in those which have supposed and judged that threatenings and stripes, are the best means and readiest way to bring their children to virtue and learning: whereas on the contrary part, it hath put them very often in such sear, amazedness and terror, that it could hardly be removed from them when they have attained unto mature and riper years. For as too much drought doth whither, dry up, and kill the young plants and graffs: even so doth too sharp and austere severity kill the hearts of young men. It were good for Parents to keep always in remembrance those good lessons of Phocilides, which saith: Filiis ne difficilis sis tuis, sed mitis esto. Sine contumeliaplectito quibus praees. In filium iram non bonus nutrit pater.  

Be not too sharp to children dear, but use a modest check,  
And over whom thou hast a charge. without reproach correct:  
Good parents will not foster up, their wrath against their child:  
But rather seek their mendment with their counsels grave and mild.   Theophilus. 
Wherefore and with what purpose and intent ought children to be corrected?  Theodidactus. 
Agustine, saith, Nemo prudens punit, quia peccatum est, sed ne peccetur. 
Augustine giveth a reason with what intent children should be corrected.  Res est enim optima non sceleratos omnino extirpare, sed scelera. There is no wise man that correcteth and punisheth an offendor, because of the offence which is committed: but rather lest he or any other should offend again by the like example. For it is not always the best way, utterly to extirp and root out the malefactors and offenders, but rather their heinous and wicked offences, that they may be amended and brought to a better order of life.  Theophilus. 
What should the father think upon, while he is correcting his child?  Theodidactus 
It shall greatly mitigate and assuage the rage and fury of 
What the father should think upon whilist he is in correcting.  our minds, if we hear in memory this saying of Pliny, which after this manner doth admonish a sharp, severe, and cruel father, that he should not deal with his son or handle him too sharply or rigorously, saying: Et illum adolenscentulum esse, & te fuisse cogita: atque in hoc quod pater es, enitere, ut memineris te hominem, & hominis patrem. Way and consider this, that he is a young man, and also that thou hast been one thyself. And further in as much as thou art a father, call to thy mind that thou art now a man, and the Father of one that may be a man hereafter.  Theophilus. 
A very excellent and wise way surely to pacify and quiet the furious and raging minds of Parents, when they shall correct their children. And in my judgement there is no man that could have given more wholesome or better counsel concerning this matter, wherefore it is worthy of all men to be followed. Not withstanding I myself have known sum furious parents a broad, which have used to strike and buffet their children about the face and head, and to lay upon them like Malt sacks with cudgels, staves, fork or fire shovel, or whatsoever came nighest their hands, yea, and very often also, have cast them on the ground, and spurned and kicked them like dogs, which manner of correcting I judge is utterly to be detested and abhorred, neither do I think it lawful by any means that they should use them after such order. Wherefore I pray you tell us, how should they be admonished and persuaded, that hereafter they do not use and handle their children and servants after such raging, furious, and beastly manner.  Theodidactus. 
First and chief, we must show them and set before them, the most pure and sacred word GOD, for these men peradventure (being so wayward, fierce, and cruel as you have said) would utterly contemn and despise men's reasons, wisdom and counsel.  
But the Lord our God of his unspeakable good will and favour towards us, doth so dearly love parents, and so tenderly provide for their children, that he doth not only command them to correct their children, but being very desirous and willing to cure and remedy such rage and fury, death also show unto us, what instrument is meet, and what we ought to use and exercise in correcting.  Theophilus. 
With what matter or instrument I pray you ought children to be corrected?  Theodidactus, 
The Lord our God by Solomon doth teach every where that 
prover. 13. Children should be corrected with the rod.  children should be beat with the rod, saying after this manner, Withhold not correction from thy Child, for if thou shalt smite him with the rod, he shall not die thereof: Thou smitest him with the rod, but thou shalt deliver his soul from Hell.  
And again, who so spareth the rod, marreth his child. Lo here, not that wise Solonion, doth teach that children ought to be corrected with the rod, but the Lord our God himself which hath spoken by the mouths of his holy prophets, whose word abideth for ever.  Theophilus. 
If these foolish, harebrayned, and rash Parents would hear and willingly obey and follow this little admonition, then should they not have, so many deaf, blockish, foolish, blear eyed, and also oftentimes mad children as they have: which discommodities we see come very often, by the continual and unreasonable beating and buffeting of them about the heads, as I said before.  Theodidactus. 
You gather and apply all things very rightly. For if Parents would not beat their young and tender children with their hard fists upon their ears and heads, but in steed thereof, and of their Cudgels, staves, and such like, (according to the counsel of Solomon) would take and use the rod, then should they have wherein they might rejoice and become the parents of wise and worthy children, whereas contrary wise they are compelled will they, nill they, to have the government of deaf lumpish, ignorant and foolish children all the days of their life, to their great sorrow and grief very often.  Theophilus 
Whereas I have now begun to move you with my questions I know not yet where or how to make an end, seeing therefore you have already showed unto us the instrument where with children should be corrected and admonished that they should not be beaten about the heads. Now I beseech you show us, where and on what part of the body they should be beaten.  Theodidactus. 
I teach nothing here, neither would I persuade or council 
That part of the body which is to be beaten.  you, that you should follow mine opinion and mind in this thing, but rather the godly opinion of the holy Ghost, which by Solomon speaketh after this manner: Tonde latera eius dum infans est: Hit him upon the sides whilst he is yet a child etc. Behold here the clemency and providence, behold here I say the exceeding great mercy of God, which also hath vouchsafed to show and manifest unto us that part of the body, which he would have beaten▪ lest at any time either we ourselves, or our little children should sustain any loss, peril or displeasure by means of our correction.  Theophilus 
Wherefore are parents compelled to be so diligent, careful and provident, in the instructing and chastening of their children, and what is the end of this so great labour and travail?  Theodidactus. 
They shall instruct, nurture and chasten their children, not to the end that they might set them forward and promote them to 
The end wh●e children should be corrected.  worship and great honours, or that they should excel others in human knowledge, wisdom and science, or that they should gather together and heap up great riches and treasure for them: But they ought chief to respect this, that they may be made virtuous and godly. And this end and manner of training up of youth is most profitable and excellent of all others: wherein all godly parents ought to have their chiefest pleasure and felicity. For Parents over and beside that natural love & affection which nature hath engraffed into all living creatures towards their young ones, & besides those sorrows, & griefs, which they often sustain in their bringing up, yet ought they to have their chiefest care for their godly education (as we have often said) And this let them do, not with angry, bitter, and raging mind towards them, when they 
After what manner children ought to be chastened. A good note.  find them not so apt and forward as they wish, lest they begin to refuse, hate, and detest instruction, and virtuous discipline, before they shall feel the profit and commodity thereof. Let them temper and bridle the austerity, sharpness and rage of their authority and power, with such affection and desire of lenity, gentleness and mildness, and so rebuke and chide the offender, that they had rather to have them corrected and amended, then punished or tormented: and let them rather endeavour to withhold and draw them from future faults and offences, than rigorously to execute punishment of their faults presently committed.  Theophilus. 
The greatest part of the welfare and prosperity of children, doth depend (as far as I perceive) of the good instruction and diligent and wise chastening of parents.  Theodidactus. 
It is very true: for the Lord our God hath commanded that children should honour and obey their parents, and in the same commandment also he hath given a charge unto the Parents, that they should perform and do their duty (that is to say) that they teach & instruct their children in the true knowledge of God, and bring them up in the fear of the Lord. For how shall the children perform their duties towards their Parents, if that parents shall first neglect their duties towards their children? And albeit the sloth and negligence of parents doth not excuse the wickedness and impiety of children before God, notwithstanding parents own this duty to their children, that they provide for them not only corporal food for their bodies: but much rather spiritual food and nourishment for their souls, if otherwise they covet and desire to have them saved.  Theophilus. 
But if after all wholesome admonitions and counsels, instructions and chastisements, they remain stubborn & disdainful children, & do receive no godly admonition, nor will suffer nor abide any correction, what do you think is meet to be done with such, and how should a man deal them?  Theodidactus. 
Such stubborn, wicked, and rebellious wretches are first to be despoiled, and deprived of all their possessions and inheritance, and that by the authority of the laws written.  Theophilus. 
How many causes be there set down, of ingratitude, contumacy, stubbornness and disobedience, for which a father may disherit his son?  Theodidactus. 
There are setdowne and registered fourteen special causes.  Theophilus. 
Declare them unto us I pray you, for (by the grace of God) it may be, that in the hearing of them, it shall drive a greater fear and terror into them.  Theodidactus. 


1 Prima si filius parentibus manus intulerit. The first is, if the son 
Inglossa cap.▪ quinta vallis. Obquae exhaeredari posset filius.  shall lay violent hands upon his Parents.  
2 Si gravem iniuriam eis fecerit. If he shall work them any villainy, injury, or wrong.  
3 Si contumaciter eos accusaverit, de causa quae non est adversus principem, vel rempublicam. If stubbornly and disobediently he shall 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 conversant among wicked persons, drunkards, whoremongers, thieves, murderers, and such like.  
5 Si maledicus efficiatur. If he become a cursed speaker, railer, and blasphemer.  
6 Si parentum vitae insidiatus fuerit. If he shall lie in wait to slay and murder his father.  
7 Si uxori vel concubinae eius se immiscuerit. If he shall meddle or 
Deut. 22.  have to do with his father's wife or concubine.  
8 Si exdilapidatione filii grave dispendium parentes sustulerint. If the Parents shall sustain great damage, loss, and hindrance by means of the riotous and wasteful spending of their son.  
9 Si pro persona vel debito eius in quantum potest, fideiubere noluerit. If he will not undertake & become surety for his fathers own person, or his debt, to the uttermost of his power.  
10 Si prohibuit eos facere testamentum. If he shall prohibit or let them to make their will and Testament.  
11 Si contra voluntatem parentum inter arenarios & mimos perseveraverit, quum pater non fuerit illius professionis. If against his father's mind and will, he keep company, with Ruffians, quarrelers, foolish Minstrels and such like, when his father is not of the same profession.  
12 Si filia luxuriosam vitam egerit, quum parentes vellent eam pro posse dotare: nisi neglexerint eam maritare usque ad 25. annos. If the daughter shall lead aluxurious, wanton, and riotous life, when her Parents are willing to bestow and set her forth in marriage, to the uttermost of their ability and power: except they shall defer her marriage until she be 25. years old.  
13 Si parentibus furiosis debitam curam non impenderit. If they will not give due regard, and reverence to their Parents, although they be furious and way ward.  
14 Si patrem captum de carcere deducere neglexerit. Hae, inquam, sunt causae cur parents liberos suos haereditate excludere possint. If he shall neglect, contemn, and have no regard or care to ransom and deliver his father out of prison, being taken by enemies.    
These (I say) be the causes, wherefore parents may disherit their children.  Theophilus. 
But if they be more wicked and stubborn, than that these corrections and punishments can bridle and hold them under, or rather after all these good and wholesome admonitions and chastisements they continue rebellious, what do you think is to be done then?  Theodidactus. 
The same, that the Lord hath commanded by Moses his 
A stubborn & disobedient child to be stoned to death.  servant, saying after this manner: Si genuerit homo filium contumacem, qui non audiat patris aut matris imperium, & coercitus obedire contempserit, lapidibus eum obruet populus. And if a man have a son that is stubborn and disobedient, which disdaineth the voice and 
Deut. 21.  commandment of his father and mother, and when he is chastened, will not hearken unto them, but contemneth it, all the people shall stone him with stones unto death.  Theophilus. 
A hard sentence without doubt, and of all stubborn and rebellious children, deeply to be weighed and considered.  Theodidactus. 
Truly, it is an hard and fearful sentence, whereout all young men may gather, as is meet for them, how great the wrath of God is against the sin of disobedience. Neither doth the law of God only hate and detest such stubborn and rebellious children: But also the very Ethnics would have them cast off from their parents, and to be utterly dispossessed, which Aristippus teacheth by an excellent apothegm, after this manner: A certain man accusing him for that he so cast off his son and contemned him, as though he had never begot him: he saith, Do we not cast 
Degenerate children are to be cast of & forsaken.  away from us, our spittle, louse, and such like, as things unprofitable, which nevertheless are engendered and bread even out of our own selves? His mind and judgement is, that they are not to be accounted for children, which otherwise have nothing in them, whereby they might commend themselves to the love and effection of their Parents, but only that they be by them begotten. So the old father Menedemus, to his son Clinia, (brought in by the Poet Terence, in his third Comedy) speaketh after this manner: Ego te meum dici tantisper volo, dum id quod te dignum est facias.  

So long and no longer, shalt thou be my son,  
As thou behavest thyself with discretion.   
Thus did the very Heathen men (which had not the law of God to direct them as we have) handle their degenerate and disobedient children, whom God would have also to be an example unto us.  Theophilus 
Thus of your fatherly benevolence, have you taught and diligently instructed us hitherto, how good, how profitable, and necessary it is to instruct and chasten youth in virtue and godliness. From whence as out of a most sweet and pure fountain, all other virtues do flow.  
Now (if it seem good unto your courtesy) we would be right glad and very willing to hear and learn of you, what a Sea of evils, damages, calamities, and perils, this negligent and corrupt instruction of Parents doth bring with it.  Theodidactus. 
Concerning this negligent instruction of children, there are so many weighty and grave sayings, and such horrible and fearful examples every where, as well in the holy scriptures, as also in other godly Authors, and Heathen writers, that if I should go about to show and declare unto you every thing that I have read and noted, touching the same, a whole day would not suffice. But because the thing is so reasonable, which you do demand of me, I will satisfy your request, what I may conveniently.  Theophilus. 
If opportunity and leisure do not serve, to show us every thing as you wish, yet at the least, you will vouchsafe we pray you, to recite such things as may seem more sharply to admonish, and as it were, compel negligent Parents, that (at the last, this filthy drowsiness, and pernicious negligence being shaken off,) they may more diligently and carefully discharge their duties.  Theodidactus. 
Men might easily be drawn to the duties of their vocation and 
Against negligent parents.  calling, if they were thoroughly persuaded, and would believe that their children are the gift of God, and that they are the pledges of God himself, neither needed they any compulsion in this matter: But rather very willingly, and of their own accords, would they credit and believe, that these pledges of God, aught with great care and diligence to be preserved, instructed, and corrected: For it they shall be neglected, spoiled, or lost by their means and sufferance, then shall they be required at the hands of the Treasurer and keeper. Now for example sake, a King or Emperor, hath his Treasurer, or some one of his Privy Chamber, to whom he committeth many things of great charge and value, to be kept, preserved, and diligently looked unto. Suppose and think it to be a precious Crown, most worthy for a Prince, the Imperial Sceptre, Letters Patents, precious Stones, Pearls, jewels, and other rich and costly Robes, which are most commonly wont to be in kings and emperors palaces. I say, He that shall carefully keep, and diligently preserve these things, according to the trust in him 
Children 〈…〉 the pledges of God.  reposed, shall not only of the King or Emperor be esteemed and greatly beloved, but also at the last, promoted unto great dignity, and worthily rewarded. But if this Chamberlain or Treasurer shall neglect his duty and office, or spoil and lose those most precious jewels and ornaments of the King or Emperor. Then shall he not only lose his office, but also be deprived and despoiled of all his possessions, goods, and Cattles, and beside, that suffer most extreme punishment. Even so our Lord God, which is King of Kings, and Lord of Lords, after that he hath created our children, & with his own precious blood hath redeemed them, and committed them to our trust and keeping, to be carefully governed, and diligently instructed. So that if the Chamberlain 
Argumentum a simile.  or a Treasurer of a King or Emperor, for the loss of the Crown or jewel (which is only bought with Gold or silver) be so sharply and severely punished? What shall become of those Parents, which so negligently regard the gifts and pledges of God (which cost neither silver nor Gold, but were purchased and bought with the inestimable and that most precious blood of his dearly beloved Son our Saviour jesus Christ) and with too much liberty suffer them to be spoiled? Surely such Parents ought to fear, expect and look for none other punishments, than everlasting torments. Wherefore, or what was the cause that Heli the high Priest in Israel suffered punishment? But only for that his children 
1. Regum. 2. 4.  had so exceedingly offended the Majesty of God: In this example, Parents ought to look and learn the fear of God, and shake of this sluggishness, sloth and negligence in training up their children. For it is the promise of God, that the Angels of children do always behold the face of God our Father which is in heaven.  Theophilus. 
If children be so precious and highly esteemed of God, that he thinketh them worthy to be preserved of Angels, and that they be the pledges of God, why should we not care for them, and instruct them diligently?  Theodidactus. 
Forasmuch as the whole state & prosperity of man's life doth altogether depend & stay upon the godly education of children: why should the right ordering and governing of children be so neglected? which if it be negligently and carelessly looked unto, doth not only bring great misery, plagues, and destruction, unto the Parents themselves, but also to the common society, and neighbourhood of all men. Wherefore this one thing ought greatly to stir and move us, (that is to say) the dignity of children, with the which God vouchethsafe to adorn and garnish them.  Theophilus. 
But yet this one thing resteth, from whence, I pray you, do you think, this negligence of Parents, and this corruption of children doth chief spring and grow? and that they consume and spend their force and strength in the perpetrating and committing all kind of wickedness?  Theodidactus. 
Too much cockering and pampering of foolish Parents, I 
Cockering is the original cause of negligent instruction.  judge to be the original cause of this so great a mischief. For that too much cockering and sufferance, maketh their minds (as a certain wise man saith) so wanton, nice, and tender, that within a while, they become apt to no goodness, and seldom prove honest men, or fit members for their country and common wealth.  Theophilus. 
You have said as true as may be: But yet all this while cannot I understand nor perceive, that Parents, which both by the laws of God and man, do own such love, godly instruction, chastisement, and all other duties of godliness and benevolence to their children, how they can give themselves to such folly, or rather madness, that they utterly spoil and destroy their children, with that too much cockering & wantonness?  Theodidactus. 
Seeing you cannot perceive how Parents spoil their children, 
●ere the absurd excuse of Parents is re●●●yed.  I will open and make the matter more manifest unto you. When they are admonished of their duty, they will answer, and say, that their child can perceive as yet very little or nothing by reason of his age, and they say truly: No more can the Spaniel or blood Hound, the Horse or Mule understand what they ought to do, nevertheless they learn to go, to come, to follow, to carry, to recarry, to do, and to leave undone, to watch, to find out, and such like things, which they understand not: Also, neither doth the wood or stone understand, that it is a foolish and absurd thing, towards the building and framing of an house: but after it is hewn, fashioned, and framed of the Artificer and work master, by and by he understandeth where unto each thing shall serve in his due place and time. Now, forasmuch as these things which lack reason, can be taught and framed to so many good purposes: How much more a reasonable creature, which is created to the Image of God? Surely I wish you should weigh and consider this with yourself: if other men's children perceive and understand very many things. Why should not yours understand some things in the ways of virtue and godliness: Undoubtedly, if you will not teach them, but still pamper them with too much cockering and delicate niceness, you shall answer and bear the sins and offences of your children. And how sharply and severely the Lord God executeth punishment for the contemptuous bringing up of children, only Heli the high Priest with his sons, may be for an example (as is said before) which miserably finished their lives. He, for that he spoilt his children with too much liberty: they, for because they would not hearken to, nor obey the counsels and admonitions of their father, though very gentle, light and easy.  Theophilus. 
Did Heli then the high Priest in Israel, offend the Majesty of God, being so worthy a man, with too much cockering of his children? And yet I remember, he did reprove them very often.  Theodidactus. 
The voice of God testifieth otherwise, which soundeth after 
1. Regum. 3.  this manner: I have told him that I will judge his house for ever: because his children did curse God, and followed belial, and he would not chasten and correct them: Therefore have I sworn unto the house of Heli, that the wickedness of Helies' house, shall not be purged with sacrifice and burnt offerings, for ever.  Theophilus. 
Verily this voice of God ought greatly to be feared of all Parents: For if the iniquity of Heli so worthy a man, and of so high calling, could not be purged for ever, which notwithstanding sometimes corrected his sons, and seemed willing to cleanse and purge their sins and offences with certain sacrifices and oblations. What shall be done with them? which scarcely at any time have chastened their children neither in word nor deed, neither do they once believe that God will execute punishment of so great wickedness, it is so far from them, that they are willing to bewail and lament, this so great a fault, with true sorrow and unfeigned tears.  Theodidactus. 
We deny not, that Heli the Priest reproved his sons doing 
Heli suffereth the punishment of his negligent instruction.  wickedly, but yet he reproved them not earnestly and sharply, but lightly and tenderly, as many Parents use to do now adays (the more to be lamented.) And therefore, that good and godly father, suffered pain for the iniquity of his sons, by which example, such negligent Parents ought with good cause to be moved, or if this do not move them, yet me thinks this saying of Paul should rouse them up, and shake of all their drowsiness, which saith: Si quis suorum & maximè domesticorum non 
Paul.  agit curam, fidem denegavit, & est deterior infideli. If a man have no care of his own, and specially those of his own household and family, he hath denied the faith, and is worse than an Infidel.  Theophilus. 
If you have any more such like examples, by the which you might stir up and move those negligent Parents from their sluggishness, bring them forth I pray you.  Theodidactus. 
I have many other examples, of which you shall hear this 
Cicero. Verr●.  one, because it is worthy the noting. Marcus Tul. Cicero, in the Oration which he made against Verres, in his first book, among many other things which he objected unto him by way of reproach, this is one and the chiefest, that he had so trained up his son, that he had never seen, chaste, shamefast, or sober feast or banquet, for the space of three years togethers, but was ever conversant and in company with wanton harlots, and unchaste women, and with riotous Ruffians, and intemperate men, so that if he had any desire to be good, yet could he not escape from them either wiser or better. By means whereof saith he, thou hast not only wrought great injury to thy son, but also to the common wealth: Susceperas 
Negligent parents are injurious to their country and common wealth.  enim liberos non solum tibi, sed etiam patriae. For thou hast begot children not only for thyself, but also for thy country. Which should not only be to thyself a joy and pleasure, but also profitable and commodious afterward unto the common wealth. And thou oughtest to instruct and train them up in the knowledge and understanding of grave and weighty matters, as the quiet government of people in public assemblies, of Civil government in Cities, Towns, and other affairs of the common wealth, that love and neighboured might be maintained, and not after their own lewd lusts and wantonness, and licentious liberty. Thus much of Cicero to Verres, touching his son. A very Christian saying of an Heathen man, and meet for all men to be set on the outward posts of their doors, in their bed Chambers and closerts, or rather after the manner of the Hebrews, that all fathers and mothers should have them on their phylacteries, & skirts of their vestures, and to be written in golden letters.  Theophilus. 
I do not so much marvel, that such corrupters of youth were found amongst the Heathen which lived without the light of the Gospel, and true knowledge of God: but that this chanceth very often amongst those men, which boast themselves to be good and perfect Christians, this is much rather to be marveled at, and by no means to be suffered. At this day, as it is manifest to all men, our children are brought up with 
Father's ' and mother's spoil: their owns children.  such liberty and boldness, that a man cannot sufficiently bewail the same with abundance of tears: here is no shame, here is no reverence, no regard of duty, parents utterly spoil their children, with cockering and wantonness, and seeks to refrain them with no fear or correction. Mother's take no regard, no care of their daughters, but wink at their faults, suffer them to roam abroad, seek their amendment by no mild nor moderate correction, neither do they persuade them unto sobriety, mildness, nor modesty, with their wholesome admonitions and motherly counsels. We have greater care, and will take more pains a great deal about any thing else, then about the godly education of our children. I am persuaded that God is greatly offended with us, even for this one fault, that we deal so negligently with our children, and cast the rains of all liberty and looseness into their own necks after this manner: For as we would have them prove when they shall be men and women, so must we deal with them and instruct them in their green and tender years. So that whereas many things fall out amongst us christians so untowardly and perversely touching the disobedience of our youth now adays, I judge one chief cause to come, grow and proceed from this, that there are so few which take such pains and diligent care as they ought to do, for their godly and virtuous training up, And albeit better is to be hoped for, yet certainly this is still to be expected and looked for from Children, that they will grow worse and worse, except Godly instruction be joined with moderate correction.  Theodidactus. 
Without all doubt a horrible punishment remaineth to such Parents, which so negligently contemn and despise their own natural children, besides that it is a very great negligence, or rather a horrible mischief, either to cast the bridle into the necks of young men, or to corrupt and spoil them with wicked instruction or their own lewd and naughty examples. Nevertheless how common these things are in man's life, it is too manifest: when Parents or Teachers are either Epicures, or otherwise lewd and licentious livers, and do not exercise their children and servants unto the knowledge and fear of God, but oftentimes do nourish and confirm them in wicked, erroneous and detestable opinions: these mischiefs are to be punished no doubt, as God himself saith: Contemnentes me, reddam contemptos, I will make my contemners, contemned and despised.  Theophilus. 
O twice, yea thrice happy are those parents, which do not vainly & negligently here these and such like threatenings, but proceed and go forward I pray to recite other places, wherein God doth threaten, lither slothful and negligent parents.  Theodidactus. 
Fathers and masters which withhold their children and families from hearing and learning the word of God, by commanding and appointing them in the mean time some other business, or else by reason of their ignorance or impiety have no care or regard, to be taught and trained up in true godliness, are not only wicked and injurious to themselves, but also to their whole families, so that such shall receive double the greater condenination. It is set down in the Decalogue or ten Commandments, That children would honour their Parents, but with what face dare that Father exact of his child the honour commanded of God in the second Table, when as he himself doth not perform his own duty, which in the first Table of the Commandments is required of him, touching the due honour of God, and the sanctifying of the Sabbath day? Children are not borne of their parents at adventure, but they be the gift and blessing of God. The Scripture saith, God blessed them & said: Crescite & multiplicamini. Increase and multiply. And the Psalmograph saith: Filii tui sicut novellae 
Children are the blessing of God.  Olivarum in circuitu mensae tuae: Ecoe sic benedicetur homo qui timet dominum. Thy children shallbe like the Olive branches round about thy Table: Behold, thus shall the man be blessed that feareth the Lord. Children are given unto Parents by the divine and Almighty power of God, and are committed unto them as an heavenvly treasure, not to the end that they should be profaned and brought up only to the use of this terreine and earthly City, but that they should be sanctified & hallowed unto the use of the heavenly jerusalem, we have lost in our first Parent the right of our heavenly life & inheritance, and we are borne the children of God's wrath, death and hell.  
Therefore, what is more cruel, what is more horrible or 
How the inheritance of that he evenly life being lost, is recovered by the parents.  monstrous, than such a father, which after he hath children, doth not apply all his whole study and endeavour to this end chief, that he may recover again the right of that Heavenly inheritance before lost as is said▪ For except this be brought to pass, what other thing do children gain by their Parents, but hell and everlasting death.  
But these are the manners and conditions of many Parents, in these our days in the governing and ordering of their families, that they have a far greater care about their Horses and Swine (as we have often said) then about their Children and family. For, twice in one day at the least they give Meat and Water unto their hogs and Horses, to eat and drink to refresh and comfort them, and to keep them in good liking and plight of their bodies, but in a whole week, they will scarscely spare so much time as once or twice to have their minds refreshed and their souls fed with the wholesome food of the word unto everlasting salvation.  Theophilus. 
I have known many which very diligently have taken great pains and care how to teach their Parrots, Popinieyes, and Pies to prattle and talk unto them very timely while they are yet but young, knowing this, that the elder they are before they take it in hand, the harder and more difficile can they be taught, according to the old proverb, Psittacum v●tulum negligere ferulam. What manner watching and pains is there about a prading Parrot, or chattering Pie, and what lithernness and negligence about the teaching of Children:  
Men take great pains, as we see every where, and will refuse no labour 
Negligent parents are sharply accused.  or travel that they might have a fair dog to hunt and pursue the chase, a lusty and courageous horse, to take a journey, run his course, and too fetch the carrier: But about their children they seem to have very little or no care at all, that they might become the servants of God, ornaments of his Church, & good members for the common wealth. What answer shall these Parents make to GOD the most just judge, when he shall demand an account of them for their duty so shamefully neglected?  Theodidactus. 
Do you desire to know of me what manner an account the Lord God will take and exact of such? Surely none other than as he required of Heli the high Priest of Israel, which was most divine and holy, and shall be to the end of the world, at which judgement and account, whosoever doth not tremble and fear, I judge them to be more hard than the Adamant, and such as unto whom this vehement and horrible exclamation of Saint Augustine may be very aptly and well applied, saying: O dolosa libertas, O grandis filiorum perditio, O paternus amor mortifer. Ecce filios sedicunt diligere, quos veraciter ingulari procurant, dicunt eos amare, 
A vehement exclamation of S. Aug against negligent parents.  quibus tam suspendia parant: melius sanè fuisset eos nunquam fuisse natos, quam sic miseros liberos suos extremis malis perdere, & tandem in aeterna Barathra conucere. O lamentable liberty, O great perdition, O fatherly affection the deadly destroyer of children, behold they say, they favour their Children whose destruction they rather procure: they say they love them, for whom ere it be long, they prepare the gallows and hanging: Surely it had been much better they had never been borne, then so to cast away their miserable children into extreme punishment, and at the last to throw them into the bottomless pit of hell for ever.  Theophilus. 
O immortal God, before this day I could never understand the wickedness of these parents, which both by their negligence, and ungodly examples spoil and utterly cast away their children, and be not only injurious to themselves and theirs: but also they strive, and endeavour as much as in them is, to extinguish the Church of God, trouble, disquiet, and destroy the whole common wealth, and so at the last utterly extirp and root out all good love and neighbourhood amongst men.  Theodidactus. 
O my Theophile, there is nothing truer than this your judgement, which also may be confirmed and proved by many reasons and Arguments, and also by daily experience itself. For whosoever 
What and ho 〈…〉 great mischiefs do arise by negligent instructing.  hath children not altogether foolish and unapt for the study of the holy Scriptures, and good letters, and doth not commit them to a skilful teacher and instructor: they do most grievously offend, they diminish and take away the glory of GOD, they spoil the Church of Apostles, Ministers, Pastors and Preachers, and of other profitable and most necessary gifts: For who so doth neither teach his son himself, nor cause him to be taught and instructed of others, setteth a great window wide open unto the Devil, to put in practise any kind of wickedness, he provideth to establish the kingdom of Satan by any means, giving occasion to disturb the kingdom of Christ, and in the mean time doth miserably deliver into bondage and subjection of the Devil himself the souls of very many. For if we shall have no preachers and teachers, then of necessity it must needs follow that men shall fall every where in most pestilent errors 
What shall befall upon us without preaching and teaching.  and detestable heresies. True faith, the word of God, and true worshipping of God, shall altogether be confounded of the false faith, superstition, and false worshipping, and seem almost to be vanquished and overcome.  
Furthermore, the common wealth by this means doth receive great ditriment, peril, danger, and incurable plagues and punishments. So that neither the Turk, nor the Devil himself, can bring in or devise so great perils, sieightes, and mischiefs to mankind, as he which shall not set his son to the School (being any thing apt to learning) What can be more pernicious, what more pestilent, what more cruel than such a Father? Surely the Lord God (before whose eyes all things are manifest) will gréuously punish such a negligent and careless father, without all doubt (for such negligence) most hurtful and dangerous to all mankind (which God, who is a just judge) shall not suffer to escape unavenged.  Theophilus. 
As far as I can gather of your words, children can scarcely have a more wicked and cruel enemy, than those Parents which do not rightly discharge their duty.  Theodidactus. 
You have hit the nail on the head (as they say): The jews 
negligent parents do exceed in cruelty Pharaoh Herod or any other. Tyrant.  have offered their children to Devils: Pharaoh and Herode were most cruel and tyrannous towards children and infants, but parents which neglect their duties in bringing up their children, or which do corrupt and spoil them▪ (that is to say) do not teach them the knowledge, fear and love of God, are far more cruel and outrageous enemies: For Pharaoh and Herod only destroyed the bodies of the infant's & young children, but these destroy both body and soul. And Erasmus teacheth in a certain place, that they are more brutish, fierce, & cruel than they which throw out their young infants into any wood, to be devoured of wild beasts, whose words be these: Non satis est, inquit, filios genuisse & ditasse, nisi accedat diligens 
Erasmus.  educatio, parents nec sibi, nec filiis satisfaciunt. Leges in eos seviunt qui faetus suos exponunt, & in nemus aliq●od obiiciunt feris devorandis: at nullum crudelius exponendi genus, quàm quod natura dedit optimis rationibus ad honesta fingendum, id beluinis▪ affectibus tradere. It is not sufficient (saith he) to beget children and to make them rich, except you join thereunto diligent and careful education, for otherwise parents neither do good to themselves, nor to their children. The laws are cruel upon them, which destroy their children, and cast them in some wood to be devoured with wild beasts: but there is no kind of destroying more cruel, than look what thing nature hath given to be framed and fashioned after a due form unto honest and virtuous things, to teach and bring up the same in beastly affections.  
If there were any woman of Thessalia, which were able with 
Women of Thessalia were transformers of men into beast.  her Witchcrafts and Sorceries, and would endeavour and practice to transform thy Child into a Swine, Wolf or other Beast, wouldst thou not think her worthy to suffer any kind of extreme torment? And look what thing thou dost hate and detest in her, thou thyself dost st●●●e by all possible means to bring it to pass thyself.  
And saint Chrysostom sayeth: Patres qui liberorum modestiam 
Tomo. ●.  & temperantiam negligunt, liberorum sunt interfectores, atque hoc graviores & acerbiores, quod haec sit animi perditio & mors. Fathers which have no care nor regard to teach their children modesty, temperance, and such like virtues, are Killers and Mutherers of their own Children, and so much the more horrible and cruel, because this is the destruction and death both of mind and soul.  Theophilus. 
Now I have heard this, I cannot sufficiently marvel, neither can I comprehend by any reason or imagination, from whence (in those which notwithstanding rejoice exceedingly to be called fathers) such cruelty & great uncourtesy doth arise and grow.  Theodidactus 
It is indeed an horrible cruelty to kill and murder an Infant, 
Those that do not teach their children, be the destroyers of Christ's Church.  but it is a far greater and more detestable and pernicious wickedness, not to instruct nor to chasten a Child, for not to teach and instruct children, is utterly to overthrow the Church of GOD, and the foundation of all our Christian Religion, because the whole force of the Catholic Church consisteth in the succession of our posterities, which if they be neglected in their young and tender years, become like unto a Garden, which in the spring time is not digged, weeded, sown and trimmed: For where there is nothing sown, there is like to be nothing reaped, but Weeds, Thissels and briars. And herein with me also doth Casiodorus accord, which sayeth: Indign transacta ad●le scentia odios● efficit senectut●; & honestè ac sapienter acta superior ●●●●, fructus capit authoritatis. Quid autem senectus surripere valet, in quo i●uentus reprehensibilis? Youth being passed over negligently & unworthily bringeth an odious and detestable old age: And the time or age past, being honestly and wisely performed spent and passed over, getteth and obtaineth the fruit and commodity of great authority. For what shall old age be able to get or challenge to itself, in whom youth hath deserved all reproach and shame?  Theophilus. 
Alas, what incommodities do you show and declare unto me, what perils, what dangers, what calamities and miseries doth the small regard and contempt of youth bring with it?  Theodidactus. 
These calamities and detestable dangers doth Saint Chrisostome 
Tomo. 3. 14. What a Sea of evils this negligent care of children doth bring.  greatly deplore and lament saying: unde damnis & incommodis afficimur? unde casus varios, unde calumnias? unde malainnumera quotidie perpetimur? Nun quod filios nostros malos aspicimus, & eos emendare negligimus? How cometh it to pass that we are so vexed and disquieted with losses and discommodities? whereof cometh our divers mishaps casualties and calamities? what is the cause that we daily 
Tom. 2. 292.  suffer such innumerable plagues and mischiefs? Is it not because we are contented to behold & see our children so wicked & yet seek no means to correct & amend them? And in an other place he saith: Quemadmodum ager diu non proscissus: sic juventus neglecta siluescit, ac passim innumeras vepres producit, & addid etiam hanc similitudinem: Sicut terra fructuosa est juventus, quae si negligitur multas producit spinas. As an Orchard or field not weeded and pruned of long time, bringeth forth no fruits but bushes and brambles, even so fareth it with youth, being negligently used, and hereunto he addeth another Similitude: As the earth without tillage and manuring bringeth forth many thorns, & briars. So youth without diligent and careful handling, yieldeth of itself 
Erasm.  no good fruits or commodities.  Theophilus. 
What is it that Crates the Theban, was wont to exclaim against such Parents as did neglect the instructing and right reformation of children? which nevertheless in the mean time did study and endeavour by all means possible (if they might) to leave them as rich as Croesus.  Theodidactus. 
Crates that Ancient Philosopher, when he had got him up into the highest place he could find in the City, Thebes on the 
The exclamation of Crates.  market day, was wont to cry out often unto the people, there assembled in this wise. Whether throng ye after this manner O ye men of Thebes, and to what end serveth all this your pains: You will refuse no care study, or travel, whereby you may scrape together great sums of money, and hoard up riches in great abundance: but of your children to whom you would leave the same surely you take no regard or care at all.  Theophilus. 
O Lamentable case, what a preposterous care have these men of their Children? Without doubt they seem unto me to do none otherwise then those which use great care and diligence about their shows, & in the mean season care little or nothing for their foot sore wounded and full of pain, neither will they suffer the same to be helped and cured.  Theodidactus. 
There is so great blindness and malice in men's minds, that they study to care and provide for all things saving their children as Erasmus hath left unto us written very eligantly. Immodico study (inquit) paratur possessio, possessoris autem nulla est cura. Possessions are prepared (saith he) with unmeasurable study, but of the inheritor or possessor there is no care at al. And again he saith: Nihil in omnibus possessionibus filio est preciosius, at eo nihil est neglectius: quod re ipsa ostendi potest, nempe agrinitent, nitet domus, nitent vasa, vestis ac tota suppellex. Bellè docti sunt equi, pulchrè instructi famuli, solum filii ingenium squallet, sordet, horret. Of all the possessions that a man hath, there is nothing more precious than his son, and yet is there nothing less regarded than he, which may plainly be showed by the thing itself, for their grounds shallbe well husbanded, the house decent, the vessel as bright as silver, their Garments fine and trim, and all the whole house in veryegood order. The Horses welbroken, the Family well instructed, only the nature and wit of their Child is stained, filthy, unfruitful, and out of culture.  
Saint bernard also doth greatly bewail the negligence of these Parents: Cadit, inquit, asinus & est qui sublevet: perit anima 
S. B. doth bewail the negligence of Parents.  & non est qui curet. A man's Assefalleth down (saith he) and strait way one or other lifteth him up again and succoureth him: but the soul perisheth, and there is not one that careth for it. Again he saith: Dolent Parents sibi ablatas oves, & a Lupo diglutas, sed non dolent proprios filios a Lupo Diabolo scilicet soductos & perditos. Parent's sorrow exceedingly, if their sheep be stolen from them, wearied with Dogs or devoured of the Wolf, but they bewail not their own natural Children seduced and destroyed of that insatiable and most ravenous Wolf, that is to say, the Devil.  
Diogenes in his apothegm teacheth very elegantly, that Parents have more care of their beasts then of their Children: For when among the Magarenses, he did behold their sheep well covered with wool and fell, against the injury of the sharp nipping Frosts and cold, but saw their Children naked: Satius est inquit, Magarensis esse arietem quàm filium. It is a great deal better (saith he) to be a sheep of the Magarenses then one of their Children.  Theophilus. 
I cannot sufficiently wonder at the negligence or rather bruitishe drowsiness and sluggishness of those men, which so filthily do contemn and so wickedly do destroy their children.  Theodidactus. 
You say you cannot leave wondering, and not without a cause, neither are you only holden with this admiration, 
The admiration of Lucius Apuleus.  but all Godly men in like manner, do marvel, lament and detest this ungodly wickedness of Parents: And namely, Lucius Apuleus whose words are these. Nihil equè miror, quàm quum omnes cupiant optimè vivere, & sciant non alia revivi quàm animo, nec fieri posse quin ut optimè vivas animus colendus sit, tamen homines animum suum aut suorum non colunt: I cannot so much marvel, as seeing all men do desire and wish to live well, and that they also know they live by none other means but by the soul, neither is it possible, but that if thou wouldest live well, thy soul must be regarded, favoured & esteemed, all this notwithstanding men do neither regard their own souls, nor the souls of those over whom they have charge: And verily those Parents are greatly to be detested and abhorred of all men, which do neither teach them themselves, nor provide that their Children be taught some profitable art either meet for public or private government. But yet much more are they to be abhorred and contemned, and altogether unworthy honour or estimation, which not only do not teach and instruct their Children in the Art and cunning to know God out of his word: But also do so corrupt and spoil them with their lewd and wicked examples, that they cast them away for ever.  
Moreover their servants and families are so lightly regarded and looked unto, that chief on the Holy and Saboth days (when 
The Sabbath day abused.  they should exercise themselves in the service of God, and learn the duties of humble obedience) they suffer them to range here and there, from Alehouse to Lauerne, gulling, gormandizing and bousing, tippling and quaffing, dancing and frisking, that at the last they prove as giddy as Geese, and as wise as Woodcocks, so that a man shall never hear to proceed from them any honest and profitable speech worthy the remembrance: but in stead thereof, such lewd and Devilish devices, such gibing and jesting, cursing and rebauld talking, filthy and blasphemous swearing, that it would grieve any Christian ears to hear them, or eyes to see it. So that I think the Devil is never better served, than on the Sabbath days, where such abuses are suffered.  Theophilus. 
I can not tell what I should say of such wicked and ungodly Parents: but of this I am assured, that they make themselves unworthy of that honour, which the fift commandment doth exact of children, and with their pemitious and detestable examples, they lead their children together with themselves, the readiest way into the bottomless pi● of hell.  Theodidactus. 
That worthy Orator Quintiliane, was wont to cry out against 
The exclamation of Quintilian●  such wicked corrupters, after this manner: utinam, 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. Would to God (saith he) that we ourselves did not corrupt the manners of our children. Nice and delicate bringing up (which we do call cockering) doth forthwith spoil infants, which delightful and pleasant fancies, it vanquisheth and overcometh all the forces and powers both of soul & body. What shall not he seek for, covet, and desire, when he is a man, that is crept into his purple, whilst he is yet but a child? He can already skill of scarlet and other fine cloth, and wisheth now to have cloth in grain.  Theophilus. 
Seeing that these negligent corrupters of youth, are the causes of so 
Whether negligent Parents are to be compelled by any law.  great and manifold mischiefs, and that negligent instructing of youth bringeth with it such an innumerable sort of perils and dangers, were it not good to set down some act, order and decree, to compel such parents by force of law, unto those things which appertain to their duties and voeations?  Theodidactus. 
Parents are not to be compelled, specially those which have been once baptised and taken upon them the name of Christians, those I say, ought not to be compelled and forced by the rigour of any law, but rather a fatherly affection, love and desire, should 
If the fear and love of God will not cause Parents to be careful for their children: much less will any law that can be devised by men.  move them unto so godly and divine a work. For who so is once thoroughly persuaded that he is to be preserved, saved, nourished, and defended, through the benefit and divine power of Almighty God, How can it be, but that willingly he direct, fashion, & frame himself to instruct, teach, and inform his children and posterity, that they do the like? He that once reposeth his whole trust and confidence in God, and loveth him with all his heart, munde, and soul: How is it possible, but that he will show, set forth and declare in like manner, his exceeding great benefits received from time to time? chief to his children and domestical servants? But who so neither believeth nor loveth God, nor his word, what shall he be able to teach unto his family, albeit he be compelled a hundredth times by any law prescribed? There seemeth therefore to be no reason, why such a law should be ordained and set forth by any Magistrate.  Theophilus. 
I do not altogether mislike or despise your opinion, notwithstanding 
What is the chief of man's felicity?  in the mean time, I think and judge that it is not unprofitable if such negligent Parents should be admonished, and the rather, for because the good & virtuous education of children, is a thing so worthy & so necessary, that if a man will account it the very fountain and whole sum of man's felicity, I judge he should not be greatly deceived. And if I be not deceived, I think I have either heard or read, that there was a law set forth against those corrupters of youth, and that of Solon, the law maker among the Athenians.  Theodidactus. 
It is even so in deed, you have read and remembered very well, Solon, that most wise law maker set forth a sore sharp and grievous law, to keep Parents in their duties, and they took great care of their children to be kept according to the prescript rule of the same, So that if they had let pass or forgot any thing, & being moved either with covetousness or any other wickedness, had violated and broken the good purpose and meaning of the law, touching the education and instructing of their children. There were pains 
Solon's law was very sharp against negligent Parents.  prescribed and set down, and grievous fear of judgement, to the which it was lawful for any man that was willing, to bring them, that would complain of such a father. Moreover, their lawful authority was taken from them, which nature by the law of humanity had given them, and that the child did owe to his father: For neither was he compelled to regard nor reverence such a one, nor to sustain, cherish, comfort or relieve him with his goods or money, no though he were poor, sick, feeble, or indigent. To conclude, who so did not thoroughly perform the office and duty of a good father towards his child, the law would not that any duty should remain & abide in his force & authority from the child either of natural love and affection, or of a thankful and willing mind towards such a father.  Theophilus. 
It was an extreme law, and they were grievous pains no doubt, which would have all humanity, authority, and love (which is due unto Parents) to be as it were extinguished & utterly rooted out of the hearts of children. These things do not consent and agree to your mind and opinion.  Theodidactus. 
They do dissent & disagree from mine opinion, I must needs confess: but yet I affirm that those Parents are not to be constrained, which have professed themselves Christians, and which have been truly taught and instructed in the true faith and knowledge of God, and are not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say) estranged from a natural and fatherly affection, such (as I have said) are not to be compelled: For there is great difference between a true Christian Parent, and an Ethnic. Solon, though he were an 
The Ethnics are to be compelled one way, but the Christians an other way.  excellent wise man, yet did he want the true faith and knowledge of Christ, Also, the Athenians for whom he made that law, were in like manner Heathen men, altogether void of the true knowledge, love, fear, invocation, and faith of the true living God, for the Ethnics are to be compelled one way, but Christians after an other manner.  Theophilus. 
But if there be found now amongst the Christians some, which are no less guilty in this fault, than the unfaithful Athenians in time past: were it not good and very convenient to compel such wicked and negligent Parents?  Theodidactus. 
When I see those Parents offend as grievously (which notwithstanding glory and boast themselves to be dipped and died in the blood of Christ) as the Infidels, and have as little care and regard of their children: And are not only equal with the Gentiles, but also do far exceed them in that fault, I might easily be persuaded, that they should be urged and constrained unto their duties: For albeit little fruit from them were to be looked for, yet this law might be an example unto others, which might be excited and stirred up, unto a greater diligence and carefulness towards their children, and chief when they did hear the instruction and virtuous education of children so earnestly commanded of God: which when it is rightly taught, setteth forth the glory of God exceedingly, and is most necessary and profitable as well to the common wealth generally, yea as also to all families particularly. Wherefore as I have often said heretofore, so I now say again, that diligent care and regard is to be had about this first age: which the porch and entrance of life, showeth itself, as it were, a certain platform, and frame or whole building of the years following.  Theophilus. 
For that you have so diligently dissolved this doubt, and so plainly declared and made manifest this question unto us, we have to rejoice and give you hearty thanks, If I remember well the matter going before, you proved by the testimonies of godly & learned men, that Parents run in great danger which shall not bring up and chasten their children virtuously and carefully, albeit they themselves shall lead a godly and virtuous life. And because this your opinion seemeth somewhat obscure and dark, I would have you make it more plain unto us.  Theodidactus. 
This doubt is easily discussed, if we will give credit to the holy scriptures: For if the lord God doth require the blood at the hand of the watchmam, for that he will not show unto his neighbour his offence and trespass, that he might be converted unto the Lord: How much rather will the Lord God require the blood of children at the hands of those Parents, which will not declare and show the ways of God unto their own children, and when they offend and wander a stray, will not reduce and bring them again into the right way, and chasten their offences:  Theophilus. 
Out of this place of Ezechiel it is said, the Father shall bear the sin 
Ezechiel. 1●.  of the child. The same Prophet saith: The son shall not bear the sin of his father. And contrarily, The Father (saith he) shall not bear the iniquity of the son. I would be glad to hear of you how these places are to be understood.  Theodidactus. 
Parents shall take heed diligently, that they live godly among their children and family, and that they bring them up in the fear and the information of the Lord, and a greater patrimony than this, can they not leave unto them. But if they themselves shall 
How the children bear the sins of the Parents.  live ungodly, and their children shall commit the like wickedness received from them, they themselves shall not only be accursed, but also their children shall inherit the curse of their Parents: Not that the children if they repent, do bear the sins of their Parents, but that whereas the same wickedness is and shall be committed of the father and the son, there it must needs be, that there shall be a like punishment of the ungodliness. And the Lord sayeth, Exod. 20. I am the Lord thy God, a mighty, and a jealous God, visiting the sins of the fathers upon the children, unto the third and forth generation, of those that hate me, etc. In these words Parents and children do hear, that Parents ought to take great heed that they sin not against God, that their children 
Children may not deride their Parents. Gene. 9  also learn not to sin, & so of God be removed & destroyed from their posterities. Children ought not to deride & offend their parents, lest they and their posterities be accursed, even as Cham was accursed. Therefore, this saying, the father shall not bear the iniquity of the child, thou shalt understand it after this manner. The father that shall live godly and without fault before his children, and shall provide that they may be virtuously and godly trained up and instructed, then if the son will not obey the godly instruction and counsel of his Parents, than he shall not bear the iniquity of his child: But if the Parent shall not diligently & carefully perform his duty, he shall bear his child's offences, & the Lord will require the blood of the child at his hand: For not to teach and inform his child in the ways of God, is great wickedness, neither can the holy Ghost dwell or have any perfect working in that man, where there is so great impiety, for true faith & invocation of God must needs be far from such a one, and the Lord doth detest and abhor him.  Theophilus. 
Surely Parents if they be wise, they will study and endeavour to eschew this sin and great offence, with all regard and care, lest they get and purchase unto themselves and their children, the great wrath and indignation of Almighty God,  Theodidactus. 
Although simply and in plain words, children are not said to bear the iniquities of their fathers, yet are they punished with ●ore plagues, & with death itself, for the offences of their fathers, which I will make manifest and apparent unto you by many places of the scripture. In Gen. 7. Moses witnesseth, saying: The wrath of God doth not only destroy the men and women, but also little children and infants, yea, God doth destroy also the child yet unborn, for the horrible wickedness committed of their elders and forefathers. Moreover, there was none but Noah with his family that loved and feared God, and therefore through his 
Gene. 1●.  Almighty power they were preserved, all the rest perished with the flood. In like manner, it happened unto the Sodomites, which very long with their horrible wickedness, provoked upon themselves the wrath of God, and would not obey the voice of GOD uttered by that godly man Loth. Wherefore they were all miserably consumed, yea the very infants, which yet had not offended. Numeri. 16. Sub pedibus Lorach Dathan & Abiron dirupta est terra, 
Num. 16.  & aperiens os suum devoravit eos cum tabernaculis suis, & universa substantia eorum. etc. The ground clove a sunder that was under them, 
Parents and infants together are grievously punished  and the earth opened her mouth, and swallowed them up, with their houses and all their substance, and all those that pertained unto them, so that the very infants did not escape, but they all went down alive unto Hell, and the earth closed upon them: and they perished from among the congregation. And all Israel that were about them fled at their cry, and said, let us be gone lest the earth swallow us also.  
In the book of joshua 6. The infants are also grievously punished, 
joshua. 6.  for the offences of their fathers and elders, as it is said: They took their City, and slew all that were in the same, from the man even to the woman, and from the infant unto the door head.  
Were not the sons and daughters of Acham and all their 
joshua. 7.  sheep and oxen, burnt and consumed for their theft?  
Aman that most cruel enemy of the people of God, by commandment 
Hester. 9  of the king was hanged, neither did he himself only suffer the punishment of his tyranny, but also his ten sons, were all killed and hanged,  
Darius the king commanded them to be thrown unto Lions 
Daniel. 6.  to be devoured, the which falsely accused Daniel the man of God, together with all their wives and young children.  
Roboam the son of Solomon, destroyed the greatest part of his 
Regum. 11.  kingdom, and that for the Idolatry of his father, because he had forsaken the ways of the Lord.  
King Achab committed a horrible sin before the Lord, but believed 
Regum. 12.  the words of Elias the Prophet, obeyed them,, did repent him, and humbled himself before God: and because he hath obeyed and humbled himself, for my sake. Non inducam malum in diebus eius▪ sed in diebus ●ilii sui infera 〈…〉 malum domui eius, a●t Dominus. I will not bring a plague in his days, but in the days of his son, will I bring a plague upon his house, saith the Lord God.  
Here we see manifestly, that children do suffer grievous plagues 
Deut: 2●.  for the offences of their Parents, as also Moses witnesseth in another place, saying, But if thou wilt not hear the voice of the Lord that thou mayest keep and do all his commandments, etc. Maledictus fructus ventris tui, & fructus terrae tuae. Cursed be the fruit of thy body, and the fruit of thy earth. And that these things be most true, daily examples do approve and confirm the same: for we see at this day in many places worthy families, and noble stocks and kindreds miserably decayed, nay rather utterly defaced and consumed, and almost worn out of all remembrance. And that for none other cause, then for that parents through their grievous sin and wickedness have stirred and provoked the Lord God unto wrath.  
Wherefore, these and such like fearful examples ought not only earnestly to excite and stir us up unto the fear of God but also with good cause ought to urge and compel us unto lamentable tears, and continual prayers, that every one of us might duly govern our families, and faithfully walk in our vocation and calling: lest we do throw our children (than whom nothing ought to be more beloved and dear unto us) into such miserable and horrible calamities.  
For if parents shall be virtuous and godly, having this fear alalwayes before their eyes, and shall learn to settle, stay, and repose their whole trust and confidence in the only Almighty GOD, Father of our Lord jesus Christ: they shall not only obtain and get his blessing unto themselves, but also for the most part to their whole posterities. Behold now how 
A height and excellent treasure to be borne of good parents.  good, and how high and great a treasure it is to be borne of good and Godly Parents: and on the contrary part, how great and miserable a plague it is to be borne and brought up of wicked and ungodly parents.  
Therefore those Parents which diligently and with their whole heart, do bend themselves unto this onething, that they serve GOD and walk in his Commandments, shall not only provide well for themselves, but also for their whole posterity as witnesseth Moses Exodus 20. And this manner of providing 
A good way to provide for children.  is much more available, than if they could gather together, and leave them the riches and wealth of Craessus. Magna est enim eorum insania, qui liberis malè institutis, portentosas opes coaceruant, quibus ad libidinem, & propriam perniciem utuntur. For it is exceeding madness in those Parents, which for their children rudely brought up, do heap together great wealth with strutting bags of money, which they lash out, spend and consume, very quickly in riotous and lascivious manner, to their own shame, overthrow and utter destruction.  Theophilus. 
Together and scrape together, and to leave great riches and abundance 
Riches are not to be heaped v 〈…〉 for children.  of wealth unto children which have no good & virtuous bringing up, do you say it is a kind of madness? without all question if this be to be mad, then very many (not of the common people only) but of the worshipful and noble men, which seem in their own judgment both learned and wise, are in deed very mad. But my good Theodidactus, do you not think it meet and convenient, to leave unto our children though not exceeding great wealth, yet at the least some measurable stock and portion?  Theodidactus. 
I do not so much detest, neither do I judge it a thing meet to be reproved or misliked to leave a measurable portion either of money, lands or goods (that is to say) so much as may well suffice and serve for the virtuous & godly training up and instucting of their children. But if any man desire to follow the best and most absolute order of providing for their children, let him receive and take it from him which is the fountain of all goodness, paternity and fatherlinesse, (that is to say) our heavenly father, whose care 
Psalm.  is infinite towards the fatherless and widow.  Theophilus. 
Our heavenly Father, as he is the wisest, so without all doubt, he hath the very best method and order of providing for his children, by which he always showeth himself most willing to provide for his all things necessary, which who so will not follow, must needs show himself, most foolish, and I judge it very profitable and necessary that you show the same and make it plain unto all fathers of families, and masters of households, wherefore I pray you let it not grieve you to declare unto us this order and care of our heavenly father.  Theodidactus. 
I will show you, but it is altogether contrary to the 
Proverb. 3●  order and manner of this world. For that most wise King Solomon prayed after this manner, saying, O Lord give me neither poverty nor riches, only grant me a necessary 
Solomon's prater.  living, lest if I be too full, I deny thee and say: who is the Lorde● And least▪ I being constrained through poverty, fall unto stealing▪ & so forswear the name of my God.  
Hear we see, he only desired a necessary living, and despised the abundance of riches being a mighty Prince. But what do they, which now adays hoard up and heap together great store of wealth for their children without ceasing? Do they love them well, think you? And doth not the Almighty God love his? And cannot he give them abundance of riches at his pleasure? And wherefore doth he it not? Because he loveth them, and knoweth that riches would be their destruction. So he giveth to some, and holdeth from other some, as seemeth good to his wisdom. Therefore let us follow that order of providing for our children, which our heavenly father useth towards his, as the very best and most absolute order.  Theophilus. 
If we follow this order of our heavenly Father (as it is very meet we should) then we shall gather together either no riches at all, or else surely very mean, poor, and simple.  Theodidactus. 
Among the ancient Fathers I find such as have greatly detested and abhorred the madness of those, which have studied to leave great abundance of riches and wealth unto their children and posterities: And some among the Heathen Philosophers, that have derided and contemned such fathers, which I purpose to prove here first by the authority of Saint Chrysostom, to the end I might a little call back, and withdraw those covetous and mad Parents, and fathers of families, from their madness (that is to 
Tomo. 3 fol. 7 84.  say) from that wicked and inordinate care of riches, and bring them rather unto the study of Godliness, whose words are these: Operaem dabimus non ut filus i●gentes divitias relinquamus, sed ut doceamus eos virtutem. Et benedictionem Det illis imprecemur. Istae maximae sunt facultates, istae ineffabiles divitiae, quae non absumentur. Let us endeavour ourselves and do our best▪ not that we might leave our children 
Virtue and the blessing of God the chiefest riches.  great wealth and riches, but that we might teach them virtue, and pray unto the Almighty God to send them his blessing, these be the chiefest riches, these be such, as neither heart can think, nor pen discrine, which shall never be wasted nor consumed.  
And again: Operam dabis, filium relinquere non divitem, sed pium. Have care to leave thy son, not rich, but virtuous and godly. Erasmus, that worthy man saith Videmus doctrinam ac virtutem tutissimas 
Erasmus.  esse divitias, quae nec eripipossunt, nec gravant circumferentem. We see (saith he) learning and virtue are the best and surest riches, which can neither be taken for a man, nor trouble him any thing in carriage. And Philomon although an Ethnic, in plain words doth abhor 
Philomon.  and detest the hoarding up of riches: No man (saith he) that is wise, studieth to accumilate and heap together great sums of money for his children, to the end he might leave them rich, for that neither profiteth them, nor the City or place, where they shall after inhabit: Wherefore it is very convenient (saith he) that a Father have his chief care, that he may leave his son virtuous and of good and gentle conditions and behaviour, and so much the rather, as virtue, learning, and good manners, are to be preferred before the vain trash and muck of this world. For the good and virtuous child though he be left poor, shall quickly and easily get and purchase unto himself aswell friends, as also wealth and good fortune: whereas the rich, being rude, reckless and wicked, shall soon scatter, waste, and consume his portion and patrimony, and after obtain the hatred and detestation of all men. And Epictetus, Cura, inquit, ut filios tuos magis eruditos quàm opulentos relinquas: 
Epictetus.  prestant enim eruditorum expectationes quàm indoctorum divitiae. Provide (saith he) that thou mayest leave thy sons rather learned then rich: For the good hope and expectations of the wise and learned, are far better than the wealth and riches of the unlearned and foolish. Which the French men do affirm after this manner. Scavior pass avior.  Theophilus. 
Without doubt these are golden sayings, which I wish all greedy gripes, covetous cormorants, and foolish fathers, might have them always fixed before their eyes: But now albeit you persuade and teach us, that we ought not to endeavour, nor labour, that we might leave great wealth and riches for our children: yet I judge it were not meet, that we should leave our children void, and without some succour.  Theodidactus. 
Although (my good Theophilus) I do persuade you, that you should not leave your children such monstrous strutting bags of gold and silver, and such heaps of treasure, and wealth without measure, yet my meaning is not, neither would I have them left altogether unprovided for▪ at the wild adventures, void, empty, and as bare as my nail (as they say) or as poor as I●us.  Theophilus. 
What then would you counsel or wish most chief to be provided, got together, and left for them?  Theodidactus. 
Si ●●s filiis tuis, inquit Chrisostomus, magnas relinquere divitias, 
Tomo. 4. fol. 57  relinque illis providentem Deitutelam, If thou wilt (saith Chrisostome) leave great riches and wealth for thy children, leave them that provident wardship, custody and safe keeping of Almighty God. And Isocrates 
Isocrates.  saith, Certissimum liberis suis patrimonium relinquet, qui civium benevolentiam, & honestam famam relinquet. Whosoever shall leave unto his children the good will and love of Citizens, and an honest fame and report, shall leave them the most assured Patrimony.  
And again; Magis expetendum ducito, ut liberis tuishouestā famam 
A good name is better than riches.  qu●n magnas opes relinquas: nam hae mortales sunt, illa immortalis. Famapecunia acquiri potest, fama amissa pecuniis emt non potest. Account thou it a thing rather to be wished and desired, that thou leavest thy children good name and fame, rather than great riches: For these be fleeting and mortal, the other permanent and immortal. Through thy good name wealth and money may be obtained and 
What manner of inheritance should be left for children.  gotten, but thy good name once lost, it cannot be recovered and bought again with money. Opes etiamimprobis contingunt: gloriam vero parare non possunt, nisi virtute praestantes. Riches also happen to the wicked: but none can obtain true glory, but such as excel in virtue.  
This question also was demanded of Plato. Who being asked what thing was best to be left for children? Get them such riches 
Plato.  saith he, as if it chance they should suffer shipwreck, may yet swim forth with the owner, which is neither gold nor silver, nor any other precious jewel, but a mind garnished with virtue, wisdom, and understanding.  
And Saint Chrysostom also writeth thus: Sididicerit, inquie filius tuus ab initiis philosophus esse, divitias acquiret omnibus divitiis maiores: non enim dives est, qui multis pecunits abundat, & sumptuose vestitur, sed qui nulla re opus habet. If thy son saith he, shall learn to be a Philosopher from his young and tender years, he shall then purchase riches greater and more excellent than all the treasures of the earth: For he is not rich, that walloweth in wealth and bags full of money, and is sumptuously arrayed in gorgeous apparel, but rather he which hath no need of any such thing.  
Instruct and teach thy son in these things, for they be the chiefest and most excellent treasures, and seek not how thou shouldest make him famous and renowned in the vain pomp and outward show and wisdom of the world, but rather care how thou mayest make him to contemn the glory of this life, that he may be the more glorious in the life to come, and seek not so much how he might lead a long life here, as that how he might live for ever in the world to come.  Theophilus 
As very many men are vain, moved, and led with the blast of vain glory: So do they seek by all means possible, to leave behind them some monument, that it might continue long in the memory of their posterities. What manner of Monument I pray you, shall a godly and wise Father study to leave behind him?  Theodidactus. 
A godly father can leave behind him no monument more 
What manner of monument a father ought to leave behind him.  excellent than his son, the very lively Image of his manners, virtues, constancy, wisdom, and godliness.  Theophilus. 
Forasmuch as you have taught us, that we should not study and care how to enrich our children and to leave them great wealth and possessions, by this we gather, that children are to be brought up and holden in some honest labour and exercise, and not in ease and idleness: Now 
Of pains ●●● labour.  such as have no patrimony left them, and yet refuse to get their living with some pain and labour, such oftentimes we see suffer and endure great hunger, thirst and cold: notwithstanding in the mean time no man can deny, but that God giveth abundantly unto us, all things which are meet and do appertain to the maintenance of ourliving, but yet he helpeth few or none except it be by second causes.  Theodidactus. 
You gather my reasons very rightly. For those children which have nothing left them, are compelled to labour and take pains, and that not for necessity only, but much rather for that it is God's commandment. In sudore vultus tui, vesceris pane tuo. In the 
Gene. 3.  sweat of thy brows, shalt thou eat thy bread. Which law is not written only for the poor, but also for the rich, which who so observeth not, undoubtedly falleth into the wrath of GOD, and shall suffer grievous punishment. As also daily experience teacheth, for whosoever will not labour, we see them suffer extreme hunger, according to this saying, He that will not labour, let him not eat. 
2. Thessa. 3. Iob. 5.   
And that godly man job saith: Homo nascitur ad laborem, & avis ad volandum. Man is borne to labour, as the bird to fly. To the which both Cicero and Quintiliane do describe, for Cicero saith: Vt ad cursum equus, ad arandum bos, & ad indagandum canis: sic homo ad duasres intelligendum & agendum natus est. As the Horse to his course, the Ox to labour in the plough, & the Dog to hunt and find out his game: So man is borne unto two things to understand, and to endeavour and put in practise the thing conceived.  
Wherefore, young men ought always to bear in mind this Oracle of Cato: Nihil agendo homines malè agere discunt, nihil enim deterins otio, nihilque laudabilius industria & negotio. By idleness and doing nothing, men devise and learn to practise wickedness for there is nothing worse than idleness, and there is nothing more commendable than industry and labour.  Theophilus. 
Fathers of families ought then to take diligent heed, lest their youth wax not lazy, filthy, rude and sluttish with idleness, but that they be kept and holden in some honest labour and exercise: For of Idleness there cometh great perils and dangers, I learn both by your words, and also by experience, but of pains and labour there cometh and groweth great profit and commodity.  Theodidactus. 
Optimi patres familias ab his quibus imperant, otij magis quàm negotij 
There is nothing more to be detested then idleness.  rationem exigere debent, Good fathers of families & masters of households ought rather to examine and take account of the idleness and time ill spent, than of the labour and diligent pains of their servants and family over whom they have charge. And the learned from the beginning have thought nothing more worthy hatred and detestation, than sloth and the great loss of time. Hinc Bernardus otium omnium 
Bernardus. Augustinus.  vitiorum sentinam appellat: & Augustinus, puluinar Satanae. For this cause bernard calleth idleness the sink of all vices: And Augustine, the pillow or quishen of Satan. Wherefore this was their use and custom for the better avoiding of this vice, that before they did dine or sup, they did call their young men to the Table: and did take an account of them, what service, duty, or labour they had done that day, and so from day to day. Et illis solis esculenta apponebant, quorum industria comprobabant: illos autem ex caenaculo extrudebant, qui per ignaviam & inertiam nihil egissent, & cibum officio, negotiove ut lucrarentur, imparabant. And those whose pains and diligence they liked and allowed, before them only did they set meat: But those which by reason of their sloth and idleness had done no good, they thrust out of their presence, and commanded that they should deserve their meat with their service, charge, or labour.  Theophilus. 
It was a very good order sure, and worthy to be observed in these our days with all families, because in young men there is nothing more detestable than sloth and idleness. But now I pray you on the other part, that you would show us the commodities of pains and diligence.  Theodidactus. 
The commodities of pains taking, are divers and many. First 
Laboris commendatio ab honesto.  we know and are assured, that God commandeth nothing, but he liketh and alloweth the same: And he which truly laboureth in his vocation, obeyeth the will of God, and hereof no doubt, he purchaseth and gaineth unto himself the love and favour of God. Again, he taking pains (through the blessing of God) getteth his living, and there wanteth nothing meet and necessary for him, for 
Ab utili. Celsus.  the well ordering of his family. And if we may believe Celsus. Rectae valetudini plurimum confert exercitatio corporis & animi. Moderate exercise of body and mind, helpeth very much to good & perfect health. Wherefore Plato also saith: Iwenibus conveniunt multi maximique 
Plato.  labores. Much pains and great exercises are convenient and best agreeing to young men. And Xenophon saith: Studium & laborem omnium 
Xenophon.  bonarum & honestarum rerum esse causam. Study and labour are 
Epicharinus.  the cause of all good and honest things. And Epicharinus: Dij, inquit, omnia nobis vendunt laboribus. The Gods, saith he, sell all things unto us for our pains and labour. Et qui velit esse corpore fortis, subijcundum est animo corpus, & exercendum in laboribus atque in sudoribus. And he that would be strong in body, must make it subject unto the mind, and exercise the same in labour and sweeting. Therefore 
A necessitate  the exercise of the body, is always necessary: For sloth and drowsiness maketh the body dull, faint, and effeminate, but industry and moderate pains, doth strengthen the same, and maketh 
Lycurgus' law.  men more cheerful and lusty. Wherefore Lycurgus commanded that young stripplinges should not be brought up in the Court, but in the country, to the end that they might bestow and pass forth their first years not in riot and wantonness, but in painful labour and exercise of the body, as in hunting, running, swimming and wrestling, and that they should be able to sustain and bear, hunger, thirst, heat and cold, without any featherbed under them to procure sleep, but rather a mattress or pad of straw, to take a nap and away, and he appointed that they should not return into the City again, until they were men grown. Also Marcus Cato in libris de moribus, hath left to memory 
Mar. Cato.  an excellent comparison, saying: Vitam humanam esse ut ferrum, quod si exerceas, conteritur, & cum splendore quidem, sin minus exerceas rubigo interficit: Man's life is like iron, which if you do occupy, it weareth and wasteth away, but yet with a certain excellent brightness, but if a man do cast it in a corner and do not occupy it, than it canker fretteth, and consumeth away with rustiness: Even so young men, if they be not trained up in some honest exercises, do consume their years in idleness and lazy litherness, to their own shame and great reproach, which also bringeth more peril to their bodies, and detriment to the common wealth, than their moderate pains and labour. 
Deogenes The pains of studies are not to be remitted.   
And when Diogenes being now an old man, was persuaded by his friends to cease from his labours and painful studies. Quid inquit si in staedio curreremutrum oporteret iam maetae Vicinum cursum remittere? an magis intendere? What if I should run in a race (saith he) were it meet, that when I am now nigh the mark, I should give over and slake my running? or rather to force myself more earnestly unto the end? He judged very rightly concerning the study of virtue, for the less time we have to live, so much the more ought we to study, how we should die well, and with deserved praise, rather than to live in dishonour, and wax faint in so good a purpose.  
And again, he sayeth: Quod si senes a laboribus quiescere non debent, quanto minus adolescentes turpiter in otio nutriendi siunt? But if old men ought not to cease from pains taking, how much less are 
Marcus Marullus.  young men to be filthily nourished up in idleness? Marcus Marullus doth commend labour very 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 body the understanding is comforted, the desire of carnal lusts is restrained, pride is vanquished, virtue is retained, and whatsoever is corrupted through idleness, is repaired, and reform by labour. And as labour is commended both of the godly Christian writers, and also of the Heathen: So is idleness every 
Solom, 12.  where detested and abhorred of all men, as a common plague and infection. As we may see in Solomon, and many others. For we read in proverbs, 12 Stultissimum esse qui sectatur otium. Who so followeth idleness is a very fool. And again: Egestatem operata est manus remissa. A slow hand bringeth poverty. And again: Propter frigus piger arare noluit, mendicabit ergo aestate, & non dabitur illi. The idle and flouthful body will not go to the plough for the cold of winter, therefore he shall beg in Summer, and there shall nothing be given him.  Theophilus. 
Seeing that labour produceth and bringeth forth unto us so many and great commodities, which I hear to be allowed and commended not only of godly men, but also almost of all Heathen writers: but idleness for the miseries and discommodities that it bringeth and draweth with it, is to be detested and utterly condemned: me thinks an occupation, science, or handicraft is always best, and I judge it the surest way to be chosen and taught of all men: for without this, I cannot perceive how labour should be exercised and maintained.  Theodidactus. 
Surely you put me well in remembrance of a thing convenient 
A handicraft science or faculty is to be learned. The law of the Spartaines.  to be spoken of, and nothing disagreeing from our purpose: And I have ever hitherto liked the law and order of the Spartaines, and do greatly allow it. For that all their sons do ●earne some Art or Occupation, to the which Parents do perceive that they are most inclined and drawn by the aptness and benefit of nature. And this they do before they attain to mature & ripe years, and that the rains of liberty be cast into their necks, and before they send them to the Universities for the increase of their greater knowledge and discipline, for there for the most part, they conceive a certain haughtiness & pride in themselves, when they have once got a little smattering and taste of learning: and also have thrust themselves into the fellowship and company of the great and chiefest learned men. Wherefore although thou be'st a rich man, yet if thou be wise, provide that thy son may learn, some Art or honest faculty. For goods oftentimes are taken from a man by some mishap or chance, as by fire, theft, war, shipwreck, or for some fault or offence: but an Art or Occupation is the surest possession, which always and in every place is ready to comfort and relieve a man in his necessity, whatsoever. For as it is said in the Proverb. Quaevis terra alit artem. Every country nourisheth Art or cunning, That is to say, cunning men, and such as have any faculty or Science, whether soever they go, shall lack no 
Suetonius.  living. Suetonius also writeth, that it was showed before unto the Emperor Nero, by his Astronomers, that the time should 
An example of Nero.  come when he should be put out of his Empire, by reason whereof, he gave himself so much the more eagerly unto the study of Music, insomuch that he became very excellent, and then he was wont to have oft in his mouth the said proverb. And esteemed it the foulest reproach that could be laid unto him, to be called an evil Harper or player upon Instruments. The like thing also 
An example.  (as in an other place is mentioned) did happen unto Dyonisius king of the Syracusians, which after he was thrust out of his kingdom, came to Corinthe, and there did set up a School and taught children letters and Music. For this cause among the Greeks, art 
Science the Port of need.  and cunning is called the Port or Haven of necessity unto mortal men (that is to say) the only refuge in poverty. Aliquid agendum est, ut corpus valeat, ut animus vegetior fiat, We must do something, that our bodies might be kept in health, and that our minds may be made more quick and lively. Ignavia (inquit Celsus) corpus hebetat, labour autem firmat, illa maturam senectutem, hic longam adolescentiam reddit. Sloth and drowsiness (saith Celsus) maketh the body dull and faint, but labour maketh it lusty and strong, that hasteneth old age, this prolongeth youth. Children are to be compelled and forced unto wisdom, which is the best and chiefest of all other things, They are to be exercised in their bodies, but yet so, that the gifts of their minds be not hindered. For it is a very hard thing, at one and the same time to be exercised in mind and body, whereof great and diligent care must be had.  Theophilus. 
O most courteous and loving friend Theodidactus, hertherto you have set before us most excellent and godly rules and orders, after what manner our children should be instructed, nurtured, and corrected, from whence all godly Fathers of families may most commodiously learn, what they ought chief to follow in training up their children. But now it remaineth, that after your loving and friendly 
From what things youth a●e to be feared.  manner you show unto us, what ought to be shunned and avoided: That is, from what vices children ought to be feared, for there be an innumerable sort of vices, into which foolish and frail youth are like to fall, except they shall be premonished diligently, and feared from them in the beginning, whilst they are yet under correction.  Theodidactus. 
I will satisfy these your lawful requests and petitions, for I judge it mine office and duty, not only to show you what is to be followed, but also what is to be shunned and abhorred.  Theophilus. 
You say well, for as it is the part and duty of a wise father, that is, sending his son into a far country, not only to tell him of the pleasure and commodities of the way, but also faithfully to show and make manifest unto him the great perils and dangers that are like to befall in that journey: So seemeth it unto me, that it is the office and duty of a godly instructor and teacher, that he do not only command those things, which are good and godly, but also that he do demonstrate and set before them, the things that are dangerous, and for their greatest hurt and annoyance. Wherefore I pray you, that you will not deny this your duty unto us, in this case.  Theodidactus. 
I will do it, and that willingly. Parents ought first of all 
First, from Adolatrie.  to have diligent care, that they withdraw and hold them from false and ungodly worshipping of Gods. Forasmuch as it is said before, that there is but one true God. Secondly, they must 
Secondly, from all these vices following.  be drawn and holden from lascivious and wanton company, and the familiar fellowship of household servants, from all beastly and filthy sights: from the company of light and wanton women, from common dancings and May-games, Fairs and other open places and assemblies, from wanton meetings and banquetings, from rebauld speeches and jestings, from railings, backbiting, and slandering, from pride and disdain, from all superstition, from idleness, from having of money, forasmuch as they can not tell how to use it, and from all unhonest games. Furthermore, also their Parents shall admonish them that they give no credit to conjurations, Witchcrafts, sorceries and such like vain trifles.  Theophilus. 
You give us very good counsel, but from what kind of vices besides these shall children be feared, for there be almost an innumerable sort of mischiefs and slights, by the which Satan doth assault children, and in which he studieth and lieth in wait to entrap them.  Theodidactus. 
To the end that children may become and prove good and honest 
Thirdly, children are to be feared from lying.  men, they must be diligently and carefully kept and feared from the vanity and custom of lying, than the which nothing is more filthy, nor more ungodly or wicked. Wherefore the voice of God is to be heard as well in the Prophets, as also in the Apostles and others, which in Moses crieth out in this manner.  
Non mentiemini, nec decipiet unusquisque proximum suum. Ye shall not 
levit. 19  lie, neither deal falsely one with another. And S. Paul forbiddeth lying, saying: Nolite mentiri invicem. Lie not one to another. And too the Ephesians he saith: Deponentes mendacium, loquimini veritatem, 
Collo. 3. Ephe. 4.  unusquisque cum proximo suo. Laying apart all Lying, speak ye the truth one to another. The Lord our God forbiddeth us to lie, because it greatly displeaseth him, as witnesseth Solomon saying: Dominus odit linguam mendacem. The Lord hateth and abhorreth a 
Prou. 6.  lying tongue: And again: Abominatio est Domino labia mendacia, qui autem fideliter agunt placent Deo, testis iniquus peribit. The Lord 
Idem. 12. Idem. 21. Psal. 5.  abhorreth deceiptfullippes, but they that labour for truth pleaseth him, a false witness shall perish. And the Psalmograph saith, Odisti omnes qui operantur iniquitatem, perdes omnes qui loquuntur mendacium. Thou hatest all the workers of iniquity, thou wilt destroy all that speak leasing. And Solomon saith: Testis fidelis non mentietur profert mendacium dolosus testis. A faithful witness will not dissemble: but a false record will make a lie. And in the 30. chap. he prayeth that vanity and lies might be removed far from him. And jesus Sirach saith: 
jesus sirach 20.  Do not love lying, for it bringeth many evils, according to this saying: Os quod mentitur, occidit animam. The mouth that lieth, slayeth the soul. What wickedness & destruction lying doth always bring with it, may easily be gathered by the example of Ananias & Saphira 
Act. 5.  his wife, both which died within the space of three hours together. By this example (I say) let us admonish our children to flee from lying as from a common plague.  Theophilus. 
You have plainly taught us by the most assured testimonies of the holy Scriptures, that our children are to be feared from this filthy vice of lying. But to the end they might be the more feared from this great mischief, if you will show us some examples out of the heathen writers, you shall do us great pleasure.  Theodidactus 
For that I perceive the saying of the old Philosophers have great force in counseling and persuading, I will willingly here 
Solon.  bring some things to your remembrance. For nothing aught to be more strange unto an honest man, than lying.  
Wherefore Solon among many other good laws which he made for the Athenians, he straightly forbade them this great vice of lying.  
Aristotle saith: Omne mendacium pr●uum est & fugiendum. All 
Aristotle.  lying is wicked and to be abhorred. And again he saith, Verax creditur tamet si fingit aliquando sed mendax non creditur etiamsi jurat. A true man is believed albeit he feign sometimes: but a Liar is not believed, though he doesweare. Among the Persians also it was a very 
The Persians taught their children three things. Aristotle.  great fault to lie. Wherefore, they taught their Children three special things in their youth: Equitare, arcusagittas excutere, & vera loqui. To ride well, to shoot fair, and to speak truly. Aristotle being demanded what a man gained by his lying, saith: that when he speaketh truth he is not credited. And Plato sayeth: An nescis, quod ipsum mendacium omnes homines, Dijque oderunt? Dost thou not know that all men, yea and the Gods also, do abhor lying? And Cicero sayeth: Si quis semel veritatis fines transilierit, actum est de eius fide. If a man have once passed the bounds and limits of truth: his credit is sore cracked (as they say.)  Theophilus. 
You do not know what great commodity and profit you have brought to us and our posterity, by showing us as well out of the word of GOD, as also by the Heathen Writers, What great perils and dangers cometh by Lying. Now I pray you show us some other vices, from the which our Youths are to be feared.  Theodidactus. 
Also this Age chief must be kept from wicked Beasts, 
From wicked lusts. Cicero lib, 1. officiorum.  and must be exercised in Labour, in travail and in patience both of mind and body. Vt in Bellicis & Civilibus offic●s eorum vigeat Industria. That as well in fears of War, as also in Civil duties, their pains and industry may flourish and have some force. Caveant intemperantiam, meminerint verecundiae & sobrietatis libidinosa intemperansque adolescentia, effatum corpus tradit senectuti. Let them beware of intemperancy, and have mind of shamefastness and sobriety: For a Libidinous and intemperate youth, soon committeth and delivereth a weak body unto old Age.  
But to the end that our youth may more manifestly see and perceive what a great evil lust is, and how great a plague fornication and Adultery is, out of the Fountains of the holy Scriptures I will plainly show, how straying and wicked Lusts are utterly forbidden of GOD, and thereunto will join the pains and grievous punishments due for the same. It is written in the twentieth Chapter of Exodus. Thou shalt 
Exod. 20. levit. 20.  not commit Adultery. And Leviticus 20. Si quis maechatus fuerit cum Vxore alterius, & adulterium perpetrauerit cum Coniuge Proximi sui, morte moriantur & maechus & adultera. If a man shall break Weadlocke with another man's wife, even he that shall break Weadlocke with his neighbour's wife, let them be slain both 
They must flee fornication and Adultery.  the adulterer and the Adulteress.  
Tobias performing the duty of a good and Godly Father, admonisheth his Son after this manner: Attend tibi mi Fili 
Tobias 4.  ab omni Fornication, & praeter Vxorem tuam, nunquam patiaris crimen scire. My Son keep thee from all Fornication (and 
Cor. 6.  besides thy wife) see that no fault be known by thee. And Saint Paul sayeth: be not deceived, neither Fornicators nor Idalaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor pillars, shall inherit the kingdom of God.  
And to the Ephesians he sayeth: Fornication and all uncleanness, 
Ephe. 5.  or covetousness, neither foolish talking, nor jesting, which are not comely, Let it not be once named among you. For this ye know, that no whoremonger, neither unclean Person, or covetous Person, which is a Worshipper of Images, hath any inheritance in the kingdom of Christ, and of God. With these Godly Sentences shall Parents terrify their Children, lest they pollute and defile themselves with these horrible and filthy crimes. And because this vice augmented, and increaseth very much of idleness, riotous banqueting and drunkenness, therefore I also judge it meet that children be restrained from wine, the immoderate use whereof, is enemy to good health, besides many other 
Drunkenness is to be shunned.  perils and dangers as may appear here following. It is written by the Prophet isaiah: Vae qui consurgitis mane adebrietatem sectandam, & potandum usque ad vesperam, ut vino aestuetis. 
Esay. 5.  C●●hara & Lyra, & Timpanum, & Tibia, & vinum in convivijs vestris, & opus Domini non respicitis, nec opera manuum eius consideratis. Vae qui potentes estis ad bibendum vinum, & viri fortes ad miscendam ebrietatem. Woe unto them that rise up earl, to follow drunkenness, and to them that continue until night, till the wine do inflame them. And the Harp and Vial, Timbrel and pipe and wine are in their feasts: but they regard not the work of the Lord, neither consider the work of his hands. Woe unto them that are mighty to drink wine, 
Eccle. 19  and to them that are strong to power in strong drink. Vinum & mulieres, apostatare faciunt sapientes, & arguunt sensatos. Wine and Women 
Prou. 23. Ibidem.  lead wise men out of the way, and put men of understanding to reproof. The Drunkard and the glutton shallbe poor, and the sleeper shallbe clothed with rags. Cui vae, cuius patri vae, cui rixae, cui foveae, cui sine causa vulnera, cui suffosio oculorum? Nun his, qui commorantur in vino, & student calicibus epotandis? To whom is woe? To whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? and to whom is the redness and glaring of the eyes? Even to them that tarry long at the wine, and to them to go and seek mixed wine. Ebrietas est blandus Daemon, dulce vene●um, suave peccatum: quam qui habet, seipsum non habet. Drunkenness 
Aug. in quodam sermone. Aug. in lib. de paeniten.  is a flattering Devil, a pleasant poison, a sweet sin, which who so useth knoweth not how to use and guide himself Ebriosus quum ab sorbet vinum, ab sorbetur à vino; abominabitur à Deo; despicitur ab Angelis: deridetur ab hominibus: destituitur à virtutibus: confunditur a daemonibus: conculcatur ab omnibus. The drunkard when he suppeth up the wine, the wine swalloweth him up again: he is hated of GOD: despised of Angels: derided of men: deprived of all virtues: confounded of the Devils and utterly forsaken of all honest men.  
Moreover, the same Saint Augustine saith: Aufert memoriam ebrietas: discipat sensum: confundit intellectum: concitat libidinem involuit linguam corrumpit sanguinem: omnia membra debilitat: vitam diminuit, 
Adem.  & omnem salutem exterminat. Drunkenness taketh away the memory: it dissolveth the sense and feeling: It confoundeth the understanding: it proveth filthy Lust: it faltreth the tongue: it dyminisheth and shorteneth the life: it banisheth all health and prosperity.  
Wherefore I think it not amiss, to describe unto you the 
The order of the Lace. ●euching drunkenness.  order of the Lacedæmonians concerning this point, which when they had any of their servants so beastly blemished and overtaken with drink, caused them to be brought before them at their feasts and banquets: not to sport and delight themselves, with beholding their beastly behaviour, and fond or foolish words void of all reason: but rather by their example to show their young men and children, how filthy and odious a thing it is to see and behold a drunkard. Therefore children in their drinking of wine (from their young and tender years) should temper and mix the same 
Children must abstain▪ from wine.  more with water then with wine: Nam fomentum est libidinis utnum. For wine is the nourishment and provocation of lust, if we give credit to Saint Paul, which saith: Nolite inebriare vino, in 
Ephe. 5.  quo est luxuria. Be not drunken with wine wherein is excess. Wherefore Parents also ought to have great care, that they inglut not their children either with too much meat, or too much sleep, for that maketh them dull witted, drowsy and slothful, if they use it. But let them rather study that their children may love and embrace sobriety, learn to talk of God, and be kept from filthy communication.  
Moreover, they shall take heed, that their children do not wax 
Aulus Gelli.  haughty, being puffed up with too much pride of praises & commendations without their just desert. Furthermore, wise Parents ought to endeavour with great diligence that they induce them unto modesty, & sometime set before them the examples of such, which for their lewdness have suffered grief and punishment: or for their virtues have obtained praise and great glory. Haec enim duo perinde 
Plutarch.  ac virtutis elementa sunt, spes honoris & formido paenae. For these two things, the hope of honour, and fear of pain, are as it were the principles, elements, and first foundations of virtue. For whereas that one maketh us more prompt and ready to put in practice the worthy studies of virtue and works of honesty, this other maketh us flower in committing vile, filthy, & dishonest things. Docebunt praeterea patres filios continentes linguae esse, silentiumque apud filios multis laudibus commendabunt. Besides this, Parents shall teach their children to be continent of tongue, and shall commend silence unto 
Hope of honour and fear of pain.  them with great praises. For silence used in time convenient is sign of great wisdom, and more to be preferred then any speech Quare liberis à garrulitate, detractione proximi, ac caeteris linguae vitis 
Idem. Plut.  abstinendum esse, docebimus, & flagisiosorum hominum consortio: utpote assent atoribus, potatoribus, aleatoribus, & scortatoribus. Wherefore Parents must teach and counsel their children that they abstain from chattering, babbling, backbiting of their neighbours, and all other vices and abuses of the tongue, and from the company and fellowship of wicked and flagitious men: as quaffers, flatterers, dicers, haunters of Harlots and ruffians. For there is no creatures living more pernicious than flatterers, none that bringeth young men sooner to destruction. Qui tandem patres & filios radicitus obliterant, Who at the last do root out, consume, and utterly bring into oblivion, both Fathers 
of flatterers. etc.  and children, through the sugared bait of their pretended pleasure. For these are such as incite and stir up their young masters to roist it out lively, and to cut it out of the whole cloth. The life of man is but a moment (say they). Therefore (my good young master) spend not your time so basely and obscurely as many young Gentlemen do, like momish meacockes and bashful babes what need you regard your Father's threats and menaces? He doteth with age and is almost ready to be laid on Beer, which ere it be long we shall hoist up upon our shoulders, and carry out at the doors to his funeral farewell. And afterward, so soon as ever they begin to burgeon and sprout up a little, then do they persuade them, either to keep Harlots, or else move them to marriage before they be wise, or have any experience of the world, & this must be done in all the post hast that may, that afterwards they may have leisure to repent them all the days of their life: And then for their maintenance, they must scrape & catch from their parents, whatsoever they can get by book or croak: so that at the last they roist it out so long, that they are driven to this issue (for present payment of ready money whereof they ever stand in great need) to make out leases of their lands, before they have them in use and possession, yea and oftentimes mortgage, or sell away before hand their possibility whiles their father is yet living to the great bewailing, lamentation and heaviness of the good old man which pierceth so deeply, and is so surely settled in his sorrowful heart, that full soon it hasteneth his hoar head unto the greedy grave, which is the thing that these young Roisters have long wished and desired. Wherefore such Parents as have any godly care of the good and virtuous education and training up of their children, let them repel, amove, and shake of from them all such pestilent flatterers, as most proud disdamefull, & ravenous beasts.  Theophilus. 
Of what special points doth the true and perfect education of children consist?  Theodidactus. 
The most perfect order of bringing up children (as witnesseth 
A declaration of Saint Paul's words. Educat liberos per eruditionem et correptionem.  Paul) doth depend upon two things (that is to say) of godly instruction and moderate correction. And it appertaineth unto erudition that Parents from their tender years show and set before them, the Almighty power, goodness, and clemency of our most merciful God, and put them often in remembrance of his innumerable benefits, which he bestoweth upon them most bountifully, aswell for the furniture of their bodies, as also for the adorning and garnishing of their souls, and thus daily more and more doth he bind them unto him through his bountiful liberality. For the gifts and benefits aswell of the body as of the mind, are exceeding 
What, and how great benefits children do receive from their parents'.  great, as strength, agility, and health of body, and what soever serveth both to the outward and inward garnishing of the same. And this is not to be thought one of the least benefits, that it was his goodwill and pleasure that we should be borne, not of the Heathen Infidels, and of wicked & ungodly, but of godly, faithful, and christian parents, which have caused us to be baptised, that so being washed and bathed in the Laver of regeneration, by the precious blood of jesus Christ, and cleansed from the filthiness of our sin (wherein we were conceived and borne) are now engraffed and have society in the fellowship and company of all the children of God, and faithful servants of Christ.  
And furthermore, this is greatly to be accounted of that through the great love, care, and liberality of Parents they are instructed in the true knowledge of god, so that now they repose all their whole trust & confidence in the tender mercy of God. And do feel and understand that for the exceeding tender love of the Mediator & reconciler jesus Christ our sins and offences are not only pardoned unto us: but also we with him are made inheritors of the kingdom of heaven. These, I say, & such like things which do appertain to the former part of this instruction; a good & godly father that is dessrous to have his children virtuously trained up, shall not contemn and despise: but very diligently provide that they may be surely fixed and engraffed into them whilst they are yet young & tender. 
Unhonest & unlawful things are to be shunned.  It remaineth now that we speak somewhat of the other part, which teacheth that parents ought to reprove & correct their children for their offences, and that from their tender years, they may learn to shun, detest, & abhor, all filthy, unhonest, & unlawful things: and it shall profit very much, & be very available to this purpose, if they declare and set before them, the wrath & anger of Almighty God, towards those which commit such things, and rehearse and put them in remembrance of the horrible pains & plagues with the which he hath afflicted and plagued them even from the beginning of the world. And it shall not be amiss to begin from our first parent 
Gene. 3. The manner and order how t●ter●efie children.  Adam, to whom (alas) how greatly and exceedingly the Lord God showed himself offended, not only for his disobedience and transgression: but also of all his posterity in whom the same hath overflowed, may easily appear in Gene. 3. Again, he hath left a manifest proof & example of this his detestation of sin & wickedness, when he destroyed and drowned the whole world (except those that were in the Ark with Noah) with the deluge & fearful flood, read Gene. 6. & 7. chap. After this when he plagued, destroyed, and utterly consumed with fire and brimstone from heaven Sodom & Gomorrha, with the cities nigh bordering upon them (that is to say) Adamam, Seboim & Segor. Moreover, parents must show their children, 
Gene. 6. 7. by what means children may learn to fear the wrath of God. Gene. 19 Exod. 8. 9 10 etc.  that God being stirred and provoked against the Eegyptians with a hatred & detestation of their great wickedness, disobedience & rebellion, afflicted them and laid upon them ten grievous & fore plagues (that is to say) with frogs, lice, murrain of beasts, botch & sores, hailstones, thunder, lightening grasshoppers, darkness, and the kill of their first borne. And for that the more examples you shall be able to express, the more it terrifieth in this case, you shall add hereunto, that woeful and horrible spectacle, of the wasting, consuming and destruction of the City of jerusalem: the discomfiture, overthrow, and utter subversion of the miserable people of the jews, the which continueth even till this day. At the last, lest these things may seem to small purpose being so long since, they shall recite unto them the lamentable turmoils troubles and persecutions of the Christians, throughout all the corners of the world, as in Asia, Aphrica, and Europe. And then let us yet come a little nigher to ourselves, and that within the compass of our own remembrance, and we shall easily see perceive and understand how those mortal and sworn enemies of Christ and all Christians, the Turks have on every side mightily prevailed, & do daily more and more invade our borders and territories, how they rob, spoil, imprison, mannacle and cruelly vex and torment the poor Christians, wherein manifestly appeareth the wrath of God towards us, for our disobedience, rebellion and wickedness. For, these rumours of wars, these motions of sedition, these tumults and uproars, these commotions, throughout all kingdoms and provinces, these many strange and grievous diseases which daily increase to our great annoyance, the dearth of corn and other victuals in many places, this exceeding pride without profit, this lack of true friendship, good neighbourhood, and unfeigned love, with many other more mischiefs as ill, let them persuade their children, that they proceed of none other cause, than the heavy wrath of God, for our disobedience and rebellion against the Lord, and are as it were his whips & scourges, wherewith he doth smite, correct and chasten us, which otherwise would never turn unto the Lord. To conclude, before all other things, parents shall provide, that this be surely settled, and firmly fixed in the tender minds of children, that not only they may perceive and judge these temporal and bodily afflictions are laid upon us for our sins & offences: But that they may surely persuade themselves that there are far greater and more grievous, prepared for us (that is to say) most dreadful damnation and everlasting torment, except we speedily repent and turn unto 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 great abomination before God: And there are also very few that know what an heap of mischiefs, lust, lying, and drunkenness bringeth with them. Therefore you have done marvelous well, that you have put us in remembrance of these things, and we heartily beseech you, that for this godly care you have towards us, you would also teach and instruct us, by what means young men may best be holden back, restrained, feared and terrified from corrupt religion and false worshipping of God, from disobedience, rebellion and from all those other vices.  Theodidactus. 
Youth may be moved and terrified by divers ways & means from those evils, perils and dangers which are often wont to hurt, and greatly annoy aswell the body as the mind, as if we do lay before them the examples of those, which for their stubborness, disobedience and contumacy against their Parents, have suffered most fearful plagues and grievous punishments.  Theophilus. 
I pray you show us what they are, which have been punished and 
Hear are horrible examples of rebellion etc.  plagued for their disobedience and rebellion. For you shall find us willing to hear you.  Theodidactus, 
It shall be very profitable to set before children the terrible examples 
1. Regum. 4.  of the wrath of God, which light upon the children of Heli, Hophny, and Phinees, which were slain in the wars. Of Cain, 
Gene. 4.  which was accursed. Of Dathan and Abiron with their complices, which were swallowed up of the earth. Of Absalon, who rebelling 
Num. 16. ●. Sam. 18.  against his father David, in the chase of his enemies was hanged in an Oak, & 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 moved 
●. Sam. 20.  sedition against David, and by the wisdom of a woman was beheaded And children shall learn not only by these, but by daily examples to fear the wrath of God, which appeareth every where. For God will not leave any wicked sin unpunished, as it may be seen in murderers, thieves, robbers, rebels, seditious persons, and pirates, all which we see by the determinate will of God are caught up in every place, whose fairest end is either the gallows, or else do suffer some other Tragical death and cruel torment to their utter shame and confusion.  Theophilus. 
For as much now as we have learned of you the absolute order and perfect method of the instructing and ordering of our youth, so that what soever pertaineth to the same, you have made it so apparent and manifest unto us, that (except we were more sluggish and dull than the drowsy Dormouse, or more blind than the mouseling Molewarpe, whose pleasure is to be always rooting in the earth, and cannot endure the light) we may easily see, perceive, and understand, what each of us ought to follow, and what to shun and avoid: with which your so excellent documents and instructions (I say) when we have our children well seasoned and furnished, do you think it meet and convenient that we manumit them, and set them at liberty to do what they like best, and to ride or go whither their fond affections shall move them?  Theodidactus. 
Nay not so. For the nature of all men is so vitiate infected, and poisoned with the sin of our first Parents Adam and Eve, that except we be continually restrained and holden back with godly discipline, good counsel and admonitions, we degenerate and grow ever worse and worse.  Theophilus. 
But if the utility and profit of children and youths so require, that 
Whither children ought to be sent into strange countries to learn the liberal sciences.  they might travel into far countries, to have some further sight, skill, and judgement in the liberal Arts, & to have more knowledge in the tongues, and experience in divers other things: Shall they not rather always abide and stay at home, and be severely kept under the discipline of their Parents?  Theodidactus. 
I have known some young Gentlemen which have traveled into strange nations, and at the last, have returned home adorned and garnished with excellent learning. But yet in the mean time I have known not a few, which have returned home to their Parents, not only unlearned, but also most vile varlets wicked unthrifts, and roisting Ruffians, nuzzled in most wicked and ungodly opinions, blasphemous, and stained with most filthy and monstrous manners, and beastly behaviour: which with much more profit might have stayed at home with their Parents, as daily examples do clearly testify. Notwithstanding, if it may seem profitable and necessary to any, to send their sons into Italy or France, to common studies in their Universities, and to have greater understanding and knowledge in the tongues and liberal Arts and Sciences. I will not gain say it, or strive much with them, so that it be done with great advisement, counsel, and consideration (that is to say) if Parents shall first diligently instruct their children in the true knowledge & reverend fear of God, and that the same be surely settled, and most firmly fixed in their hearts, that it may not be easily removed, and they carried away with every vain blast of blasphemous doctrine, and hateful Heresies, which shall soon be blown aswell into their outward ears, as also into their inward minds, wherewith their hearts shallbe so infected, that both body & mind shall soon be out of all good course. Whereof all the patriarchs and Prophets had great regard, as we may read in their Books, which have most diligently and carefully taught and instructed their children in the fear of God, foretold them of perils and dangers, and discouraged them from the company and fellowship of wicked men, as we may see by the example of Benjamin, which was always kept at home of 
Gene. 42.  his father jacob. And except joseph had been diligently instructed of his father in the ways of the Lord God, How (I pray you) had he avoided the lascivious words of Potiphar's wife? which with her daily allurements, and with her perverse policies did solicit and move him, that by some means she might draw him into the horrible sin of adultery: except (I say) he had been carefully taught of his father, and that from his childhood, the true knowledge and fear of God, undoubtedly he had been entrapped with her fair promises, and had utterly perished with the sugared words of this lewd lascivious woman. For joseph was young, well favoured and comely. And if per adventure there be any that will not be moved with these godly examples, 
De Natura Ceti.  let him read Pliny de natura Ceti, A Sea fish of very great bigness, who describeth his body to be 600. feet in length, and 300. feet in breadth, which watcheth and keepeth his young ones very carefully, neither doth suffer them to stray far from him, & is moved with such exceeding care towards them, that in the time of any storm, he receiveth them into his womb again, lest they should be hurt with the force and violence of the storm and tempest, or fall into any peril or danger, and when the storm is once over, and the Sea calm, he eiecteth and vomiteth them out again: By which example, I wish all Parents to be admonished that they send not their children into strange and far countries except, (as I said) they be well and virtuously instructed: and so as well by reason of their age, as also by the experience of many things, they become wiser, and of more perfect judgement to discern between good and evil.  
Again, if a man be ignorant, and knoweth how and after 
De Delphinis natura.  what manner this first mutable, wavering and slippery age ought to be defended, preserved and instructed, let him learn this lesson also of the Delphins, which do accompany their young ones a long time, until they be well grown and able to shift, and pray for themselves: neither will they suffer their young ones to range abroad and departed out of their sight (except some elder one attend upon them as a guide and overseer. By this example also are Parents to be admonished, that they send not their sons into strange countries unadvisedly without their Paedagoges, Tutors & Governors, lest that they be Italianated, as that worthy man master Aschan hath sufficiently described, in the latter end of his first Book, entitled the Schoolmaster. Moreover the jews also at this day, do observe this one thing very carefully, that they suffer none of their sons to forsake and leave their father's house, and so to travellinto any strange nation or country, except they have first lived in wedlock, and have had the fellowship and society of a wife by the space of three years at the least, and have begot children by them: And then liberty is granted unto them to depart and go whither they will about their needful affairs, and necessary business.  Theophilus. 
The jews in this point, are far wiser than many of us Christians. But now seeing that by many arguments & good reasons you have showed and declared unto us, how and after what manner Parents ought to instruct and bring up their children: now we earnestly desire to know of you, after what sort the Mothers ought to deal with their children in their bringing up. For it is certain, that Mothers by the commaundeof God, aught to have no less care and charge belonging unto them, than the Fathers and Masters, touching the good government of their sons▪ daughters, and servants.  Theodidactus. 
I cannot deny or refuse this my duty unto you, desiring so good and godly a thing: First, this duty belongeth to godly matrons 
The duty of mothers. Ephe. 5. Col. 3. 1. Pet. 3.  and mothers of families, that they themselves be in subjection to their own husbands, as Saint Paul admonisheth, saying: Mulieres subditae estote viris vestris, sicut oportet in domino: Wives submit yourselves, and be obedient to your own husbands, as unto the Lord: Wherefore a good wife ought not to abuse, the moderation, humanity, and lenity of her husband, for than she resisteth the commandment of God. For it is one thing to obey, an other thing, to rule, and an other thing to command. And it nourisheth love and concord exceedingly, when the wife is ready at the beck and commandment of her husband: inclineth and prepareth herself to accomplish his requests, and studieth to pleasure and gratify him to the uttermost of her power: And escheweth all things which she knoweth would offend him. For thus verily (as one saith) a good wife by obeying her husband, doth also after a sort, rule and command him. And this aught a woman to do, not only for the avoiding of variance, discord, & breach of love, but rather for that it is the commandment of God.  Theophilus. 
What are the chiefest ornaments of Godly Matrons?  Theodidactus. 
Saint Peter saith: that the most excellent ornament of godly 
Pet. 3.  Matrons is, to stay and repose their whole trust, confidence and hope in the living God: That they should be sober in their outward apparel, & be decked inwardly with the virtues of their minds, as with gentleness, meekness, quietness, and chastity, which are most precious things in the sight of God.  Theophilus. 
But now seeing we know that Matrimony is instituted and ordained of God, for the procreation of children, what (I pray) would you advise and counsel the mother to do, when she shall perceive and feel herself with child?  Theodidactus. 
So soon as the mother shall perceive or know herself to be with child, she shall commit the same so conceived in her womb, unto the Lord God with fervent and hearty prayers, and shall have great care during that time, that she do not vere, disquiet, and give herself to anger. Also she shall forbear all dancing, and immoderate stirring, striving, lifting and labour, from intemperancy in eating and drinking, and from all other things which might be offensive or hurtful to the child whilst it is yet in the mother's womb: And when through the providence of God she shall perceive and feel the time of her travail to be at hand, she shall wholly give herself to earnest and godly prayers, and after that the infant is borne, then according to the order prescribed by the word of God, shall prepare to have it baptised in the name of the Father, and of the Son, and of the holy Ghost.  Theophilus. 
Now when the infant is borne, is it not the mother's part and duty to nourish it with her own breasts and milk?  Theodidactus. 
In mine opinion, it is most necessary and best agreeing to the 
Mother's ought to nourish their children with their own dugs.  nature of the child, that mothers nourish and give suck to their own children; with their own dugs and breasts: for mothers with a greater care and diligence will cherish them, and are moved thereunto with a certain entire love, & natural affection, for that they are of them bread & born. And therefore they have often this proverb in their mouths: It is a near collop, that is cut from their own flesh: So that the mother's love is unfeigned But these Nurses use no true, but feigned & dissembled love, because they are hirelings and so by the means: urged to practise & use their kindness, for gain and lucer sake. And Aulus Gellius saith: Optima matter non permittat aliovius 
Aulus Gol.  lactis contagione filium suum infici. A good mother cannot abide nor suffer her child to be infected with the contagion of a strangers milk. And nature herself doth evidently declare and show, that mothers ought to cherish with their own milk those, which they have engendered and borne. And therefore nature hath given to every living beast that brings forth young, power to nourish and comfort the same, with their own milk. And God by his great providence and inscrutable wisdom, hath provided and given unto women two breasts, that if it should fortune at one travail, they should be delivered of two children, that then they might have two fountains for their better nourishing. Great rare therefore must be employed, and pains bestowed, that the very mothers themselves (as I have said) do nourish and bring up their infants with their own breasts and milk.  
For the benefit of the mother's milk, hath wrought such great effect, reward and merit with our elders, that whensoever the mothers have desired any hard or difficult thing at the hands of their children, they have ever desired and requested the same after this manner, that (for the tender love they bear unto them in their infancy, when they nourished and suckled them even with the milk of their own breasts, with great care and diligence, mixed sometime with sorrow, and the oft abridging of their wont pleasures, with the abandoning of many sweet sleeps) they would grant their requests. As Homer maketh report of Hecuba, the wife of Priamus King of Troy, Quae nudatis uberibus (quae suxerat aliquando Hector) orabat ut se intra maenia contineret, Which with her bare and naked breasts (which Hector her son, that most noble, valiant, and worthy wight, had sometime sucked, and with their sweet sugared and dulcet drops, had batled and nourished him up, when as yet he was any manner way far unable to help and secure himself; For the requiting whereof, and as ever he would show himself a loving, natural, and obedient child towards her) she (I say) desired and entreated him, that he would now save, protect, and defend her within the reared rampires, and warlike walls of Troy; that most famous and renowned City, from the furious force of the raging and cruel enemies, which he most obediently (aswell with valiant courage, as also with prudent pollicitie) performed, until he himself was slain by Achilles, one of the most valiant Captains of the Greeks.  Theophilus. 
You have showed great reasons why the mothers should give suck to their own children, But if they be oppressed with infirmities and diseases, and be unhealthful, (which may happen) or hasten to the procreation of other children. Shall they not then procure Nurses for the better nourishing and bringing up of their infants?  Theodidactus. 
Yes forsooth, then must Nurses be provided and gotten, but not 
How a Nurse should be chosen, if need require.  without great regard, good advisement, and singular choice: For you may not entertain and admit bondwomen, forerenners, nor drowsy drunkards: you may not choose saucy sluttes, malapert mauds, wanton wanderers, gaudy gossips, neither unchaste or dainty fingered dames, nor of the rascal rebauldes, and rudest sort: But such as be sober, honest, wise, discreet, well conditioned, of gentle behaviour, of a good complexion, cleanly, and such a one as can well frame her tongue to an exquisite order of speech, in delivering and pronouncing the same plainly with apt words, lest the young and tender infant in the budding & flowering years be stamed with corrupt manners, & unseemly words. And so with sucking the milk and nutriment of such lewd Nurses, issuing & proceeding from an unnatural body & disordered mind, be infected with the most pernicious contagion, of soul filthiness, odious errors, & detestable diseases, which shall very hardly or never be removed & cured. For even as it is most necessary & expedient to frame and fashion the limbs & members of children (so soon as they be borne) that they may grow strait & seemly: So in like manner, it is convenient and most decent to endue their children with good manners (even from their Cradles) and to frame them up in civil behaviour, whilst they are yet young & tender: For infancy is a flexible thing, and fit to frame to what thing you please, (as we have said before.) And as Seals be soon insculped and engraven into soft wax, so are good disciplines, precepts and eruditions, with great facility instilled & printed in children's tender minds. And Plato seemeth very diligently to admonish Nurses, that they sing not to their babes and young infants every trifling tale, rustic rhyme, bawdy Ballet, and old wives fabled fanfies, lest from their Cradles it shall fortune, that they be nuzzled in folly, and fraught with corrupt conditions, and too bold behaviour. And this also is not to be pretermitted, that so 
What company a child ought to use, and what play fellows he must have.  soon as children be grown up to some strength and bigness, that you take great heed with what companions & playfellows ye do associate them: For you must choose such, as be seasoned with goodness, & endued with virtuous manners, & such as can speak their language quickly & readily, lest they using the company of barbarous babblers, bitter blasphemers, cruel cursers, rude rogues, saucy slovens, and all the whole rabble of rascals be of them infected, corrupted, and embrewed. For David saith: Qui tangit picem cum ea 
Proverb.  inquinabitur. Who so toucheth pitch shall be defiled there with.  Theophilus. 
What is the first thing that the mother or Nurse shall teach the child to speak?  Theodidactus. 
So soon as it shall attain to such age, as it can once begin to speak, the first word that it should be taught to pronounce and utter, is 
What a child ought to pro●our●e first.  God, from whence as from a most lucky lot, all the whole web of speech should begin. For this motherly care and discipline shall be very profitable to children of young and tender years, and shall make them more apt & ready for the attaining of greater studies.  Theophilus. 
A fatherly instruction is not only profitable, but also (as I perceive by you) the mother's discipline is wonderful effectual in children.  Theodidactus. 
Nothing more effectual. Wherefore S. Ambrose was wont to persuade & counsel mothers after this manner, saying: Matres ablactate 
Ambrose.  filios vestros, diligite eos, & orate pro his ut longaevi super terram sint; monete eos, ut magis crucem domini tollant, quam ut hanc vitam d●ligant. Mothers suckle & nourish your own children, love them, cherish them, & pray for them that they may have prosperity upon this earth to God's pleasure; admonish them that they may rather take the Cross of our Lord jesus Christ & follow him, than love this vain and transitory life.  Theophilus. 
Ambrose giveth very wise counsel. But after that children have passed their infancy, & begin to gather unto them as well the vigour & strength of body, as also the gifts and qualities of the mind, what manner care and diligence shall the mother's use and bestow then, for their better and more perfect instructing?  Theodidactus. 
More diligent care and pains ought to be bestowed upon them 
●ut duty to God, our Parents, and country.  then, than before. First, they ought to teach them, the true knowledge & worship of the Almighty, immortal and ever living God, the creator & maker of all things: the duty they own to their country: the reverend love that they should bear towards their Parents and kinsfolks: that from their tender years, they might receive and taste that, which is the very groundwork & sure foundation of all other virtues, and without the which nothing can prosper. Let them have fellowship and acquaintance with those, which in themselves shall show some hope of towardness such as shall fear God, and obey the laws: honour their Parents, and reverence their elders: which with their equals shall be courteous and gentle, and to their inferidurs, favourable and friendly: Let them admit and receive all with cheerful words and countenance, as companions without any disdain, but yet let them use the best most familiarly. In like manner teach them to observe and keep a temperancy and moderation in meats and drinks, that (as it were) the foundation of continency might be laid, and framed unto a future fortune and age yet to come.  
Furthermore, let them admonish and warn them to flee and shun those delights and pleasures, which are enwrapped with any kind of shame and dishonesty: And let them bestow their study, diligence, and knowledge in those things, which may be to their praise, profit, and pleasure, when they shall attain to a greater age, & graver exercises in the common wealth. In these things (I say) and such like shall mothers inform and teach their sons and daughters, that they may the more easily procure and get unto their children these aids, helps, and furtherances unto good and godly doctrine. Besides this, look, what is a shame for them to do in secret, suffer them not to talk and jest thereof openly. 
From what vices children ought to be feared.  Therefore restrain and keep them from all filthy, contumelious, and rebalde words, and if it happen that any dissolute, dishonest, and unseemly speech do escape them at any time: they may not laugh at the same, and hide it with a kiss, as many fond mothers do: but rather reprove them, and give them such moderate correction for the same, as may be for their amendment. And I would wish that mothers should abandon from their children, all wrath, envy, hatred, covetousness, and filthy lust, through which vices, virtue decayeth and waxeth very faint and feeble.  
Moreover they shall admonish their children very often, that they abstain from all blasphemous and filthy oaths, for surely they shall gain no credit, which are ready to swear and rap out their oaths for every vain tristle, and light occasion. And let them accustom to speak truth, for truth in her nakedness is most beautiful. And there is an old Proverb, not so common as true, 
A common proverb.  that is: Truth may be blamed, but it shall never be shamed: Ideoque veritati adhaerendum in rebus omnibus: And therefore in all things we stick unto the truth. Veritas simplex oratio. Truth tells a smooth and plain tale, without any glozing: But the maintenance of a Lie, needeth not only a good memory, but also many circumstances, and what both the true speaker and the liar gaineth, Aristotle maketh manifest in these words, Verax creditur tametsi fingt aliquando, sed mendax non creditur etiamsi jurat. A true man is believed, yea though he do feign sometimes: but a liar, is not believed though he do swear.  Theophilus. 
You have showed unto us many excellent lessons, for which we think ourselves greatly bound unto you. In deed for because mothers are always for the most part conversant at home with their children, therefore I judge a more special care and regard of the daughters is enjoined unto them, and that they may more easily and conveniently instruct and nurture them, than the fathers.  Theodidactus. 
I do easily believe it, Saint Chrysostom was wont to exhort 
Chrysostom. his exhortation unto mothers.  mothers that they should be very mindful of their duties, saying thus: Matres filiarum vobis curam assumite, est ea vobis cura perfacilis: curate solicitè, ut domi iugiter sint, etc. Mother's take upon you the charge of your daughters, it is an easy care and labour for you: look to them carefully, that they may be kept within the doors, and holden in some honest labour and exercise, let them learn such qualities as may be most seeming and best agreeing to their state and calling. And suffer them not to run gadding and gambolding, from Alehouse to alehouse, or from Tavern to Tavern in any lewd or light company. And before all things bring them up in the fear of God, and true religion, teach them to be contemners of this outward decking, trimming, and niceness: and haters of idleness, the very fountain of follies, and mother of all other mischiefs: And in steed of this outward beauty and garish gaudiness, garnish them with the inward virtues and beauty of the mind, as wisdom, shame fastness, modesty, soberness, silence, and chastity, which things shall sooner prefer them unto a wise man in the way of marriage, than any other dowry. And instructing them after this manner, you shall not only preserve them, but also their husbands (when time shall permit) from many inconveniences, which otherwise on them might befall.  Theophilus. 
My good Theodidactus, here would I be glad to hear of you some examples of godly matrons, by the which mothers might be more diligently admonished, that they slack not their duty at any time, but that they may the more diligently care for their children and families by their good examples.  Theodidactus. 
There be many examples of Godly matrons, by the which mothers may not only be exhorted, but also excited and stirred up to the better performance of their duties, For what mother will be so hard hearted, unnatural, and uncourteous, that will not be moved with this one, and that so godly an example of Monica the 
De Monica matre Aug. exemplum.  mother of Augustine, which, with what painful labours, what exceeding cares, what great diligence, and watchfulness, what ardent prayers, and almost continual tears did she draw forward Augustine her son unto the true religion & faith in jesus Christ, who shall not easily perceive and see ex liberis confessionum? For he writeth of himself in his 3. book, after this manner. Et misisti manum tuam ex alto, & de profunda caligne eruisti animam meam, quum ploraret ad te matter mea, fidelis tua, amplius quàm flent matres corporea funera etc. And thou O Lord didst send down thine hand from heaven, and didst deliver my soul from utter darkness, when my mother thy faithful servant, wept and lamented unto thee, more than mothers commonly use to weep, lament and mourn for the corporal funerals of their dearly beloved children. The examples also of the Heathen do sometime move our minds unto virtue, wherefore it shall not be amiss for good Matrons and mothers of families to follow the example of Euridices, who though she were an Illyrian, 
Euridices.  of the Barbarians, and a woman well stricken in years, yet to nurture and instruct her children in virtue, and in the exercises, manners, qualities, and behaviours best liked in what country, she bestowed great study, care, and diligence.  
Moreover, when a certain woman at Ephesus named jonica, made great vaunt and boast of a piece of cloth of Arras that she 
jonica.  had made: and had wrought the same with Images very curiously, and set it out point device with divers costly colours, as a thing most precious, in token of her great housewifery: One Lacena 
Lacena.  by and by brought forth her four Sons which she had with her own breasts nourished, and after with great pains, care and diligence instructed in virtue, and all other honest qualities and seemly behaviour, most decent and agreeable for such toward youths. In these and such like exercises (saith she) ought an honest & virtuous matron & mother of family to rejoice and vaunt herself, and not in the fine curious clothes, and costly robes of the Ephesians.  
Cornelia the mother of Gracchus (when Campana that gallant dame 
Cornelia.  sojourned at her house, and showed unto Cornelia, her rich array, jewels, and costly garments, than the which there could be no costlier worn at that time) reproveth her after this manner, When her children returned from the School, and behaved themselves in most humble and dutiful manner: Then she answered Campana (glorying as she did before) that there could be nothing more commendable, precious or excellent in this world, than children well nurtured, and virtuously trained up and instructed, from their infancy and flowering years, about the which she herself had bestowed greater pains, industry, and diligence, then about her own outward garnishing. With these and such 
Women get great renown in the good and virtuous education of their children, then by the curious garnishing of themselves etc.  like examples (mothers being admonished) ought to persuade themselves, that they shall gain more glory and greater renown in the virtuous education good ordering, and perfect instructing of their sons and daughters, then in their gay garments, curious counterpoints, and costly hangings, where with they are wont to garnish and set forth themselves and their houses in most gorgeous and stately manner.  Theophilus. 
There re●●eth as yet one scruple or doubt, which greatly troubleth my mind: and not mine only, but also many others. I do see and know many parents, both learned and godly, which after they have caused their children to be both virtuously and godly taught, and instructed in all kind of discipline and good literature, and that at their great cost and charges, have notwithstanding at the last, so degenerated and braced out into such wicked manners, detestable disobedience, lewd lasciviousness, and horrible crimes, that it hath procured great sorrow and grief unto their Parents, and hastened their horeheades unto the greedy grave. Which when I see and consider in my mind, I know not what to say thereunto, nay scarcesly, what to think, I am so vexed and troubled.  Theodidactus. 
There is no cause (my Theophile) why you should be so molested and troubled, for these and such like are to be committed unto God's divine providence, for that they exceed the reach and capacity of our minds, and are known to God only. Wherefore let we these things pass, neither let us exceed the meets limits and bounds appointed unto us of God in his most sacred word.  Theophilus. 
You do satisfy me herein very well, but in the mean season, such is man's fragility and weakness, that it cannot contain itself, ●●●●t that it must needs wonder and marvel at these works of God: ●●t what think you meet to be done unto those miserable Parents, which wither and pine away in sorrow and grief of heart? aught they not to be comforted?  Theodidactus. 
Yes always.  Theophilus. 
How, or by what means, shall that be done? I pray you tell me.  Theodidactus. 
They shall be comforted nothing more effectual nor more effectually, 
How parents are to be comforted, which after all godly instructions, are compelled to suffer wicked and degenerate children.  than by the examples of the holy▪ patriarchs, Prophets, and other godly men. For such is the ordinary course of the things in this world, that not only with sluggish● 〈◊〉, and negligent, but chief with vigilant, careful, and godly parents, children are wont to degenerate grow out of all good order, and become inoste ungracious, wicked, and abominable. And by how much their Parents are more noble, of greater birth and parentage than others, by so much rather the fortune and event of this calamity and misery, is wont to chance unto them. Adam our first parent 
Adam. Gene. 4. Noe.  being form and made by God himself, and adorned with great majesty, had two sons, Cain and Abel, the which no doubt he trained up and instructed in all kind of Piety and Doctrine: as their Sacrifices do sufficiently witness. Nevertheless the one 
Gene. ●.  proved so wicked and ungodly, that he slew his brother. Noah, the most just Patriarch, had three sons, of the which one did degenerate from the piety and godliness of his Parents, that he merited the curse not only on himself, but also of all his posterity. jacob the Patriarch▪ had twelve sons, and but one only 
jacob.  daughter, neither is it to be doubted, but that they were very well instructed of their Parents. Notwithstanding Dina returned 
Dina. Gene. 3●.  home ravished, his sons became inanquellers 〈◊〉 thieves and that of their own brother. What shall I say of Heli, Samuel, and David, whose godliness are abundantly commended in the holy Scriptures. And this calamity hath chanced chief to noble and worthy personages, so often (as it were by a certain destiny) that from thence hath risen this common Proverb, Herorum 
Herorum filii noxae.  filii noxae. Of the noblest Parents, the wickedest children have proce 〈…〉ed oftentimes. And of the wisest the most fools, Therefore, what shall Parents do? Shall they desist and leave of their godly care of good and virtuous education? God forbidden: For if children do commit any sins or offences through the negligence of their Parents, the same offences before God, shall not be imputed only to the children, but also to their Parents. Therefore it is good for the Parents themselves, that they diligently perform their duties, and that they bring up their children (as it is said) by 〈◊〉 and information in the Lord. And if their pains a 〈…〉 vels' shall take good effect, and have good success, and that 〈◊〉 children become virtuous and godly, they shall account it their own gain, and yield hearty thanks unto God, which hath so prospered their labours. But if it shall fall out contrary to their expectation, that cross must be borne patiently. And parents ought to be thankful, that they have saved their own souls: For albeit this godly and painful education and instructing of children hath gained no profit to the children themselves: yet doth it bring great and exceeding profit unto parents before the Lord our God.  Theophilus. 
Seeing now almost all things have been handled and declared, which may seem to appertain unto the duties of godly fathers of families, and masters of households. Now it resteth that I entreat you also to show us, how moderately & patiently Christian parents ought to bear the death of their children: For you shall find many parents that take the death of their children very sorrowfully and impatiently.  Theodidactus. 
Examples of all times and ages do testify that the death of 
The death of children is to be ●●rne moderately.  children is to be borne and suffered with a good and patient mind, and this doth manifestly appear, aswell by the Heathen writers, as also by the holy Scriptures. Wherefore Saint Paul plainly writeth, that we should not mourn, saying thus: Non contristemini sicut caeteri qui spem non habent. Be not sorrowful as as others which have no hope. Moderate your mourning, and do not 
Paul.  bewail and lament for the dead after the manner of the Ethnics, or as the Saducees, which have no hope of the resurrection: For the godly fathers do know and are assured that their children die in the Lord, & that they live now with Christ in the heavens Wherefore they have no cause to sorrow & mourn, and let them always keep in remembrance, the example of David the Prophet which with great wisdom: & no less patience suffered the death of his 
2. Reg. ●●.  son. Whom he did not only love for that he was his only son, but because also he had begot him of Barfabe whom he loved dearly. And as long as he knew that the child was in grievous sickness, he besought God for the child, that he would save it, he fasted, mourned, and put on sackcloth, and went in and lay down upon the earth, and would not be comforted by any means. But at the last when the child was dead, and that his servants durst not tell him. For they said: behold, while the child was yet alive, we spoke unto him, and he would not hearken unto our voice. How will he then vex himself, if we tell him that the child is dead? But David perceiving his Servants whispering, and thought that the Child was dead, and said unto them, is the Child dead? They said yea. And David arose from the earth and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and worshipped, and after ward came to his own house, and bade that they should prepare that he might eat. Then said his Servants unto him: what thing is this that thou hast done: Thou didst fast and weep for the child, while it was alive, and assoon as it was dead, thou didst rise up, leave of thy mourning and did eat meat. He said, while the child was yet alive, I fasted and wept. For this I thought, who can tell, whether GOD will have mercy on me, that the Child may live. But now, seeing it is dead, wherefore should I fast, can I bring him again any 
Mourning profiteth the dead nothing at all.  more? I shall go to him, rather than he shall come again to me.  
hereupon it came, that mourning (which profiteth the dead nothing at all) grew into a contempt among the godly that then were living: and with this answer, them the which there could not be found a Wiser, he satisfied them all that were about him. And also Saint. Jerome sayeth: Vir sapiens quum filium suum bonae indolis amittit non doleat quod talem perdiderit, sed magis 
Hieronimus.  gaudeat quod talem habuerit. A wise man when he loseth his son being virtuous and of very good towardness, doth not lament and mourn for that he hath lost such a one, but rather rejoiceth that he hath such a present, to offer unto the Lord.  Theophilus. 
These are notable & worthy examples without doubt, and very effectual medicines to temper & moderate our unmeasurable, mourning, and sorrow of heart and mind, conceived by the death of our children. Yet I beseech you, if you haven any other, declare them unto us.  Theodidactus 
With all myhearte, Dion the son of Hipparinus, one of Plato's 
De Dione.  disciples, on a time whilst he was making an Oration in a public assembly, his son fell down from one of the lofts, on the pavements & so finished his life presently. Dion being therewithal nothing moved, neither altered he his voice, nor changed his countenance, but constantly continued, & proceeded in the thing which he had taken in hand. The like we read of Anaxagoras, who took the death of his children very constantly: For when Clazomenio had showed him (being in 
De Anaxagora.  great & earnest consultation with other) that his two sons were dead, having no more, he therewithal being nothing affrighted, nor once moved, answered the Messenger after this manner: Scivi eos mortales nat●● esse. I know they were borne to die. But what shall we say of Pericles his constancy? which when he 
De Pericle eiusque constantia in morte libero. ●um.  had lost all his children by a common infection and odious plague, took their death very patiently: And was the Author unto the Athenians, that by his example they could more easily tolerate and bear the death of their dearest friends with great patience and constancy. These examples do admonish us, that we do bear patiently and with good minds the death of our children. For seeing that the heathen men have excelled in so great constancy of mind, I pray you, what shall not we suffer, which have professed ourselves to be Christians? We (I say) which are engraffed unto Christ, & united unto him through that most sacred & holy baptism 
Angels are good Nurses unto our children.  & know that our children have not only a Father here upon the earth, but also in the heavens, which hath prepared his Angels that they should keep and take charge of our children in the steed of Nurses: Whereby also by many examples he hath declared and made manifest unto us, that he careth for them and preserveth them far better and in more happy state and condition, than parents can either hope or wish: when unto them it may seem they utterly perish and are most infortunate. Which by the example of the patriarch jacob we may plainly see: For when he mourned and lamented for his son joseph being lost, and as he 
Gen. 37. 39 40. 41. 42, 43. 44. 45. 46.  thought was miserably devoured of the wild beasts, yet God in the mean time did exalt and promote him unto great honour and dignity in Egypt, and made him the instrument and mean to comfort his father and brethren and prolonged their days, whereas other wise they were all in danger to have perished with famine, which fell over all the Lands there adjoining. The like happened 
1. Reg. 10.  of Saul seeking his Father's Ass, which by the commandment of GOD by Samuel was anointed king of Israel. Read the ninth and tenth chapters of the first book of the kings, otherwise called, the first book of Samuel. 
Luke. ●.   
The like was in Christ, which at the last, was found in the middle of the Doctors reasoning and disputing amongst them, and posing them. Therefore those Parents, more sorrowful than need▪ and bearing the fortune and death of their Children too unpatiently, if they behold and consider the promises of God, and these examples, they shall easily see and learn, that these their unfaithful sorrows and cares for their Children, are not only wicked, but also vain and foolish: and so shall they confirm their faith, that afterward they shall more easily perform their duties towards their Children according to their vocation, and moderately sustain and with patience bear the fortune of their Children, though it were accompanied with death itself. And they ought to believe and have sure confidence, that although they were lost or dead, that yet nevertheless the Lord our GOD hath chief regard and care of them, if they live in his fear. And thus shall they more easily moderate and qualify their immoderate sorrows and mournings.  Theophilus. 
O immortal GOD, who can sufficiently marvel, and commend the constancy and patience of these Ethnics: Again, if we would faithfully believe, that our Children are so carefully kept and preserved of GOD, and that all things depend upon his providence, we would with greater confidence commit all things unto him, which do appertain either to the bodies or souls of our children. And we would not be so sorrowful and discouraged, when any adversity shall chance either to ourselves or our children, but would far exceed those Ethnics in constancy of mind. When I read so many and so notable things among the Philosophers of fortitude and constancy, I am ashamed of the inconstancy of those men, which seem to be adorned and garnished with so rare and singular erudition and knowledge of God. But now (my good Theodidacte) I would at the last know this one thing of you, whether is it the duty of godly Parents, to elect and choose for their sons being once grown to man's state and staidness of life, godly wives, according to the example of Abraham?  Theodidactus 
Godly Parents before all things shall have special regard 
Parents ought to take great heed that they choose godly wives for their Sons.  and care that they join not their Sons in marriage unto Lawelesse and unbelieving wives, without any difference but shall follow the example of the patriarch Abraham, which would not have his son Isaac to be coupled in matrimony unto a wise from among the Chanaanites, giving his servant charge after this manner: Put thine hand under my Thigh, that I may swear thee by the Lord GOD of Heaven and earth, that 
Gen. 24.  thou dost not choose and take a wife for my son of the daughters of the Chanaanites, amongst whom I now dwell, but thou shalt go unto mine own country & kindred, & from thence do take a wife for my son Isaac. Without doubt this so godly an example of Abraham ought to admonish & earnestly move us which have either sons or daughters ready to marry: to have great care of them: For except Abraham had feared some great peril and danger, and had known some great & secret mischief to be hid and lurking therein, certainly he would never have given so earnest charge to his servant. That he should not take a wife of the daughters of the Chanaanites. For it was not to be doubted, but that some of their daughters were of good towardness, nature & inclination, & also tractable, which happily might have been drawn unto Abraham's religion, but he would not have his son to adventure and make trial of so great a danger, and in so weighty a matter. Now forasmuch as Abraham did seek to eschew this peril, with what face, boldness or example, dare we presume to attempt the same? But hereof (if God will) we will treat more at large in some other place of our next book.   

The second Book of the duties of Children towards their Parents.  
FOrasmuch as I have already spoken, and that you have so willingly heard from me, and my good friend Theophilus, many things concerning those duties which are required of Parents towards their Children, now is it meet and convenient that we proceed to the other part of this our work and purpose, For I promised (that to the uttermost of my simple skill and slender capacity) I would show and declare unto you those things which did appertain to the duties of Godly & obedient children, (that is to wit) what honour, reverence and obedience every child oweth to their Parents. But my good Amusus, before we treat of this thing at large, I would all your children were here present, and that you would counsel them (as I said in the beginning of our talk) that they may be silent, and very attentive, and bring with them, pens, ink, and paper, to the end they might note the most principal matters and worthy examples, and so the better commit them to memory.  Amusus. 
Behold here they are ready, Elizabeth, Anne, Levinus, Charles, Francis, Paul, Marie, Katherine and Barbara, and according to your commandment, I have admonished them, that they might hearken with all reverence, and mark every thing diligently.  Theodidactus. 
What other thing should I wish to these your sweet children than that the God of Abraham, Isaac & jacob would vouch safe to bless them for ever, and defend them, care for them, hear them, and deliver them from all evil.  Liberi. 
For that you wish so well unto us (most reverend Sir) we render unto you hearty thanks, and do humbly pray you, that you will vouchsafe to show us our duties, that is to say, how we ought to honour, reverence, and obey our Parents, and in the mean season, whilst you are reciting these things, you shall find us very willing and attentive.  Theodidactus. 
Dear children, for that I see you are so affected to the study of godliness and virtue, I have determined thoroughly to satisfy your most just and lawful requests, and to show you those things which I shall think meet and convenient touching your duties. But before I go to the matter, I purpose to handle all things in 
The order of the second Book, divided into 5. parts.  order in their fit and appointed places, and will help your wits as much as I may, to the end you might the better and more easily understand me, reasoning and debating the same. In the first place therefore I will treat of your duties (that is to say) what manner of honour and obedience ye ought to show to your Parents. In the second place, I will bring to your remembrance some things concerning honesty, profit, and the necessity of teaching, and true wisdom. In the third place, I will handle the shunning of certain vices, and of the embracing of certain virtues. In the fourth place of Matrimony, and how a young man shall contract himself therein. And in the fift and last place I will recite many, and that most worthy and excellent sentences collected out of the writings of the best and purest Authors.  Theophilus. 
Seeing that the first law of nature is to love our Parents, and as 
Ephes. 6. Collos. 3. Exod. 20.  witnesseth the Apostle, just and pleasing before God, and hath a promise of long life: I do not a little marvel, what need there should be to give precepts unto mortal men concerning these things?  Theodidactus. 
It is nothing to be marveled at, forasmuch as we are borne of so corrupt nature, so that it shall be needful to commanded a thing in the judgement of all men so just, that there is no man living, able to gainsay it, which nevertheless all bruit beasts have engraffed into them by a certain natural instinct and working without any law given unto them. But the Lord our God death know, that the corruption of our nature is so exceeding great, that we shall altogether be injurious to our Parents, except God through his almighty power do restrame us, and give us obedient hearts: insomuch that he hath appointed pains of death, to such as shall curse father or mother, which he would never have done, but that he knew this perverse and rebellion's nature to be in us.  Theophilus. 
Oh good God, what do I hear, Is there so great corruption and wickedness engendered in the minds of children, that to the due duties required of nature, they must be compelled with certain prescribed laws, and ordinances?  Theodidactus. 
Nay rather such is the malice, according to this saying: the 
Gene. ●.  sense and cogitation of man's heart is inclined to wickedness even from his infancy: wherefore persuade yourself that you shall never do good amongst your children without laws, orders, chiding, threatening, stripes, and sometimes again, with fair promises.  Theophilus. 
Seeing that the nature of children is so vitiate and defiled, that unto the honour and obedience which is due unto Parents, it must be alured sometime with promises, an other time induced by laws, and somewhiles compelled by stripes: I do earnestly wish and desire to hear of you some places of scripture, wherein God doth command children to honour and obey their Parents, for so I trust it shall come to pass, that after you have declared the same unto us, the sons & daughters of this our neighbour and friend Amusus, shall become more obedient than they have been hitherto: For it cannot be, that where the word of God is truly taught and preached, it should not have his force and effect: according to this saying of the Prophet Esay. 55. My word which shall go out of 
Esay. 5●.  my mouth, shall not return unto me void and empty, but shall do whatsoever I will have it, and it shall prosper in those unto whom I have sent the same.  Theodidactus. 
The effect and efficacy of the divine word preached and taught unto the people, is of greater force than that man's reason can attain unto, wherefore with goodwill, I will here perform my duty, and will declare the same to these children: The Lord God of his free mercy hath given a commandment unto children for the honouring of their parents, & thereunto hath joined a most sweet promise, saying: Honora patrem tuum, & matrem tuam, ut bene sit tibi, & sis 
Exod. 20. Deut. 5. levit. 19 Tob. 7. levit. 27. Eccle. 3. Places which do teach young men to fear God, and to honour their Parents. Prou. 23.  longaews super terram, etc. Honour thy father and mother, that it may go well with thee, and that thou mayst live long in the land which the Lord God shall give unto thee.  
Every one ought to fear his father and mother.  
My son make much of thy father in his age, & grieve him not as long as he liveth. And if his understanding fail, have patience with him, and despise him not in thy strength, for the good deed that thou she west unto thy father, shall not be forgotten, and thy sins also shall melt away, like as the ice in a fair warm day.  
Hearken to thy father which begot thee, and contemn not thy mother when she waxeth old.  
The children of wisdom are a congregation of the righteous, 
Ecele. 3.  and their exercise is obedience and love. Here me your father (O my dear children) and do thereafter that ye may be safe. For the Lord will have the father honoured of the children, and look what a mother commandeth her children to do, he will have it kept. Who so honoureth his father, his sins shallbe forgiven him, and he that honoureth his mother, is like one that gathereth treasure together. Who so honoureth his father, shall have joy of his own children, and when he maketh his prayer, he shallbe heard: he that honoureth his father shall have long life. Honour thy father in deed, in word, & in all patience, that thou mayst have God's blessing, & his blessing shall abide with thee at the last. The blessing of the father buildeth up the houses of the children: but the mother's curse rooteth out the foundations.  Theophilus. 
Of the honour and obedience of children towards their Parents, you have showed unto me sentences worthy to be written in golden letters: wherefore I pray you go forward, if you have any other things to communicate unto us. For what can be more pleasant & wholesome unto our ears, and to the hearing of these children, than the holy word of God?  Theodidactus. 
Because I perceive these holy scriptures and places are so well liking unto your ears, I will proceed with the rest in order. Solomon also promiseth great honours, unto obedient children, saying after this manner: O my son hear the instructions of thy father, 
Prou. 1.  & forsake not the law of thy mother: For that shall bring grace 
Idem. 4.  unto thine head, & shallbe as a chain about thy neck. And again, Hear ye children the fatherly exhortation, and take good heed that ye may learn wisdom. Hearken unto counsel, and receive correction, that thou mayst be wise at the last. My son incline thine ear, 
Idem. 19  and hearken unto the words of the wise.  
And in the book of Wisdom it is written: Who so despiseth 
Sapien. 3.  wisdom and instruction, is unhappy. Saint. Paul that elect vessel, would not with silence pass over this place, but would also admonish all children, and would show them the ways of obedience, when in the 6. to the Ephe. he commandeth children thus, filii obedite parentibus vestris in domino, hoc enim justum est. Children obey your Parents in the Lord, for this is meet and convenient. Honour thy father and mother, which is the first commandment in the promise, that thou mayst prosper, and live long, etc. And again unto the Coll. Children obey your parents in all things, for that is pleasing 
 3.  unto the Lord.  
Saint Peter also is not unmindful of this place, saying thus: 
1. Petr. 5.  Adolescentes subditi estote senioribus. Young men, be ye in subjection unto your elders. Godly children (which have any care of their salvation) ought always to have these holy precepts fixed before their eyes, for they are full of wonderful promises, they promise unto children long life, honour, wisdom, & divers other kinds of blessings.  Theophilus. 
By this your godly communication (my good Theodidactus) it now sufficiently appeareth unto us, that unto godly and obedient children all happiness whatsoever is to be expected: but now would I gladly know, what manner plagues and punishments, rebellious, obstinate, and wicked children are constrained to fear, and sustain? 
As blessings are offered of God every where unto obedient children, so unto the wicked and rebellious plagues and curses are always imminent. Prou. 20.   Theodidactus. 
The holy scriptures every where do speak of the malidictions, threatenings and miseries of wicked and rebellious children, and a thousand kinds of evils, as we read in Moses. Deut 27. Accursed is he which doth not honour his father and mother. And in Leuit. 27. he saith, Cursed is he which doth 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 darkness.  Theophilus. 
With these so horrible threatenings of God, wicked and disobedient children, are to be restrained from their perverse kind of life, unto the obeying of their Parents: For as there is nothing more true, than those promises made unto godly and obedient children: So is there nothing more certain, than those curses and threatenings which God hath threatened to light upon the wicked and rebellious children at the last, except they be moved with sorrowful and hearty repentance, and that speedily.  Amusus. 
Yesterday you promised to declare and show unto us, after what manner Parents are to be 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 ancient fathers and Philosophers: whereof I pray you discharge yourself first of those your promises.  Theodidactus. 
My good friend Amusus, I will with all my heart recite unto you, and to your children, those sentences which I collected of late as well out of the monuments of the ancient fathers, as also out of the decrees of the Philosophers. For cyril saith: Christianorum 
Cyrillus.  prima landabilis piet as est, ut 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 nunquàm possumus. The chiefest godliness of Christians worthy to be commended is this, that we honour them which have procreated & begot us, and that we requite their pains bestowed upon us, & endeavour ourselves to the uttermost of our power, to procure their ease and quietness. For albeit we shall be able to requite many things which they have bestowed upon us, yet certainly are we never able to requite again unto them our procreation. Saint Chrysostom 
Chrysost.  saith: Tanquam servus Parentibus tuis inseruito: quid enim tantum illis reddas, quantum ab illis accepisti? non enim licet illos procreare. Even as a servant obey thy Parents, for what thing so great canst thou restore unto them, as thou hast received from them? for thou canst by no means beget them again. Liberigrati, ait Basilius, magnas efficiunt 
Basilius.  parentum landationes. Thankful and obedient children, (saith Basil) do procure and accomplish the great praises of Parents.  
Qualem parentibus retuleris gratiam, talem in senectute à liberis expectato. Such duty and reverence as thou showest to thy parents, look for the like from thy children when thou art old. I will also hereunto add the saying of Euripides. Nihil est quod magis decorum & 
Euripides.  honestum sit liberis, quàm si è patre bono nati sint, & genitoribus dignam referant gratiam. There is nothing, more comely and honest unto children, than if they be borne of good parents, and that they give worthy thanks unto their begettors.  Theophilus. 
You have recited unto us many and notable sentences, concerning the honour and obedience of children towards their Parents. but before you recite any more, it shall not be amiss to show and declare unto Amusus & his children more plainly the signification of this word (honour) which is due unto parents.  Theodidactus. 
This word honour, doth signify a true reverence and lowliness 
The definition of this word honour.  of heart, for this outward show in veiling of the Bonnet, and bowing of the knee or body, is nothing worth, except there be joined there withal the inward reverence of the mind, wherein godly children do testify, that they esteem nothing more precious and dear unto them then the love and honour of their Parents.  Theophilus. 
Our unlearned youth have always supposed and thought, that true honour hath consisted in the putting of their Cap, and making of courtesy, and that there is none other thing due unto Parents: Wherefore we would be right glad to hear further of you, what it is to honour Parents.  Theodidactus. 
To honour Parents, is to deem and judge honourably of them, 
What it is to honour etc.  for that God hath made us subject unto them, for by the determinate will and appointment of God, they are to govern, and we to obey. And therefore with all our hearts, we must submit ourselves unto their wisdom, justice, judgement and authority. And albeit they shall sometime offend and err in performing their duties (as it is the nature of all men) yet must we pardon, excuse, and cover their faults most lovingly and reverently. For whereas Saint Paul saith: Honour thy father and mother etc. He requireth this one thing of children, that with all their hearts, they love, reverence, & aid their parents to the uttermost of their power, and also those to whom their Parents have committed them, that is to say, Magistrates, Elders, Preachers, Masters, Teachers, Tutors and such like. Therefore to honour Parents is not only to salute them humbly, to speak to them lovingly, and to use them courteously, to put of the cap before them, to give them the way and upper hand in every place: But also the holy Scriptures do 
Ephe. 6. Coll. 3. Heb. 12. 7. 9 Prou. 1. 4. 6. 8. 15. 17. & 29.  teach children to obey their parents, to serve them, to fear, love, honour, and reverence them, not only in words and outward show, but in their hearts and minds also: To follow their godly precepts and examples of life: and patiently to take correction at their hands: To make continual and hearty prayers unto God for them, and to relieve and nourish their Parents in case they fall into poverty and decay. And when they are old, to guide, lead, yea & bear them on their shoulders if need require and in all points by showing themselves obedient and good children, to move their Parents to be loving and good unto them.  Theophilus. 
These without doubt are no light and easy things which the holy Ghost doth require of all children. But wherein doth the chiefest honour of parents consist?  Theodidactus. 
True honour consisteth in this, that we think and judge worthily 
In what thing the true honour of pa. doth consist.  of our parents, that we regard them most honourably, that we yield and give all reverence unto their authority and judgement: that we never contemn or despise them, be they never so poor, old, and crooked, yea, if they did seem to dote, and were very wayward, to prefer the title and name of Father and mother, before all faults whatsoever. Neither to regard or esteem what manner of parents, but to rejoice & be glad that we have parents. For although thou shalt be promoted to great worship and honour, yet oughtest thou to be thankful to thy poor and base father, to whom next unto God thou art most bound for the same.  Theophilus. 
As far as I gather by your words, it is no simple honour that is due ●nto parents.  Theodidactus, 
Nay rather there is double honour due to our Parents and Elders, that is to say, both an outward and inward honour: The outward which consisteth in Ceremonies, and outward behaviour, which we attribute unto them, with our loving words, gentleness, and serviceableness: but the inward honour, whereby we love and embrace them with all our hearts and minds, and the law of God doth require both these of children.  Theophilus. 
Who be called our parents in the fift commandment?  Theodidactus. 
All are understood by the name of Parents, under whose gogernment we live, such are chief our natural parents, than our Magistrates, Pastors, Teachers, Tutors, Masters and Mistresses, and such like,  Theophilus. 
What is contrary to the honour of Parents?  Theodidactus. 
To contemn them, to resist their judgement and authorities, to offend them, not to obey their commandments though they be lawful and honest, and to leave and forsake them in their need and necessity,  Theophilus. 
What kind of men would God have honoured before others?  Theodidactus. 
God would have no kind of men to be more honoured than 
What men are to be honoured before other.  our Parents, and therefore he hath placed that Commandment before the rest of the second table: for there is none that hath done, or can do so much for us as our Parents, none that can endure and sustain so great griefs, sorrows, and cares as they, and often do shed their tears, with most grievous sobs and sighings for our sakes, wherefore of very right we ought to love and honour them.  Theophilus 
What fruit and profit cometh unto the children, by the obeying and honouring of their parents.  Theodidactus 
Very great fruit and profit surely, for Euripides saith: Quisquis in vita paréntes colit, hic vinus & defunctus dus charus est. Whosoever reveréceth and obeyeth his parents in this life, he is beloved of the Lord in this life, and shall be in the life to come. And in another place he saith: Qui cupis esse senex, charos venerare parents: Quae patri facies, filius illa tibi.  

Who so desires old age to see, must honour parents fame:  
For what thou dost to Parent's thine, thy child shall do the same.   Theophilus. 
As the honour which is due unto Parents is manifold, so I judge parents are to be honoured after divers manners.  Theodidactus. 
You say very truly, for Parents are to be honoured after three sorts chief, First children shall truly love their parents with all their hearts and mind they shall give unto them all high dignity and reverence: they shall so esteem of them, as that no treasure in the world ought to be more dear and precious unto them. Secondly they shall honour them with words and good manners, showing unto them all kind of reverence that may be, they may not curse them, nor chat or mutter against them, but rather suffer them patiently, albeit they be more waieward, hard, & eager, than either reason or wisdom doth require. Thirdly, they must also honour them with their labour, pains & travel (that is to say) they shall help, relieve and provide for them, both with their bodies & goods: and in no wise suffer them to be oppressed with poverty and misery when they grow aged. And children shall do this, not only willingly, but also reverently, and with great lowliness of mind, as though this duty and benefit, should be done to God himself (as it is in very deed) & they ought to be most thankful unto God which hath thus preferred them to this worship and honour, and hath made them able thus to perform this duty.  Theophilus. 
As the honour which is due unto parents consisteth in many parts: So I judge that there be many causes why children ought to honour and reverence their parents, and elders.  Theodidactus. 
There be five principal causes, why children ought to honour 
There be five causes of honour etc.  their parents.  
First, they are to be honoured and reverenced, for that God by them hath given us both body and soul.  
Secondly, after we are now borne, God by our Parents doth nourish us, provide all things necessary for us, & bring us up more tenderly than the Hen doth her chickens.  
Thirdly, they care and provide that we may be baptised, and engraffed into Christ, and so made the children of God, and heirs of his celestial kingdom.  
Fourthly, when now we are grown up, & that it is time, that we should know, learn, and understand the word of God, than the Almighty God by our parents, doth deliver unto us that most pure & excellent doctrine (that is to say) the ten Commandments, the Symbol or creed of the Apostles, and the lords prayer. And besides this, our Parents do teach and instruct us in good manners, and such lowly & gentle behaviour: to the end we might become such, as with whom all honest and godly men would gladly have their conversation.  
Lastly, they doteach, or cause us to be taught, some handiecraft, Science, Trade or Occupation, wherewith we may honestly get our livings, in that state & condition of life, unto the which it shall please God to appoint us: by them we have our Country, than the which nothing is more sweet or dear unto us: by them we enjoy the benefit of the laws of our Town, City, & Common Wealth, than the which nothing is more to be obeyed: by them we receive and enjoy our Patrimony and inheritance, than the which nothing is more to be wished: Finally, what is it that we do not receive by their means? So great pains and labour have they in bringing up their children, in framing, forming, teaching, nurturing and adorning them, that they are not able fully to perform their duties, would they never so feign: And these be the chiefest causes, why God doth command us to honour our Parents. Therefore undoubtedly they are very wicked children, which do not this (as much as they possible may) seeing they receive so great an heap of benefits from their Parents.  Theophilus. 
My good Theodidactus, hitherto you have instructed us, that parents are not slightly to be honoured: but also you have added hereunto, that they are reverently to be honoured, with great submission and lowliness of mind, and to whom children ought to be obedient, not as to men, but as to God himself. These things are not as yet sufficiently understanded of these children, wherefore you had need to explain and make manifest the same unto us more plainly.  Theodidactus. 
Although this sentence hath no scruple or doubt, yet with all my heart will I gratify these young ones concerning this thing: there is a like saying of S. Paul touching servants, to whom the Apostle speaketh after this manner: Servants obey your bodily masters, with fear & trembling, in the simpleness of your hearts, as to Christ 
Ephes. 6. Coll. 3.  himself, not with the eye service as pleasing men, but as serving the Lord Christ. And if servants ought to obey their masters, as the Lord God himself: ought not children much more to reverence and obey their parents? But to the end that these things may be the better understood, I will use a similitude for the better capacity of children. Even as the chief master committeth his scholars unto his usher, to teach, guide, and govern them in his absence, to whom they own the like reverence for the time as to their master And as the usher doth sharply punish and correct their disobedience 
Parents are Gods vicar's in earth.  if they offend, so doth the Lord God grievously punish those children which do not obey their Parents: For he hath appointed parents to be his ushers in his steed for the training up and instructing of children. Now God is the chiefest workmaster & usher, & the parents are but means and instruments, by the which god worketh these things. Therefore parents are to be honoured, loved, & obeyed, because God will have it so, who punisheth rebels, not as contemners of men, but as railers of his will & high majesty, wherefore I would have good children hereby admonished, lest that they suffer themselves to be drawn of the Devil into the sin of disobedience and rebellion.  Theophilus. 
You give us very wise and godly counsel, but we know that there is so great malice engendered in the minds of children, that they fall very often into this sin of rebellion. What remedy therefore do you think meet to be applied to this unhappiness and crookedness of nature so vitiate and defiled.  Theodidactus. 
I judge no remedy to be more effectual for this purpose, then if they set before their eyes the fear of plagues & punishments, and that by this means they may be bridled; and restrained from 
Disobedient children are accursed of God.  these rash assaults and giddy attempts and that they accustom themselves to love and cherish discipline, that they may be obedient to their parents, and to all politic government. And let them assure themselves that God will punish their pride, their malapertness, and contempt of discipline, as we see in Cain, which is accursed. In the sons of Samuel, and Heli, Absalon and Siba which moved sedition against David, and therefore were destroyed. It should be very profitable unto young men, if they would consider these horrible examples in histories. For it is certain in the whole law there are added promises of rewards, which are bestowed upon the obedient, as is to be seen in Tobia which was blessed of his father, in jesus the son of Mary which was subject to his Parents, and obeyed them even to the death. And in john and others innumerable of godly children. And there are also added unto the law threatenings of plagues and punishments, which the stubborn, wicked and disobedient children shall feel, that have contemptuously disobeyed their Parents. For it is written: All collusion, disobedience and rebellion, receiveth just recompense of such hurt and damage, which thing at this day, many young men have assayed and proved to their great shame and confusion: which have contemned the obedience of Parents. Even as it happened unto Esau, which vexed his Parents in marrying ungodly wives, which entreated their Father and mother in law very contumeliously despitefully and contemptuously: And he himself also taketh upon him in his father's house to command most malapertly and proudly, and expulsed his brother jacob, for whom he lay in wait to have murdered and slain: neither doth he fear punishment nor regardeth the threatenings of God, but contemneth his father's admonitions, and therefore he is accursed.  
But on the contrary part jacob both reverenceth his parents, 
jacob.  and loveth his brother: for he feareth the judgement of God, & punishment that might thereof ensue. And again also he knew & considered the rewards which were promised for well doing, therefore he doth his duty, that he might call upon God with a good conscience. Furthermore also he acknowledgeth that God hath care and regard unto corporal blessings, and therefore prayeth unto GOD and desireth that he might be defended and aided against his brother, after this manner doth he exercise his faith and invocation, whiles he studieth by all means possible to comfort and appease the sorrows and griefs of his Parents, & at the last giveth place to his brother: Therefore he enjoyeth great rewards at God's hand, he is instructed and defended in a wonderful manner, preserved & enriched amongst his very enemies, that being old, he saw his son joseph in flourishing & most prosperous state, which to him was no little joy and comfort. Let children weigh and consider these and such like examples, and let them learn undoubtedly that God hath great care of them, & that he will bestow upon them many corporal blessings for performing their duties towards their Parents, Magistrates, Masters, & Teachers: Let them also consider and call to their remembrance what great pains and cares Parents have had in their education, and what true love they bear towards them, and what great benefits shall redound unto them by their godly education and instruction. For these and such like blessings, let them acknowledge themselves to be thankful. And let them know that GOD doth punish the unthankful as sayeth Solomon: Non recedet malum à domo ingrati. Plagues and punishments shall not depart from the house of an unthankful person. Also let all godly Children 
joseph.  and young men study to follow the patriarch joseph, and by his example learn to honour their Parents: Who when he was sold into Egypt, and afterward by God's providence promoted to great honour, and high authority, so that he was the very next unto the king, how did he provide for his father jacob, ●ding for him very honourably to come to him into Egypt, where he had great entertainment of the king and enjoyed the pleasures and blessings of the land, afterwards when he was dead, with what great pomp & renome did he carry him forth thence into the land of Chanaan, there to be buried with the Fathers the patriarchs: The 16. 17. and 18, Chapters of Genesis do sufficiently declare. That noble and worthy King Solomon gave place to his Mother, and reverencing her, set her in the king's Seat and Chair of estate next unto himself.  Theophilus. 
They are worthy & notable examples truly, which if our youth would begin to imitate & put the like in practice, O how happy & blessed should they be. But I pray you proceed to show us the rest, that our children which cannot be won with precepts & good counsel, may yet suffer themselves to be withdrawn by these and such effectual examples.  Theodidactus. 
The Rahabites most constantly observed and kept the precepts 
An example of the Rahabites.  of their Father jonadab, neither would they suffer themselves to be drawn from their obedience, with any wanton or flickering enticements, therefore they heard this joyful voice: for that you have obeyed the commandments of your father & have 
Hierom. 35.  kept all his precepts, & have done whatsoever he commanded you, thus saith the Lord Zebaoth the God of Israel: There shall not a man fail of the stock of jonadab the son of Rehab to stand in my sight all the days of their lives.  
Isaac ready to be slain and offered up in Sacrifice, willingly 
Gen. 22. 37.  obeyed his father Abra.  
joseph obeyed his father jacob, & went to his brother, whom notwithstanding he knew to be marvelously offended & augry with him.  
Abel was a godly & obedient child, & did the things which he knew were well pleasing to his parents Adam & Eue. God held him always in his sight, and he walked diligently in the precepts of God: Wherefore both he and his sacrifice pleased God.  
Sem and japhet obeyed their father Noah, and were blessed. But 
Gen. 4.  Cham which derided his father being naked, was accursed Isaac because he obeyed his Father with all his heart, obtained the blessing of his seed unto his Father Abraham. But Ishmael because he rebelled against his father, was rejected. Let godly 
Examples of disobedience.  Children consider these things, and take heed that their portion be not with Cain, Cham, Ishmael, Esau, and such others, which have purchased unto themselves the eternal curse and malediction of God, for that they would not obey their Parents: But let them rather follow the examples of these godly ones Abel, Seth, Sem, japhet, 
Examples of obedience.  Ishmael, jacob, & others, which for their obedience have obtained everlasting felicity. Furthermore if we diligently search & read over the histories of the holy scripture we shall find that men of all ages which have not obeyed the godly & wholesome admonitions of their Parents and elders, have been horribly punished of God.  
Loath very lovingly & friendly admonished the Sodomites to forsake 
Gen. 19  their wickedness, but because they would not obey his voice, they perished with fire. Also Lot's wife for that she would not hearken to the counsel of the Angel, but looking back was turned into a salt stone.  
josephes' brethren for that they would not follow the counsel 
Gen. 37.  of their brother Reuben, that they should restore and deliver their brother joseph to his father, they fell into great danger.  
Holophernes contemned the counsel of Achior, which he had given 
judith. 13.  him, that he should deal without tyranny, he himself was slain, and his host put to flight.  
Rhoboam, for that he lightly regarded the wholesome counsel of 
3. Reg. 12.  the elders lost his kingdom.  
Godolias, because he despised the counsel of johannan, was killed 
Hierom. 41.  of Ishmael.  
Nabuchodonozor, refusing the counsel of Daniel, that he should redeem 
Dan. 4.  his sins with alms and other godly exercises, was turned into a beast of the wood.  
joseph and Azarias not regarding the counsel of Machabaeus, and 
Mach. 5.  willing and desirous to get themselves a name, lost both the name and the thing they hoped for.  
Machabaeus having with him 800 men, & his adversaries 2000 
Mach. 9  when he was advertised of his fellows, that he should not fight against them, following his own wisdom & policy, perished in the same wars, and the rest took their flight.  
Pilate, for that he would not his wives admonitions & counsels concerning the rostoring of Christ, but refused her good admonitions, sinned very grievously, in judging Christ unto death being innocent. Behold now if they which would not obey the counsels & admonions of the holy patriarchs, Prophets & other holy men, were punished with so great plagues, & have perished so horrible: I pray you what great evils, what great calamities, miseries and plagues are like to fall upon them, which do contemn and reject the most godly and necessary admonitions and counsels of Parents, yea, and with disdain do refuse to hear them, and make no reckoning or account at all of their words:  Theophilus. 
To hear the counsels and wholesome admonitions of the aged, it is not only profitable, but also very necessary.  Theodidactus. 
But to contemn them, is surely a most pestilent thing, and extreme madness. For seeing that our life is very short, the wisdom and experience of things is to be learned of our ancients and elders. For the authority of elders is an holy thing, and to be had in great reverence, wherefore it is written: Coram cano capite 
levit. 19  consurge, honora personam senis, & time Dominum Deum tuum. Thou shalt rise up before the hoarehead, & reverence the person of an old man, and dread thy Lord God: That is to say, the Lord is to be feared and reverenced in the elders. For it is a young man's part in whom there is any sign of good towardness, to esteem the counsel of his elders and to follow it. For he that learneth of young men, to whom is he likened I pray you? Nempe ei qui edit vuas immaturas, & bibit vinum de torculari suo. Verily unto him that eateth unripe & sour grapes, and drinketh wine out of his winepress: But who so learneth of his elders, Similis ei qui edit vuas maturas, & bibit vinum vetus. Islyke unto him that eateth ripe and pleasant grapes, and drinketh old wine. I would therefore advise all young men, that they join themselves with the aged, and follow their godly counsels & wholesome documents. 
Bias.  Bias the Philosopher an Heathen man, teacheth the old age is to be honoured, saying: Non est contemnendae senectus ad quam omnes poruenire cupimus, sed diligenda, obseruanda, plurimumque ei deferenda. Old age is not to be contemned, to the which we all desire to come, but to be beloved, reverenced, and to give great authority and regard unto it: Wherefore let us hearken unto old men, & give all reverence & honour unto them, neither let us departed from their sides, whose steps let us follow for their great experience of things, for their great wisdom & knowledge, let us use their counsel, delight in their studies, that we may have the sight of them, which may fear us from vices. Illi (inquit divus Ambrose) erunt vitae nostrae testes simul & magistri, ab illis percipiemus vivendi norman, loquendi modum, virtutum omnium disciplinam 
Ambrose.  They (saith Saint Ambrose) shall be witnesses of our lives, and also teachers unto us, from them we shall perceive the order to live, the manner to speak, the discipline of all virtues. And this may seem true to all men, for that they have had great experience in many things, they remember many things, they are also for the most part wiser, and more apt to give counsel, and to government in all things whatsoever.  Theophilus. 
There are many things now spoken of you, very well and wisely of the honour and obedience of parents, but as yet these children do not understand thoroughly what this word obedience meaneth: wherefore I humbly pray you, that you would also unlose this knot unto us, and resolve us of this doubt, and other things which seem to appertain any thing to the knowledge of the fift commandment, vouchsafe to declare more plainly unto us.  Theodidactus. 
Nothing more willingly. Obedience in the scriptures generally is greatly allowed and esteemed, and chief that, wherein Parents are to be honoured and obeyed: which the old Fathers not unfitly, have called the mother of all felicity. And Samuel saith: Obedientiam meliorem esse victimis. Obedience is better than sacrifice. Obedience is a great good thing, and contrariwise: disobedience is a wicked and outrageous evil. A disobedient son (saith a certain man) is a cruel murderer of his Parents, for that there is no sorrow or grief in the whole course and life of men greater, than that which ariseth of the calamity and wickedness of children, such as was of our first Parents or of David, Let children consider of these things, that it may increase in them a greater and more diligent care of obeying than heretofore.  
Saint Bernard commendeth this very worthily, saying thus: 
Bernardus.  Obedientia quae maioribus proebetur, Christo exhibetur, What obedience soever is showed unto our elders, is exhibited unto Christ: Nay rather he saith: what thing soever man doth command in the stead of God, that is not directly against the word of God, the same is altogether to be received, as if God had commanded it. Parents sunt vicary Christi, ergo non spernendi, sed honorandi. Parents are the Vicars of Christ, therefore not to be despised, but to be honoured. For who soever contemneth the Vicar, contemneth him that placed him. Basilius Magnus teacheth, that jesus Christ was obedient 
Basilius.  to his mother Mary and joseph, even in very small things, as in fetching of water, and bearing of his axe and such like, and thus he crieth out: O example worthy to be imitated, O wholesome 
The exclamation of Basil.  document: Excellens Dei filius obedit homini, propter hominis salutem, & homo non vult obedire propter Deum & suam salutem, The excellent Son of God obeyeth man, for man's health and salvation, and man will not obey for God's cause and his own salvation. Ah, would to God all children out of this, would understand the honour due to their Parents, out of this I say, that they have Christ their Captain and guider of their duties, when they tread in his steps, and execute their duties prescribed by their Parents. Moreover also this aught to incite and stir up all children exceedingly to the obedience of their Parents: when they hear the whole obedience of the fift commandment to have been sanctified and consecrated by the child jesus. But now we must come to the declaration of the fift commandment, in the which, if these children of Amusus will show themselves willing and attentive, they shall add unto me the greater quickness of spirit and mind in the declaring and opening of the same.  Liberi. 
Reverend Master Doctor, we yield great thanks unto you, for that you do admonish us so godly and lovingly, And if you will have us do any thing, command it freely, and you shall find us ready to do it, and we will show our minds unto you in the expounding of this thing, not only willing, but also attentive and vigilant, even as our Lord God shall give unto us the measure of his spirit.  Theodidactus. 
This word (honour) comprehendeth two things, as it is said 
A declaration of the fift precept or commandment.  before, an inward & an outward reverence. Therefore the first honour (which is commanded here) is to know the things themselves, (that is to say) that wedlock, the ordering of a family or household, and political government, were instituted & ordained of God, and by his aid and mighty power preserved, & that in these ordinances the presence, wisdom, goodness and love of God doth shine towards us, & acknowledging these benefits, we ought to render humble thanks to God the Author, & beseech him to preserve & defend us, from our adversary the Devil, the mortal enemy of mankind, which goeth about by all means he can possibly devise, t● dissolve & break this sweet & pleasant harmony. Unto this degree of honour belongeth preaching or celebrating of these things: That the youth may learn, that they come from god, & accustom themselves, to make their humble prayers & supplications unto God, that he will vouchsafe to preserve these his own ordinances and gifts. And it is the part & duty of a thankful mind, willingly to obey for god's cause, to beware of wicked & lewd examples, & of giving occasions to sin, whereby good ordinances might be dissolved & broken, & the laws utterly overthrown & perverted, & to conclude, by all possible means to preserve & defend these things so needful & profitable.  
The other part of honour concerneth the persons (to wit) Parents, Magistrates, teachers, & whosoever have any government over us, There is a great unlikeness of these things. But yet all men ought to follow this rule & platform. Parents & other governors ought to be a lively law, (that is to say) the preservers & maintainers of the divine law. For who doth not understand that these persons are to be loved & honoured, by & through whom God doth impart so great benefits (to wit) true religion, godly laws, judgement, & peace unto mankind? Such governors were, Moses, josua, Samuel, David, Solomon, josephat, Ezechias, josias, Cyrus, Constantinus, & Theodosius. Therefore there is an honour that doth behold & respect the persons, to acknowledge this also the gift of God, to have parents which do truly perform their duties: for the ordinance itself or laws without a keeper, prescruer, & one to see the same executed, are very weak and of no force, as saith that Graecian: Validares lex est, quum principem habet. The law is a strong & forcible thing, when it hath a Prince or Governor. And because the preservation & maintenance of his own order, is acceptable unto the Lord God, the degrees ordained of him, ought also to be kept inviolable of us. Therefore this shallbe the sum, 
The end of the fift precept.  that whosoever the Lord hath set to rule over us, we do receive them, entertain & honour them, both with obedience & thankfulness.  Liberi. 
Oh immortal God, how godly and wholesome things do we now hear concerning the honouring of Parents, of whom there hath been no mention made to us at any time, It is our parts and duties therefore to pray unto God, that these so godly precepts, and necessary doctrines do never slip out of our minds. And for that the Lord God hath now put this good thing into our minds, that we should hear you now more willingly than heretofore: we beseech your humanity & courtesy, that you will vouchsafe to show and declare unto us all other things touching the honour of Parents, and chief the love of our elders.  Theodidactus. 
Plato albeit an Ethnic teacheth, saying: Parents senio confectos 
Plato.  pro magnis thesauris habendos esse, & amandos. Our Parents being very aged, are to be accounted for great and excellent treasures, and to be beloved. Cicero reciteth the cause wherefore we ought to love them, 
Cicero.  Ideo inquit parentes charissimos habere debemus, quod ab his vita, patrimonium, libertas, civit as tradita est. Therefore saith he, ought we to esteem our Parents most dear, for that, we receive from them life, patrimony, liberty, and our City or country. Seneca saith, Parents non 
Seneca.  amare impiet as est, non agnoscere insania. Not to love our Parents is great impiety, not to acknowledge them is madness. And S. Augustine 
D. August.  saith: Caninum est Parentes non agnoscere. It is the nature and property of Dogs not to acknowledge our Parents. And if it be a dogged nature not to acknowledge them, it is much more brutish to offend them, to hurt, beat, and offer injury unto them, as there be some such in the world (the more to be lamented.)  
And Saint Jerome saith, Meretur caecitatis subire supplicium, 
D. Hier.  qui toruo vultu parentes despexerit. He deserveth to have his eyes put out, that shall look upon his Parents with frowning countenance. And Aristotle saith: Qui dubitat utrum oportet deos venerati, aut parents 
Aristo. 8. Topicorum.  honorare, non indigit ratione, sed poena. Who so doubteth whether he ought to worship the Gods, or honour his Parents, he wanteth not reason but punishment.  Theophilus. 
This obedience, this love, and this honour of Parents, hath it always been had of such price every where, in all ages, and also amongst the Babarians, wicked & ungodly Gentiles? Certes, if you can prove that by some example or worthy testimony, you shall procure and encourage exceedingly these children of Amusus, unto the honour which they own to their Parents.  Theodidactus. 
There is nothing more easy, For one Aelianus declareth & plainly affirmeth, that there was never any nation or country so uncivil nor so brutish, amongst whom the honour of parents hath not been had in great estimation & price, but they have showed themselves thankful to Parents, as we may learn by the example of Aeneas. For, after 
Wonderful love and honour showed unto Parents.  that Troy was taken of the Grecians, they having some compassion of the misery of the captives, published a common cry throughout all Troy, that every one of the free Citizens should carry away with them some one thing whatsoever they liked best. Aeneas igitur 
An example of Aeneas.  caeteris neglectis Deos paenates exportabat. Whereupon Aeneas lightly regarding all other things, took with him his household Gods. The Grecians perceiving the godliness of the man, with great joy permitted him also to take with him some one other jewel among all his possessions whatsoever he would. Ille patrem annis & senio confectum sublatum in humeros portabat. He with speed hoisteth up upon his shoulders his good old father well stricken in years. They being wonderfully astonished at this his fact, left also unto him all his possessions, confessing, that such as showed such pity both towards God and men, and so lovingly reverenced their Parents, showed themselves the greatest and most placable friends to nature that might be. A like example is also recised of Valerius 
Valerius ●●●●.  maximus, in this wise: The Praetor sitting in judgement, delivered unto one of the Triumuir●, a noble woman condemned to death to be executed in the prison. And when he had sent her unto the keeper of the prison, he being moved with pity and compassion towards the woman, did not forth with execute her, but permitted her daughter to have access unto her mother, having great regard (as he thought) that he should bring nothing unto her for her nourishment and preservation, that might prolong her life, supposing that so within a little while she should famish & pine away. And when many days were now passed over, and the woman yet 
Of the daughter that nourished her mother in prison.  living, he musing with himself what should be the cause, that she was sustained so long, watched her daughter now more narrowly than before, at the last he espied the daughter giving her mother suck of her full breasts, which she had prepared for the same purpose, always against her coming thither, which so rare & wonderful a spectacle when he beheld, he could not choose but make the Triumuir privy thereof, and he went and showed the Praetor, and the Praetor opened the matter unto the Consuls, who granted unto the woman remission and pardon for her fact before committed, and highly commended her for nurturing and bringing up so natural and loving a daughter.  
And to the end that children might be the more excited and moved to the love of their parents, I will show you another rare example. There is in the region and country of Scicilia the mountain Aethna of an unmeasurable bigness, which burning with 
Aethna.  continual fire, casteth out such fiery flames, and bloweth out such burning stones, with such violence and forcible manner, by means whereof the neighbours there abouts bordering, sustain no little loss, hindrance, and peril. It chanced therefore (in the 3510. year of the foundation of the world, after the Babylonical deliverance) that this Mountain threw forth such forcible and mighty fires, that the City Cathana was burnt and consumed to dust, as witnesseth Pansania, saying: Et, arderent aruis segetes, & milliacultuiugera cum dominis, syluae collesque virtutes. Adëo ●t quisque quod sibi charissimum esset, conaretur ex incendio asportare, etc. The corn fields a thousand acrees with their furniture, together with the owners, the green woods, valleys, and hills were quite consumed and burnt to dust. So that whatsoever any man had, that he esteemed, he did his best to convey and carry it out of this dreadful and raging fire. There were dwelling in the same City two brethren (to wit) Philonius 
An example o● Philonius & Callias.  and Callias, which leaving gold, silver, precious stones, and all other jewels whatsoever: took up their Parents upon their shoulders (being now aged, and there withal so weak and feeble, and therefore not able to help themselves) delivered them from the rage of that furious Fire, to the great admiration of the beholders.  
Thus were they delivered, even as the people of Israel in the red Sea, or the three brethren in the hot burning Oven, whom Daniel spoke of at large, to the great praise of Almighty God. And if these natural affections of the Ethnics and Heathen men, which do these things without faith, and the true knowledge of God, are to be liked and allowed, how much more of Christians, which are baptised in the name of jesus Christ?  
A like thing happened of one Cymon an Athenian, whose love and 
Cymon.  piety towards his Parents was so exceeding great, that the Lord God rewarded him wonderfully for the same (that is to say) with prosperity and long life. For when his father Miltiades for the money which he had borrowed out of the common treasury, was cast into prison, there to suffer famishment except he could pay the debt and he now almost pined and withered away. Cymon to the end that he might now deliver and redeem his father, besought the Magistrates, that he might be kept in prison in the steed of his father, until he could pay those thirty thousand crowns into the treasury (for so much he ought). Cymon was received into prison, the father was set at liberty, who not long after died, here (to man's judgement) Cymon was like to perish for the love he bore to his father. At the last a certain famous and worthy Citizen being very rich took to wife the daughter of this Miltiades, who paid the money that was due for Cymon his brother in law, and so delivered him out of that calamity, peril, and misery. There is no doubt but that it was God's providence, that Cymon should be delivered. For by this example, God would show himself according to his promise, to render unto obedient and loving children the rewards of their godliness, albeit they be strangers from the Christian faith.  Theophilus. 
What child is he, with so hard and adamant an heart, which cannot be moved and mollified with these examples? But there is one thing that I would feign hear of you, whether this obedience, taketh place every where without any difference, and that it is due to parents in all things?  Theodidactus. 
I would have you to express your mind somewhat plainer, for I do not well understand what you mean by this your demand?  Theophilus. 
That I may express my mind more simply unto you (reverend Master Doctor) this is the thing I would be glad to know and understand of you, whether we ought to obey parents, magistrates, tutors, masters, and teacher, commanding wicked and ungodly things, or not?  Theodidactus. 
Surely it is a very good question, and very meet for these children, or rather all men of what state and condition soever they be, I will therefore willingly more at large declare the same for these children's sakes. First every man ought to know, that the precepts of the first table are to be preferred before the last. Wherefore if parents, masters, or magistrates, would drive thee from the word, or true worship of God, and force and compel thee unto ungodliness: thou shalt answer with Saint Peter. Oportet Deo magis obedire quam hominibus. We must obey God rather then man.  
There is written a notable example touching this thing, of one Mauricius, which was sent for unto his king & sovereign Lord, at 
And example of Mauricius.  a certain time, who would have had him a captain against the Christians, answereth him after this manner in few words, O King, you shall have me ready in what thing soever is, or shall be needful, and you shall find me very willing, but in this business (O king) I own more duty unto my God, then unto thee being king.  
Rachel against her father's will, stole his Idols, and hide them away 
Gene. 31. August. Psal. 70.  very warily. Saint Augustine saith: Amandus genitor, sedpraeponendus est Dues. Our father is to be beloved, but yet god is to be preferred before our father. And the 70, Psalm teacheth, that in this thing only a child ought not to obey his parents if they shall command him any thing against God: but where the father commandeth that which is not against god, he is to be obeyed even as God, because he hath commanded thee to obey thy Parents. cyril saith: Necessarium 
Cyrillus.  esse liberos patribus cedere, sed ubi virtutis ratio cogit, ibi Deus honoretur, ipsiusque amor naturalem amorem parentum vincat. It is very necessary that children give place to their parents. But whereas the regard and consideration of virtue compelleth them there God ought to be honoured, and the love we own to him, aught to vanquish and overcome the natural love of parents. D. Hieronimus ad Heliodorum 
Hiero.  ita inquit: Tam diu sanguinis copulam in illis agnosce, & ius illis carnalis propinquitatis persolue, quam diu ipsi tecum creatorem suum agnoscunt & honorem illius illaesum observant: quod si à Deo te abducere, aut contra Dei voluntatem te impellere occ●perint, desertis parentibus Deo te con tongue. S. Jerome unto Heliodorus writeth after this manner, So long acknowledge thou the coupling of sanguinity in them, & accomplish the law of carnal propinquity to them, as long as with thee they acknowledge their Creator, & do keep the honour of them pure & uncorrupted: but if they shall once go about to withdraw thee from God or to move thee to do any thing against the will of God, leave father and mother, join thyself to God. Solum est pietatis genus, sic in Parents esse crudel●m. It is the only true kind of godliness, so to be accounted cruel towards our Parents. He saith in another place, Honour a patrem, sed site à vero patre non separat, tam, diu tu sis sanguinis copula, quam diu elle suum noverit creatorem. Honour thou thy father, so that he doth not separate thee from thy true father, be thou so long of his kindred & sanguinity, as he shall acknowledge his Creator.  Theophilus. 
What shall children do, if they have poor, simple, & feeble parents, not of the quickest wit, of base stock and kindred, and yet crabbed and very wayward, are they also compelled to honour, love, and obey them in all things?  Theodidactus. 
I think you doubt not of this point, yet for the goodwill I bear to Amusus and his children, I will declare & open unto you whatsoever may seem to appertain to this purpose, if so be now I can call to my remembrance, those things which heretofore I have read in good authors concerning this matter. Although Parents 
The persons of pa are not to be respected but the will of God is to be considered.  be never so poor, base, simple, feeble, etc. They ought not for any of these causes to be destitute and spoiled of the honour given them of God: for they ought not to behold their person (to wit) what manner men they he: but here the will of God only is to be observed and regarded, which hath willed and commanded it so, which also to this his commandment, hath added a promise, far more excellent than all the riches in this world: For who so do truly and unfeignedly honour their parents, there are promised unto them of God in this world, long life, peace, health, and happy, and prosperous success in all things. But contrariwise, who so resist the divine word of God, an unhappy life, and that very short, is ready to fall upon them by and by, because they have disobeyed the Lord of life. For these stubborn & rebellious wretches, are utterly forsaken of God, and so become thieves, robbers, and murderers, to their own shame & confusion. For with great disdain and hatred they contemn the good and godly instructions of Parents, and will not suffer any correction or chastisement, and so it often chanceth that these varlets come very seldom unto mature and ripe age, but are cut of before their time. Neither be they so happy, as that they fall into the hands of the hangman, whereby they may have time to repent them of their former lives, but being overcome with drunkenness and riot, behave themselves in such ruffianly manner, that in their desperate frays, they die of the sword, or by some other misfortune, are slain, or else by fire or water do miserably perish. As in the children of Heli and in Absalon, with many others hath been seen. S, Gregory 
D. Grego. A horrible example of a child etc.  hath left unto our memory a horrible example of a certain disobedient child, which of a wicked spirit was caught out of his father's lap, and in his sight torn in pieces and destroyed: Hereof let children learn to fear and love the Lord God, and to honour their parents, & not contemn them although they be never so poor, wayward, or deformed. Let them also keep in memory the horrible example of Dathan and Abiron, which for resisting the Magistrates 
Num. 16.  were swallowed up quick & thrown into Hell. The waywardness & wrabbednesse of parents, doth not discharge the fift commandment, as witnesseth S. Peter, saying: Non solum bonis, sed ettam discolis obedite, Obey not only your good and wise parents, but also your wayward & foolish parents. As also the Prophet Baruch saith. 2. Vult judaeos malis & imp●is obedire. God would have the jews to obey their wicked & ungodly parents, as hath been said before. Moses doth not say honour ye, your good, wise, & rich parents, but speaketh simply without any distinction or difference: Honora parents. Honour thy parents. But when God at any time sendeth wrabbed, wayward, and hard hearted parents, this chanceth for our sins & wickedness: For it maketh no matter to us, whether they be worthy or unworthy, noble or base, rich or poor: for what manner parents soever they be yet not without the great providence of God they are our parents. But who so thinketh that decript & doting parents are not to be honoured and reverenced. Let them hear now a notable example and 
An example worthy to be remembered of an old man.  worthy to be remembered, of a certain householder, which had an old father decript and bowed together with age, and therewithal doting and very childish again, so that when the meats & things were set upon the table, he would by and by overthrow the dishes and pots, & power out the pottage upon the table, to the great annoyance of the guests many times: but when this had chanced thus very often, the housekeeper his son begun to disdain thereat, & to take the matter grievously, & studied which way he might find a remedy, for this trouble, & at the last he devised a trough or hollow thing to be made of wood, whereout he might eat his meat: And whiles the thing was in making & preparing, the young son of this householder, began to reason with his father, & demanded of him to what use that should serve (for he knew very well his father had no Swine to feed therein): his father answered: that he had made it for his grandfather, that henceforth he may dine and sup out of the same: Then the little child asked his father again, saying after this manner. My good father, when you shallbe as old as my grandfather, shall I be compelled to make such a hogs trough for you also? which words so soon as his father heard, he was exceedingly astonished, and began to sigh marvelously, and strait way with great sorrow of mind, he threw from him the trough very disdainfully, and began to bethink with himself what that childish question should mean, & rightly weighed and considered with himself unto how many great miseries and calamities man's life was subject insomuch as after that, he ever gave great honour & reverence unto his old father, and never was offended after that, with the mad & doting pranks of his father so long as he lived.  Theophilus. 
Alas, there be not only amongst us disobedient & rebellious children, but also self-willed, proud, and very stubborn, what shall become of such, or how are such wont to die, for the most part, I would be glad to hear●.  Theodidactus. 
Children which do not willingly obey their Parents, fall into the most grievous judgement and wrath of Almighty God, & for y●, most stubbornly they do disobey & resist their parents commandments, at the last they are compelled to obey the hangman, will they nill they, or else by some other kind of Tragical death, they end their days miserably as is aforesaid. As a number of examples do witness, as this in the 4. book of the kings. 2. the scripture saith: 
4. Regum. 2.  Helisaeus went up into Bethel, and as he passed on his way, the little children came out of the City and derided that good old man, saying: Ascend calf, ascend calf. Get thee up thou bald pa●e, get thee 
● terrible and fearful example of the children that derided Helisaeus.  up, who looking back seeth them, and curseth them in the name of the Lord. And immediately came out of the woods two fierce and cruel Bears, and they tore in pieces and destroyed 42. of those children very lamentably, By this, children ought to learn to fear and honour the Lord God, to reverence their Parents, and elders, & not to deal despitefully with them, nor for any cause to contemn and deride them, lest in like manner the Lord God be 
Exemplis Cyconiae.  angry and displeased; and so destroy them in his wrath. But rather let them follow the example of the Stork, which when their parents are so old, that they cannot fly abroad to get their prey, to not only feed and nourish them, but also carry them upon their shoulders from place to place, such affection ought we to show to our Parents. For if such and so wonderful a natural affection be in the bruit beasts and fowls, which want both judgement and reason: what natural affection ought to be in us towards those creatures which be partakers both of judgement and reason: & besides this, created unto the image of the living God?  Theophilus. 
Now would I gladly hear of you, what manner duties of children are required towards their Parents, which if children had always printed before their eyes, Parents should have them a great deal more obedient hereafter, for the ignorance of duty hath been the destruction of many young men.  Theodidactus. 
The chiefest care of children toward their parents is this, that 
Of the duty of children towards their parents.  before all things they study to love them entirely: for as witnesseth Pliny Amor optimus discendi magister. Love is the best master to learn any thing. For every doctrine and teaching is much more easy translated and conveyed into the mind of the child, if he love his father: wherefore I judge and think it convenient that children are to be admonished, that they love their parents no less than their godly disciplines, doctrines and chide. For such godliness and piety of children availeth greatly to this purpose, they will hear more willingly, and give credit to their words, and will covet and desire to be like them, they will not take it in ill part to be corrected, but they will rejoice to be praised, & they will acknowledge that it is their father's duty to teach, and theirs to show themselves willing to be taught. Moreover it shall be the part and duty of children to follow the Godly precepts and counsels of their parents, and let them think that nothing ought to be attempted without the express will & assent of their parents, & what soever they know shall please their parents, that shall they do without delay, And if they know what will displease them, that shall they not go about to attempt, nor touch by any means: & if they seem to be too heard or ungentle unto them, yet shall they bear it with a lowly and willing mind. Again, if they can deserve to have their friendship by any means, they shall do their best to the uttermost of their power. If they shall fall into any grievous sickness, poverty, or extreme old age, it shallbe the children's duty willingly to relieve and comfort them by all possible means. To be brief, if all things chance w●ll and lu●●ily unto them, the children shall rejoice with all their hearts: Again, if they shall see them unfortunate, then shall the children forrow no less, then if it were their own case, and they ought to be moved with as great pity and compassion, as though this sickness, grief, pain, or punishment, did appertain only to them.  
Cyprian saith: Sicut in senibus sobrietas, & morum perfectio requiritur, 
Cyprianus de 12 abusiombus.  itam adolescentibus obsequium, subiectio, & obedientia debetur. As soberness and the perfection of manners, is required in old men: So in young men ought there to be serviceableness, subjection & obedience. And Saint Ambrose saith: Honour adolescentum, est timorem Dei habere, 
Ambrose.  parentibus defer, & honorem habere senioribus etc. The honour of young men, is to ha●e the fear of God, to give re●erence to their parents and to honour their elders, to defend and keep their chastity, to be humble, gentle, and shamefast, which virtues are the very true ornaments to young age: And the same S. Ambrose saith: In sembus gravitas, in iwenibus alacritas, in adolescentibus verecundia commendatur. In old men gravity, in childhood cheerfulness, in adolescency, shamefastness is to be commended. Very excellently also doth Lodovicus 
Lodovicus vives.  vives describe & set forth the duties of young men, saying: Pius quisque i●uents nunquam de se magnificè setiet sed moderatè & demisse. Every godly young man will never judge & esteem highly of himself, but meanly and humbly: For this cause let him endeavour, that he garnish, and adorn his mind, with the device and imagination of honest things, with knowledge and exercise of virtue: for saith he: Alioqui homo non est homo, sedpecus. Otherwise man is no man, but a beast. Let him be present at the divine service and word preached, 
Good lessons for young men.  with great attention and reverence, and whatsoever, he heareth or seeth there, he shall esteem it great, wonderful, divine, and that which far passeth and surmounteth his capacity. He shall commend himself very often to Christ in his prayers, he shall repose all his hope and confidence in him.  
He shall show himself obedient to his Parents, he shall serve them, seek to profit, aid, and secure them, to the uttermost of his power. He shall reverence and love the Magistrate even as his Parent, not of his body (but that which is of greater value) of his mind. He shall reverence the Priests of the Lord, and the true Ministers and Preachers of God's word, and shall show himself a diligent hearer of their doctrine: which represent and resemble unto us the person of the Apostles, as also of God himself, He shall give place toolde men, after a courteous manner, give diligent ear unto them, and that for their wisdom which they have gotten by long experience, and daily use and practise. Lastly, he shall look out godly and honest men of the best wits and greatest learning, have them in admiration, reverence them, wish well unto them, and desire friendship and familiarity of them, whereout they may gain great profit.  Theophilus. 
Although hither to there hath almost nothing been spoken of you which may not be referred to the feminine sex, yet shall it not seem unprofitable, if you add hereunto some matter or doctrine which may seem to appertain to maidens only, to the end also they might be the more stirred up, and put in remembrance of their duties, especially when they are admonished expressly.  Theodidactus. 
I will very willingly take that pains, for these courteous and honest Damosels sakes, and so much the rather for that I will draw nothing here, out of mine own quiver or store house, but out of the Epistle of Saint Jerome unto Leta, will I faithfully recite the things which specially do appertain to this purpose: wherefore provide you in the mean time, that Amusus daughters be here, and show themselves attentive, lest we shall seem to declare such godly matter in vain, the which now followeth.  


1 After this manner is the soul to be taught and instructed, 
D. Hieronimus ad Letan. Quomodo erudienda sit puella quae Christiana est future.  which shall be the Temple of God. Let her learn to hear none other thing, neither to speak any thing saith Saint Jerome, but that which may appertain to the fear of God.  
2 Let her not hear nor understand any filthy words, nor merry ballads, jests nor rhymes, but let her young & tender tongue be seasoned with sweet songs and Psalms.  
3 Weigh not down her neck with gold and precious stones, 〈◊〉 beset her head with pearls, neither curl nor bush out her hear, nor die it into any unnatural colour.  
4 Let her not eat openly (that is to say) in the feasts & banquetes 
S, jerom unto Leta, how a maiden ought to be brought up, which shall be a Christian.  of her Parents, lest she see such meats as she might desire and lust after: Let her not learn to drink wine, wherein is all excess and riot.  
5 Let her not delight and take pleasure in the hearing of musical instruments, Shawms, Sythe●●s, Lutes, & Harps, nor know wherefore they were invented.  
6 Let her appoint herself some task every day, to read some special part of the holy scriptures chosen for the same purpose.  
7 Let her learn to card & spin to make woollen cloth: and to handle, the wheel and distaff, to make her linen cloth.  
8 Let her not set her mind on silks, as Taffeta, Damask, Satin and Velvet.  
9 Let her provide and get such clothes wherewith cold may be defended, not wherewith her body shallbe nakedly appareled.  
10 Let her so eat, as that she may be always an hungered, that immediately after her meat, she may either read or sing Psalms.  
11 If it chance thee at any time to walk or ride out of the Town or City, leave not thy daughter at home without a godly governor: for without thee she knoweth not, neither is she able to live, and when she shall chance to be left alone, let her be afraid.  
12 Let her not have her secret meetings, and fellowship with foolish and light maidens.  
13 In the stead of silks, pearls and precious jewels, let her love godly books, 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 learn the Psalter or Psalms of David in meeter, which may withdraw her mind from light and vain songs, and bawdy ballads.    
And in the proverbs of Solomon, which may instruct her to good and godly life: And in Ecclesiasticus, Let her exercise herself to seek out things that appertain to the world. In job, Let her follow the example of virtue and patience. Prudens filia, viro est vice haereditatis. 
Eccle. 21. A wise daughter, what she is to her husband.  A wise daughter is to her husband, in the stead of an inheritance. Also a shamefast maid, will reverence her husband. A daughter is another possession unto her father. If he get a good son in law, than hath he found his daughter: but if he chance of a wicked son in law, than hath he utterly lost & cast away his daughter. Besides this it appertaineth to the duty of a godly maid (which would seek for true and everlasting salvation) that also before all things, she have the knowledge of the doctrine & religion which hath been set forth and delivered unto us from the patriarchs, Prophets, & Apostles, and which is contained in the books of the holy scriptures. It is necessary that she know the law, which may teach her not only what works please ordisplease almighty God: but also thereby she may learn to know her own sins, and be put in mind to seek for the remission of the same. And therefore it is also needful that she know the Gospel of the son of God, the cleanser & washer away of our sins, and the pacifier of God's wrath, & that she show herself faithful herein, and give credit hereunto.  Theophilus. 
These be good lessons for daughters in deed. But if a young man have ungodly parents, infidels, and altogether ignorant of God's laws; is it not the sons duty to teach & instruct his father and mother?  Theodidactus. 
Yea always, albeit it be not an usual or common thing. For if a young man being a Christian, have ungodly Parents, in whom he would wish and desire to have sown the seeds of virtue & true knowledge of God, he ought to endeavour him by all means possible, gently and reverently to admonish them, that he might draw them unto piety and the true knowledge of Christ, that at the last, being instructed in the will of God, of wicked and ungodly ones, he might make them godly and virtuous.  Theophilus. 
What young men at this day are to be deemed and judged most happy?  Theodidactus. 
Certes none are more happy, than those which truly perform their duties, & to whom it is given from their childhood to repose all hope in one & the true god, & with sure confidence to depend of his only goodness providence, which thing appeareth to have chanced unto David. Psal. 71. Where most faithfully he speaketh unto 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 even from my youth: As though he should say, not now only, but hitherto always through my whole life, thou art the thing I long for, and my hope: that is to say, Seeing that I have had none other God from my youth up, but thee alone, how shall I now not call upon thee in this trouble: And how shalt thou forsake me? Parents are hereby admonished, that they instruct their children from their youth in such godliness, knowledge, faith and hope of God, that they become not wicked & unhappy, but continue blessed with God and all his holy Angels, and Saints in heaven for ever. But this instruction (as I said) ought to be proponed and set forth unto children even from their young and tender years.  Nam quod nova testa capit, inveterata sapit. 

For look what liquor at the first, the new vessel taketh:  
The taste thereof, when it is old, it hardly then forsaketh.   
And out of question nothing, sticketh more surely in the minds 
Quintilian.  of young men, than that, that is taught them in their green and tender years. And if we will give credit to Quintilian: Natura tenacissimi eorum quae rudibus annis percepimus. We are the surest keepers of those things by nature, which we have learned in our rude & ignorant years. If thou puttest strong wine into new vessels, the taste thereof will continue very long. And who can reduce died wools into their pristinate colour?  Theophilus. 
How happeneth it that so few inheritors left very wealthily by their Parents: And also so few men servants and maids, have so little happiness and prosperity in this life?  Theodidactus. 
Because so few at this day regard to observe and fulfil the fift 
Why children, servants and maids live oftentimes most miserably.  commandment, the breach whereof hath a curse thereunto annexed: hereof it cometh to pass, that the great treasures and possessions left unto the heirs, helpeth them nothing. It availeth servants and maids nothing at all to labour and toil, and to proll, filch, and steal all their life long: For God doth not bless them for their contempt, & disobedience towards their Parents, Magistrates, Masters, Mistresses and Dames. Hither may be referred the examples of this present time (not to be numbered) of those which have been left heirs of very great possessions, are notwithstanding at this present poorer than Irus, and live in extreme misery.  Theophilus. 
Seeing that by many and divers examples, and also daily experience it 
Why the affections of children are more cold towards their Parents, than of the Parents towards their children.  self can teach us, that all Parents (by a certain guiding of nature) do truly and with all their hearts love their children (which natural effect also appeareth in the wild and savage beasts.) How cometh this to pass, that the children do not love their Parents again, neither reverence nor obey them, to whom nevertheless they are bound for all things which they have received, yea the life itself?  Theodidactus. 
For that I perceive in all families the natural affections & love of children 
The first cause of disobedience.  towards their parents, for the most part are more cold, weak, & faint, this happeneth of two causes chief. First, the dispositions and inclinations of children are so corrupted with the faults and sins of our old & great Grandfather Adam, that they more fervently desire to be beloved than their parents. Secondly, as the Philosophers do judge, the parents are in the ascendent degree: but the children in the descendent degree, and so falleth out their love. Even as a stone falleth more easily downwards than upwards. Wherefore most true is that common saying: One father with a less care and more cheerful mind can nourish and bring up ten children, than ten children can comfort and cherish one father: hereof it may easily be judged, how great the love and ready good will of children is to help their parents in their necessities. Therefore they do very foolishly, which being poor and well stricken in years, do look for great aid & secure from their children: wherefore if they covet & desire to take good counsel for themselves, they shall rather earnestly endeavour to settle & repose all their whole confidence & trust in the which is the fountain of all paternity & goodness. But yet more foolishly and unadvisedly do they which through too fond affection & love being yet alive, do yield & deliver up into the hands of their children, their goods, coin, & all their inheritance, wholly persuading themselves to live more easily of the benevolence & love of their children, whom oftentimes they find very foolish, negligent and careless, to their great loss, hindrance, and utter undoing, with their intolerable sorrow and grief all the days of their lives. When nevertheless Eccle. 33. setteth forth unto these old men most wholesome counsel. Filio, inquit jesus sirach & mulieri, fratri aut amico, non des potestatem super te in vita tua, non dederis alij possessionem tuam, ne fortè poeniteat te, & depreceris pro illis. Dum adhuc superes & aspiras non immutabit te omnis caro. Saith jesus sirach, give not thy son, thy wife, thy brother, nor thy friend, power over thee while thou livest: & give not away thy goods & possession to another, lest it repent thee, and thou be'st feign to beg therefore thyself. As long as thou livest and hast breath let no man change thee: Melius est enim ut filii tui te rogent, quàm te respicere in manus filiorum tuorum. For better it is thy children to pray and entreat thee, than that thou shouldest be feign to look into their hands saith sirach. Yet it is not the will of God, that they should departed this life altogether without the making & preparing of their last will and Testament. But he would have us willing & ready to dispose our goods, lands & possessions before our death, saying after this manner: In consummatione dierum vitae tuae, & in tempore exitus tui distribue h●reditatē tuam. At the time when thou shalt end thy days, & finish thy life, distribute thine inheritance, possession and goods.  Theophilus. 
How cometh it to pass, that at this day, there is almost no duty performed unto Magistrates & Elders, nor any reverence or regard unto Parents? You have taught us afore that the infection of our corrupt nature is in fault: do you not think, that there is some other thing that causeth this disobedience and rebellion in children and servants?  Theodidactus. 
Yes verily. For another cause why children do not obey & honour 
The second cause why children are so disobedient.  their parents at this day, is the filthy slothfulness of parents, & the negligence, & too much carelessness, nothing beseeming without doubt, or meet for Christians: For how shall a child keep & perform the precepts of the second table, which is ignorant of the precepts of the first table? out of the which as out of a fountain issueth & proceedeth the duty of parents & Magistrates, etc. And all other works of love & obedience. It were therefore to be wished, nay rather to be performed, that children & subjects ought diligently to be instructed in the first precepts, to the end they might learn to know God, to trust in him, to love, fear, and worship him, to call upon him, to give him thanks, to honour his holy name, & willingly to hear & learn his word: these & such like if they were truly observed, then without doubt the good fruits of obedience should by & by follow, wherefore in these things the greatest care and diligence must be used.  Theophilus. 
Notwithstanding albeit it is evident that youth is depraved & corrupted partly with the fault of our corrupt nature, & partly made worse through the negligence & too much cockering of parents: shall they not be urged & pricked forward with stripes, & admonished and stirred up with examples & reasons?  Theodidactus. 
The love & reverence of young men towards their parents shall by no means neither more easily nor more aptly be provoked & stirred up than if they acknowledge their parents to be the original cause of their birth, if they acknowledge them to be the shop of their life, & to be brief, the men, by whom we begin to be men: also we shall endeavour to honour & reverence them with all our hearts, if we weigh with ourselves the great and manifold charges, the grievous sorrows, and cares which they have been compelled to suffer for our sakes, for they have often spared from their own bellies, to feed ours, broken many sleeps to quiet & pleasure us, afflicted with many grievous cares, and wearied with labours, to the end that they might provide & get those things that might do us good & are necessary to the furtherance of our life, Besides this with their admonitions they have procured unto us the true catholic faith in God, and also the hope & love of everlasting salvation, that after this life ended, we might live with God for ever: when we understand that these so great benefits are given unto us of our parents, how shall we not love them? & reverence them with all our hearts at all times & in all places? this saying of Philo shall also stir up & move children very much unto the reverence 
Philo.  of their parents, which saith: Quod Deus est mundo, hoc liberis Parentes esse arbitror: Look what God is unto the world, I judge Parents to be the same thing to their children: For as God made y● that was not, to the end it might appear: So they imitating his power as much as possible might be, do make an immortal generation 
Only the 5. commandment hath a promise.  and lineage by their progenies. Also it shall not a little stir up the minds of godly children to the love of their Parents if they shall rightly weigh and consider that never one of the commandments hath any singular promise, but only the 5. commandment. For by the name of long life is not only understood the continuance of days, but also the tranquillity and quietness of this corporal life. But here I am more full of words than the matter doth require: For seeing that youth do now understand that they receive so great benefits from their elders, surely except they have hearts more hard than the Adamant, they would be inflamed and incited by their own accord unto the honour and love of their Parents, & should need no spurs nor such provocations and allurements.  Theophilus. 
It is very true my good Theodidactus. For it were the parts of wise & godly children willingly to be drawn to the obedience of their parents. But what more special things are there to be devised for children, which might more gladly & with greater affection move them to the obedience of their Parents.  Theodidactus. 
For the better performing of this honour to their parents, children ought most specially to remember (except they be altogether hard 
What things do chief stir up children to the honour and obedience of Parents.  hearted & unnatural) the perils dolours & anguishes which their mothers sustained & suffered for them in their travail & birth: & therewith let them diligently consider with what great pains, cares, frights, sorrows & charges from their infancy upwards, they are brought up of their parents, which thing they may more easily collect & gather by the education and bringing up of other children and infants. In like manner they ought to remember and ponder this one thing well, that their children shallbe such to them when they are parents, as they now show themselves towards their parents. But this as 
To honour Parents is the most acceptable worship to God.  yet is but a small thing, for they ought diligently to consider that to honour their Parents is the most acceptable worship to God that can be, & that what duties soever thou shalt perform to thy parents, the same God judgeth & esteemeth as done unto himself the which also he will recompense, with many & great benefits: when on the contrary part (as is aforesaid) he will punish the impiety of children towards their Parents, with grievous maledictions, plagues, and torments. There is a very profitable lesson concerning these things in Eccle. 3. Which because it is somewhat touched before I will here omit. Moreover children ought to set before their eyes, the example of jesus Christ the son of the living God who albeit he was the lively image of his father, became nevertheless obedient unto his father even to the death of the Cross. But if children when they be adopted into Sons of GOD for Christ his sake, do desire to be made fellow heirs of Christ in heaven: surely then very duty requireth, that they also follow the example of Christ his obedience in earth according to their several callings. For there be among the very bruit beasts, which when their Parents are well stricken in years, do by course and turn requite them again with food & nourishment. Therefore what great dishonesty, filthiness, detestation and villainy is it, if he which boasteth & vaunteth himself, that he is not only a man endued with reason: but also believeth that he is the adopted son of God, be overcome of the bruit beasts with gratitude & kindness towards their parents? Godly children ought to study, find out & practise these & such like examples, that at the last willingly & by their own minds they might be excited and drawn to the due obedience of their Parents.  Theophilus. 
O good God how profitable & how effectual be these things which hitherto you have declared to the obedience of parents, but yet if you have any other things in store, which may seem meet unto you to be uttered unto us, declare them here I beseech you, that the hearts of these children of our good neighbour Amusus may the more easily be bowed, & begin to serve & willingly obey the will & minds of their parents in all things.  Theodidactus. 
All godly children & virtuous young men ought to consider & diligently weigh, who is the Author & giver of the 5. commandment (that is to wit) almighty God, maker of heaven & earth, the disposer & preserver of all things in them contained: & yet is not this sufficient, except in like manner they do consider, what & how great the majesty of God is, which hath commanded, saying: Honour thy father and mother etc. And for that (I say) God is the author & giver of this precept, many things hereof do necessarily follow.  Theophilus. 
I would be very glad to hear of you what might ensue & be obtained hereby: for there is no doubt, but that it shall bring great profit to the hearers, & they shall the better understand the fift commandment.  Theodidactus. 
For as much as God is the Author & giver of this commandment, 
The fift commandment 〈…〉 good, necessary & profitable. ●●.  First it followeth of necessity that this precept is good: for that God by nature being good, cannot command that which is ill. Secondly it followeth, that this commandment is necessary that there might be a true worship of God, in the which youth might exercise themselves▪ unto true piety and godliness. Thirdly it is profitable for the rewards that therein is promised. Fourthly, those do well and rightly, which keep the same. Fiftly we are bound to the keeping of the same under pain of damnation. But that I may be more brief & at the last make an end of these things, the minds of children shallbe wonderfully stirred up to honour their parents, if they rightly weigh with themselves, what Moses meaneth when he saith: Honour thy father & mother: for although their parents be men, yet doth not Moses say, honour them, as they are men, but honour thy father & mother, as though he should say, honour them whom▪ God favoureth, which God hath coupled together, and which are exercised in the kind of life that pleaseth almighty God, In like manner he doth not say, honour thy God or thine evil father or mother, or thine hard hearted, gentle, wayward, rich, or poor parents: but he saith, honour thy father & thy mother, without adding any Epithet, condition or quality. Therefore let children & young men learn to reverence and obey their parents, & to hold these vocables & titles, (father & mother) in great price & for most sacred relics. And let them rather wish to die, then willingly & obstinately to offend them: for parents have nothing in this life, wherein they are more affected and delighted, then in the love of their children, and therefore most easily offended, when they do any thing contrary to their liking.  Theophilus. 
I marvel nothing more (O Theodi.) than why parents are moved with so great love & delight in their children, whereas they oftentimes on the contrary part, prove very unkind, wicked & unnatural towards their parents.  Theodidactus. 
There be many causes why parents are so affected towards their children, but the first & chiefest cause of all is god, which hath created, & put into the minds of parents such a most perfect & true natural affection towards their children, that if at any time their minds be hurt strike & wounded with sorrow & heaviness of heart for the calamity of 
Rebellious children do stay their parents very often, not with sword, but with sorrow and heaviness of heart.  their children, the same is a most present▪ plague & poison to their lives: so that they are easily slain & murdered albeit not which sword or other weapon, yet with lamentation, weeping, wailing, inward sorrow grief and heaviness of heart. I myself have seen many honest and virtuous Parents utterly consumed and pined away with sorrow and grief of heart for the wickedness of their children. But youth being ignorant and untaught, do not consider nor understand this: wherefore I think it good that they be admonished and that with great care and diligence, lest they become manquellers, and murderers of father and mother. For they kill and murder their parents very often before they understand the greatness of their sin and wickedness, because they know not with what great sorrow and grief, their parents are vexed and inwarly grieved for the untowardness and wickedness of their children, but the parents feel it, wither away, languish and are consumed, even to the bones many times, for the very anguish of heart & vexation of mind. Therefore it is not without cause that in the 5. commandment, the Lord our God hath used this vocable & word (honour:) For he doth not say, obey thy parents, but honour them: he would have this name to be accounted holy: because God know well enough the malice of our original sin, whose force & violence is so great, that it moveth and urgeth men to the slaugtter of their own natural parents, as may be seen in Esau Absalon and others, (I would it might not be seen in our time.) I do exhort therefore all young men, that they shun & detest this horrible sin, and exercise their minds unto the reverence of their parents, and that they may perform this the better, let than crave & instantly desire the aid and assistance of Almighty god in their daily & continual prayers.  Theophilus. 
I easily gather of these your words that in parents, there is a wonderful and an incredible love towards their children, and in children there is not only a fai●t and languished affection, but also so great malice that no man living (be he never so wise) is able to understand & to search out the depth of the same, as the said examples of Esau & Absalon, do manifestly witness▪  Theodidactus. 
You gather of my words very wisely my Theophilus. Solon 
Solon.  that most wise▪ lawmaker being asked at a certain time, why he appointed no pain and punishment for him, that shall kill either father or mother? Answered that he did not think, that there was so great impiety, cruelty, and tyranny in the hearts of mortal men, that any one durst attempt and presume to kill him, by & through whom he had received the beginning and entrance of this life. But GOD to whom only all things are manifest, knowing the impiety and wickedness of man's nature, hath appointed a pain for the parricide and murderer, saying after this maner● Quipercusserit patrem suum▪ aut matrem, morte moriatur. Who so striketh his father or mother let him die the death. And he leaveth not 
Exod. 21.  here but faith moreover. Qui maledixerit patri suo vel matri, morte moriatur. Whosoever shall but curse his father or mother, shall die for it. Hereof let the children learn to know the malice of man's heart, and let them pray mast earnestly unto God their heavenly father, that they may never fall into such horrible wickedness. To this agreeth Saint Augustine saying: Gratia tua & misericor●ia (mi Deus) 
August.  praevenit me, liberans ab omnibus malis etc. Thy grace and thy mercy (O my God) hath prevented me, and delivered me from evil, saving me from all evils passed, raising me up from those that are present, and descending me from the evils to come cutting in sunder also before me the snares of sin, taking away the occasions and causes: and if thou hadst not done this for me (O my God) I had surely committed all the sins in the world. For I know O Lord, that that there is no sin, that ever any man hath done at any time, that another man cannot do, if his Creator d●e fail him, of whom he was made man: but what did I not, it was only thy doing, what I have abstained from, it was thy commandment: And that I have given credit unto thee, it is thy grace working in me only: for thou O Lord hast governed me, that I did not commit a dultery and any other kind of sin and wickedness, thou hast given me thy grace, and illuminated my heart with understanding. See, how truly Saint Augustine understandeth the wickedness and perverseness of man's heart, which Solon (albeit he was accounted the wisest man among the Grecians) could not perceive nor understand.  Theophilus. 
Is not God wont for the sins and wickedness of children, to take away counsel from the aged, and often time also old men themselves?  Theodidactus. 
I believe it hath chanced very often, and that almost innumerable examples do teach and have taught us. Among others, the Prophet Ezechiel complaineth in this wise, saying: Et quaerent visionem 
Ezechiel.  de Propheta, & lex peribit a sacerdote, & consilium à senibus. And they seek a vision of the prophet, and the law shall perish from the Priest, and council from the old men.  
From which place may easily be gathered that God for these grievous sins, will punish both parents and children, with unspeakable plagues, insomuch, that he doth deprive them of their visions prophecies, laws, and counsels of their elders, than the which plagues, there is none more cruel, none more horrible. Wherefore children ought to take great heed that they commit no grievous offence, but diligently perform their duties, & remember that old age ought not to be contemned, unto which we all do desire to come. 
Great commodities grow unto us by ou● elders.  But let them think that it is to be loved, reverenced, and obeyed, with all diligence▪ They shall hear them, and yield all honour & reverence unto them, neither let them departed from their sides, or wind themselves out of their companies, who for their greater experience of things, greater wisdom, & more staidness in life, they may follow their steps, use their counsels, be delighted in their studies, that they may have the fight of those which may fear them from vices. They shallbe, saith S. Ambrose: Vitae nostrae testes simul & magistri, witnesses and also masters of our lives. From them we shall receive the way to live, the order to speak, the behaviour to be conversant with others, and the discipline of all virtues. For this may seem true unto every man, who so have learned many things by use & long experience, do remember more than others, wherefore, they are wiser than others, and more apt for council and government in any thing whatsoever.  Amusus. 
For that we have heard of you so godly and so wholesome Precepts of obedience & honour (which is due to parents) we are very glad, & for these so great benefits, we give you humble thanks. In the beginning of our talk my good and reverend father, I showed my mind and will (I cannot tell whether you remember it) concerning the instructing and bringing up of my children.  Theodidactus, 
I remember it, but yet it may be that I have not understood all things fully that you would have expressed, Therefore if you would use any further conference with me touching those things, I pray you speak, and be not afraid.  Amusus. 
In the beginning of our talk, I told you, I was of this mind, that I would very feign have almy children virtuously brought up & godly instructed in the true knowledge, faith religion and fear of Almighty God: And you most lovingly have been willing in all things to satisfy my mind in such sort, that I never had any hope to hear from any man so many and so excellent things, as I have heard from your mouth. But now I am of this mind, that I would be right glad to have those my sons (whose wits I shall perceive neither to be too dull nor blockish, nor altogether alienated and estranged from the Muses) trained up in Christ his Church, and I would be glad to have them ministers and preachers of his word: not to the end that they should gather and heap up to themselves great riches and so to live at their ease and pleasure, as many do now a days (the more to be lamented) but rather that they should endeavour (to the uttermost of their power) to deliver out of Satan's chaws, many souls now vexed & tormented, and so gain them unto Christ. And because also it is an excellent thing to excel in virtue, to do good to our Country, to teach others, to know themselves, and to search out the secrets of nature.  Theodidactus. 
Almighty God grant, that you never alter nor change your mind herein: For the harvest is great, but the labourers are few, 
1. Time. 3. Ad▪ Titum. 3  if we respect true faith, unfeigned diligence, and pure doctrine, all which things are to be required in the true ministers & preachers of the word, and many other things also, whereof Saint Paul speaketh unto Timothe and Titus.  Amusus. 
Recite here the words of Saint Paul. I pray you (except it be to your trouble) that I and my sons may understand, what it is to be a minister of the word of God in his Church.  Theodidactus. 
This is a faithful saying, saith Saint Paul: If a man desire the office of a Bishop, he desireth a good work. A. B. Therefore must 
●. Time. 3.  be blameless, the husband of one wife, watching, sober, comely appareled, a lover of hospitality, apt to teach, not given to over much wine, no striker, not greedy of fill thy lucre, but gentle, abhorring fight, abhorring covetousness, one that ruleth well his own house, having children in subjection, with all gravity▪ For if a man know not how to rule his own house, how shall he care for the Church of God?  Amusus. 
Without doubt it is a great & hard charge, chief to him, which hath purposed and determined in his heart to care for the Church of God, according to the method and prescript rule of S. Paul: the greatness thereof terrifieth both me and my sons,  Theodidactus. 
My good Amusus, there is no cause, why you should fear the difficulty and hardness of this godly function: for all things are possible with God. For Christ hath called fishers, and made them rulers of his Church. The spirit of God worketh effectually in the hearts of those that believe and call upon his name: wherefore see that you power out your ardent prayers before the Lord God, for your children, and that with great care and diligence, & doubt you nothing at all of God's promises.  Amusus. 
So I do to the uttermost of my power, and according to my slender capacity: For he knoweth, which is the only searcher of the hearts and reins, how earnestly I do desire to have my sons the instruments of the holy Ghost, by means whereof the doctrine of the Gospel might be enlarged in the Church of God. But is our prayers and the invocating of God sufficient to the going about this matter of so great a charge, as it was in the time of the Apostles? Or be there any other means annexed for the better performing of this charge and duty?  Theodidactus. 
Yea verily, for in the time of the Prophets and Apostles, God 
The knowledge of the tongues is necessary to the study of divinity.  for the most part wrought miraculously, & in setting out his word immediately by the working of the holy Ghost only, but now in this our age he manifesteth himself more often through the gift of tongues: (that is to say) not only in the knowledge of the Latin tongue, but also of the Greek and Hebrew: not that the holy ghost is now made a stranger from the Doctors of our Church, but thus hath it pleased his majesty, and seemed good to his divine wisdom, that he doth not always rule and teach his Church, or make himself manifest after one manner.  Amusus. 
If then I covet and desire to have my sons true divines and teachers in the Church (as far as I can gather by your reasons and arguments) they must excel in learning, & in the knowledge of the tongues, they must also be well and perfectly instructed.  Theodidactus. 
Amusus, according to your natural inclination, so do you rightly gather of my words. For all mankind was created to this end, that he should perfectly know, call upon, confess, and glorify God the father of our Lord jesus Christ: not according to our own imaginations, but according to the doctrine which God himself hath set forth unto men, & which with his own finger he hath written in the books of the Prophets and Apostles, in which he teacheth us how and after what manner he will be worshipped, which books he hath commanded all men to read, hear, & learn. 1. Tim. 4 by S. Paul saying in this wise: Attend lectioni, exhortationi doctrinae. Give attendance to reading, to exhortation, & to doctrive. And 2. Petri. 1. it is written: Hibemus firmiorem sermonem propheticum, evi dum attenditis, ceu lucernae adparenti in obscuro loco, rectè facitis, etc. We have a right sure word of prophesy, whereunto if ye take heed, as unto a light that shineth in a dark place, ye do well etc. By these places it may easily be gathered that God would have all men read, and understand those books of the Prophets and Apostles, and teach them unto others, and undoubtedly he will condemn all those, which do not receive, or do contemn those holy and most sacred books.  
Wherefore such as are conversant among the wise and learned can easily judge, how profitable and also how necessary the knowledge of tongues is, and the perfect instruction of good arts. For the Pastor which shall receive the office of teaching in the Church of GOD, it is very meet and convenient that he excel the sheep committed unto him in doctrine and knowledge, that he may be able rightly to discern true from false doctrine, and that he may also be able stoutly to drive away the wolves from his sheepfold, but that shall he never do, if he shall be unlearned, and shall not be able too hold the sum of the doctrine of the Apostolic Church.  Amusus. 
You have sufficiently and plainly taught us, that all men are made to the end that the knowledge of God might shine in them. Then again you have added hereunto (to wit) that for the comprehending of this knowledge, the knowledge of tongues, and right instruction of liberal arts is very necessary, and such knowledge and instruction is required in the Ministers of the word of God, this have you showed with great and forcible arguments. And seeing the case so stands (most reverend Theodi.) to I am now to desire and entreat you, that you would now move and stir up the minds of my sons unto learning, that in the study of good arts, they might be made more cheerful and willing: which shall easily come to pass, if you will vouchsafe to show and declare here before them some things of virtue, learning, and of the praise of godly instructing and education: For you will scarcely believe, what great account my children do make, both of yourself, and your learned talk and conference.  Theodidactus. 
Albeit I do perceive the minds of your children very willing to the study of good things: yet for that you entreat me so earnestly, I will hear show you some things of the praise of good learning, wherewith I may incite and move your sons (as it were with a spur, to the end they might run the more swiftly.) But first (that I may tell you what I think) I do not only judge, that it is meet to learn, but in a free City, I scarcely judge any man worthy to deserve the name of a free Citizen, without learning: for I know not among the inventions of men, whether any thing may be said or thought more excellent.  Amusus. 
My good sons, force your minds hither, and prick up your ears, and commit these worthy sayings and praises of learning unto your memory.  filii. The Children. 
Here we stand all (good Father) with greedy minds, and prepared ears, ready to receive whatsoever shall be spoken of this most wise teacher.  Theodidactus. 
For that I now perceive your willingness and attentiveness, 
Of the praise of learning.  there is nothing so secret in my heart, that I will not reveal and communicate unto you. That noble Philosopher Aristotle, said: 
Aristotle.  Eruditionem esse viaticum optimum ad senectutem: Learning is the best preparation that can be got, for an old man's journey: For all other things either forsake, or else trouble an old man. Anacharsis, tutissimum 
Anacharsis.  esse murum prudentiam asseveravit, quod ea nec collabitur, nec proditur. Anacharsis hath affirmed, that wisdom is the most surest defence and fortress, for that it can never be overthrown, nor betrayed. For there be no Forts or Bulwarks so strongly fenced, but with engines, or undermines, or by some other trecharie they may be taken, overthrown and spoiled: But the decrees & ordinances of a 
Aristippus.  wise man are inexpugnable. Aristippus said: Satius esse fieri mendicum, quam indoctum, quod ille tantum pecunij; egeat, hic humanitate: nihilominus homo est, cui deest pecunia, at homo non est cui deest eruditio. Et tamen cui deest pecunia, petit ab obuijs, at cui deest sapientia nullum sollicitat ut accipiat. It is much better to be a beggar, than to be a rich man without learning, for that the one wanteth only money, & the other lacketh all points to a man belonging. He is nevertheless a man that hath no money, but he is no man, that hath no manner, knowledge nor learning: And yet he that wanteth money, beggeth of such persons, as he meeteth withal, but he that lacketh wisdom, is nothing busy in ask any man to have it on him. Diogenes lighting a candle at noon days, carried the 
Diogenes.  same in his hand up and down the market, and to those that asked him what he meant thereby? he answered, I seek a man: for he knew there was a multitude, but of beasts, not of men. The same 
Idem.  Diogenes at a certain time standing in the market place where the people might best see him, cried with a loud voice, Approach ye men, approach ye men, as though he had had some earnest matter to say unto the people, & when they had gathered very thick about him, and he for all that, ceased not but still cried: approach ye men, certain of them taking great indignation at the matter: answered, Lo, here we be, say thy mind. Then Diogenes driving them away with a staff, said: I bad men approach, and not such dunghills and drafsacks as you are. Cicero that Prince of Philosophers, speaketh 
Cicero.  much of the praise of learning, saying: A wise and thrifty young man, will judge nothing either more pleasant, or more profitable than learning: It bridleth youth, it delighteth old age, it garnisheth men in prosperity, it is a refuge in adversity, it causeth joy, it delighteth at home, it hindereth not abroad, and therefore he ought to let no time slip from the exercise and increase herein, this aught to be his study his labour, his rest, his watchings, in these things also he ought to settle & repose his sleep. For what honester thing can youth do, than to seek for this rest and quietness? and to be exercised in that, which of all wise men is thought and judged always the most profitable and pleasantest thing:  Liberi. 
There is nothing more acceptable to our ears, than these most excellent sayings, but what meant Diogenes by this his Apophthegmne, when he sought for men?  Theodidactus. 
He taught thereby very excellently, that the man which hath not been instructed neither in Philosophy, nor in any other virtuous and godly discipline, is worse than the bruit beasts. For beasts follow and obey the motions of nature only: and man except he be form, fashioned, and garnished with learning and precepts of Philosophy, is carried headlong into most beastly affections. There is no beast more fierce and hurtful than man, the which is moved with ambition, covetousness, ire, envy, riot, and lust: wherefore, who so provideth not to have his child nurtured and brought up in virtuous and godly discipline, even from his tender years, is neither a man himself, nor the son of a man, nor shall be the father of a man. Diogenes also in an other place, reciteth most excellent 
Diogenes.  ornaments and praises of learning, when he saith: Eruditionem iwenibus adferre sobrietatem, senibus solatium, pauperibus divitias, divitibus ornamentum: Learning bringeth to young men 
Ab utili.  soberness, to old men a solace, to poor men riches, and to rich men an ornament: For it restraineth that lubric and slippery age, from great intemperancy whereunto it is naturally inclined. It mitigateth the hurts and displeasures of old age, with honest recreation and solace, and to poor men it is in the stead of acompanion by the way.  
Alphonsus' King of the Aragones being demanded: Vtri rei plus 
Alphonsus.  debere se fateretur, libris, an armis: ex libris inquit, & arma & armorum iura didici. To whether of these two things he would confess himself more bound, to his books or to his force and puissance, answereth, that out of his books, he hath learned both force, and also the law of martial affairs: confessing by this his answer, that he is most bound unto his Books.  
In like manner, when at a certain time a King of Spain said: Non decere principes viros scire literas. It is not meet nor beseeming that Princes and noble men give themselves to learning. Alphonsus cried out saying: Eam vocembovis esse, non hominis. It is the voice of a beast, and not of a man.  Liberi. 
Would to God this our age had many such kings as Alphonsus was, then would learning flourish, and many would more cheerfully apply their minds to study, because their Mecaenates should always be ready to assist them.  Theodidactus. 
Saint Bernard doth exceedingly commend the instruction of good discipline, saying after this manner: O quàm compositum reddit 
Bernard.  omnem corporis statum, nec non & mentis habitum disciplina? Ceruicem submit●●t, ponit supercilia, componit vultum, ligat oculos, cachinnationes 
Ab affectu.  prohibet, moderatur linguam, fraevat gulam, sedat iram, format incessum Oh in what excellent order doth discipline set all the state and gesture of the body? as also the habit of the mind? It maketh a man lowly, it layeth down the stately countenance, itsetleth the countenance in good order, it stayeth the eyes, it forbiddeth great laughter, it governeth the tongue, it bridleth gluttony, it pacifieth ire, it ordereth thy pace and going. Seneca saith: Literas tanquàm baculum repert as infirm corpori. Learning is like a staff prepared for a weak and feeble body. 
Seneca.  When a fool in the hearing of Pythagoras said: mall se cum mulieribus esse, quàm cum Philosophis conversari. He had rather to be with women, than to be conversant with Philosophers. Et sues, inquit, 
Pythagoras.  in coeno libentius, quàm in pura aqua versantur. And swine (saith Pythagoras) had rather lie wallowing in the filthy puddles, than in the pure water.  Theophilus. 
Truly you have declared unto us worthy and excellent praises of learning, to the which the very bruit beasts if it were possible might be moved: but when must they learn, which and what manner of things are to be learned, and how long, I pray you be not grieved to tell us in order.  Theodidactus. 
The Hebrews, in their Apophthegmnes do teach, that we ought to learn from our young and tender years: Qui enim discit inquiunt, puer existens, cui similis est? atramento scripto in novam papyrun: qui 
Hebraei.  verò discit quum senex est, cui similis est? atramento scripto in papyrum bibulam. For who so learneth (say they) while he is a child, to what is he 
When we ought to learn.  like? to ink written upon new paper: but who so learneth when he is is old, what is he like? to paper that drinketh up the ink and will not bear it. Rambam saith to Rabbi, Look what thing soever is learned 
Rambam.  in childhood, it continueth, but whatsoever is learned in old age, it is far otherwise. And Saint Augustine saith: Ad discendum 
August.  quod opus est, nulla aetas sera videri potest: etsi senes magis decet docere quàm discere, magis tamen decet discere quàm ignorare. To learn things that are needful, is never to late doubtless: And albeit, it rather becometh old men to teach than to learn, yet it rather becometh them to learn, than to be ignorant. And a great regard must be had unto young men, for the spending of time. Omne enim tempus in quo de Deo non cogitant, hoc putate, inquit, vos perdidisse. For think this saith he, that all the time wherein you do not think upon God, you have utterly lost. Corpus vestrum incedat in terra, anima autem vestra sit apud Deum. Your bodies (saith he) walketh upon the earth, but let your minds be lift up to God. And Ambrose saith: Nullam esse aetatem ad discendum seram: erubescat, inquit senectus, quae emendare se non posset. No time is too late to learn: that old age may be ashamed (saith he) which cannot correct and amend itself.  Theophilus. 
If from our tender years we must give ourselves to learning, & again, if in our old age we ought to set our minds upon godly studies and exercises? When shall we find a time to give ourselves to rest? Et manum de tabula tollere. And to take our hand from the table, as it is said in the Proverb?  Theodidactus. 
All the godly do know the commandment of God touching 
Gene. 3.  labour and pains taking. Gene. 3. In sudore vultus tui vesceris pane tuo. In the sweat of thy face, shalt thou eat thy bread. Also the examples of worthy men, do teach us, that we ought always to give ourselves to labour, & exercise, Socrates being a grave man, 
Socrates.  was not ashamed to learn to play on the Lute among boys, and when some of his friends marveled thereat, and said it was unseemly for one of his years to be amongst children, he denied that, and said, the things wherein a man is ignorant, it is no shame to learn, so that they be lawful and honest.  
Dinus Augustinus nunc sexagenarius Graecas literas didicit. Saint 
August.  Augustine learned the Greek tongue when he was full threescore years of age.  
In like manner Saluius julianus both in the knowledge of excellent 
Saluius.  laws, as also in perfect friendship, a most peerless Prince, when he was persuaded by his friends to leave his study, and give himself to his rest and quietness, was wont to say: E●si alterum pedem 
It is better to learn late than never. Aristotle.  in sepulchro haberem, adhuc addiscere vellem. Albe●t I had one of my feet in the grave, yet would I be willing to learn. Aristotle also doth defend the same, saying: There is no time sufficient to learn, Nunquam iwenibus ● discendi study, honestisque artibus, praeclarissimisque actionibus feriandum est. Young men must never make holy day and give over their study to learn honest Arts, and to practise themselves in virtuous and noble exercises: but rather most eagerly bend all their whole study to the searching and understanding of Arts and Sciences: and who so thus doth, their studies shall adorn them, their learning shall prefer them, and the honest exercises of good Arts, shall purchase them favour with all men. Solon 
Solon.  was wont to boast, who said, Se discentem quotidie aliquid, senem fieri. He became an old man, by learning daily somewhat. Wittily said, 
Harmolaus. Barbarus.  Harmolaus Barbarus: Sine labore, sine vigilijs, pervenire nemo potest ad ea quae nos à vulgo separant. Without pains and vigilant watching, no man can attain to those things, which separate us from the vulgar people: which thing this verse doth testify: Venture, pluma, venus, laudem fugienda sequenti.  

Who so doth seek for praise, in virtues School, must shun,  
Fine fare, with Venus' plays, and eke the beds of down.   
Therefore, the good and virtuous young man shall appoint no 
Seneca.  end to his studies. But he shall follow Seneca his counsel herein, saying: Tam diu discendum est, quam diu nescias, hoc est, quandiu vivas. So long oughtest thou to learn, as long as thou art ignorant, that is, as long as thou livest. Cicero also doth counsel us to learn, by an excellent similitude, saying: Equus indomitus, quamuis bene natura compositus est, idoneus tamen non potest esse ad eas virtutes & utilitates, quae desiderantur ab equo: Ita neque indoctus homo, quamuis sit ingeniosus, ad virtutem potest pervenire, quandoquidem non potest virtus sine doctrina comparari. An unbroken horse, although he be never so well limmed, and gallantly proportioned by nature, yet he can not be fit for those virtues, qualities, and profits, which from an Horse are to be expected and desired: So an unlearned man, albeit he be witty, can not attain to virtue, forasmuch as virtue can not be gotten without learning and instruction.  Theophilus. 
Unto what end shall godly young men cleave so earnestly to their studies? to the end that they should purchase to themselves riches & promotions?  Theodidactus. 
No forsooth: but good young men shall get learning (as teacheth 
The end of studies.  Lodovicus vives) not to the end that thereby they should only get themselves livings, or be promoted to dignities and high honours, but the only end of studies shall be this, that they become wiser, and also better. And Saint Augustine saith: Homini 
August.  nulla est causa philosophandi, nisi ut beatus sit. It is to no purpose for a man to study Philosophy, except to the end that he become happy thereby.  Theophilus. 
Which and what manner of things (my good Theodidactus) do you think are to be learned?  Theodidactus. 
Aristippus saith: Youths ought to learn those things, that 
Aristippus.  might profit them when they are men. Every good thing ought first to be learned, neither is that rude & unlearned age, (which is most easy to be taught) to be exercised in superfluous and vain toys, or spend their time in idleness and play. Antisthenes' also gave very good 
Antisthenes.  counsel, saying: Those things ought to be prepared for our voyage, which in shipwreck might swim forth with the owner, hereby supposing that good Arts were had in price every where, and could not be taken away by any manner fortune. Leontichides being 
Leontichides  asked what thing most chief aught witty children to learn, those things saith he, which shallbe most profitable for them after they shall come to man's state.  Theophilus. 
What vices do you think are the greatest hinderances and enemies 
avaritia. Ambitio.  to the study of good Arts?  Theodidactus. 
There are two vices chief to be expelled & driven away aswell from all learning, as also from the learned (to wit) Covetousness 
The enemies of learning,  and Ambition, which things do altogether destroy Arts, and also do bring into utter contempt both the learned & also learning?  Theophilus. 
But forasmuch as (me think) I note that for the most part every where, rich men's children are the most unlearned, rude, & disobedient, by which a man may easily gather, that not covetousness and ambition, but also wealth and abundance of riches are great enemies to good learning and studies.  Theodidactus. 
You say very truly, For Seneca saith: Siquis velit vacare animo, aut pauper sit, aut pauperi similis. If a man would be quiet in 
Seneca.  mind, and give himself to some kind of honest study and exercise, must either be poor in deed, or else he must be like to a very poor man. For wealth hath hindered and held back many from the study of Philosophy. But poverty, is always in a readmes, & without these worldly cares. Quare Cresos●stos, qui se studio bonarum literarum con secrare 
Idem.  instituerunt, admonitos velim, ne divitijs abutantur, nec ijsdem nimium confidant. Wherefore I would have these rich men (which have purposed to dedicate themselves to the study of good letters) admonished, that they abuse not, neither give too much confidence to their riches 
Hierony.  and wealth. For saith Jerome: Literae marsupium non sequntur, sed sudoris comites sunt potius, & laboris, sociae ieiuniorum non saturitatis, non luxuriae. Letters do not seek after stuffed pouches, but are companions rather of sweat and labour, fellows of fasting, not of riotousness and porredde paunches. Demosthenes, plus olei, quàm vini 
Demosthe.  expendisse dicitur. It is said that Demosthenes spent more oil, than wine. Whose example we ought to follow.  Theophilus 
To how many kinds of studies ought young men to apply themselves at one time?  Theodidactus. Varia delectat, sed lectio certa prodest, ait Seneca. 

To read divers Authors, it bringeth delight,  
But a stayed reading, thy pains shall requite.   
saith Seneca. 
Seneca.  Who so determineth with himself to go a journey, aught to travel by a certain and known way, & not to wander by many by paths, for that is not to go, as one that would cheerfully finish his journey: but painfully to stray and wander about like an ignorant person.  Theophilus. 
Is not the multitude of books profitable and necessary for young men?  Theodidactus, 
The same Seneca, very excellently answereth this question, saying 
Idem.  thus: Puto multos ad sapientiam potuisse pervenire, nisi putassent se pervenisse. Onerat discentem turba librorum, non instruit: multoque satius est paucis authoribus se tradere, quàm errare per multos. I suppose verily, many men might have attained to great wisdom, had they not thought themselves there already. A multitude of books do lad a learner, but not instruct him, And it is a more certain and sure way, for a man to give himself to read a few authors, then to err by reading of many. When Oenopides beheld a young man buying of many new books, 
Oenopides.  he said unto him. Non arcae, sed pectori. Commit not learning to thy chest, but lay it up within thy breast.  Theophilus. 
If it may please you now to show us what difference there is between a learned young man, and an unlearned, you shall pleasure these children very much: for thereby they shall be the more vehemently inflamed to the study of good Arts, and the more boldly seek to banish barbarousness, and ignorance.  Theodidactus. 
Aristippus being asked wherein the learned differed from the 
Aristippus.  unlearned: in the same (saith he) that horses well broken do differ from the unbroken. For as the unbroken horse by reason of ignorance what he should do, and of skittishnesse, is nothing apt either for pleasure or profit: so the unlearned youth which is violently led away with his own corrupt affections, (which good education and learning, mastreth and subdueth) is very unmeet for all companies and fellowship of life.  
Plato being demanded what difference there was between a 
Plato. Aristotle. The difference between the learned and unlearned.  skilful and cunning man, and an unskilful, answereth, even as much as is between a skilful Physician & his patient. This question was also proponed to Aristotle, who answered, Docti ab indoctis differunt, ut vivi a mortuis. The learned do differ from the unlearned even as the quick from the dead, judging a man without learning to be rather an image than a man. And to this agreeth that wise Cato, saying:  
Garnish thy mind with precepts, and tolearne do not suage:  
For our life without learning, is but deaths own image.  Theophilus. 
Oh, what great differences do you show unto us? which if the great men, and wealthier sort of our Cities and Towns would believe to be true, in what price and estimation should all the learned be had and how many Mecaenates should they find? But if you have any other things, which may commend the study of learning, hide them not from us I pray you.  Theodidactus. 
I have verily, and that very notable sayings. Socrates being asked, 
Socrates.  what was the most beautiful creature of all others, Hom● (inquit) ornatus doctrina. A man, saith he, adorned with learning. He being also asked, what was the best and chiefest learning: dedicere mala inquit. To unlearn and forget the things that are evil, saith he. It was demanded of Diogenes, what was the most grievous & heaviest 
Diogenes.  burden that the earth did bear? An unlearned and ignorant man, saith he. Cleanthes sola forma indoctos à bestus differe dicebat. 
Cleanthes. Glycon.  Cleanthes said that the unlearned differ from beasts, only in the shape and form. The wise Glycon say, that learning is a most sacred sanctuary. Plutarch saith: Neque in piscibus vox, nec in indoctis virtus 
Plutarch.  quaerenda est. Neither words in fishes, nor virtue in the unlearned is be sought for. Empedocles that wise Philosopher, when a certain man 
Empedocles.  said unto him, that he could find never a wise man in those parts where he inhabited: no great marvel, saith he, Qui enim quaerat sapientem, eum prius oportet esse sapientem. For whosoever seeketh a wise man, it behoveth him first, to be wise himself.  Theophilus. 
Seeing now you have sufficiently expressed and laid open unto us the most excellent praises of the profit and dignity of learning. Now is it a meet place (as I judge) that you show us some thing concerning virtue, as you promised in the beginning.  Theodidactus. 
All children are to be earnestly persuaded unto the study of good 
Of the dignity of virtue.  letters, aswell of their parents, as of their teachers, but yet more earnestly (in my judgement) they are to be moved unto virtue and godliness: For what shall it profit to have the knowledge of many arts and sciences, if the love of virtue and true godliness shall be wanting. Socrates was wont to persuade young men, that they 
Socrates.  should behold themselves often in a looking glass, and if they seemed beautiful & well favoured, y● them they shall beware, lest they should commit any thing not beseeming their beauty: if not, look what lacked in the comeliness and favour of their face and bodies, they should recompense the same, with the towardness of wit, and comeliness of manners. Thus did this excellent man take occasion in every place, to exhort men to the study and love of virtue. Also the Poet Hesiodus doth approve this saying, which persuadeth 
Hesiodus.  young men to spare no pains and labour, for the attaining of virtue, which being their conductor & guide, they shall purchase to themselves, immortal fame and glory. Wherefore they ought to keep this saying of Horace always in remembrance.  Qui cupit optatam cursu contingere metam: 
Horatius.  Multa tulit fecitque puer sudavit & alsit. Abstinuit venere & vino, etc. 

Who so desires the wished mark, by running to attain,  
must do and suffer many things with hunger & great pain.  
Whiles youthful years do last, he must both sweat & suffer cold.  
and eke from wine & women both, he must himself withhold.   
Virtue (I say) which is so highly commended and extolled of all 
How we mu 〈…〉 come to virtue.  the Philosophers, Is not gotten, saith Cicero, Somno nec plumis Sardanapali sed vigilus: nec otio, sed cura: non voluptatibus, sed laboribus. With sleeping in down beds in the delights of Sardanapalus, but with watching: not with ease, but with care: not with pleasures, but with labour and pain. Out of doubt it is to be reckoned no felicity, which wanteth virtue, learning and the knowledge of good arts, joined with the fear of God. Thou shalt bring thyself in happy state, saith Seneca, if thou shalt understand those things to be good, which are mingled with virtue, and those things foul and unseemly which are mixed with malice and other foul vices. He saith also, praise a man in that which can neither be given him, nor taken away from him: which is neither fair house, gay and costly garments, nor any richor precious jewels, but a mind garnished with virtue, wisdom, and perfect reason.  Theophilus. 
What manner difference do you put between wicked and ungodly young men, and those that are endued with godliness, virtue, wisdom and honesty?  Theodidactus 
A very great difference surely: For the godly youths endued 
The difference between the affections of the godly and ungodly.  with virtue, are wholly given to the redressing of their own faults cleansing and purging of the imperfections of their adolescency, & hereof they will be very careful day and night: But the wicked and ungodly have none other care, then how they may obey the lusts of their flesh, and enjoy their wicked and filthy wishes.  Theophilus. 
It cometh now to my remembrance, how I have heard you often tell the excellent tale of the poets concerning Hercules, which very stoutly & with noble courage (all fond delights and pleasures set apart) sought after virtue and renown: I heartily entreat you that you will recite it here, to the end these youths might the rather be stirred up and inflamed unto virtue, whose example if they endeavour to imitate and follow, it shall turn to their great praise and profit.  Theodidactus. 
There is nothing truer without doubt. The Poets do show, 
A tale of Hercules.  that it chanced when Hercules was young, he went forth into the wilderness, and lighting on a forked and cross way, he stood still a good while, doubting which way he were best to take, there stood by him two matrons (that is to say) Virtus & voluptas, this one very fine, bravely attired, and looking upon him with a merry and flickering countenance: that other sad, heavy, & but homely appareled. And when this delicate Dame did offer and promise unto him, that if he would choose her ways, he should have with her, mirth, joy, wealth and the abundance of all worldly pleasures: But the other could assure him of nothing but hunger, thirst, heat, 
The example of Hercules.  cold, and whatsoever sadness, heaviness, hardness and horror might be devised, but the end and reward of these things, shall be at the last, the enjoying of the everlasting felicity in heaven, with the sight of the Godhead, and fellowship of the Angels and Saints. He taking the more excellent and wholesome counsel, chose rather to follow the way of virtue, albeit for the present time more hard, dangerous and audible: But surely there are very few that will follow Hercules in this point.  
Moreover, what the Poets do declare of Hercules, that doth the holy Scripture truly testify to have chanced unto Moses, 
The example of Moses.  which as S. Paul saith 11. Hebraeorum: Moses when he was great, refused to be called the son of Pharaos' daughter: choosing rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season: esteeming the rebukes of Christ greater riches than the treasures of Egypt: For he had respect unto the the recompense of the reward. A good and faithful father of family, and master of household, ought always to propone and set forth such examples as these, unto his children and servants, that at the last he may reduce and bring them into the way of virtue: but the youth which cannot be moved by these and such like examples, are very dull, blockish, and must needs be enstraunged from all virtue and godliness.  Theophilus. 
As the studies of good Arts, and virtue are so nigh kin, and so well agreeing between themselves, that the one cannot, neither aught to be without the other: So I judge this third thing (to wit) the study of wisdom meet to be added unto them, without the which those two are but as dumb images, or rather of things having no life. Wherefore I judge it worth your labour, if you will also vouchsafe to exhort these children unto the study of wisdom.  Theodidactus. 
I have no special thing that I might declare concerning this 
Of the study of wisdom.  study, but I will conduct your children unto the fountains of heavenly waters, from whence they may draw as much as they list, (to wit) unto that most wise king Solomon which hath persuaded & exhorted not only his own sons, but also all our children in like manner, unto the study of wisdom, saying thus: My Son, 
Preu. 20. 16.  incline thine heart to the knowledge of wisdom: and again, possess thou wisdom for that is better than gold: and search thou out prudence, for that is more precious than silver, Wisdom is much better than the engines of war. jesus sirach saith: Qui diligit 
Eccle. 9 eodem. 4. 6.  sapientiam, diligit vitam. He that loveth wisdom, loveth his life. If thou wilt vow down thine ear, thou shalt receive doctrine, and if thou delightest in hearing, thou shalt be wise. A wise man shallbe filled with blessing, and shall purchase honour among the people and his name shall live for ever.  Theophilus. 
Surely these are worthy praises of wisdom: but I have heard that wisdom is two fold (to wit) human, and divine, wherefore it shall be needful, were it not for your trouble, to show and express unto these youths, what wisdom it is that Solomon so highly commendeth here.  Theodidactus, 
It is most certain that Solomon doth not commend in this place, that human wisdom which was known to the Philosophers: but here is mention made of that wisdom, by the which that wholesome knowledge of the divine mercy of God is manifested unto us, through the which, by the blood of Christ, we do obtain remission of sins and eternal life. Of which also Solomon speaketh in the 8. Pro. which place I would were diligently read, & carefully meditated of all godly young men, whereby might be kindled in them more & more the study of true wisdom & godliness. For there doth wisdom herself speak after this manner; I can give council & be a guide, equity is mine, I have understanding and strength: through me kings do reign, and princes make just laws, through me do princes bear rule, and all judges of the earth execute judgement. I am loving unto those that love me, and they that seek me early, shall find me. Riches & honour are with me, yea excellent goods & righteousness: my fruit is better than gold & precious stone, and mine increase more worth than fine silver etc. O ye 
The commendations of wisdom.  young men, which have but even now begun to salute wisdom at the thrasholde, are ye not delighted and rapt with the love of this most excellent wisdom? which both can & will adorn & enrich you with so many excellent qualities: How can you I say hold yourselves from her? which willingly offereth herself unto you laden with so great riches and jewels, which he hath purposed freely to put into your bosoms, except ye do utterly contemn & reject her with these so excellent treasures, which cometh unto you, adorned with so great glory, that the Sun cannot be compared unto her, with all his resplendent and glittering beams: wherefore I pray you, which of you is so drowfie, or rather so mad, which strait way will not run to her and with lowly and ardent request and suit, seek for her familiarity and love? which to be short, of all the ancient Fathers and wise men from the beginning hath ever most diligently been sought, known, beloved, and commended. As the writings also of Clement do testify, 
Clement.  saying: Melior est sapientia quam vires, Wisdom is better than strength. And again, Multitudo sapientum conducit orbiterrarum. The multitude of wise men do guide and govern the whole earth. And a little after: Omne aurum in comparatione sapientiae arena est exigua. All the Gold in the world in comparison of wisdom, is but as a little sand. And again: Nominem diligit Dominus, 
Isodorus.  nisi eum qui cum sapientia habitat. And Isidorus saith: Nihil sapientia melius, nihil prudentia dul●ius, nihil scientia suavius. Nothing is better than wisdom, nothing more pleasant than prudence, and nothing more sweet than science.  Theophilus. 
How many degrees be there unto wisdom?  Theodidactus. 
Lactantius setteth down two degrees: The first step unto 
Lactantius. Two steps unto wisdom  wisdom (saith he) is to understand the things that are false: but the second is to know things that be true, than the knowledge of which truth, there is no pleasure more joyful unto man.  Theophilus. 
Wherein consisteth the true wisdom of man?  Theodidactus. 
All the wisdom of man saith the same Lactantius, consistetly in 
Lactantius.  this, that he do acknowledge and worship the true and living God, this is our opinion, & this is the sum, therefore I do testify, publish and denounce it to the uttermost of my power. This wisdom have all the Philosophers sought for all their lives long, and were never able to find, comprehend, and keep it, which have nevertheless either retained wicked religion, or else have utterly defaced all: And that for because they have fought God without his word, without the which he can neither he found nor comprehended.  Theophilus. 
That heavenly wisdom, which proceedeth from the holy Ghost, maketh us truly blessed and also maketh us heirs of all Celestial treasures and joys: in the mean season nevertheless I suppose that this human wisdom, (which by civil policy and housholdly government is best maintained & preserved) is not altogether to be rejected, but rather to be sought and obtained with great study and labour.  Theodidactus. 
This human wisdom (wherewith the Philosophers, and all other politic Governors are garnished and adorned) is the gift of GOD, wherefore it is our parts not to abuse so holy a gift. Saint Augustine maketh mention of this excellent 
August.  pawn and token of a good will between GOD and us, saying after this manner: Ma●or & miserabil●or aegestas non est quàm egere sapientia: & qui non eget sapientia, nulla re omnin● egere potest, est ergo animi aegestas, nihil aliud quam stultitia. There is not a greater and more miserable poverty, than too want wisdom: and whosoever hath that, can want no manner thing that 
Animi aegestas.  good is, therefore the poverty of the mind, is none other thing then mere foolishness.  Theophilus. 
By what means may wise men be truly known.  Theodidactus. 
Plato being demanded the same question, answereth in this wise: Sapiens quum vituperatur, non irascitur, & non extollitur, 
Sapientis propr●●m.  quum laudatur. A wise man when he is dispraised, is not angry: neither is he proud when he is praised.  Theophilus. 
Young men, which by no reasons, counsels nor admonitions can be persuaded and brought to the study of wisdom, what becomes of them at the last?  Theodidactus. 
It always chanceth very evil to those negligent, contemptuous, & foolish children, which never take pleasure in the knowledge of true wisdom, for they often fall into such extreme poverty and misery, that they are even compelled to yield themselves up into the servitude and bondage of servants, according 
Eccle. 10.  to this saying of Ecclesiasticus. servo sensato liberi ser●●●●●. The children that are foolish, shall do service unto the servant that 
Prou. 17.  is discrete and wise. A discrete servant shall have more rule, than the Sons that have no wisdom, and shall have like heritage with the brethren sayeth Solomon. Wise children will always be afraid lest this should fall upon them worthily and through their ●ust deserts: For as it is the greatest glory of children, to continue in the liberty, honour, authority, and the possession of their Ancestors: So also is it the greatest shame and ignominy that can be, to be so stripped, spoiled and left destitute, of all honour, glory, wisdom, possess●ion and inheritance of their Ancestors, that they must be forced to serve and obey not only the servants, but also oftentime their very bondmen.  
Let children weigh and consider these things, and let them love and reverence the study of wisdom, that they become not the servants of bondmen, but rather of the Lord our GOD, and let them always bear in mind this saying of the Philosopher: Adolescentium ornatus sapientia est 〈…〉 Wisdom is the 
Aristotle.  garnishing and setting forth of young men. Hitherto have A treated of the study of wisdom, now will we speak some thing of shamefastness, which also is a virtue that greatly becometh young men. For I judge it always necessary for children to be instructed in this point.  Theophilus. 
It is a very necessary point and worthy to be heard and embraced of all young men: Wherefore (my good Theodidactus) proceed I pray you to declare your good will towards us in teaching and instructing these youths, which I trust will not be unmindful of these your good lessons and instructions.  Theodidactus. 
Paulus Vergerius sayeth, that shamefastness in a Child 
Of shamefastness. Paulus Ver.  is a most certain sign of great towardness & of a good nature, these be his words: Verecundia in tenella ●tate signum optim●m: beneigitur habet, si obiurgati erubescunt, & castigati meliores fiant. Shamefastness in youth is the greatest sign of virtue: Therefore it is very well to be liked, if when they be rebuked, they do blush▪ and being corrected become better▪ Ludovicus 〈◊〉 sayeth▪ Desporanda est 〈…〉 sa●●● quem desur pudere male 〈…〉. 
Ludo. V●●es.  The 〈◊〉 〈◊〉 of him is to be despaired▪ who hath shaken 〈…〉 eu 〈…〉 Also Cato was 〈◊〉 to say, that he had bet 〈…〉 ●●ing in those young men that would blush, than those that 
Cato.  〈…〉 ne and leady 〈…〉 enance 〈…〉 ag 〈…〉 the 〈◊〉▪ 〈◊〉, 〈◊〉 est. He blusheth, there is dig 〈…〉. a 〈…〉 ne time, when he beheld a ●oung 〈◊〉 blush 〈…〉 rebuked for his fault, sayeth: Confide 
Terentius. Diogenes.  fo 〈…〉 est colour. Be of good cheer my child, this is the colour and die of virtue. Nutrie●dus est pudor, a●t Seneca, qui 〈…〉 in a●imo ●●●auerit aliquis erit bonae spei locus. Shame 
Seneca.  is to be nourished, (saith Seneca) which as long as it resteth in the mind, so long shall there be some place of good hope. And Saint Ambros● ●ea●heth: Verecundlam omnibus aetat●bus; personis, temporibus & locis aptam esse, ●●uenilesque animos maximè decere. Shamefastness 
Ambrose.  is very meet for all ages, persons, times and places, but yet it chief becometh young men.  
Saint bernard doth attribute great praises and commendations unto shamefastness, saying: What is more to be beloved 
Verecundiae ●a●des.  then a shamefast young man? How fair and excellent a pearl in the face of a young man is shamefastness? How truly and undoubtedly is it the sign of good hope? It is the messenger of good towardness, the rod of discipline, the driver away of evils, the defender of chastity, the special glory of the conscience, the preserver of fame, the comeliness of life, the seat of virtue, the first fruits of virtues, the praise of nature, and the badge and cognisance of all honesty.  Theophilus. 
Exceeding happy should our youth be▪ if here they would consider, what great commodities their shamefastness bringeth with it.  Theodidactus. 
Altogether happy 〈◊〉: for shamefastness in childhood is not only too be commended▪ but also that towardness which fore showeth the hope of an honest life to come, and of the attaining the knowledge of good arts▪ in the time of adolescency. 〈…〉 Furthermore, it is said of the wise Philosopher Seneca Puer simplicitate commendatur, juvenis comitate, senex verògravitate. A child is to be commended in his simplicity, a young man for his gentleness and courtesy, but an old man for his gravity. Masters and teachers may perceive and know the natures and towardness of their children, 
Signs of good towardness in youth.  by divers means, as may be seen in Politianus and Erasmus, both which do describe and set forth the signs of good towardness in this wise.  

1 To show themselves to their masters and teachers, not only to be diligent, but also cheerful to learn.  
2 To covet the fellowship of those scholars, that be better learned than themselves.  
3 To contend with none, except it be in learning.  
4 To have a facile and quick perceiverance and understanding of those things, that are taught; and to keep them faithfully.  
5 To follow them happily, to provounce them diligently.  
6 To be ashamed to be vanquish ● of others, nay ●●ther to covet to get before them.  
7 Not to be angry, dogged or sullayne, when he is corrected, and to rejoice when he is praised.  
8 To promise great things unto himself by his pains, and to fear beating.   Theophilus. 
You shall do us a great pleasure, and a thing worth the pains to these youths, if now you will add hereunto some thing, of the keeping company with those that are good, and shunning the fellowship of those that are lewd and wicked.  Theodidactus. 
You speak in very good season (my Theophilus:) for the company & fellowship of those that are good, hath ever saved many young men out of many perils and great dangers, and on the contrary part the acquaintannce and familiarity of the wicked hath undone and utterly cast a way many a one, which if otherwise 
Of the fam●●le● conversation of the good 〈◊〉 evil.  they would have kept company with the virtuous & godly, they had never degenerated, nor attempted such horrible wickedness.  
Wherefore I will not here think much now to discharge my ●●●●tie in the meant ●●● l●● these 〈…〉 dre a show themselves easy and willing to be taught & in●●●●cted, for it is a thing that shall tend greatly to their profit. Both the sacred and profane wr●●●●a have left unto us m●●● excellent sentences touching this matter. My son sueth Solomon, ●f sinners inti●e thee▪ hearken not 
Pro●. ●. Eccl●. 13.  unto them. And I●sus sirach saith: Di●io●●●●●e soci●s fueris, quemcunque cog●●●er is obser●●●t 〈…〉 morem Dei, ass●●●us esto e●. Keep no familiarity with one that is richer than thyself, but if thou knowest one that feareth God▪ be always conversant with him. And Saint Ambrose 
Ambrose.  saith: Sanctorum vitac●teri● vivendi norma est. The life of the godly, is a rule for others to live by. And Isidorus saith: Qui sempiternam 
Isidorus.  patriam desiderant, no● solum malorum mores, sed & consortia fugiant: si fue●●● s 〈…〉 ●a●●ers 〈…〉 ●onorum, eris & virtutis eorum. Who so des●r●an everlasting 〈…〉 rye, let them not only shun & eschew the manners of the wicked, but also their fellowship, if thou wilt be a companion of the conversation of those that are good, thou shalt also be a partaker of their ●er●ue●. It is a dangerous thing to lead a man's life with ● wicked and 〈…〉dly, it is a per 〈…〉 thing to have society with those, which are of a perverse and wicked will. Melius est ●ab●re ●a●a 〈…〉, qu●● cons 〈…〉▪ It is better to have the hatred of the wicked and ungodly, than their fellowship, saith Solomon. As 
Solomon.  the life of the godly procureth unto us many good things: even so the society of the wicked bringeth many evils. Weé read also a very excellent saying in Saint Gregory, touching this thing. Non valde 〈…〉 le est▪ bo〈…〉 esse cum bon●●: sed magis land●●i●e bonum esse cum malis. It is not a thing greatly to be praised, to be good with them that are good, but it is a thing more worthy praise, to be good with those that are evil. For as it is a greater and a more grievous fault, not to be good among those that are good: So it is a thing worthy high praise, for a good man to appear and continue in his goodness, having his conversation among the wicked. Also Seneca teacheth. 
Seneca.  that it is good for us to shun and avoid the familiarity of the vulgar and common people, saying thus: A●arior redeo, ambitiosior, luxuriosior, imò & crudelior, & inhumanior, quia inter homines vulgares fui. I am become more covetous, ambitious, riotous, yea and also more cruel, and uncourteous, for that I have been in the company & fellowship of the vile and base sort of people. Cum sapientibus consuetudinem habens, & ipse euades sapiens: Cum malis consuetudinem habens, 
Menander.  & ipse euades malus: corrumpunt enim bonos mores, consuetudines malae. Having thy conversation with the wise, thou thyself also shalt become wise, but if thou takest pleasure in the company of the wicked, thyself also shalt prove wicked: for evil customs and the familiarity of the wicked, corrupt good manners. In like manner, Saint 
What youth ought to follow and what to shun. 2. Timoth. 2.  Paul very wisely advertiseth Timothy what to follow, and what to shun, saying: Iu●enilia desideria fuge, sectare vero justitiam, fidem, pacem, & charitatem, cum his qui invocant Dominum de cord ●ur●. Avoid the lusts of youth, but follow righteousness, faith, peace and charity, with them that call on the Lord out of a pure heart. Peter and john and the other Apostles, do teach the same thing, whose words I have thought good to set down also in this place, that our children might have in readiness also, & as it were set before their eyes what they ought to shun, & what to embrace. For S. Peter saith: Sobrij estote, & vigilate, quandoquidem adversarius vester Diabolus tanquam leorugiens ●bambulat, quaerens quem devoret, ●ui re●istite fortes in fide. Be sober & watch, for your adversary the Devil, as a 
Peter. 5.  roaring Lion walketh about seeking whom he may devour, whom resist steadfast in the faith. And S. james saith: Resistite Diabolo & fugiet a vobis. 
jacobi. 4. john. 2.  Resist the Devil, & he will flee from you. Also S. john teacheth that we must not give ourselves to the vain enticements of the world, when he saith: Love not the world, neither the things of this world, if any man love the world, the love of the father abideth not in him. Saint Paul giveth us this exhortation, saying: Flee fornication: Every 
1. Cor. 6.  sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. And unto the Ephesi. he 
Ephes. 4. Filthy speech and drunkenness must be shunned.  saith: Let no filthy communication proceed out of your mouth, but that which is good to edify. S. Luke. 21. saith: Take heed unto yourselves, lest at any time your hearts be overcome with sur fitting & drunkenness. Ephraim, teacheth young men to flee the abuse of wine saying: By wine the spiritual eyes are blinded, iniquity is multiplied, the venomous sweetness of lust is stirred up, the execrable filthiness which is against nature, is invented. Wherefore S. Paul saith: Noli bibere vinum, in quo est luxuria Drink no wine, wherein is riotousness & excess. And it is certain, that of the superfluous drinking of wine proceed many evils, which we may learn by the answer of 
Anacharsis.  Anacharsis, who being strike of a drunken & an unruly youngman at a great feast or banquet said: Adolenscens, sinune vinum non fers, ubi senueris aquam feres. Young man, if thou caused not bear and endure wine now, when thou w●●●st old, thou shalt be compelled to bear & drink water: It was a sign of great moderation in this Philosopher, that he imputed unto the wine, the malapertness and disordered behaviour of this young man. For those that immoderately shall drink wine, chief at that age, to which water better agreeth & is more convenient, such very often are compelled to drink water when they are old, by reason of their poverty, when nevertheless, the use of wine unto that age were most meet and necessary. Also Diogenes 
Diogenes.  at a time hearing a fair & comely young man, using very unseemly speeches, said: Non te pudet, qui ex eb●rne●●ag●●a, plumbeum educas gladium? Art thou not ashamed to draw a leaden sword out of an ivory scabbard? ivory in time past was had in great price, as we may read: by this he noted, that garrulity in young men 
garrulity is ●●proued.  is not to be suffered. And Zeno the Philosopher reproved a young man, prattling, many things very rashly, saying unto him after this manner: Ob id binas habemus aures, os unicum, ut plura audiamus, loquamur paucissima: For this cause nature hath given us two ears and but one mouth, to the end we should be readier to hear, than to speak. Socrates espying a young man eating his meat very greedily at a feast, and dipping his bread very often into his pottage dish: My guests (saith he) which of you useth his bread in the stead of soul, & his soul in the stead of bread? Hereupon there was a reasoning amongst the guests who it should be, which the young man perceived, and began to blush, and after that, he eat his meat more leisurely▪ and with greater moderation than before.  Theophilus. 
Verily, that young man which hath purposed with himself to walk in the ways of the Lord God, in all things, must both observe and flee many things: but yet in my judgement, there cannot be a more foul and horrible vice in a young man than whoredom and filthy lusts. Wherefore I beseech you, if you have any thing that may tend to the detestation of this so horrible a vice, disclose them unto us, that the hearts of these children may be thoroughly terrified, and that they might not only shun so pernicious and detestable a sin both to body and mind, but also loath it with their whole heart.  Theodidactus. 
Whoredom and adultery out of doubt, are two horrible and detestable crimes, wherefore young men ought to have great care that they might live godly and chastened, and study to preserve and keep themselves from all wanton and filthy lusts both of mind and body, lest they provoke the grievous wrath and indignation of God upon them, which they shall the more easily do, if they shall always fix before their eyes, the writings and testimonies of the holy Prophets and Apostles, and the horrible examples of whoredom and adultery, which are set forth unto us every where in the holy scriptures, such as these are:  
Fornicatio vinum, & ebriet as anferunt cor. Fornication, wine, & drunkenness, 
Os●e. 4. 1. Cor. 6. Apoc. 21.  do steal away the heart. Fornicatores & adulteros iudi●abit Deu●. Fornicators and adulterers the Lord will judge. The portion of fornicators shall be in the lake that burneth with fire and brimstone, which is the second death. And Moses saith: Accursed 
Deut. 27.  be he that shall lie and sleep with an other man's wife. And Tobias wishing well unto his son, and counseling him, s●●eth: My son keep thee from all whoredom, and besides thy wife▪ see that no fault be known of thee. Saint Matthew saith: Whosoever 
Math. ●.  looketh on a woman to lust after her, hath committed adultery with her already in his heart. And Paul saith: Know you not 
1. Cor. 6.  that your bodies are made the members of Christ? shall I make them the members of Christ, the members of an harlot? Do ye not know, that he which coupleth himself unto an harlot, is one body with her? and he that coupleth himself unto the Lord, is one spirit●: And again, Be ye not deceived, neither whoremongers, nor worshippers of Images, neither adulterers, neither effeminate people, nor those which defile themselves with mankind, nor thieves, neither covetous persons, nor drunkards, neither cursed speak●r●, neither pillars nor pollers, shall receive the inheritance of the kingdom of God. Chrysostom saith: The r●●●e of adultery, is the 
The root of adultery.  ●urious beholding of a woman's face. And one of the Fathers saith, That fornication is stirred up, and lust procured, with repletion of meats and drinks, satiety of sleep, idleness, and play, wan●on words, and the curious garnishing of the body. Let wise young men have always in remembrance these & such like places, & not suffer themselves to be polluted with such execrable wickedness, following this example of Alexander, which when he had gotten into his 
The example of Alexander.  keeping the daughters of Darius being taken prisoners, and when his friends persuaded him, that he should▪ go and lie with those fair and beautiful women: Turpe foret, inquit, virorum victores, à mulieribus vinci, It were a foul shame and reproach (saith he) that the conquerors of men, should no we be vanquished of women. But now will I set before you certain notable examples concerning this vice of adultery. It is written in the third Chapter of the 
Against Adulterers. Sapi. 3. 4.  book of wisdom, The children of adulterers, they shall come to an end, and the seeds of an unrighteous bed▪ shall be rooted out, and though they live long, yet shall they be nothing regarded▪ and their last age shall be without honour, etc. And in the fourth Chapter he saith: The multitude of ungodly children▪ is unprofitable▪ and the things that are planted with whoredom, shall take no deep root, nor lay any fast foundation, hereby let young men learn, that adultery greatly displeaseth the majesty of God. And let them hearken to the wholesome counsel of the Prophet▪ saying: I have made a conenaunt with mine eyes, that I would not once think of a virgin, or else let them give care to this that job saith: Auerte faciem tuam à muliere compta, 
job. 31.  & ne circumspicias speciem alienam, propter speciem mulieris multiperierunt. Turn away thy face from a gorgeous and fine decked woman, & behold not her strange beauty, for many have perished through the beauty of women▪ By these it appeareth, that adultery is a grievous sin, and prohibited and grievously punished of God, as these places of scripture do testify. Genesis. 12. 20 Leviticus 20. Deutro. 22. jeremy. 3. Therefore it is needful that young men set before them the commandments of God, touching unlawful lusts, and the horrible wrath of God for the same. And again, let them consider the punishments and plagues both of the people of God, and also of the, Heathen. How many staughters, battles, destructions, spoils and utter ruins have proceeded from this vice. Straying lusts were the cause of the deluge or flood, and after the flood, the destruction of the Sodomites. Numeri. 25. There were slain. 24 thousand, for whoredom and adultery. After that almost the whole tribe of Benjamin were destroyed for violating the wife of the high Priest, David also suffered grievous punishments for his adultery.  
The histories of the Gentiles be very many: as the destruction of Troy. The expulsion of the kings of the Romans. The children of Pisisiratus murdered at Athens. Philip of Macedonia was slain for his wicked lusts. And Alexander perished in the midst of his delights and pleasures. The Lacedæmonians were overthrown and destroyed. And Aristotle in his politics and books of civil government hath gathered together many examples, in the which he leaveth to our memory what common wealths have been molested, altered, and utterly destroyed through lust and desire of Sovereignty. Let young men diligently consider these most lamentable and fearful examples, and flee such like plagues and punishments, lest the fire of gods wrath consume them.  Theophtlus. 
Indeed you give us very wise counsel, but forasmuch as we know and plainly understand that the nature of our children is so corrupted through the sin of our first Parent Adam, and become more weak and feeble, than that it is able thoroughly and altogether to abstain from such wickedlustes, what ought we to do think you? And what counsel and remedy do you judge meet too be admitted in this case?  Theodidactus. 
After true invocation and fervent Prayer unto God (which is wont to be the only stay unto the Godly in all their temptations and perils) there is no remedy more effectual against these vagrant and execrable lusts, th●●honorable and holy wedlock, which God himself by his wonderful counsel and providence hath instituted. for the procreation and education of children, and for the avoiding of filthy lust, which God would have to be magnified, beloved, and embraced of us, when we shall come to mature and ripe years. For wedlock is a worthy and honourable state 
Matrimony instituted of God. Gene. 2.  of life, preserved, fortified & adorned through the blessing of God, which all the godly have vouchsafed to commend unto us both by their preaching and by their examples, & is ascribed unto the very top of all good works. And it is certain, that God doth allow godly matrimony, and will be present with them with his blessing, and will aid and help them in all their necessities, if they pray unto him, which is manifelt by the marriage, celebrated, and solemnized in Cana of Galilee: whereat Christ with his mother and Disciples not only vouchsafe to be present, but also helpeth the want and scarcity of the new married couple and by a wonderful miraclehelpeth their present necessity, yea and also honoureth the marriage with a worthy and bountiful gift. Wherefore I do exhort all young men, which feel themselves to want the gift of chastity, that they join themselves to honest matrimony, according to Paul's council. Melius est nubere quam vri● It is better 
Cor. 7.  to marry then to burn. And for the audyding of sor●itation, let every man have his own wife: And God so highly esteemeth his own ordinance, that he hath most severely forbidden all servant and burning love, and all unnaaurall lusts, and punisheth them most grievously as many examples do testify, both profane and holy, as we have already alleged.  Theophilus. 
By these your words (my reverend Theodidactus) we are thoroughly persuaded that matrimony is instituted and ordained of God, honourable, holy, and the very effectual remedy against this outraging lust, wherefore hereafter throw this your counsel or rather the determinate will of God, after that we shall perceive and understand these our sons and daughters to be of type years and good discretion, we will carefully bestow them in marriage. But before we speak any further of marriage, I beseech you most heartily, that if so be you have any other weapons, engines, or antidotes, against this mischief, you would communicate & impart them unto us, lest our children before marriage fall unto whoredom, and after in to adultery.  Theodidactus. 
There is no need that you should use this earnest entreaty, I 
In his book entitled E●chiridion militis Christians.  most willingly will satisfy your godly request. In Erasmus (I remember) I read of late a worthy remedy, both profitable and necessary for all young men, whose words are these. First the godly young man shall bethink and consider with himself, how foul, how filthy, and also how unseemly for man this lust and pleasure is, which maketh us (being the workmanship of the divine God) not only like to beasts, but also to swine, goats dogs, and the most savage & brutish beasts in the world. And more than this which casteth us also into the most vile state & condition of beasts which were destinate and appointed to the fellowship of Angels, and communion of the divine and heavenly creatures. Besides this, let him consider how short and momentary a thing it is, and how corrupt, having always mingled therewithal more gall than honey: and on the contrary, how precious a thing the soul of man is, and how holy a thing the body ought to be, which is the habitacle for the soul. Therefore what great madness is this, that for so little a tickling and filthy motion of so short a pleasure, to pollute and defile both soul & body together in such wicked and unseemly manner? to profane the temple of God which Christ hath consecrated unto himself with his most precious blood? Let him way this also, what a heap of mischiefs this flattering plague bringeth with it. First it taketh away the good name, the most precious possession that a man can have in this world, it wasteth the patrimony, 
The fruits of wicked lusts.  it decayeth the strength of the body, it hurteth the health, it procureth sickness and diseases, and that most dangerous and filthy, it defaceth the flower of youth before the time, it hasteneth old age, it taketh away the vigour and force of the wit, it dulleth the quickness of the mind, it calleth a man from all honest study, & drowneth him altogether in filthiness, so that after he giveth his mind to nothing, but sluttish, vile, and filthy things, and it depriveth a man of the use of reason, which is most proper unto him, and what mischief or plague either to body or soul is there not, that this one vice doth not bring with it:  Theophilus. 
I cannot see without doubt what can more terrify these our youths from lust and this pernicious pleasure. But now go forward I pray you if it may please you to show us more touching matrimony,  Theodidactus 
With all my heart (my Theophilus) will I show unto you the things which heretofore I have collected concerning matrimony. But first attend and mark diligently what and how great a treasure a godly wife is, the worthy praises whereof, Solomon very excellently 
The 〈…〉 of ●▪ goo●●●●●e Pro. 12. 14. 18.  deseribeth after this manner, saying: Muler diligens corona est viro suo A loving wife is a crown unto her husband. And again: Sapiens mulier oedificat domum suam. A wise woman up holdeth her house, but a foolish woman plucketh it down. And in the 18. Chap. Qui invenit mulierem bonam, invenit bonum. Who so findeth a good wife, findeth a high treasure. And jesus sirach saith: Noli discedere à muliere 
Eccle. 25.  sensata & bona, quam sortitus es in timore domini. Depart not thou from a good & wise woman, whom thou hast chosen in the fear of the Lord. And in the same Chapter, he saith: Beatus qui habit at cum muliere sensata, Happy is he that dwelleth with a wise woman. And again, Happy is the man that hath a virtuous wife, for the number 
Eccle. 26.  of his years shallbe doubled. An honest woman maketh her husband a joyful man, & she shall fill the years of his life in peace. A virtuous woman is a noble gift, which shallbe given for a good portion unto such as fear god, for whether a man be rich nor poor, he may have ever a merry heart, and a cheerful countenance. A loving wife rejoiceth her husband, and feedeth his bones with her wisdom. A woman of few words is a great gift of God, and to all well nurtured minds, may nothing be compared. An honest and mannerly wife is a gift above other gifts, and there is nothing to be compared unto a mind that can rule itself.  Theophilus. 
These be notable praises, but where shall a man seek for sucher one. Where shall she be found? Of whom shall a man desire a wife adorned with such excellent virtues? For it is a bird seldom seen.  Theodidactus. 
So soon now as a young man shall attain to that age, that he begin to bethink how to contract himself in matrimony, then let him not be ashamed to fall down upon his knees daily, and with fervent▪ prayers and hearty supplications desire of Almighty God to send him a godly and virtuous wife, for as much as she is only the gift of God, according to this saying: Domus & divitiae 
Prove. 19  dantur aparentibus, adomino proprié uxor prudens. House and riches may a man have by the heritage of his parents, but a wise and discreet woman is the gift of the Lord.  Theophilus 
What things are chief to be respected in marrying a wife?  Theodidactus. 
The Philosophers and ancient fathers (whose authority aswell for their excellent doctrine, as also for their great experience in things is not to be rejected) have thought good that in choosing of a wife, her age, manners, kindred, favour, and riches ought to be weighed and regarded, which things if we shall utterly neglect and despise, then shall we purchase shame and reproach, to our kindred, and sorrow and repentance to ourselves: But if we shall diligently observe these former things, then shall we gain praise to our kindred, our own glory, with perpetual joy and comfort. But above 
Virtue ● godliness is ●●●●ly to b●e respected in marriage.  all things, the virtues of a woman are to be respected, whose force and dignity is such, that albeit the other things do fail, or do not fully answer to her person, yet shall the marriage be acceptable and joyful, therefore a sober and discrete wise is to be chosen, married, and beloved: whose frugality, moderation, and soberness is joined, with honour, profit, and pleasure: and that I might speak in a word, it is not the great dowry, or many hundreds of pounds, that maketh the happy wedlock, but virtue and true godliness towards God and men.  Theophilus. 
What choice ought chief to be observed in bestowing the daughters:  Theodidactus. 
In placing and bestowing the daughters, this choice ought to be had, that not only the honesty of life external goods, garnishing and comeliness is to be considered: but also the internal virtues, and faith in God are to be sought for. For in the time of Saint Ambrose Parents had great respect and regard unto this, that they would not bestow nor give their daughters in marriage unto infidels: But the Bridegroom ready to be married, before the solemnizing of the marriage should give his name to Christ, and set forth, and show a true confession of the Christian faith. Would GOD this order were now observed of all Parents in this our time, for than should they bestow their Daughters much better than they do, for the most as we see the thing was observed diligently among the Israelites. Deuteronomi. 7. Fili●s vestras ne detis Canevaeis, neque filias ipsorum accipietis filus vestris. Give not your daughters in marriage unto the Canaanites, neither receive you their daughters for your sons.  Theophilus. 
At what age shall a man give himself to a wife? and when shall the maid marry?  Theodidactus, 
Aristotle, thinketh good that a maid be married at xviii. years of age, but he affirmeth that a man may tarry till thirty. very well. But she that will prove a good wife, is for the most part endued with these three virtues: she will honour, esteem and obey both father and mother with great reverence and lowliness of mind, she will love, cherish, and make much of infants, she can sing well and sweetly.  
Philelphus saith: When a man goeth about to woe his wife. Let 
Philelphus.  him first very warily and diligently seek to understand of the life fame, and good report of her mother, and of such friends, as have had the education and training up of her, with whom he purposeth to marry: And if all things fall out and be answerable to his desire, then in God's name let him not fear to take to wife the daughter of an honest and godly mother: Nor let him marry her 
The end of marriage.  only for necessity sake, but for the cause of a more commodious & joyful life to come, with whom an acceptable society of life must now begin; not for the fulfilling of lust, but for the propagation and increase of children. And Aristotle saith: Let him marry a maid, to the end he may teach her good manners, and such other duties, as are most beseeming and decent for a wife, for she will also be more tractable than a widow, when rather will look to be obeyed, aswell for that she hath been before acquainted with love matters, as also because for the most part they bring greater wealth unto their husbands▪ then the maids do.  
And if you would now demand of me what manner of wife is 
What mauner Wife is to b●e married.  to be married, I say it is very meet and convenient, that you match not your sons with such wives as be more Noble, and of greater birth or richer than they, But rather follow that old and wise Proverb: Equalem tibi mulierem inquire. Search out a woman that is thine equal. And as the Poet saith: Si vis nubere, nube pari. If thou wilt needs marry, then marry thy match. For who so matcheth withfarre richer wives than themselves, they seldom acknowledge them for their husbands, but rather account them as bondmen of their dowry. And Menander saith: Vxorem ducito ex aequalibus, ne si ex ditioribus duxeris, dominos tibi pares, non affines, imo fugiendae sunt pecuniosae uxores: quia pecuniosa uxor, non est uxor sed verius imperiosa domina. Marry thou a wife from among thy familiar mates, lest if thou shalt marry one of the richer sort, thou gettest lords and masters over thee, in steed of kinsmen: nay rather these rich moneyed wives are to be shunned: for such as do bring with them their stuffed bags with these red ruddocks, prove very seldom loving and obedient wives, but rather stately, Lady like and imperious dames.  Theophilus. 
I pray you sir, tell me yet this one thing: Is it not good to marry a fair wife.  Theodidactus. 
All young men for the most part covet to marry fair 
Theophrastus.  wives: But Theophrastus is of this mind, that a man may use and enjoy a hard favoured and brown woman, with less grief and sorrow, than he may preserve and keep his fair and well favoured wife, for he accounteth nothing certain and sure unto any man, whereon both the eyes and fervent desires of all people are wholly bend and firmly fixed. For as much as, one with favour and comeliness, will seek to solicit her, another with his fine wit and painted eloquence will move and provoke her, some with delicate dalliance mixed with merry conceits, will seek to allure her, and others with liberal gifts will not stick to entice her: Nam pecuniae obedunt omnia. For all things obey to money. And the fort or Castle (be it never so strong) by one mean or other must needs be overcome and vanquished, which one every part is so besieged and assaulted. The Poet Ennius, persuadeth us to marry such, as are of pure and perfect chastity, & of comely stature, (though somewhat brown▪) which also Aulus Gellius declareth and affirmeth, saying: Eas stata formae esse, quae nec formosissima nec turpissima forma sunt, sed mediocritatem quandam habent, quae quidem mediocritas omnibus in rebus laudatissima est. Those women are accounted well favoured and comely, which are neither the fairest, nor yet the foulest or hard favoured, but have a certain mean (as we commonly use to say, she is neither fair nor foul, but brown lovely:) which mediocrity in all things verily, is to be commeded and praised. And this comely stature (out of doubt) is sufficient and best agreeing for the procreation of children. For comeliness and seemly proportion in women availeth very much, even as in the men a good countenance, a comely stature, with wisdom and discretion is to be wished, and most acceptable unto a woman. Therefore in a wife, not beauty and fineness: but virtue and godliness is to be respected, as Michael Verinus saith very properly in these verses:  

Sit formosa aliis, uxor tibi si● bona, nescis,  
quàm noceat castae forma pudicitiae.  
Egrè formosam poteris servare puellam:  
nuuc prece, nunc aura, forma petitaruit.  
The fair and beautiful let be, to other wights (I say▪)  
the virtuous and the modest maid get thou (if that thou may.)  
For beauty hindereth chastity, (of this thou mayest be sure)  
the maid that beauty doth possess, chaste hardly shall endure.  
For some with words will her assault, and sleights of Venus' use,  
and some with gold will her allure, which scarce she will refuse.   
These and many other things are to be weighed and considered in the choice of a wife, and chief this, that thou choosest one like to thyself in religion, stock wealth and comeliness: for the unlikeness of these things: is oftentimes the occasions of contempt and continual brawling and chiding.  
For Cicero in his first book of Offices saith: Nihil amabilius, nec 
Cecero.  copulatius, quàm morum similitudo bonorum, There is nothing that winneth more love, nor surelier knitteth men together, than a likeness in good conditions, For in whom be like desires, and like minds it happeneth among them, that either with other is as much delighted, as with himself: And so is it brought to pass that Pythagoras requires in amity▪ V● unus fiat ex pluribus. That many may become 
Pythagoras.  one. Also it is good for a man to marry a maid, and such a one, as before hath been married to no man. For who so taketh a Widow to wife, tieth himself chief unto two great troubles, first he must devise and labour by all means possible, to make her forget the manners and qualities of her first husband: secondly, he must acquaint her very warily with his own nature and qualities, and make her to have a good opinion & liking of himself, and of his manners, both which he shall hardly do, without great policy and discretion.  Theophilus. 
You have now declared unto us the chief points concerning Matrimony itself: Now it is needful that you show unto us whether the privy contracts and espousals made without the consent of Parents and governors, aught to be accounted lawful before God and men, or not? And whether such knots, affiances, and betrothinges may be broken, which are done without the good will and consent of Parents.  Theodidactus. 
Before all things, young men must seek to shun & abhor, 
We ought not to marry without the consent of our Parents, & dear friends.  this detestable sin of disobedience (the which alas at this day is too common) lest they entangle themselves unto marriage without the consent of their Parents: for this is not only great disobedience, but rather very great madness. For what is more grieffull and more miserable, than a marriage enterprised and begun so wickedly, or a knot so unluckily knit, that it cannot be unloosed again all the days of our life? wherein we shall continually be exercised in sorrow, unquietness, and brawling, detained in misery, misfortune and calamity, out of the which we can never wind ourselves, nor be delivered, except it be by death. Truly youth must needs fall into great perils and dangers, when neglecting and contemning the authority of their Parents, they aspire and study by all means possible to attain unto marriage, making them privy nothing at all, until the matter be past remedy, and so begin their wedlock in sin and disobedience, which God will never bless nor prosper: But contrariwise, if they will endeavour to keep the commandments of Almighty God, and to honour and obey their Parents, than he hath promised to love them, and will bestow his bountiful liberality and blessings upon them. In the mean time, Parents ought not to neglect their duties in bestowing and matching of their children, for when the time serveth, and the occasion is offered of God, to bestow their sons or daughters unto matrimony, then shall they not doubtfully dispute and reason about the dowry, stock, or Parentage, and to seek a knot in a rush (as they say) or to detract and prolong the time without just cause, but the will of God must always be respected and obeyed, and the honour, health, estimation, and credit of the persons must be rightly weighed and considered.  
Saint Ambrose in the history that he writeth of Rebecca, saith 
Ambrose.  that it is needful, requisite, and very necessary to have the consent of the Parents in matters of marriage, & he saith further, that it is an honest, godly, and a thing best agreeing to nature. The laws of Princes also do severely prohibit, that no contract be made of matrimony 
De nuptiis tit. decimo.  without the consent of Parents. Look in the first book of Justinian, in the title of marriage the 10. where he treateth of this thing at large. filii filiaeve consensum parentum habeant, quorum sunt in potestate: Let the sons or daughters have the consent of parents, under whose power & government they are. For this thing ought to be, and 
Franciscus Barbarus.  both the civil law, and the law of nature doth counsel and persuade, that the commandment & consent of the father ought to proceed & go before the marriage. Franciscus Barbarus is of the same mind, saying after this manner: We do forewarn & tell you, that there can be ascribed no excellency or worthiness unto the marriage, to the which the good will & consent of the father hath not been had before. The example of Cyrus may also teach all youth what answer 
The example of Cyrus. King of Persia.  to make in that behalf, who (when he was moved and persuaded by certain friends to take to wife a great and noble woman, & that with a very great dowry and large sum of money) answered: Se non antè velle, quàm a parentibus collaudari certior esset. That he would not marry her, before he had heard from the mouth of his Parents, that she was a meet match for him, & a woman worthy praise and commendation. By the example of this noble King, all young men may be admonished, that they link not themselves in matrimony, except first they confer, & desire the good will and consent of their Parents, masters, and governors: For if Parents at all times, & in all places be to be honoured, reverenced, & regarded, and that in the smallest things, much more in so great and weighty a cause, the wise & prudent counsel of parents is to be heard, followed and embraced, except a man will make no account nor reckoning of the commandment of Almighty God  
Evaristus a Bishop of Greece, judged privy contracts in Matrimony, 
Evaristus.  very unlawfully instituted, & ordained that the bridegroom and bride, should be joined together of the Priest or Minister in the face of the congregation. It is the part and duty of Parents to place and bestow their children, and not of the children to bestow themselves at their pleasure (albeit it is great reason that their wills and consents agree thereunto) and the ordinance of God requireth the same. Deut. 22. Abraham prepared a marriage for his 
Deut. 22. Tob.  son Isaac. And so did Isaac for his son jacob in like manner And old Toby for his son, which divers others of the godly fathers. And as the children have this liberty, to be willing and give their consents unto their contracts in marriage, and that their Parents ought not to force them against their wills: So is it not lawful for the children to contract and join themselves in matrimony at their own wills and pleasures, without the authority & consent of their Parents. For it is the ordinance of God▪ that children honour and obey their Parents, and follow their minds & counsel in contracting themselves unto marriage. Most gr●enously therefore do those children offend, which contemning the authority of their Parents, enterprise marriage without their consent▪ For than they do not honour them, but rather procure their shame and reproach, which so great wickedness God will not suffer unpunished. Daily examples do continually & sufficiently teach us, that God is exceedingly offended and angry with these contemners of Parents, whom Satan hath rather joined together, then God: because he is not the worker of iniquity, and to sin against the fift commandment, is great iniquity.  Theophilus. 
Those privy spousages and secret contracts therefore; enterprised and taken in hand without the consent of Parents, are not to be liked, approved nor allowed, as far as I can gather of your words.  Theodidactus. 
You gather of my words very wisely, for these stolen & privy contracts, affiances and betrothinges, are not only forbidden and prohibited by the laws of Princes, but also by examples and testimonies out of the holy scriptures, as we have before sufficiently proved.  
Therefore let Parents bear this always in mind, that the right and authority to place and bestow their children, is given and attributed unto them of God: And let children know, that they (as it hath been often said) own this reverence and obedience unto their Parents, that they seek for their counsel, and earnestly crave and desire their good wills in these cases That young man which is of age, wisdom, discretion, and meet to take a wife, may not be afraid nor ashamed, to reveal his secrets, and open his mind unto his Parents, that he would be glad (if it were his father's pleasure) to match himself with some honest and godly maid, and therefore humbly desireth his Parents good will, counsel, and furtherance in that behalf, that of many of his familiars and acquaintance, he might choose such a one as should be to their liking: And albeit this may seem to be some sign of lust and unshamefastness, yet let them know and understand, that the divine clemency doth cover this in marriage, and addeth a remedy unto this disease and malady. Therefore let children humble themselves before their Parents, and most lowly and gently say, (my good father and mother) let me have I pray you such a honest and godly young man or maid, whom I love in the fear of the Lord, and in the way of wedlock and lawful matrimony, if he or she shall be thought worthy and meet for your affinity, kindred, stock, and Parentage, honest and wise Parents will not deny the thing, that is in such wise so honestly, & in such humble manner required, although the dowry, goods, or sums of money, be not altogether answerable to their desire and wish. And such marriages, cannot be but happy, prosperous, & fortunate, because God with his unmeasurable and exceeding goodness doth bless, favour, and as it were with this vail and cover of wedlock doth hide, keep secret, defend and allay this exceeding heat and fervency of lust, and also the holy scriptures doth approve, and for example bringeth forth the love and voice of the Bride: after this manner doth God not only pardon our filthiness and miserable lust wherein we were conceived and borne, but also adorn and make us more honourable, by and through lawful matrimony.  Theophilus. 
What is your counsel I pray you? If after the affiances and spousalles once done, they proceed to their nuptial day & act of generation against the will and consent of their Parents.  Theodidactus. 
This we ought to know and understand, that after such commixion and coupling of themselves together, they may not be severed, nor disjoined, neither may such marriages be broken by the authority of their Parents: for because there is now no question of any marriage to come, and the authority of Parents is already violated and corrupted, so that great injury should be offered unto the woman, if she should be cast off again and forsaken. And to conclude, I will add this one thing, that it doth appertain as well to the duty of Parents, as of judges, for they ought to weigh and consider, where, and in what cases the fathers may have a probable cause to break the marriage, and where not, which causes I will leave to be decided, of the Divines, and such as have to deal in those nuptial affairs. Beseeching Almighty God to grant your children good success, and to bestow his blessings on them, as well in this single life, as also in that married estate, whensoever it shall hereafter please him, to all your comforts, and his everlasting glory, to whom be praise for ever,  
Amen.   

❧ Imprinted at London at the three Cranes in the Vint●●●, by Thomas Dawfon, and Gregory Seton. 1581.