he that, being accustomed to ease and delicateness, and of a sudden by some mishap or else by prodigal riotousness being deprived of them both, and driven to extreme poverty, is compelled, perforce, to seek out unlawful shifts to get more wealth again? Furthermore, they of old had a proverb worthy to be remembered of us at this time: "Every land maintaineth art." "By this sentence they meant, that learning and science is the surest preparation for every journey. For they cannot be taken away by thieves, but whithersoever thou goest, they bear thee company, and are no burden for thee to bear." If therefore mishap do spoil thy children of the wealth that thou leavest them; if thou hast taught them an occupation, it is enough for them to live by. Kings are deprived of their prince-like dignity, and put beside their exceeding riches; so that it is no marvel though kings' inferiors be spoiled of their wealth, and banished their countries. Dionysius of Syracuse is reported for his tyranny to have been thrust beside his seat: but, having lost his kingdom, he departed to Corinth, where he set up a school, and taught children their grammar and music, whereby in that necessity he got his living. He had been hard bested verily, and in a miserable taking, if he had never learned any thing, but had settled his hope upon dignity and riches: vain hope had been his destruction; for he had died in extreme beggary. Thus much touching the bringing up of children in learning or knowledge of some occupation. tion. I have, in that which is behind, to speak somewhat of correc touching the correction of those that are contained under the name of children. This correction consisteth partly in words, and partly in stripes. In both there must be had a middlemean and measure, that nothing be done outrageously 1o. Let not the admonition that is given in words be bitterer than the fault deserves. Let it nip for the time present; but, being [5 injustissimas planeque seditiosas rationes, Lat.] [6 omnibus parentibus, Lat.] [7 Artem quævis alit terra, Lat.-Erasmi. Adag. Hanov. 1617. col. 368, a.] [8 The quotation is from Erasmus' Adag. in loc. cit.] [9 Erasmi Adag. in loc. cit.; Justin. Lib. xxI. cap. 5; Cic. Tusc. Quæst. II. 12.] [10 ne quid nimis, Lat.] Continual chiding breeds past, let it be spoken of no more. contempt. Thou shalt find some children also, with whom gentle dealing will somewhat prevail'. And, unless thou do sometime praise them and speak well of that which they do, although peradventure not so well done as thou wouldest require, thou shalt perceive that utter desperation will take away hope and courage clean from them. I think it not good with too heavy a burden to overawe such children as are willing to bear. Stripes must not be bestowed but for some great offence, and that too, not in the father's anger, but moderately; not to mar, but to amend them. Let the parents always remember that golden saying of St Paul, Fathers, provoke not your children to anger2" For the best wits are hurt by too much rigorousness. Salomon, where he speaketh of moderate correction, saith: "The rod and correction giveth wisdom; but the child that runneth at random bringeth his mother to shame." Again: "Chastise thy son, and thou shalt be at quiet, and he shall bring pleasure unto thy soul3." These words of his do utterly condemn the Cockering of father's cockering, and the mother's pampering, which is the marring of very many children. For the parents offend God as much in too much cockering their children, as they do in overmuch punishing of them. Heli in the scriptures is ill reported of for doting over his children; he himself dieth miserably, and bringeth the shameless wicked knaves, his sons, to a shameful ending 5. What is to be thought of that moreover, that in the twenty-first of Deuteronomy the parents themselves are commanded to bring their disobedient children before the judge, and there, by complaint, to sue them to death? By this example, which may otherwise seem to be somewhat too sharp, it pleased God to put other men in remembrance to keep their children in awe and obedience. For God is a God of salvation, and not of destruction; so that, when disobedient rebels and godless people perish through their own default, he turneth that destruction of theirs to the safeguard of his obedient servants. Let parents therefore always remember this saying in the gospel: "It is not children. [ plus efficias, Lat.] [3 Prov. xxix. 15, 17.] [2 Eph. vi. 4.] the will of your heavenly Father, that one of these little ones should perish. Whosoever offendeth such an one, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." children. Now, touching the duty of children, I have spoken of it The duty of before in the place where I taught, how and after what sort parents ought to be honoured. Paul, as it were in one word, knitteth up much matter, and saith: "Children, obey your parents in the Lord." He telleth the reason why: "For that," saith he, "is righteous." And again he addeth the cause, saying: "For God hath commanded it." Let children therefore consider and think upon the nightly watchings and continual labour that their parents took in bringing them up, and let them learn to be thankful for it, and content with their present estate. When their parents instruct them, let them learn attentively, and shew themselves like to godly Jacob rather than to godless Esau. Let them learn to accustom themselves to good and honest manners. Let them willingly learn the art or occupation whereunto they are set. Let them yield and submit themselves to their parents' correction. Let them not stir up or provoke their parents to anger. Let them choose to learn wit, and obey their parents, of their own mind and accord, rather than to be driven to it by beating and brawling. If parents at their departure leave little behind them for their children to inherit, let not the good children therefore speak ill by the dead. If thy father hath taught thee any art or occupation, he leaveth for thee a sufficient inheritance. Thriftiness, also, and moderate spending, is a very great revenues. If thy father hath well and honestly taught thee good manners, and trained thee up in the true wisdom and perfect religion, then hath he bequeathed thee a patrimony sufficient for to maintain thee. For what else are exceeding great riches, left to a fool or irreligious fellow, but a sword in a madman's hand? Thou art left wealthy enough by thy father's legacy, if that thou art godly, painful, heedful, and honest. For goods gotten by the sweat of our own brows do for the most part continue [6 Matt. xviii. 14, 6.] [7 Ephes. vi. 1, 2.] [8 Frugalitas ac parsimonia magnum est vectigal, Lat. Cf. Erasm. Adag. Chiliad. fol. 269. a. Parsimonia summum vectigal.] longer, and prosper better with us, than those which other leave unto us. We have again, dearly beloved, spent an hour and a half in handling this matter touching the honour due unto parents. I have stayed you longer than of right I should have done, but ye shall impute it to the love and good will I bear to the matter. I am not ignorant how necessary this argument is, almost to all men: and therefore stick I the longer upon it. For I endeavour myself, not only to teach you things profitable and necessary, but also to beat them into your memories so much as I may, to the end that ye never forget them. God grant you all a fruitful increase of his holy word, which is the seed that is sown in your hearts. Let us pray, &c. The sixth precept. OF THE SECOND PRECEPT OF THE SECOND TABLE, AND OF THE MAGISTRATE. THE SIXTH SERMON. JUSTICE and innocency are very well joined to the higher power and magistrate's authority; and in this sixth precept both public and private peace and tranquillity are hedged in and inclosed against open tumults and secret discords. And since the life of man is the most excellent thing in the world, whereupon all other things, of how great price soever they be, do wait and attend; and finally, since the body of man is more worth than all other gifts whatsoever; the very natural order doth seem to require, that the sixth commandment should be placed next, which God himself hath plainly expressed in these few words, "Thou shalt not kill." For in this precept justice and innocency are commanded and commended unto us, wherein also it is provided, that no man hurt another's life or body; and so in this pre[ subjungitur, Lat.] [2 Exod. xx. 13.-duabas duntaxat vocibus proditum, Non occides, Lat.] cept charge is given to every one to maintain peace and quietness. Now here are to be observed the steps that lead to murder; wherein we must consider the kinds and causes of hurting and annoying. For the Lord doth not simply forbid murder, but all things else whereon murder doth consist. All egging on, therefore, and provoking to anger is utterly forbidden; slanderous taunts and brawling speeches are flatly prohibited; strife, wrath, and envy, are plainly commanded to be suppressed. And in this sense we have Christ our Lord himself interpreting this law, where in the Gospel after Matthew he saith: "Ye have heard it said of old, Thou shalt not kill; whosoever killeth shall be in danger of judgment. But I say unto you, that whosoever is angry with his brother unadvisedly shall be in danger of judgment. And whosoever shall say unto his brother, Racha, shall be in danger of a council. But whosoever shall say, Thou fool, shall be in danger of hell fire." Thou seest here, therefore, that anger, slander, brawling, and all other tokens of a mind moved to utter ill words, are flatly forbidden. What then must thou do? Thou must, forsooth, come into charity again with him whom thou hast offended; thou must lay aside all wrath and envy, unless thou hadst rather have all the honour that thou dost to God3 be imputed for sin unto thee, and that, peradventure, thou wouldest choose rather utterly to be condemned. For our Lord goeth on in the gospel, and saith: "If therefore thou bring thy gift unto the altar, and there rememberest that thy brother have any thing against thee, leave there thy gift before the altar,” (he speaketh to them, who as then had their temple standing, their altar remaining, and burnt-offerings in use; we, at this day, have another manner of worshipping God,) "and go thy way; first be reconciled to thy brother, and then come and offer thy gift." And again: "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the minister, and thou be cast into prison. Verily, I say unto thee, thou shalt not depart from thence until thou hast paid the utmost farthing 4." But for because [3 cultum, quem Deo exhibes.] [4 Matt. v. 23-26.] |