CHAP. I. That the vertue, thriuing, and prosperitie of chil­dren are for the most parte wrought by the fa­thers good examples and instructions.

SOlon, that was reputed so wise and pro­uident a lawe-maker for the Athenians, being asked howe a State or Common­wealth might best be kept vpright, and longest endure: mary (saith he) if subiects obey their Magistrates, and the Magi­strates obey the lawes: as if hee woulde say, It is not enough if the subiects obey, & the Magistrates neglect the obseruing of laws themselues, but these must o­bey first, that the others may learne obedience, otherwise they are like to reape such fruits as they sowe by examples. As subiects and inferiors are contained within bounds of or­der and duety by lawes, so princes, pastors, parents, and all superiours are subiected to other lawes, for the most parte haue a superior Iudge, whereby is performed the earthlie Hierarchie so well pleasing vnto God, and so much desired of good men, whiles they commaund by their owne lawes, they stand obliged by no lesse duetie of obedience to the law of God, and of nature. And specially Parents, who are so [Page 2]déepelie bound to loue and tender their children, that brute beasts and birds may reproue & controll many. The thing that is most requisite to be found in them, is naturall loue augmented and cōfirmed by the same which Christ so care­fully commended to his children, to wit, charitie. Charitie makes one heart of many: it is the way of man vnto God, and the way of god to man: but he that expresseth himselfe in his actions to faile, in the duety of naturall loue, is not worthy to be counted an obseruer of the bond of Chari­tie.

This Charitie or wonderfull newe loue, Christ not one­ly left vnto his children by forme of an expresse commande­ment, but also taught and confirmed the same by the exam­ple of himselfe, in the vnspeakable mysterie of Sacraments: folke are taught better by example of doing then by words, and such examples are alwayes to be drawne from the su­periour to the inferiour. They whom nature or order hath preferred in degrée before others, will alwayes bee looked vppon for their examples, which therefore had néede to bée good. For that which is doone by example, the inferiours will thinke they may lawfullie doe the like. Good exam­ples doe edifie and vpholde, ill examples do destroy and con­found. Humanitie is taught by the lawe of Nature. If pa­rents by their example should teach the contrarie, what do they else but indeuour to transfourme men into beasts: be­ginning first to perfourme it in their owne children. These will (say they) bée Christians, and of the faithfull, and yet Saint Iames saieth, Fides sine operibus mortua est: Faith without workes is dead. They must shewe vs bet­ter examples to come from them towardes their children, then colde friendship peruerting of order; and sowing séedes of dissention in their owne house. Good workes generallie tende towardes the clothing of the soules nakednesse, but good workes in performing the will of GOD in our owne house, may prooue a preseruatiue against the plague or poyson of imputient mindes, or more rather remedy against the ruine of Soules, descended in our owne osspring. [Page 3]Pietie or godlines, which is a vertue annexed vnto Iustice, besides the fourth expressed Commandement, compelleth children to loue and honour their Parentes, their kindred, and their countrey, but yet Parents must not thinke them­selues vntouched, or vnbound by this commaundement, sée­ing by a secondarie meanes the same willeth and inuiteth Parentes to honour, and especiallie to regarde theyr chil­dren. Which honouring or speciall regarding, is to bée perfourmed of eche partie in heart, worde, and déede. As for the loue of people at large, it is to bée accounted as mu­table as the faire weather, or as permanent as the calmes of the Sea. But the naturall and the kindelie loue of Pa­rentes towardes their children, is, or ought to bee, as con­stant and readie, as we woulde wish to finde the lone and fauour of GOD towardes vs. Neyther can they fo­lowe a better example giuer then Christ hymselfe, who hath taught them to commende and bequeath loue vnto theyr Children, for if there had béene anie thing more ex­pedient, hée woulde haue commended it vnto his Apo­stles and Disciples before this. Neuer were more néede­full the Parentes examples of loue and well dooing, then nowe, séeing children finde them scarce to be had at the handes of others. Pondus meum amor meus, saieth Saint Augustine, My waight is my loue. And vnto them that lacke waight herein, shall that bée sayde, Discedite a me operarij iniquitatis, Goe from mée ye workers of iniquitie Luke the thirtéenth. It is no suspected or vnsound coun­sell set downe in Decretals by these wordes, Ante omnia opus est vt patres non solum nihil peccando, verumetiam ho­nestè singula peragendo manifestum res è filijs exhibeant ex­emplar, vt in corum vitam se vt in speculum intueantur. Before all thinges it is néedefull, that fathers should shew themselues vnto theyr children as a manifest patterne or er­ample, not onely be not sinning, but also by doing al things honestlie, that they may looke into their liues, and peruse themselues as in a glasse.

[Page 4] Aristotle being asket in what sort we ought to shew our selues to our frendes, marie saith he, in that sorte as wee woulde wishe that they shoulde shew themselues to vs. If this point pertaineth to frendship, much rather to paren­tage, who finde it a harder matter to enfourme their chil­dren well, then it is to beget them. For according as they are trayned vp by their parentes wordes and examples, such wil they proue to be, after the prouerbial verse. Arbor naturam dat fructibus atque figuram. Fruites are woont to take their shape and nature of the tree.

All things are deriued from the worthier parts whether they be good or euill, and the vertue of an honest man or good Father, is like to the sauour of muske which impart­teth his goodnes to others that buy not of it. Of this minde appeared to bée that vertuous Prince Lewes of France, called the good King, who least his eldest Sonne Charles the Dolphin shoulde bée vnmindefull of those thinge which he taught him by good example in his life time, at the time of his death lefte these preceptes in writing to bee deliuered vnto him, of likelyhood as a Codicill or parte of his will, which Christian like counsailes are worthy to bee know­en and remembred especially by them that succéede in nobi­lity, authority, or generosity.

The aduertisementes were these.

• 1 First yéelde an account of thy sinnes diligently, vsing the helpe and sound counsaile of foure wise and well learned men that will not bee afraide to rebuke and controll thee,
• 2 Serue God deuoutly in the Church.
• 3 Be conuersant with vertuous men and such as liue in good order.
• 4 Ruffians and such as haue no feare of God, let them be farre off from thée.
• 5 Be ready and willing to heare good counsaile bée it se­cretly or openly.
• 6 Let not blasphemers of God and despisers of holy thinges escape from thée vnrebuked or vnpunished.
• 7 Towardes all Christians be thou a seuere and an vp­right [Page]Iudge not fauouring one parte more then the other.
• 8 If thou must needes make warre, be a protector of Christes Church and all innocents.
• 9 Be not the meanes of swearing and forswering, but rather forbid it.

Lastly my Sonne I exhort and pray shée, I leauing this worlde before thée, that thou wilt haue a godly, chari­table, and dutifull regard towards mee.

The precepts be such as it may bee wished there were more practisers of the like.

The wise and vertuous Prince seemed a carefull and di­ligent follower of ghostly counsaile, and namely of this out of Ecclesiasticus. Who so informeth and teacheth hys Sonne, greeueth the enemy, and before his friends he may haue ioy of him, though the Father die, yet is he as though he were not dead, for he hath lefte one be­hinde him that is like him.

The bishop of Augusta in his booke De via Regia, hath this aduertisment vnto parents. When thy Sonne (saieth hee) shall aske thee which be the auncient wayes, thou shalt tell him of the auncient faith, and of the holy and ap­proued life and good workes of the Patriarkes, Prophets, Apostles, and others the seruaunts and freindes of God, who by the true and sincere faith, raised the dead, cleansed the leaporous, and restored sight to the blinde.

The like Christian and religious lessons ought to be taught as readily as any worldly instructions.

That which a man soweth that he shall reape.

Let the Father giue good examples and hee shall reape the fruite thereof, on the life, maners, and prosperity of his children.

Let him bee milde and louing, and he shall taste of the loue of God.

Let himselfe not be stubborne against the wil of God and lawes, and he shal finde it recompenced in the duetie and o­bedience of his children.

Let him forgiue the offences of reasonable sonnes, [Page 6]and he shall ouercome their frowardnesse and ill disposition if the Philosophers words be true, which saieth, Filium be­neuolentia patris meliorem facit, that is, The beneuolent & fauouralbe dealing of the Father, maketh the sonne better.

CHAP. II. That Fathers ought not to giue ill examples.

AMongs the Lacedemonians, if two brethren fell at strife betwéene themselues, the Magistrate awarded that the Father shoulde be punished: for that either he was the cause of it, or did not preuent it before: or remedy it af­ter. For they thought the young men were to be pardoned. And if they offended by the intemperance of youth, their fa­ther was to bée blamed, whose authority ought to forsée and prouide, that no strife or debate rise betwéen his sons. And therefore a Father ought to bée very carefull in nouri­shing and maintaining naturall loue and concord in his fa­mily, and in any wise not to suffer any sparke of hatred to enter into their heartes, least it kindle a fire in their brest: much lesse ought he to cast in coales of discorde among thē him selfe by any vnkinde or iniurious examples of dealing. For the state of a family if it bée in due order, is like to a frame of ioyning worke or building, wherein if some one peece bée out of his place, it tendeth to a disordering of all the rest, and one disorder following an other, all becom­meth out of ioynt, and falleth vnto a confusion verie disprai­sable. Therefore it séemes this saying of the holy Ghost is not of light regarded. Ʋae dantibus malum exemplum: woe vnto them that giue ill examples, the grieuousnesse where­of the holy Doctor Saint Augustine rather augmenteth then diminisheth, when he saieth that a man may slay o­thers by his examples.

Euen as the Father beginneth so it is like the sonne will procéede, for as the Philosopher saieth, Amat vnusquisque sequi vitam parentum: Euerie man loueth to doe as his fa­ther did before him. And as Seueca saieth, Ther is no [Page 7]wicked act, but the example of it hath been followed. If the Father neglect the expresse will of God, who would and ought to strike a stroke, as well in the ordering of his family, as in the directing of his life, or if hee swarue from the vsage of the wisest or best forte of parentes preferring his owne fancy or wilfull conceite before all other reason, the Sonne by his example will doe the like. If the Father by an example of iniurie or disorder, giueth an entry to ve­nim of minde, and hatred of heart in his family, the Sonne of pronesse vnto euill, and to imitation of his Fathers steps will not bee so ready to extinguish and quenche this kindled mischiefe, but rather adde stickes thereto and augment it, by obseruing a badde tradition from his auncestors, passing that iniurie ouer to others, which he receiued him­selfe: namely when by want of good example in the pa­rent, the regarde and awe of lawe and good order is taken away, and a gappe opened to the actions of infidelitie and inhumanitie.

I say infidelity seeing the life of a Christian consisteth of two partes: vidz. faith and good workes, of his faith I wil not iudge: but let his good workes bée the meetest triall which are commanded and required, to the glory of God, to the profite of our neighbour, or to taming of the fleshe, and brideling of the fleshly appetites.

Here is no glory of God regarded, where his will ta­keth no place: and as little good to come to our neigh­bour, where he vouchsafeth so much hurt to his owne chil­dren.

What should I say in this case? aboue all the fleshly will and appetite is followed and preferred without forsight of the inconueniences to come thereby, or any indeuour to auoide them.

And surely if either wée were so good Christians as wée pretend, or did carrie in vs the minde of naturall and kinde parentes,: or but the constant and heartie affection of a true friende, wée shoulde be as ready to make hast to put out and extinguishe an iniurie, as wée woulde bee to put [Page 8]out fire, taking holde in our neighbours house and ready to flame forth and consume it. For if an iniury bee not redressed and taken away in the beginning, it groweth and increaseth to infinite rage of furie.

But what shoulde I speake of these thinges, that bee matters of Christian charity, and workes of faith: where vnto men are not so readily inclined to performe them, as to talke of them, bidding him blowe the coale that is a colde: euerie man posteth it ouer and thinketh it pertay­neth not to him, because it belōgeth as much to others. And therefore in some places of Christendome, these and the like offices of Christian charitie, are appointed vnto sun­dry companies or fraternities of men.

Vnto one sorte is committed the care and regarde of prisoners vppon life and death: that by their trauaile and charitable industrie, the wretched and infortunat crea­tures, may make a happie ende and recompence their sor­rowes and misfortune, with the blisfull estate of peni­tent and clensed soules.

Vnto others is committed the charge of reconciling open or priuy enemies and aduersaries.

Some are appointed to be workers of reconcilement betweene men and their vnlawful wiues, liuing a parte without iust cause of seperation or diuorce.

Others there hee that are enioined to trauaile and per­swade women of loose and lewde life, to remember themselues and their soules health, and after their going a­stray to returne home vnto the honesty of their parentes and duetie of good Christians, and from thenceforth to liue an honest and vnsuspected life.

These and such like bee weake and ruinous places ofte in the walles of some states, that might bee repaired, if charitie were not so colde, and the workes of faith so much decayed in apparaunce, chiefly through ill examples giuen: whereof the account will bee somewhat heauy and grieuous to discharge. Aske the Lawiers, De iniuriis & damno dato. If any man open a Cesterne or maketh a pit [Page 9]and doe not couer it, and in the mean space an Oxe, Cow, or some other cattle faleth therein, I thinke they will say hee is bounde to make satisfaction.

O but howe much more if the soules of thy children fall by thy ill example. If wee looke into the bequeathed e­xamples of some Fathers, what a Chaoe and disorder might there bee noted, either wrought by their peruerse dealing, or by the malice and vnhappinesse of a woman peruerting al. Strifes and iarres lefte in steede of kind­ly accorde: hatred and maliciousnes occupying the place of brotherly loue, wrangling and wresting one from another, in stéede of helping and comforting.

Socrates did bid young men to looke in a glasse, to the ende that finding themselues wel formed and of good shape, they might beware to doe any thing that was vnséemely for that naturall grace, and if they were of ill shape, they might endeuour to supply and recompence their bodily de­fect with some vertue and qualitie of the minde. Euen so would I wishe that some parentes shoulde looke into the example of the best sort as into a glasse, and it the finde thē ­selues deformed and blemished by any vnkinde actions or naughtie examples, they may recompence it with beneuo­lent and Fatherlie dealings.

CHAP. III. That Fathers ought not to prouoke their children to wrath and disobedience.

COtys King of Thrace a man inclined by nature to bee angry and wrathfull, and therewithall a seuere corrector of such as chaunced to offende or committe a fault in seruing him: on a time, a straunger brought him for a present certaine fine vesselles of earth glased, very cu­riously wrought, and delicate to beholde. He rewarded the bringer, but straight wayes cast the vesselles against the wall. Others about him maruailing that he did so, marry [Page 10]quoth he, I doe it, because they shall not make mee angry with them that shall happen to breake them. He knewe his owne disease, and therefore wisely preuented the hurt and displeasure likely to happen, by auoyding the meanes and occasion. Now for as much as wrath, is an immode­rate perturbation, that hardeneth the affection and maketh the forces of a man violent, being sometimes the cause of manslaughter, and sometimes of other calamitie, yea some times the originall and beginning of treason, and if it flie not so high the best that commeth of it is disquiet, losse, or discredite: who would not by possible meanes auoyde the prouoking of an affection so troublesome and so bad in an o­ther mans house or with them with whom he hath nothing to doe? much rather ought he to kéepe such a guest out of his owne house which is the greatest enemie a man can haue: For it maketh a man that should séeme reasonable and of decent behauiour and doings, to shew like a trée set a fire which is like neuer after to beare good fruit, or other­wise he may be likened to a barke or shippe subiected to the rage of a cruell storme, and thereby in great hazard of pe­rishing. The Apostle S. Paule Hebr. 12. knowing such an infirmitie to beare sway in many persons, gaue a ghest­ly admonition to preuent it, saying: See that no man be destitute of the grace of God, and that no roote of bitternes spring vp & trouble you, for thereby many be defiled. But Valerius Marimus excéedeth some what the modestie of this sentence, and sayth, that wrath and ha­tred doe stirre vp great floudes in the heartes of men, for whom such disguising passions be most vnséemely as may appeare by this verse of the Poet:

Sure it is that one man is néerest kin vnto an other, how may a parent be as a stranger or aduersarie to his owne sonne? No man hateth his owne flesh: Ephe. I meane such as be in the flesh or liue after the flesh: except you will speake of Martyrs and such as set little of the flesh, be­cause there is an other thing preferred with them. And [Page 11]yet hatred of the flesh in them is rather to be vnderstoode of the vices, than of their owne fleshe. Saint Paule knowing the vndiscretenesse of many parentes and the ill successe and fruitelesse ende of their bitter spéeches and vio­lent dealing with their children, was not vnmindefull of the childrens cause for the fathers instruction in his Epi­stle, Col. 3. Fathers sayth he, beware howe yée reuile or rigorously deale with your children least yée put them into a desperate minde, therefore wee may say it is good to tender as much as you may the preseruation of kindely loue and good will betwixt yée, euen in your childrens tender yeares, and whiles they be yet vnder your lawe and correction, giue no occasion of disloue or griefe taking for vnkinde wordes or dealing. Kéepe out of your house these fire brandes of wrath and anger, which prouooke vnto disobedience in wordes or déedes. But much rather let not you infirmitie or maliciousnesse, bee expressed a­gainst them of more than rype yeares: for there an vn­kindnesse is conceiued more déepely. Remember you of­fende not against the eight commandement which sayeth, Non loquaris contra proxim [...]m tuum falsum testimonium, Thou shalt not speake false witnesse against thy neigh­bour. If by your rayling and bitter wordes yée prouooke your children to wrath and from wrath to disobedience, some Doctors interpret extreame spéeches and prouocati­ons to mortall falling out, so straightly & seuerely that they say and write, Nihil interest verum ferro an verbo occidas, There is no difference whether you slay with weapon or by worde, and therefore séeing the amendment of ill man­ners must come from your selues by your good example of tolleration or forbearing, set the coldenesse and experienced iudgement of your yeares, and the mildnesse of that nature which pertayneth to Parents against their broyling heate and rashnes, Ex duobus contrariis fit optimum tempera­mentum. Of two contraries (sayth Philosophie) is made a goodly temperature. And no doubt the faults of children are s [...]ner cured and reformed by gentle wordes and milde [Page 12]perswasions, than by furious fits of anger and violence. It you sée faultes and imperfections in your children, eyther they tooke them of you or else you haue as badde in your selues: Crates the Philosopher helde it was impossible to finde any man that is not faulty in some pointes, compa­ring man generally to a Pome granate when he is at best, which from thencefoorth hath alwayes some rotten graines like vnto mens faultes and ill qualities, which be not cured by wrath and euill wordes, but by counsaile and friendly admonition. And herein a father ought to shewe him selfe like a Phisition, who doth not vse to handle his cures with raging and rayling, but rather bethinketh him what hée may minister best for their health, finding for the most part euery intemperate humour or cause best to be cured by his contrarie.

CHAP. IV. That Fathers ought to deale kindely and faythfully and not preiudicially or fraudulently towards their children.

A Certaine friend admonished Agesilans the Lacedemo­nian King (as yet but newly come to the dignitie) that he would now remember his preeminent state, and lay a­side some part of his hard manner of liuing, and vse some more maiestie and delicatenesse in his dyet, lodging and ap­parrell: he answered, nay not so, I will be alwayes one manner of man because fortune is so chaungeable. Such was the constancie and faithfull heart of this wise Prince towardes his subiects, that hee could hardly be brought to any inwarde or outwarde alteration, though the chaunge of his estate, did in a manner forbid him to continue his for­mer course. But this is alwayes founde to be true: looke where there is loue, there is also fayth and trustinesse. Hee was nowe become the vniuersall Parent of his Countrie, and therefore néedes must hée loue, and deser­uing the name of a louing Parent, howe may hée be­come [Page 13]vnfaithfull.

Truly there be many, in whome the lawe of nature and the loue of GOD both take so little holde, and wor­keth so small and slender effectes of kindenesse or christiani­tie, that they may scarce shrowde or shew themselues vnder the name of true friends or friendship: such is their hollow­nesse of heart, dissembling in wordes, and fraude in dea­lings. I will not say, that such be counterfeitors of friend­ship, because that is a fault woorse then the forging of false money. For he that taketh a little forged coyne for good, his dammage is not great: but to take or haue a fained friend in steade of one true, constant, and faithfull, the hurte must néedes bée great, and the griefe more. Well may we com­plaine with the Poet in this verse:

Trustie faithfulnesse in many parents decayeth, whose wordes, by the rule and example of good men, ought to bée as much woorthie in credite and accompt, as the othes of strangers. Such as in their workes and examples declare themselues inconstant in fatherly loue, and so double in their actions, are iustly measured by this rule of Salomon Pro­uerbs the twelfe, A true mouth is euer constant, but a dis­sembling tongue is soone changed. O howe soone are many fathers altered from the naturall loue and inward affection towardes their children, if they fall once to be entertained wyth the gléekes of gallant glosers, and to bee wantonlie wrapped in loue and liking of newe spowses of Bigamie. What will they not doe to please their appetites? Whom will they not hate to gaine their dissembled fauours? The waight of a Kingdome coulde not alter or change Agesi­laus from béeing one manner of man vnto hys familie, and such as were vnder him: but the waight of a woman can counterpoise woonderfully wyth some of these, and weigh them quite from the ground of nature and honest constan­cie. But no maruell, sith it is of olde experience, that loue maketh great alteration and conquest, according vnto this plaine Latine verse:

Loue blindeth mindes, [...] ad sometimes makes wsse men to dote. Saint Bernarb writing vnto his parents, saieth, He can not come néere vnto wisedome that geueth himselfe to sléepe or to dote: and they doe sléepe or dote, that doe giue themselues ouer to sensualitie: daily forgoing good counsell and gifts of grace which is the best tresure they haue. Sam­son sléeping in Dalidas lappe lost his strength. May those hushands or parentes trowe you be déemed rulers of them­selues and their forces, that with so small resistance yéelde them to the dominion and tyranny of amorous follie, ma­king shipwracke of their reason, and whatsoeuer vertue and valure is in them besides? But of such lither and flerible folke it is likelie it will at length fare wyth them as it did with Amon the sonne of Dauid, who was so in loue wyth Thamar his owne sister, that he fained himselfe to be sicke, and to surfet with loue till he had defiled hir, & from thence­forth he neuer loued her so ardently, as nowe he beganne to hate and loath her. So, when these men through the light of reason, and illumining of grace, shall perceiue in hows great a labyrinth of errour and wrong perswasion of wo­mens will and wilinesse they haue wandered contrarie to reason and sound aduise, or as soone as GOD shall touch their heart with grace and repentance of their carnall follie and immoderate seruing of the flesh, they will beginne to remember themselues in the duetie of kind parents.

By the Councell Gangrense it was decréede, that if any man (though it were by occasion of geuing ouer the world, and entring into religion) did neglect to haue a due care for his children, as well for the godly enforming of them, as also touching that which pertained to them otherwise, ana­thema sit, Let him be accursed. But we must thinke great difference betwéene neglecting them through a certaine re­ligious contemning of worldly thinges, and the casting of them off, by reason of the appetite of newe loue. But yet there is a much more difference to be vnderstoode betwéen [...] negligent regarde, and carefull respecte had towardes chil­dren, [Page 15]or such as be vnder our charge. Which ill example before recited and reprooued, may wel be counteruailed with this contrarie. Epaminondas a famous Duke or Capi­taine of the Grecians, going foorth to an exploite of warre, his wife desired him to looke well vnto himselfe. He answe­red, This is an aduise fit for other men, and not for me: for he that taketh on him a charge as I doe, his part is to looke well to the safetie of them that be vnder him, séeing manie are more to be respected then one?

If we wil not with this bishoplike Duke preferre the safetie and better worldly state of our children and familie, before the regarde and satisfying of our carnall desire and wanton appetite, so vnseasonable or so inconuenient, yet at least let us respect the health of their soules, before the incō ­stant and vaine loue of any earthly person. Diogenes that was so poore in worldly substance, and so rich in wisedome, and giftes of grace certifieth vs, that God loueth them that be disobedient to their priuate lustes. And to say the trueth, so a man ought to be: if not for so high a cause, yet of this baser respect in auoyding hurts and inconueniences sensibly perceiued to ensue to himselfe, and his first children. Which in déede were the parte of a faithfull friend compared vnto golde or siluer. And what faith, I pray you, ought there to be betwéene parents and their children, where we must acknowledge a bond of nature that bindes both parts? The law rule is, In vaine doth any man require faith or promise to be kept by him, to whom himselfe refuseth to kéepe faith. But in such a case the dishonestie will be the more, if the stronger shew himself the weaker, in breaking first. Wher­fore, for sundry respectes worldly and diuine, it is of all good men to be wished or aduised, that Parents attempt not first the breaking of this band chiefly to their owne harme, but euen as the sight of a scarre in an other mans face geueth them warning to beware of woūds lighting on themselues, so they beholding or remembring other mens errours, and euil [...]es in this behalfe past, the same by Gods grace and as­sistance may cause them to take the better héede, in auoy­ding [Page 16]the like mischiefes of their owne or their familie to come.

CHAP. V. Of fathers or parentes, who dispose their goods or lands after their priuate will and fancie without due regarde of nature, reason, and order.

THe gladsome and ioyfull temperature of the morning was long since halfe forgotten: the heighth of the Sunne is in declination: the heate of the daie is past: the euening draweth on, euerie creature beginneth to go vnto his rest. Man that hath passed the whole course of this worlde, which is, for the most parte, equally mirte wyth sorrowe and ioy, what hath hée laboured or spent his time for, if he finde not rest at his ending? As for the thinges wherein hée delighted, hée findeth them all but vaine, and after alittle while, are quite vanished, saue onely his good déedes and his bad. These bide by him, and will not light­ly be separated from him. Penance, or repentance ought now to be most in his purpose: his negligence therein will now appeare.

Night commeth on, and as the Apostle saieth vnto the Galathians chap. 6. Me oporter operari cum dies est, v [...]nit enim nox quando operari nemo potest. I must worke whiles it is day, for no man can worke when night commeth.

But who is sure to make out a whole dayes worke, and to enioy the fruition of mans common age? séeing it is said in Eccl. 9. Nescit homo finem suum, sed sicut aues capiun­ [...]ur laeq [...]r [...], & pisces ha [...]o. Man knoweth not his ende, but is ou [...]rtaken euen as bir [...]es be wyth the snare, and fishes wyth the hooke. Euery man is iudged wise or foolish by the maner of his ending: for one day denieth and controlleth an other, but the last day geueth indgement of al the rest A mā [Page 17]at his ending hath two wayes to looke vnto: Backewards to his sinnes, offences, and negligences past, and Forwards by setting a good order in his familie, and well disposing of things for peace, quietnesse, and other godly effects to come. His life time, good health, and best remembrance, is fittest for the one, and the eueningtide of his iourny in this world, is not too late for the other. Pythagoras saide, that Golde is tryed by fire, A woman by Gold (that is, whether shée be good or not) and man by woman, viz. whether hée bée con­stantly naturall and well minded towardes his children, and good to his owne soule. For he that neglecteth his children, as saith the diuine Poet Horace, depriueth him selfe of im­mortalitie. By the want of children his shape, phisnomy, name, and memoriall perisheth: fith in the renuing and vp­holding of the worke of nature, the same is freshly renued and maintained. Wherein, I pray you, is the effecte of true friendship lasting after death, better and more surely to be verefied, then betwéene a kinde parent deceased, and his children? which by an Embleme may be resembled to a drie or dead trée garnished and adorned wyth a gréene and well prospering Vine, and specially by such as resemble the parent, not onely in phisnomie (which is the best assured to­ken of true dealing) but also in steps of honesty and world­ly towardnes.

King Alexander was of that humane and princely mind, that he would say: A mans riches are no where so well laid vp and safely kept, as in the handes of his friendes. Where should a parent then bestowe them, but on his owne soule, or vpon the life and reléeuing of his children? Shall he now giue eare to any couetous or excessiue request of a woman? Shall her deceitfull teares make him to swarue from the minde and purpose of a kinde father, and the couenant of nature it selfe? No not so. Hée must nowe lay aside fan­cie, and ouercome his owne will. And there is no greater and more laudable victorie, then for a man to vanquish him­selfe, by yéelding vnto the reason and authoritie of nature, law, and the will of God.

[Page 18] For sure it is, that the loue of a couetous woman would long agone haue ended, if goodes had failed: and to saie trueth, for the most parte, so doth the loue of the man domi­nish, if not vtterly ende, when beaurie decayeth. Shall I regarde her teares? No, for they be of two sortes, the one of griefe, the other of deceite. For a little goodnesse shée will looke forsooth to haue a great rewarde, little remem­bring herselfe what euill shée hath doone, and had neuer any chastisement for it. As the holie Doctor saieth, he that hel­peth the euill, hurteth the good: but we may say, he that en­richeth a stepmother, helpeth a stranger and hindereth his owne: yea perhappes fourdeth his wealth vnto his enne­mie, and scarcitie vnto them of his owne fleshe and of­spring. Sée héere the peruersenesse of manie men in their like dealinges, by following fancie, and obeying theyr owne will, wherein it séemeth the wise Philosopher Pla­to was nothing deceyued when hée sayde, Hée that is en­clined to followe his will, is neare the wrath of GOD. For the brideling, restraining, or moderating of which will God by his Ministers héere in earth hath let an order by ciuil, canon, and nationall lawes.

There bee sundrie persons that can not alienate theyr goodes, nor make willes. Likewise there be thinges of some nature or qualitie in the possessing and propertie of them, that they may not be alienated or transiated vnto the commoditie or propertie of an other, according vnto the will, fancie and fauouring of him that last possessed them. Also there be some Countries and Citties, which, eyther forbid willes to be made, or else by their Custome doe make and appoint willes for men, because they shall not followe their owne will. The prodigall person; the bon [...]man, the guiltie of treason, nor the approoued hereticke can not dis­pose any thing by their w [...]s.

By the construction of the Diuines, who is not prodigall and a mis [...]ponder of those giftes, which. GOD hath bestowed vppon him? Who is not a bondman? Qui facit peccatum seruus est peccati, Iohn the eight Chapiter. [Page 19] He that committeth sinne is the seruant or bondman of sinne, and to confirme that saying more plantely take these wordes of Saint Peter 1.2. A quo quis superatus est eius sernus est. Of whome soeuer any man is ouercome, to him is he bound. The vnfaithfull or misbeléeuing Christi­an, is hardly charged with treason committed against the celestiall Emperour. And therefore hath Saint Augustine In li. de ouibus. Ʋigilate hereties audite a pastore testamen­tum pacis: Ʋenite adpacem: irascimini Christianis Jmpe­ratoribus quia testamenta vestra valere noluerunt in domi­bus vestris: dolor est: admonitio est, non dum damna­tio, dicit tibi Deus noli fraudes querere. Ʋis stare testa­mentum tuum? Stet in te meum. The thinges before men­tioned that may not bee translated or bestowed after the will of the possessors, are the ecclesiastical goods and fruits. For séeing all Churchly authority is to e [...]fie and to de­stroy, a clerke might not by ecclesiasticall constitutions, make his wil otherwise then according to their order and vocation. For hee might not enrich his carnall brethren or kinsfolke, although hee might giue them victum & vesti­tum, that is, foode and apparell, by reason that the ecclesi­astical things were called and reputed oblationes: quia do­mino offeruntur. And therefore saide those lawes non de­bent in aliis vsibus quam ecclesiasticis vel christianorum fra­trum indigentium conuerti: quia vota sunt fidelium & pre­cia peccatorum & patrimonia pauperum. The saying of Saint Ambrose is somewhat fearefull vppon this pointe, As riches (saieth he) to some men (through misbestowing of them) be an an occasion of damnation, so in good mens hands (by their well bestowing) they bee helpes of vertue. The cause I haue thus digressed and mencioned of these matters, which séeme not plainely retaining to this point of santasticall or wilful willing and disposing of the parents substance or goods, is partly to induce and prooue that the freewill and fancy of some sortes of men are restrained by the lawes Ecclesiastical and Imperiall in all countries. But of all sortes of men at least prescribed and bounded in [Page 20]some Countries.

Also by all lawes and in all Countries, that is a rule of reason to bee regarded among Christian men. Who so hath power to dispose goods, ought rather to haue right consideration towardes the causes to bee respe­cted in them that stand at his deuotion then to hys owne power. Sith it is the saying of a wise man quanto liceat tanto libeat minus, As the goods of the church in time past were thought not properly to pertaine to lay persons, so the goods of any parent cannot temporally be bestowed on any persons more properly, then vppon his owne chil­dren according to order of their age, and as the wisest and best sorte of men are wont to doe.

Now to touch somewhat the duety of good and natural children, it is to witte, that this worde filius or filia sonne or daughter commeth of the word Philos in Gréeke, which is loue or louer. And that sonne or daughter which expresseth not loue towardes the parent, as well when he is departed this worlde, as whiles hee is present, I wotte not which is wors [...]e in him, either his vngodlinesse or his ingratitude, but séeing ingratitude is vngodlinesse, it were good that children know it well that they may the better a­noid the blot thereof. It is a vice which in some good com­men wealths hath beene punished as readily as any others if it were in the highest degrée.

The first and lowest degrée of vnthankfulnesse is, not to requite a benefite.

The second to dispraise or disdaine it in respecte of the thing.

The thir [...]e to forget a benefit.

But the fourth degrée is rendring euill for good.

The Storkes for the naturall kindnesse receiued, will beare their parent on their backe when hee is olde, and féeds him if hee bee not able to sturre abroade for his li­ning. In hye Castile these patternes of kinde paren­tage are to bee séene, breeding in the toppe almost of e­uerie Church, tower or stéeple: of likelyhoode fauoured [Page 21]and fostéred there of purpose for that lesions sake, which that bird can teach man.

And although the dutie of children is to helpe and suc­cour their parents if they should néede, yet by lawe and or­der they are appointed rather to receiue benefites of their Parents, than to giue vpwardes. For well you wot that loue, benefites, and all other good thinges are woont to descende. Lawe will not that the father bee the sonnes heyre, but willeth rather that the father should restore that to his posteritie which himselfe receiued from his aunce­stors.

Wherefore sith no guift or token of beneuolence is more fitter for children to bestowe, or for the parentes and benefactors to receiue, than the benefite of heartie and dai­ly prayer, it shall not be much amisse for all dutifull children to remember their debt in that point after the forme of the Grammer case rule.

• Nominatino. First to pray for your selfe that you may be so ghostly strengthened that you fall [...]ot into mortall sinne by frailtie, and that you may haue right knowledge of God by fayth.
• Genitiuo. For your Progenitors as Parentes, brothers, sisters, and kinsfolke.
• Datiuo. For your benefactors.
• Accusatiuo. For your enemies.
• Ʋocatiuo. For them that be in errour or infide­litie, that they may come to the right way of their saluation.
• Ablatiuo. For them that be absent.

[Page 22] Saint Paule vnto Timoth. sayth, If any man haue not a care for them of his owne familie, hee is an infidell. And therefore he sayth in an other place, Si quid patitur v­num membrum compatiuntur omnia membra. If one mem­ber be in paine all the rest be not without anguish or griefe.

O good God, who is so harde hearted that will not haue compassion or christian regarde on his parent, kinse­man, or friend, if he thought him in the case of straight im­prisonment or if he wist he were in any miserable or daun­gerous state where prayer or friendship might helpe or doe him good? The state of a man in misbeléefe, infidelitie, or securitie in sinning without tokens of repentance, and a­mendment is daungerous God wot, and not without néede of assistance by hearty and earnest praier of faithfull friends and naturall children.

For we must beléeue that God will punish sinne, and all other impietie: else why doth he threaten sinners so sharpe­ly by that example in the 5. of Matth. Amen: dico vobis non exies inde donec solueris nouissimum quadrantem: that is, Verely I say vnto you, thou shalt not depart thence vntill thou hast payd the vttermost farthing. I sée not how you can pertake with parents, brothers, or kinsfolke in nature, and haue no féeling of their sinefull life, erroni­ous condition, or other their pitifull state in your compas­sion and commiseration. But euen as you deale towards them vnto whom ye owe any charitable or naturall dutie, so shall they serue you at whose [...]euotion you shall happen to stande. Then with the same measure ye meate vnto o­thers, it is to be doubted, will be measured to you againe, somewhat according to the wordes of Naomie to Ruth saying: cap. 1. Faciat vobiscum Deus misericordiam su­am sicut fecistis cum mortuis.

CHAP. VI. Of the vngentle dealing of some stepmothers towards their husbandes first children.

WHen a Father so little remembreth or regardeth the bond of nature and faith­full dealing of a kinde parent, that hée forbeareth not to bring into his family a Stepdame, he can not doe a thing of better liking to his foes (if he haue any such that foresée it) and wish ill betiding vnto him and his. For what may bring vnto a Citie or house more harme or inconuenience, than discord, which diuideth a house and maketh of one Cittie two? Intestine diuision is euer counted worse than the malignitie of out­warde foes, as warre is accounted worse than peace.

In discord no man prayseth the Lorde, As witnesseth Saint Ambrose. What blessing then doe they depriue vs of, that take away peace and good agréement. Well may some children complaine with the Poet in this case, who sayth in his pleasant méeter:

This Stepmother by the pretence and name of mariage [Page 24]is called in Latine, Ʋxor, quasi vnxor, a Wife, as it were an Annoynter, for that the new married Spowse in olde time at her first comming home was wont to annoynt the poastes and principall partes of the house in token that she came to heale and cure all faultes or to remooue sorrow and to plant and encrease gladnesse in the place. But I frowe this our Stepdame at this day annoynteth not with the oyle of gladnesse, nor with the vnction of the holy spirite, by whom so much sorrowe is many times brought in, and so many vngodly effectes wrought and encreased. Call yée this annoynting? she annoynteth in déede: but vnhappie be those postes & parts of the house where she laieth her vn­luckie handes, as Euripides sayth, Stepdames seeldome with and wo [...]ke any good to their hu [...]bands children, and too much experience teacheth, they be their vtter ouer­throwe, and cause of confusion. For what be their ordinary practises in manner as principles of then partment pollicy? For sooth first and chiefely to bring their husbandes children out of conceipt & fauour, to frame the matter so, that they may be counted disobedient & by that meanes to wipe from thē all good will. They thinke they must not suffer so much a let and blocke in their way to their husbandes wealth as the bulworke of loue and concord. This is a great eye sore and hardly tollerable with them. This they imagine they must assault and assay to batter and beat downe by the best engine they haue: they can bend against it Cannon shot of great displeasure, they are sufficiently furnished with pow­der of a malicious and wicked spirite, nor want they any shot of quarrelous deuises to perce & shake this poore rem­nant of kindly good will with kindled strife and contention. Of this kind they can sharpe them new supplies from time to time, specially if they haue their husbandes well tempe­red to their humour and appetite, then may it be sayd of the poore enchanted men, as we find it in the Psalme: Os ha­bent, & non l [...]quuntur: aures, & non audiunt: oculos, & non vident. They haue mouthes, and speake not: cares, and may not heare: eyes, and will not see. They stande in [Page 25]dread and awe they wot who must be foothed in all thinges or else will followe but colde kissing, she claimeth all the loue and goodwill to her selfe, and if she vnderstoode Latine she would chuse this good verse for her husbande, to measure his loue by it.

She may beare no partaker of her husbands honest loue, where she ruleth as Quéene. She is to be counted very fa­uourable if she procure them no hatred, or vouchsafe it not her selfe. These Stepmothers be against their wils great teachers of Philosophy, but their lucke is ill in making sew good Philosophers. The cause is, for that they (for the most part) wish and would that all their husbandes children were rather fooles than wittie, or well deseruing: so well it would make for their part and purpose. And because they be themselues parties of so good merise, one Calli­machus mentioneth in an Epigram, that a young fellow whose Stepdame was lately deceased, would haue pla­ced ouer her Toome or Hearse (I wot not of what mour­ning intent) a fresh and faire garlande: it happended so that by moouing or medling with the Hearse or Toome­stone, it fell on his legges, and did him such hurt that hée neuer recouered it after. By which example, Stepdames are to bee feared and taken héede of, euen when they bée dead. What shoulde I saye? there is in Stepdames so much wylinesse and boldnesse to attempt euen the vtter most mea [...]es of exterminating and vndooing of their hus­bandes children, that in all ages and degrées there haue béene sonne in lawes brought to ruine and destruction by them. I wot not whether I should impute it more to the husbands effeminatenesse and follie, than to the womans wylie woorking and dexteritie. Iuno though a goddesse counted afterwardes, bearing the like loue to her husbands some Hercules, whiles he was yet but in his cradle, vouch­safed to shift into him two venemous adders, in stéed of two pretie birds, for the litle boy to play with: but by the mercy and prouidence of God, who defendeth innocentes which [Page 26]are sine macula ante thronum Dei, the poore childe was sounde safe without hurt, clipping fast the two snakes in ech hand one.

But this was not all she skath and sorrow she wrought him, for besides this, when he came to mans state and perfection, those monstrous toyles which were called Hercules labours, were deuised by her, and enioyned to him to performe and accomplish. The Britaine King Vortimer the sonne of Vortiger, was poysoned by Rawen his Stepdame.

The Saxon King, Edward the sonne of Edgar, was killed on his horsebacke by procurement of Elphreda his deceased Fathers wife, because she would haue her sonne Etheldred King. But might there be no more examples brought foorth of the like bad dealinges in former ages, then such as are onely registred of Kinges? Or be there not in our present age many meaner mischieuous dealings of as bad testimonie for this purpose? No doubt yes: but this is enough to enforce any indifferent man to be of this opinion: that as an euill man may bee compared with manie woemen that be counted good, so doth a Step­dame little differ from the iust proportion of an euill woe­man. And often times the hatred both of the one and the other, is borne against them that be good euen for truth or goodnesse sake.

Truely enough it may bée sayde after the sentence of some wise men, There is no euill more greeuous than a Step-mother. It was therefore ordayned as a lawe by Charondas a lawe giuer among the Grecians, that Whosoeuer brought vnto his children a Stepmo­ther, the same father should be without the fauour and reputation of bearing anie office in the common wealth. Neyther was his iudgement or opinion héerein to be thought singular or priuate, which was receiueb as an inuiolable lawe to a wise Nation. And of the like minde was Euripides the Philosopher a man counted of no lesse wisedome and fame, when hee sayde: Qui [Page 27]liberis suis Nouercam superinduxit, non honore dignus, sed infamis sit, vipote dissentionis author that is to say, who so bringeth a Stepdame vppon his children, lette him not bee worthy of worship or reputation, but rather counted infa­mous.

Phineus King of Arcadia, bringing a Stepdame vnto his children, shée wrought so, that in shorte space shée pro­cured the eyes of some of them to bée put out. For the which acte God was displeased wyth him, and depriued the King of his owne sight, and for a worse punishment, when soeuer he shoulde go to his meate, there did vsually come certaine cruell birdes or spirites like Harepies, to scratch the meate out of his handes and mouth, whereby hée was so vexed and pined in his diet, that hée liued not long tyme after.

The worde Stepdame is not of vnkinde calling, but of harde and iniurious dealing. For we can not truely call her a mother, who sheweth her selfe rather a persecuter then a Nurse and comforter. It is a saying, or resolute Sen­tence of hym that yée call Maister of the Sentences, Non sunt filij sanctorum qui loca tenent sanctorum, sed qui imitan­tur opera sanctorum.

These be not the somes of holy men or successors of ho­ly Bishops that occupie their Seates and places, but such as followe their steppes and doings. Likewise we may say these be not mothers, because they be coupled with fathers, but such are to be called mothers, as succéede them in mo­therly dealing and kindenesse. But that is not agréeable vnto the nature and propertie of a stepmother: who for the most part is enclined rather vnder the shape and milde looks of a Doue, to beare at length the stinging tayle of a Scor­pion.

Then what is the remedie? Euen as there be manie euilles done or borne with vnder the name of Iustice, so I wote not howe we may resist or auoide these sundrie incon­ueniences hatched and shrowded vnder the name and so­lemnitie of marriage. But this is to be wished, that fa­thers [Page 28]in such case shoulde somewhat striue to maister their owne fleshly affections, that they doe auoide such mischiefs as he ouer déere bought, Ecclesiast saieth, A wise man hath his eyes in his head, and not in the ground, nor below the girdle, that is to say, he hath regarde to soule health, and concorde of his house, and other ghostly good of his sa­milie if he will. Which otherwise doth redounde the more vnto his blame and sinnefull defaulte. It is a saying of Saint Gregorie: Non potest esse pastoris excusatio, si lu­pus oues commedit & pastor nescit. It can not bée a suffi­cient excuse for a Pastour or Gouernour, when his flocke is deuoured by the Woolfe to saie hée knewe not of it. And when children are infected wyth grudging mallice, dissen­tion, and disobedience, brought quite out of kindelie loue and fauour: and depriued of such comforte and benefite as otherwise might come vnto them, it is not a full excuse for the father to saie: It was her dooing, and not mine. I founde best ease or contentment, by suffering her for to beare the sway, and for to haue her owne will. Or thus. It was my fortune, and who may resiste the ordinance of GOD? Forsooth a goodlie excuse, by a gay glose, when hée doth blame GOD for his owne fancie and follie, and imputeth the faulte of his farewell to Fortune, which wrought no more in his matter then the Crosse in Cheape side, or the Pasquill at Rome. Well dooth hée deserue the reprehension of Chaweer in this péece of méeter following:

But this saying séemes too light for the greatnes of some anens expectation. Let them take this of more waight and grauitie out of S. Mat. 18. Ʋae homini illi per quem scanda­lum venit, expedit ei vt suspendatur mola a [...]aria in collo eius, [Page 29]& de [...]iergatur in profundum maris. Woe bee vnto that man by whome offences come, it were better that a milstone be hanged about his necke, and he drowned in the bottome of the Sea. Lastly, to conclude on this pointe briefly with these few wordes, from whence come these euill fruites and effectes of a Stepdame, but from the will and affection of him that might haue auoided them, or els had it in his power to resist, expell, or moderate them?

CHAP. VII. That Stepdames ought not to bee priuy or false accu­sers of their husbands children.

THe most nimble and cunning dice plaiers, are not wont altogether to trust to their lucky casting and good chan­ces of the dice, whereby to make the best game of the skill, but do finde it often a principall helpe and furtherannce if they can carrie the gayne and game away with lying, fa­cing and periury. As woemen by nature are all counted weake: so some of them are borne malicious beyond mea­sure: especially if they come in place where they may effe­ctually vtter it: Hereof it commeth that stepdames pre­uaile much in bringing their iniurious purpose to passe, by forging faultes in their husbandes children. by launching out lyes and by facing out of forgery. As backebiting, ly­ing, and flattering, are alwayes founde sworne compani­ons together, so gay glosing, supplanting of fauour, and false accusing, are seldome seperate from stepdames, that can wring out hereof much commodity at their fingers ends.

They that trauaile woodes and desertes haue néede to looke to themselues and beware of surprising of lions, bears, and tygres: But at home in Citties and priuate countrey houses, some folke haue as much neede to take héede of pri­uy slanderous reports, false accusers and vnderminers, they that bée of this practise haue not yet learned or well borne away this morall and diuine precept, Quod tibi non [Page 30]vis fieri alteri ne feceris. That which wouldest not haue done to thee, doe not to another, we ought to measure o­ther mens profite or hurte, force or infirmity, faultes or well deseruings by our owne. The Canonist sayeth, Mor­talis est omnis illalatio falsi test imonij quae fit animo notabi­liter iniuste no cendi ia bonis spiritualibus aut temporalibus, (that is) All bearing of false witnesse, is sinne vnto death, if it bee done of a minde much to hurt another wrongfully in his temporall goods or spiritually.

What is the purpose or intent of a Stepdame, when by forging false accusations and wrong interpretation or con­structions of wordes priuily: shée bringeth those [...]dren to bée abiected and cast off, that haue not deserued i [...] but onely because as a Stepdame shée woulde steppe betweene and defraude them of such goods or benefites as her greedy appetite will not suffer her to forgoe? is it deadly sinne? Let it bee so: shée careth little for that, so shee may haue her will and satisfie her couetousnesse and lusty desire.

But it is tearmed deadly, because it slaieth the Soule, yea, but shée is so wise and well armed, that shée dreadeth not, and of so harde a conscience that shée féeleth no such wounde. I suppose her armed in this action and property, because Salomon sayeth, Who so beareth false witnesse against his neighbour hee or shee, is a verie speare a sworde or a sharp arrowe. What is meant hereby, other then that the déedes of such bée pearcing and perillous, but that he falleth vnto them which chaunceth many times to the foolishe and vnaduised, that hurt them selues with the same adge toole, wherewith they strike or pricke at others. The twentie sixe Chapter of the Prouerbes noteth the maner and vsage of the like folke, resembling or compa­ring them to some Ʋirago or mischieuous manslear, that shooteth deadly or poisoned arrowes and dartes out of a priuy place: for so dealeth a dissembler or priuy biter with his neighbour. If you wil know how accepta­ble and well pleasing vnto God these make-bates and false accusers be, whether they bée Stepmothers, suborned prac­ticers, [Page 31]malignant contriuers, or others, you may beléeue the sixt of the Prouerbes in these wordes: A dissembling tongue, a false witnes that bringeth vp lies and such a one as soweth d [...]cord among brethren, these be such as the Lorde hateth.

And although God of his mercy, or further respect of re­uenge, doth forbeare and deferre the punishment of many iniquities, which are reserued to himselfe and not seuerely executed by any Iustice in this worlde, yet sometimes it pleaseth him for mans warning and instruction, to giue to­kens of his diuine pleasure for such offences that be wicked and vniust. I meane false accusing and wrong surmising, you may reade the reports of sundrie writers, that doe wit­nesse a wonderfull worke of God wrought vpon a woman of nobility, for a like offence committed rather but of light­nesse and rawnes, then of purposed mallice to hurt any per­son therewith. And because particular mens wordes be of­ten times distrusted, I will direct you to a sensible testimo­ny, whereof a multitude no doubt till this day are aliue to be eie witnesses. At the Monastery of Losdune besides Delphe in Holland, is the Toome of the Lady Margeret Courtesse, so miraculous to be remembred, whereuppon is, or of late yeares was an Epitaph written or engrauen thus.

Here lieth Margeret the daughter of Florentius Earl of Holland, & of Maudeline his wife, who was the daughter of Henry duke of Brabant, which Margeret beign of the age of forty two years An. 1276. on good Friday at nine of the clocke died, being in trauaile brought forth confused or myngled male and female, one with another 364. children at one birth together, which as soone as they had all receiued baptisme of the Bishop, in the presence of a great company of gē ­tlemen and head officers of the countrey, al the males being called by the name of Iohn, & the females Ioan, they euery one of them with their mother departed this life, their So [...]le [...]o li [...]e eternall with God, whose [Page 32]bodies lie buried here vnder this marble stone.

The occasion whereuppon it pleased God to shewe his miraculous power vpon this Lady in this manner is with the rest reported to bée, for that within certaine monethes before, a poore woman bearing in her armes two children of one burden, and begging her deuotion, shee did disdaine­fully defame or rather falsly accuse her of misliuing: saying that it was not possible or likely, that she shoulde haue two children lawfully at one birth, whereuppon it is saide, the poore woman praid God that the Lady might haue as ma­ny children at a burden as there bee daies in the yeare. Which accident did not much faile to verifie the diuine pro­mise vttered in the ninth of the Prouerbs. The innocent dealing of the iust, shal lead or deliuer them, but the vnfaithfulnes of the despisers shalbe their ende or de­struction.

The truth of the matter seemeth as open and euident as a werte in a mans face. The persons be named, the place is noted, and none of these obscure.

CHAP. VIII. That Stepmothers ought not to supplant or procure disheriting of their husbands eldest Sonnes.

DIonisius king of Cicill, when he saw his mother who was well stept in yéeres, to haue gotten hir an other husband, and therby to bring her sobriety and former chast behauiour in question, gaue forth this sentence vppon that action of her liking, saying: Truely my friends wee may violate and break the lawes of our countrey and per­haps escape vnpunished, but my mother would break the law of nature and that is either impossible or in­conuenient for her to doe. But king Dionisius was not in the case to complaine of those euils and inconuenien­ces which are wont to succéede of second mariages, he stood not at his mother deuotion, neither might it much preiu­dice him by her mariage: onely he séemed to blame her for [Page 33]attempting to break the law of nature, which is the firmest law, by abandoning hir selfe to the flesh at those yéeres, and by entring into a purpose that is wont to alienate naturall loue, and to alter motherly affection: changing them both perhaps for their cōtraries. And to say the troth, for y ^e most part children haue not so much cause to dislike with their owne mothers second marying, as with their fathers: sée­ing by the dicease of the Father they haue that which per­taineth, or they might looke for: but not so when the mo­ther departeth first. For in that case there is a new worlde towards, and a turning of al vpsice downe, if the Father be not constant in obseruing the law of nature, and prouident in auoiding such euils and hinderances, as by another mar­rying are like to ensue to his present children, Mulieris e­mulatio totam turbat domum, saith Plautus, the couetous and contentious endeuour of a Stepmother, will make all his children sing woe and weale away, she purposeth to be­stow her time and night worke so well, that she will raise vppe new plants and fruite that shall soone be ripe, but in the meane time she wilbe so bolde, as to crop the others and to kéepe them as much as she can from any good increase, & ouer this at length perhaps vtterly to supplant and plucke them vp quite by the rootes. But soft you dame stay the bri­lde a while, and let mée looke if all be well for your surer sit­ting. I wot a womans wisedom is for the most in her wil, and her conscience in her cubbord. I may graunt your ver­tue and honesty to be much, but Ecclesiasticus saieth: ther is no wickednes to the wickednes of a woman. Are you maried? I aske you because wée finde some mariages godly and some no more then honest, some to bee wicked, and some scarcely good, some well approued, and some no more then tollerable, some bee Bigamy by marrying one wo­man, and some marie twise for one wife, but all men most confesse it is a badde matrimony, that is not better then whoredome or fornication. Can you loue your husbande and hate his children? Can you honor him or vow to seeke his honesty by vndoing them? Doe you perform the vow [Page 34]of your obedience, when by all meanes you can, you make him to obay and followe your iniurious will? Are you a Christian by profession, and yet in workes will shew your selfe worse then a Turke of Thrace or Constanti­nople, that will not persecute Christian infants, but nou­rish and bring them vp? are you receiued to be endewed by the law, and yet will wrastle to abuance your part with the spoile and impouerishing of them whom rather you are bound by honesty to defend? To get as much as you can to your share by flattery and iniury: this you say is your conscience, and this is your counsell: truly it is but a sory counsell, and second conscience meete for a second mar­riage. For there is another marriage to be preserred be­fore yours: and yet I acknowledge yours to bee lawfull and tollerable. And that is the first marriage of the two single persons, by the which is figured the vnion of Christ with the Church his spouse, and therewithall signified the deuine loue, comfort, and faithfulnesse towards the same. Which Church our Sauiour did sanctify and clense by his holy Sacraments in such wise as hee might haue it with­out spotte or wrinkle. And if so pure and immaculate a thing be figured or signified by the first marriage, it must follow that the same marriage is without spotte or repre­hension, which is more then the second may well bee assu­red of, as may appeare by these reasons, likelihoodes and allegations following.

To the first marriage did appertaine that Ecclesiasti­call blessing which in a great part of Christiandome is vsed till this day, the same alwaies being denyed to the second or third marriage. And here I constantly beseech as many as would be counted professors or fauorers of truth, abhor­ring to suppresse or deny it, that they will beare with me in setting downe these few places of testimony, being true: from whence soeuer they come.

It is well knowne that for the most part both in the Latin & Greeke church, til this day in most places they ad­mit not the holines of Ecclesiastical function any that hath [Page 35]marryed twice, wherby he is called Bigamus, and there­fore reiected.

By the Councell of Neocesaria Can. 3. it was consulted vpon and decréed concerning those men who marry sundrie times, and likewise of the women that marry sundry times. tempus quidem penitentiae his constitutum manifestum est sed conuersatio & fides eorum tempus abbreuiat. Also by the same Councell Can. 7. it was decréede, concluded, and esta­blished for an vniuersall law, That a priest ought not to bée present at the feast or bridale of the second or third marriage, specially séeing he is commanded to enioyne repentance to the second marriage. Quis ergo erit presbyter qui propter conuiuium illis consentiat nuptijs, that is, what priest then will for the feast or dinners sake séeme to consent vnto that marriage? Saith the rest of the Canon: Well, we wil ad­mit this to be true, and that there is, or hath bin such a pre­cisenesse vsed, but percase not meant altogether, in deroga­tion or disabling of the second marriage, but rather to com­mend the first, and to aduance the dignitie of ecclesiasticall orders. S. Hierome in an epistle written to a Lady or gen­tlewoman, whose name was Ageruthia hath these words. Cum in semente terrae bonae centesimum & sexagesimum & tricesimum fructum Euangelia doceant, & centenarius pro virginitatis corana, primū gradum teneat sexagenarius pro labore viduarum, in secundo sit numero, tricenarius federa nuptiarum, ipsa digitorum coniunctione testetur Digamia in quo erit numero, imo extra numerum, certè in bona terra non oritur, sed in vepribus & spinetis vulpium, quae Herodiae impijssmae comparantur, vt in eo se putet esse laudabilem si scortis melior sit: si publicanorum victimas superet si vni sit prostituta non pluribus: that is, Whereas the Gospell tea­cheth or mentioneth of a hundred folde fruit, sixtie folde, and thirtie folde to come of the séede sowne in good ground, and that the hundred folde helde the first and chiefe degrée for the crowne of virginitie, the sixtie folde the second degrée for the labour and good worke of widowes, the thirtie folde signifi­eth a rewarde for the true obseruing of matrimony made [Page 36]by ioyning hands. The state of Digamie or such as mar­ry twise, in what degrée or number be they? In déede they are in none, séeing it groweth not in good grounde, but in bushes and thornes, which are compared to the wicked Herodias, that might thinke her selfe laudable in this point, if she be somwhat better thē they that be naught, if she serue one mans turne, & not many. Diuers & sundry other proofs, reasons, & likelihoodes might be brought, that woulde shake and quasle the very foundation of a Stepdames ouer great reckoning and presumption, but this shall suffice for this turne. That which may be gathered of the aboue mentio­ned places of testimony, if it be well considered and weigh­ed in the ballance of a mans christen conscience, I doubt not, but that any father, standing in this case (of such as haue flexible hearts, and be not ouermuch hardened) will at the length haue both an outward and inward respect vnto the qualitie, dignitie, and preeminence of the first marriage, and likewise the issue thereof: yea, and whatsoeuer he thin­keth a while, there is such a remorce to be had herein, speci­aly if he haue iniured the first, as wil make his pulses work, and his heart to drop teares, if that be enough. Which re­morce and remembrance of himself may be drawne and de­riued, euen from example and experience in our first fathers the patriarchs and faithfull seruants of God.

The Bishop of Wurmace, Doctor Bourchard, in his common places of the decrées, and counselles Ecclesiastike, alleadgeth this, as the wordes of Saint Hierome: Ebron dicitur esse ciuitas trium virorum &c. Ebron is saide to be the Cittie of the thrée men, because in the same were buri­ed the thrée Patriarchs there, in a double caue, with theyr thrée wiues: to wit, Abraham and Sara, Isaac and Rebec­ca, Iacob and Lea. They had other wiues, of whome ap­peares not the like regard: but these were the first, to whose ofspring the blessing was due, and by whose fruitefulnes the heretage of the faithful, and the faith it selfe was maintened and vpholden by propagation and spreading vnto the poste­ritie from whom we clayme.

[Page 37] Answerable to this Tobias said to his son, Cum accepe­rit deus animam meam &c. When GOD shall receiue my soule, thou shalt bury my body, and honour thy mother al the dayes of thy life: and when she hath likewise accom­plished her time, thou shalt bury her harde by me in one se­pulchre. Saint Augustine hereuppon hath these wordes: In primo connubio coniuncti quia vna & eadem caro est, in vno sepulohro sepeliantur. They that in the first marriage be ioined togither, forasmuch as they be one and the same flesh, it is méet they be buried in one graue or sepulchre. If the examples of the patriarks & the counsel of y ^e holy doctors do persuade and induce to bring the deceased fathers to their first spouses, or the first espoused to them in burialles, what should we gather hereof, but perfection, validitie, and di­uine allowing of the one: weakenesse, clement tolleration, and scantie commending of the other.

With what conscience then may the woman of the se­cond marriage iniure the first, by a supplanting drift and in­donour of hir part? first rooting out all kindely good will that should come towards the son from his father, and at length stripping him of the blessing, birthright, and heretage due by the right of laws, nature, and so great antiquitie. Woulde she shrowde hir wicked working and wrong doing vnder the example of Rebecca defrauding Esau of the blessing due vnto the eldest sonne? No, she can not, for that the cases bée not like. Rebecca was the first wife, and Esaus own mother: and also it came of the will and prouidence of God since reuealed, who knewe before what was néedefull to be done for the helpe of his Church, the planting of his faith and the encrease of his glorie. But as for the vsuall sorte of Stepdames, I wote with what Spirite they be endo­wed and directed, who can not so well chalenge to them the worthines, mysticall vnion, and right of the first marriage, though they be called wiues. Thē is she a wrong doer by y ^e: vniuersal law of cities & matrons, which saith: locupletari nō; debet aliquis cū alterius iniuria vel iactura: no man nor wo­mā ought inrich thēselues with the wrōg or losse of others.

[Page 38] But the diuine lawe, whose sentence is most to be drea­ded, gyueth a harde construction, and a more scuere iudge­ment against any Stepdame and hir complices in the lyke wrongfull action, as appeareth in Ecclesi [...] [...].34. Who so depriueth his neighbour of his liuing, dooth as great sinne as though hée slewe hym to death. I trowe she will not deny hir husbands sonne to be hir neighbour very neare in this meaning. Wherefore, not to be ouer tedious in this point, as ye haue heard before, the sentence of the heauenlie King against the iniurious woman, deliuered by the trump of the holy Ghost, euen so let the iudgement of the earthlie Emperour Marcus Aurelius against the misaduised father be digested as a pleasant reprehension, and profitable admo­nition, which is thus. He is a foole that taketh counsel of a woman, he more foole that asketh it, but he most foole that fulfilleth it.

CHAP. IX. That disheriting of the eldest sonne is an acte verie wrongfull and vngodly.

ONe of the Romane Emperours, though namelesse, be­cause he was vicious, yet did he ordaine sundry lawes that imported great iustice and humanitie: namely, a­mongest the rest this one, That no Romane whatsoeuer should cast out of his doores, any seruant, slaue, horse, or o­ther beast, were it but a dogge, for olde age, sickenesse, or a­ny infirmitie, grounding and confirming his law with this reason: that men serue from their youth, to be succoured when they come to olde age. Humanitie and Iustice are so vniuersally commendable, and so particularly néedfull in the life of man, that we may draw infinite examples of the ob­seruing & due regard therof, euen from Paynims & infidels, which is the losse to be maruelled at by this saying of Stra­bo: Moriales maxime Deos imitantur quoniam bene­fici sunt. All people doe followe the propertie and good­nesse of GOD, because he is full of good dooing. Wherof comes the prouerb, Homo homini deus: mā is a god to [...] [Page 39]Yea iustice is so naturall & erpedient in humaine dealings, that it is obserued and religiously regarded euen towardes enemies, and not without good cause, sith as Saint Chriso­stome sayth, Iustitia est radix vitae: Rightfull dealing is the roote of mans life. Which as it deserueth commen­dation, and is of all mankinde to be embraced, so the con­trarie thereof, which is iniury and wrong-doing is no lesse to be eschewed. For according to the saying of S. August. lib. 2. Ciu. Dei Nihil homini tam inimicum quam iniustitia. There is nothing so much an enemie to man, as is In­iustice and dooing of wrong. Then is it verie vnméete that one man should vse it towardes an other. But howe much more inconuenient for a Parent, to shewe and per­for ne towardes his owne sonne. But perchaunce you will say, that a Father hath eyther such authoritie ouer his son, or su [...]h interest in that which he possesseth, and is counted his owne, that in such behalfe hee cannot doe his sonne wrong, which is to be préeued to the contrarie: and the wrong to be so much the greater as there is betwéene them proximi [...]ie and néerenesse of friendship, constitute and ap­pointed by the lawe of nature. And therefore as that law decréeeth i [...] all sortes of thinges that the first sowen should be first ripe, and the first set, first to flourish or waxe gréene, so the law of reason willeth, that he that first cōmeth should be first sped, séeing by nature he is enioyned first to depart. And as nature in all her workes for the most part séemeth to make some one thing to be chiefe before all y ^e rest, where­by the same is, and the rather continueth, so reason in the order of a family, which is an imitation of a state ciuile, or bodie polliticke, perswadeth of experience & necessitie, that there be one before the rest as chiefe. Whereby may bée conserued that beautie of Vnitie, and harmony of concord, which the almightie in his creation so woonderfully and di­uersely teacheth, and our Saniour him selfe so carefully and specially commended to his flocke: and hereof séemeth to come that preeminence or more speciall regard, which the lawe of God in the olde testament appointed to his people [Page 40]the Israelites, to be obserued towardes the first begotten sonne, and likewise somwhat concerning other dinnbe crea­tures which first were brought foorth into the world.

By the auncient lawe of the Iewes, the eldest had dubble so much as the others of the Fathers goods, and alone to the eldest pertayned the blessing of the Father wherewith should séeme alwayes the heritage to goe and succéede: as appeareth by the will of God in Deut. 21. Thou shalt not make the sonne of the seconde wife heire, before him that is first borne, though his mo­ther were hated. For to him belongeth the right of the first borne.

The Patriarkes and others the seruantes of God, al­though by diuine reuelation and other notice of the will of God they were certified that they might marry many or sundry wiues at one time, yet did they exclude from their heritage and prerogatiue of the blessing, all the children of those secondarie and after marriages, this appeareth by Gen. 21. The Sonne of the bonde woman shall not be heire with my sonne Isaac. Yet he was the eldest, but was not the sonne of the first marriage. Also an heire is the worke and institution of nature, and heritage is dew to the sonne by nature, therefore it is so dewe that hee must néedes haue it: séeing those thinges which come by nature or be naturall are not mutable, or to be chaunged. Moreo­uer this name heire, which in a manner with all Nations is the eldest, hee is the successor of the lawe Nationall, be­sides the lawes naturall and diuire. And that Father who maketh an other heire than is by these authorities appoin­ted, can not but expresse himselfe rebell in disobeying & con­tenming so great lawes and authoritie beginning a newe lawe of his owns head contrarie thereunto.

Then what is more vniust, than to doe contrarie to all lawes, and therewith to disobey the will of God, to peruert the dew order of discent, preferring y ^e second mariage before the first, dispraysed Bigamy before the mariage best appro­ued & honored with the merite of the thirtiefold frute, as S. [Page 41]Hierome sayth: The younger before the elder, the later of­fpring before primogenitum, so much tendered and respected?

Now as the greatest iniury a Father can do to his sonne is to disherite him, so is it the most reprochfull blot or dam­mage to suffer the infamy & discredite of disherison. For if he be worthy to be disherited in his fathers house, hee may be thought not woorthy to drawe breath out of it: for that he ought to be conuinced faulty in those crimes & hainous offences which be either repugnant to the dutie of a child, or not méete for y ^e profession of a christian. Namely if he strike or offer violence to his Father. If he oppresseth him with some great wrong. If he séeke his death or destruction by poysoning or otherwise. If he lye with his fathers wife. If he will not suffer his father to make his will. If he be not of the true and Catholike sayth, but is conuinced to be an Hereticke, whereby his life and heritage is in hazard. Or if he refuse to succour and deliuer his father out of prison by his suertiship, or if hee followe the trade and company of such persons as in the lawe be counted infames, as wée say infamous, vile, and most dishonest, as Iuglers, Sorcerers, Coniurers, Théeues, and Pirates. Or if the Father offe­ring him méete marriage vnder fine and twentie yeares, he refuseth it, and delighteth to liue continually in whore­dome, and filthie order of life, these be (I suppose) all the causes that the Ciuill or Ecclesiasticall lawes doe assigne.

And yet doe some Doctors of the Church make it a question, whether a sonne ought to be disherited at all for any of these causes. But all doe agrée, that séeing dishe­rison is of all others most odious, and vtterly contrarie to the office and dutie of nature a man ought not to fall to disheriting, nor yet ad preteritionem, which is an o­mitting or putting out of the will, except it be for the grea­test or worst deseruinges by these causes. In which case of disheriting, there is noted this sentence or iudgement of the holy Doctor S. Aug. Quicunque vult exheredato filio here­dem facere, Doctorē Ecclesiasticū quaerat alterū qui causam suscipiat non Augustinū, immo Deo propitio neminē inueniet: [Page 42]whoso euer (sayeth he) disheriting his sonne would make an other heire, let him séeke an other Doctor of the Church to meddle with the cause, and not Augustine: but by the grace of God he shall finde none. But the iudgement of whome, and of the most part of all other good and learned men, that vnkinde practise of disheriting, séemeth both ab­surde and vngodly among the people of Christes flocke: sée­ing we are all called to claime our owne birthright, and do desire to attaine vnto that inheritance of the kingdome of heauen which is but one.

If one brother disherite an other contrarie to the will of the father, may not the father by common equitie thereup­on pretend cause of disheriting the disheritor? We are all brothers, and the sonnes of one heauenly father. We are all so fraile, and giuen to offende, that we are not fit to dis­herite, but rather should feare to be disherited.

Neither néede we to bring foorth any written examples aunswerable in this place, sith wee haue eye testimonie in manner of common experience in many: who haue dishe­rited, vndermined, or defrauded others, and thereby haue giuen an example howe other men should deale towardes them or theirs, and so at length haue bought with the same measure they solde vnto others.

A learned Doctor of this age, writing vpon the matter of Testamentes or Willes making, hath these wordes worthie recitall. Prudentia & bonorum virorum consilia a­liquando suadebunt liberos malos non omnino exheredes scri­bendos esse: sed in eis honorandum esse naturam legittima portione a iure prescripta. Illi vero parentes non digni sunt aut parentum nomine, aut qui hac luce fruantur qui partes suas a se proijcere & exponere audent. Wisedome and the counsaile of good men (sayth he) will at one time or other perswade that euill children are not at all to bee disherited, but that nature be honored in them, by let­ting them haue their lawefull portion appointed by the lawe. But those Parents who cast off their children from them are not worthy the name of Parentes nor [Page 43]scarse to haue the fruition of this life. If this iudge­ment be such according to laws ecclesiasticall and diuine to­wards sonnes lewdly enclined, or of ill behauiour: how im­pious and vniust doth he thinke to be the disheriting of such as be honestly giuen, or rather make testimonie of some vertue and valure. Yee haue heard before, that by someout of Imperiall lawe asses and dogges were not to be cast out of the doores, and shall christen men cast out their owne sons, to the reproch and scorning of the worlde? Asses may beare the waight and griefe of such burdens, and dogges may a­way to digest such bones: but with the most sorte of men they are eyther taken as heauie at the heart as mil-stones, or as venomous in the intrailes as poison: some haue yéel­ded themselues vnto desparation of minde, and therevppon haue runne madde. Others haue addicted themselues vnto damnable trades, as of robbery, piracie, coniuration, trea­son, and others, in hatred of that bad vnkinde mind of their parents, haue forsaken true Religion, and fallen into Ma­hometisme, or other peruerse & reprobate sence of doctrine. Others that haue béene of more credite or power, haue en­tred into most bloody facts of warre and conspiracies, wher­of haue ensued vncharitable broiles, and more then vnchri­stian contentions: all procéeding from the roote of stoma­ching the like iniurie, or more rather from the Iustice of GOD, who would not leaue so high an example of in­iustice and wrong dooing vnpunished.

And although the acte of Disherison is rare and mon­strous among good men, yet such as put it in practise, will thinke they may the rather doe it, because others haue done it before them. Vnto whome Seneca answereth, saying: There is no wickednes which a man may not finde taught by example, if he be so ready to followe it.

Some other fathers there be, who being caried away in­to partiality and wrong iudgement, by the perswasion of women (of whose partes and practise you haue sufficiently heard) will pretende, and lay vnto their sonnes charge, the accusation of ill Religion: Let such Parents take héed [Page 44]least bearing the name of Christians, they be found perse­cuters of the same. It is a more then fault to render euill for good, or to reward vertue with punishment. There­fore it is not safetie for any father of meane knowledge him selfe to condemne his sonne to disherison in a difficult cause: so much he may be deceiued and blinded by the wrong per­swasions of a woman, and by other fine flatterie of suppo­sed friends.

But if it would please such a father as is enclined by anie manner of meanes to disherite his sonne, to looke vnto him selfe: and setting apart affection in matters of controuersie, to weigh his owne euill with his owne good, no doubt hée would confesse and say with the Poet:

He might sée, that in his life he hath done but little good as he should do. No works of vertue, none of charitie, none of true godlinesse, little of kindenesse, none of chastitie, litle of trueth, none of true faith, but rather all to the contrary, laying aside mercie, and refusing to vouchsafe and performe the effectes of forgiuenesse vnto his owne sonne, so much is his vnderstanding peruerted, and his heart hardened, which, I feare me, may boade vnto anie father little good, sith it is the saying of Saint Bernard: Nemo vnquam cordis duri, bonum habuit, nisi forte commiserans Deus abstulit cor lapideum & contulit carneum, that is, Neuer any man gotte any good by his hard heart, vnles peraduen­ture when it pleaseth GOD of his infinite mercie to take from him his stonie heart, and giue vnto him a heart of flesh.

then well hée sée his owne ouersight, in omitting to giue good examples of naturall loue and affection to his chil­dren, & therwithal perceiue what had fruits he hath reapt by his examples of vnkindees, hard dealing, and peruerting of order in his family. Then will be find what ghostly comfort a peaceable & charitable mind haue in auoiding y ^e dangerous flames of wrath & inward disquietnes. Then it will appéere [Page 45]howe beneficiall and happie it had beene for his children, and how godly and séemely for him selfe if hee had followed sound counsaile, and the prompting of grace in disobeying those his lusts and wilfull liking, the seruing and pleasing whereof, hath heaped vpon him those euils, which he finde­deth now so hardly to be remembred. And further that gay-shew of a womans loue, which first was founded either v­pon the hope and opinion of his wealth, or of purpose to de­fraude and depriue his first children of inwarde affection or outward possibility, now will séeme vading and vanishing like the moone before her change. Now wil tourne to his remembrance those causes of sorrow and griefe which were giuen to his own children, by her malignity in bringing t [...]ē out of his fauour into hatred and displeasure: then will re­morse of wrong doing, specially in supplanting and disheri­ting (if any be) compas him on euery side. On the right hād to see how hée hath continued and cast from him the due re­gard and worthinesse of the first mariage. On the left hand how preposterously he hath delt against nature & order pre­ferring the pleasing of an iniurious woman before al lawes and dutifull respects. Behind him in calling to mind, how he hath left the pattern of an ill example for others, and a bad testimony of conscience for himselfe. Before him the orderly dealing of all wise, godly, & prouident fathers euident to his reproofe and reproche: Beneath him the deapth of due sorro­wing and repentance, together with the ponderous w [...]ight of his sinnes augmented by her spinning. Aboue him the hope of his mercifull fauour whome he hath most offended, and the expectation for a heauenly inheritance for himselfe who disobeyd the diuine will, in more then denying to an o­ther his eartly portion.

CHAP. X. That procurors and counsailors of disherison, and all wrong doing, ought to make or procure restitution,

That famous Duke Alcibiades comming to visit Peri­cles a man of equal fame, who praid him not to trouble [Page 46]him at that time, because he was bethinking himselfe how to giue an account to the whole state of Athens, then quoth Alciabiades, were it not rather better to deuise howe you may not giue an account at all. Although perchaunce Al­cibiades meaning was naught and corrupte herein, yet his words be true, for euerie man knoweth it is more safe­ty to shunne and auoide the case of rendring accomps, then to bée charged and entangled therewith. Man that hath past his time in this worlde, rather according to the appe­tite of the flesh and direction of his malicious and iniurious, will then after the counsaile of the spirite and motion of grace, well and happy it were for him, if either his inno­cency were such, as a small reckoning before God woulde serue, or his carefull regarde in making a due account and reconciliation with God, were so truely perfourmed here in this worlde, that he might finde the lesse difficulty and daunger in the worde to come. But when will he perform it that differreth it from day to day, or rather from year to yeare? and when will hee goe about it, that will not begin it till his ending day, or perhaps thinketh not of it at all. How perillous a matter such folke of their impiety or ne­gligence doe vouchsafe to their owne soule, this saying of Saint Augustine in ser. de Jnnocen. might somewhat certi­fie them. The sinner (sayeth he) may take this for a sure lesson, that at the time of his death he shalbe vnmindfull of him selfe, who when hee liued was forgetfull of God, and therefore Saint Paul to the Galathians counsalleth vs with these wordes: Dum tempus habemus operemur bonū. Whiles wée haue time let vs worke good, nay rather the most part, haue néede to leaue euill and fall to repentance. It is not inough to goe diligently to the Church, except the conscience be in his due estate, the paiment of naughty mo­ny doth not discharge a mans debt, sith the principall thing pertaining to man or betwéene God and man is conscience as for good workes they be but things accessory, if the con­science bée wrapped in sinne, or thereby wounded to death, what soeuer a man doth, wée may doubt whether it be ac­ceptable. [Page 47] Respexit dominus ad Abel & ad munera eius. Ge. 4 The Lord had respect to Abell and to his oblations. O good God, thou knowest the multitude of offences which procéed from the naughty inclination of our own body, euen of such men as be counted honest and good men in the world. Full little néedes any to augment the huge burden of their offen­ces, by outward wrong dooing, or by partaking in the like offences of others. It hath bin before sufficiētly shewed and prooued, that birthright is right: & such as God himselfe wil­leth not to be wronged. We are tolde by the ghostly aduer­tisement of Eccl. 43. Who so depriueth his neighbour of his liuing, doth as great sinne as though he slue him to death. Then, no doubt, he that procureth or counselleth to take frō another that which is his, or els is the means whereby it is taken away, or not réstored, he, or they, not only sin deadly, but are also bound to make restitution. Remember what our Sauior saith Mat. 5. Non exies inde donec reddes nouis­simum quadrantem, thou shalt not depart thence vntill thou shalt restore the last farthing.

It is the common admonition of spirituall pastors, Non dimittitur peccatum, nisi restituatur ablatum. The sinne of wrong doing is not forgiuen, vnlesse that be restored which was taken away. If he be bound in the lawe to make resti­tution, that holds but a doue house to the knowen & euident dammage of his neighbors in their corne: how much rather be or they that take away a whole ship lode by Sea, or a farm at land: but the wrong of birthright & inheritance dra­weth more déeply then a ship, & is of more importance to be regarded in the matter of restitution then a farme.

S. Aug. lib. de Penitent. saieth thus, Ad agendam peni­tentiam non sufficit mores melius conuertere, & à malefactis resedere, nisi de his quae facta sunt satisfaciat domino per pe­nitentiae dolorem. To the performing of repentance, it is not enough for a man to change his manners, or to amend his life vnles he please God by a sufficient sorrowing of repen­tance. But it is not meant hereby, that in performing due penance or repentance it is enough for a man to be sorie. [Page 48]For the ancient Doctors do teach, that repentance consists of 3. parts, contrition, confession, and satisfaction: and those doctors of latter ages, who say it consists only of 2. parts, affirme the duty of restitution and satisfaction to be one: but whether there be thrée parts or but two, you shall finde due repentance a hard matter to perform, if we may beléeue the holy doctor S. Ambrose, who saieth thus, Plures inuem qui innocentiam seruauerunt quam qui veram penitentiam age­runt. I haue found more that haue not hurt any man, then which haue performed due penance or repentance. Oh, but some of these wrong doers, and ill coūsellors, or coadiutors, will defend their iniurious déedes by scripture: they may as wel defend lying, robberie, manslaughter, fighting, and strife making, expesting, or casting out of the poore. For of twoo contrarieties one will serue their turne.

To maintaine lying. Abraham lyed. Gen.

But the holy Ghost saith in the Psal. 5. Thou shalt destroy all them that speake lyes.

Thou shalt not steale. Thou shalt spoile Egypt saith an other place.

I came not to send peace but the sword Mat. 10.

My peace I giue you peace I leaue to you. Ioh. 14.

He that hath a coate, let him sell it and buy him a sworde. Luke. 22.

He that taketh the sworde shall perish with the sword. Mat.

There shall be no needy person nor begger among you. Deut.

The poore ye shall haue alwaies with you, faith the Gospell.

And what wickednesse may they not bee comforted or nourished in by these wordes, Nolo mortem peceatoris, I will not the death of a Sinner. Ezech. 18.

He that worketh iniquitie shall dye in the same. Ezech. 3.

We thinke (saith S. Paule) that man is iustifyed by saith without the workes of the law. Rom. 3.

[Page 49] But the same spirite saith, God shall rewarde euery man according to his doings. Rom. 2.

But true it is that in the like doubtfulnesse or ambigui­tie, we ought to followe this rule, Non intentio verbis, sed verba deser [...]ire debent intentioni, that is, We must not west a mans meaning to the words, but the words should he brought to agrée with the sense or meaning. To returne againe to the matter of timely restitution, and of deferring the same, S. Aug. hath these wordes: Non inueni in quin­que millibus annis saluatum in fine suo nisi solum latronem. I find not any where of any that was saued at the very ending of his life, but only the theese. Also some diuine sayth: they who deferre to performe the parts of repentance vntill extreme infirmitie come, be in the case of law De ar­ [...]ori [...]us cedendis: where it is adiudged that the trée shall be his, in whose ground it grew and was rooted: and not to be his in whose ground it fell. So it is to be thought of l [...]n who so long as he liued, stoode by his unpenitencie in the di­ [...]els soyle, & at his death fell towardes God into the ground of his saluation by ouer late repentance▪ And many there be that can like well enough of the beginning of repentance which is dew sorrowing of heart, and could vouchsafe to procéede vnto confession by mouth, but they can not away with this restitution, least it should vtterly begger them or their children, or make them to be the worse able to liue in the world by it. But such are foolishly cruell, or cruell fooles to their owne soule, who chust rather the state of damma­tion, than to be g [...]ée [...]ed here with a little pouertie. But let all vngodly wrong dooers, and such as get goods or landes by hooke and by crooke, together with their counsellors and assistents, not vtterly despise this historicall example least it may happen to be verefied in themselues.

Anthonius de Florentia a Doctor of some confinned cre­dite and fame, reporteth that there was a certaine vsuror, who would not make restitution of the money gayned by interest: alleaging if he should so doe, his children might go begge, or be sent to the Hospitall. The father dyeth in the [Page 50]same state, his eldest sonne succéedeth, and likewise wist not restore, The younger brother demandeth h [...]s part of those goods and restoreth vnto the parties after the rate of his protion: the rest that remayneth he giueth to the poore, and entereth into the state and trade of solitary li [...]e. Shortly af­ter the eldest brother dyeth, whereupon was shewed to the younger brother liuing in chast contemplation this vision following: He séeth his father and his brother in torment, one cursing the other, the father saying that the sonne was the cause of his damnation, because it was for the loue and enciching of him, that he did not make restitution of the money gayned by vsurie or interest. The sonns he cursed and sayde, that his father was the cause of his danmation, because he left him these ill gotten goods, the kéeping wher­of hath wrought his perdition. The example is full of terror specially to such as haue ill gotten goods in their handes, or else are intangled with the iniquitie thereof, who in their life time peraduenture will not make restitution thēselues, at the like perill, nor yet at the extreame point sende for or admit any good man of knowledge to enforme them, and consult with, least this aduise might be to th [...] worldes dis­prosite. To be short, if procure [...]s [...] counsellers of dishe­rison and wrong dooers themselues, are not yet by grace prepared to receiue and followe these wholesome admoni­tions of diuine Doctors, yet at least it were to bee wished they would take the best of Artib [...]es meaning before spe­cified, which was to deuise how a man [...]ny not be charged at all for those thinges, which otherwise he is to accompt for.