Newnams' Nightcrowe.  
A Bird that breedeth brawls in many Families and Households.  
Wherein is remembered that kindly and provident regard which Fathers ought to have towards their Sons.  
Together with a disciphring of the injurious dealings of some younger sort of stepdames.  
unicuique secundum opera cius.  Cor. 2. 
Vix reijcis florem qui dulcem prebet odorem.  
LONDON. Printed by john Wolf. 1590.   

The Books purpose.  
For widows and elder brothers,  
For children that have lost their mothers.  
Or be injured by stepdame's might.  
And Sons that lost their births right.  
With others needing restitution.  
These find in me some meet fruition.   

To the right worshipful Master Thomas Owen Esquire, one of the Queen's majesties learned Sergeants at the Law.  
AT what time King Darius invaded Scythia, the people of the same did retire and give back so much from the force and first brunt of the invader that in a manner they seemed to give over and relinquish the defence of that part, which was of best fertility, and were now entering into their desert of their land. Darius' sent to know what they meant and how far they purposed to fly, they answered we have no Cities to fight for, but as soon as Darius shall begin to meddle with the Towns, and Monuments of our fathers and ancestors, he shall know whether the Citizens can fight. It is now more than twenty years space, since it hath been my fortune to bear the assaults, damage, injury, discomforts, and unkindness of a stepdame, by her overmuch prevailing, which oftentimes is found to be as puissant in vanquishing as the strong army of Darius. All this I thought to have put up and given place unto by silent patience, as a cross ordained for me, until at length she proceeded so far in malignity, as I thought it intolerable: and that was by an utter supplanting and disheriting of me in some mean or competent portion, her drifts thus extending to the spoiling me of my birthright, which to every man is the best Monument of his parent, I could not but be moved with that prick or instinct of Nature, which showeth itself in the least creatures, of which it is said: Habet musca splenem & formicae sua bilis inest. The Fly will resist and the Ant will turn again. Now for that some purpose or end of knowledge and insight is to draw good out of evil, and to make medicines of diseases, I thought it good with some labour bestowed to convert the harm of my own calamity, to the instruction of some and benefit of others, in no small number. And because the subject of the whole matter, seemeth to shroud itself most under the nature, property, and manners of a stepdame, which persuadeth as much by night as by day, she is vulgarly called the Nightcrow, best worthy to be my child's Godmother and to have the pre-eminency of the name. And although all sorts of fowl Corvinoes generis) of crows kind, were forbidden to the children of Israel, which argueth some ill property, unwholesome, or unsavoury taste of the flesh of that kind, yet I hope there is nothing in this intellectual or spiritual bird, that may offend or dislike the taste of any good Christian or true Israelite. The Divines howsoever it cometh to pass make the Crow a figure of procrastination, and deferring to do good. It may be of his cry or voice, and the continual iterating of this word, cra cra, put to it one letter, it is cras, so is there nothing in her mouth (if she could speak English) but to morrow, to morrow. Therefore it pleaseth some of them (when they would counsel us to beware of deferring repentance, or the performing of good deeds) to bid us beware with the Israelites to eat Crow's flesh: as though Crows by property or nature be hinderers in all goodness, and no furtherers. They that by the like hap are brought into the adverse condition of disherison, be not many, nor yet very few, the most being of some honest valour, howsoever affection hath wrought to the verefying of that saying, Prou. 13. Some men are rich, though they have nothing, & some men are poor, having great riches. This notwithstanding no man is naturally willing to give place unto wrong. Appetere proprium bonum est omnibus naturale. To desire our own good is natural to all men, saith Aristotle. And therefore that wise Prince and loving Captain of the Lacedæmonians: Agesilaus seeing a child taking a mouse by the tail, and prettily to pull him out of his hole, the mouse turning again, bitten the child by the fingers, & so escaped. Which small and childish matter, he applied to weighty and sad purpose: bidding indeed the best of his Captains to take an example hereof, saying: If so little a beast will resist injury, what should men of valour do if they be provoked. God of his infinite goodness give grace unto all wrong doers, & such as have erred in this behalf, through ill counsel, or other illusion, to remove from themselves, & their way to eternity, that block of injurious misdoing, and in the mean time to send likewise the grace and gift of Christian patience to the injured of this sort till remedy be vouchsafed.  
Thus not with the least of your well willers nor with the last of your undeserving accomptance, I wish you long life with the accomplishment of true happiness, presuming to dedicate to your acceptation and patronage, the homely fruits of this my rustic labour.  
Your Worships dutifully, & dignitatis tuae cum salute studiosus. john Newnham.   

To the Reader.  
ALthough (friendly Reader) I have read that the Emperor Tiberius, so little condescended to any purpose or motion of tyranny in himself that he would openly say: In a free City tongues should be free, yet in the body of this simple treatise, wherein I seem in part to have some conflict with them that be nimble and skilful at the weapon of tongues, I trust I have not overlashed myself to the misusing or offence of my own tongue, well I wots that folk shall give an account for idle words, but those be not idle that are meant to admonish, exhort, reprove, commend, or misprayse, so long as they be spoken truly and sound. If any words of this kind be more than the infirmity of any woman or man would willingly hear of, let him wit, that which they dislike or find not belonging to themselves it pertaineth to some others as an admonition of the fault. I wots well that besides Night-crows, there be Noctuae & Vespertiliones.  
There be also Momuses which be mimi, in English: I mean busy controulers, and but small doers themselves: as light and truth is delectable to all other birds and creatures of sound eyesight, so unto these, plain truth without starching and setting forth in order is either so offensive or seemeth so boisterous in their tender eyes, and they can as ill away with it as that mother in law which deserveth to be called a Stepdame, can abide to take delight in her husband's first chirdrens. Neither cometh this word Stepdame of the speakers ill speech or terming, but in deed is drawn from the parties ill doing: although perhaps the Grammarians will say, Noverca is a compound word, quasi nova furca, in english, a new frame of three pieces prepared and set up for some purpose. By that word God forbidden I should mean all mothers in laws of whom I dare vow and affirm there be a great number so kindly to their husbands children, that they may well be called mothers. The abuse of a few sometime maketh all of that suit or sort, to be blamed, propter paucas invisa sumus omnes mulieres saith Terence: for a few Stepdame's sake we are all called Stepmothers. To be short, I would constantly beseech all mother in laws in general, to have this opinion of my meaning that have adventured to meddle in this kind of matter, chiefly in favour of the overborne, motherless and of the poor innocents, whose Angels be before the throne of God, that as we are sure one Crow pulleth not out another's eyes, so I hope this my Nightcrowe shall spiritually or temporally do good unto many, even of them that rightly deserve that name.  
Vale.   

The Table.  

THat the virtue, thriving and prosperity of children are for the most part wrought by the father's good examples and instructions. Chap. I.  
That the vice and other infelicity of children, mostly proceedeth of the father's ill examples. Chap. II.  
That fathers ought not to provoke their children to wrath or disobedience. Chap. III.  
That fathers ought to deal kindly and faithfully, and not prejudicially or fraudulently towards their children. Chap. FOUR  
That fathers or parents ought not to dispose their goods or lands after private fancy. Chap. V.   

The second part.  
OF the ungentle dealing of some Stepmothers towards their husband's children. Chap. vj.  
That stepmothers ought not to be private or false accusers of their husbands children more than of others. Chap. seven.  
That Stepmothers ought not to supplant or procure disheriting of their husbands eldest sons. Chap. viii.  
That disheriting of the eldest son without very great lawful cause is an act very wrongful and ungodly Chap. ix.  
That procurers and counsellors of disherison and all wrong doing aught to make or procure restitution. Chap. x.    

The first part of this treatise (surnamed the Nightcrowe) persuadeth in certain kindly points pertaining to a natural father, the regard whereof, may work a meet preservative or prevention against a woman's enchanting or perverting.  

CHAP. I. That the virtue, thriving, and prosperity of children are for the most part wrought by the father's good examples and instructions.  
SOlon, that was reputed so wise and provident a lawemaker for the Athenians, being asked how a State or Commonwealth might best be kept upright, and longest endure: marry (saith he) if subjects obey their Magistrates, and the Magistrates obey the laws: as if he would say, It is not enough if the subjects obey, & the Magistrates neglect the observing of laws themselves, but these must obey first, that the others may learn obedience, otherwise they are like to reap such fruits as they sow by examples. As subjects and inferiors are contained within bounds of order and duty by laws, so princes, pastors, parents, and all superiors are subjecteth to other laws, for the most part have a superior judge, whereby is performed the earthly Hierarchy so well pleasing unto God, and so much desired of good men, whiles they command by their own laws, they stand obliged by no less duty of obedience to the law of God, and of nature. And specially Parents, who are so deeply bound to love and tender their children, that brute beasts and birds may reprove & control many. The thing that is most requisite to be found in them, is natural love augmented and confirmed by the same which Christ so carefully commended to his children, to wit, charity. Charity makes one heart of many: it is the way of man unto God, and the way of god to man: but he that expresseth himself in his actions to fail, in the duty of natural love, is not worthy to be counted an observer of the bond of Charity.  
This Charity or wonderful new love, Christ not only left unto his children by form of an express commandment, but also taught and confirmed the same by the example of himself, in the unspeakable mystery of Sacraments: folk are taught better by example of doing then by words, and such examples are always to be drawn from the superior to the inferior. They whom nature or order hath preferred in degree before others, will always be looked upon for their examples, which therefore had need to be good. For that which is done by example, the inferiors will think they may lawfully do the like. Good examples do edify and uphold, ill examples do destroy and confound. Humanity is taught by the law of Nature. If parents by their example should teach the contrary, what do they else but endeavour to transform men into beasts: beginning first to perform it in their own children. These will (say they) be Christians, and of the faithful, and yet Saint james saith, Fides sine operibus mortua est: Faith without works is dead. They must show us better examples to come from them towards their children, then cold friendship perverting of order; and sowing seeds of dissension in their own house. Good works generally tend towards the clothing of the soul's nakedness, but good works in performing the will of GOD in our own house, may prove a preservative against the plague or poison of imputient minds, or more rather remedy against the ruin of Souls, descended in our own offspring. Piety or godliness, which is a virtue annexed unto justice, besides the fourth expressed Commandment, compelleth children to love and honour their Parents, their kindred, and their country, but yet Parents must not think themselves untouched, or unbound by this commandment, seeing by a secondary means the same willeth and inviteth Parents to honour, and especially to regard their children. Which honouring or special regarding, is to be performed of each party in heart, word, and deed. As for the love of people at large, it is to be accounted as mutable as the fair weather, or as permanent as the calms of the Sea. But the natural and the kindly love of Parents towards their children, is, or aught to be, as constant and ready, as we would wish to find the lone and favour of GOD towards us. Neither can they follow a better example giver than Christ himself, who hath taught them to commend and bequeath love unto their Children, for if there had been any thing more expedient, he would have commended it unto his Apostles and Disciples before this. Never were more needful the Parents examples of love and well doing, then now, seeing children find them scarce to be had at the hands of others. Pondus meum amor meus, saith Saint Augustine, My weight is my love. And unto them that lack weight herein, shall that be said, Discedite a me operarij iniquitatis, Go from me ye workers of iniquity Luke the thirteenth. It is no suspected or unsound counsel set down in Decretals by these words, Ante omnia opus est ut patres non solum nihil peccando, verumetiam honestè singula peragendo manifestum res è filijs exhibeant exemplar, ut in corum vitam se ut in speculum intueantur. Before all things it is needful, that fathers should show themselves unto their children as a manifest pattern or example, not only be not sinning, but also by doing all things honestly, that they may look into their lives, and peruse themselves as in a glass.  
Aristotle being asket in what sort we ought to show ourselves to our friends, marry saith he, in that sort as we would wish that they should show themselves to us. If this point pertaineth to friendship, much rather to parentage, who find it a harder matter to inform their children well, than it is to beget them. For according as they are trained up by their parent's words and examples, such will they prove to be, after the proverbial verse. Arbour naturam dat fructibus atque figuram. Fruits are wont to take their shape and nature of the tree.  
All things are derived from the worthier parts whether they be good or evil, and the virtue of an honest man or good Father, is like to the savour of musk which impartteth his goodness to others that buy not of it. Of this mind appeared to be that virtuous Prince Lewes of France, called the good King, who lest his eldest Son Charles the Dolphin should be unmindful of those thing which he taught him by good example in his life time, at the time of his death left these precepts in writing to be delivered unto him, of likelihood as a Codicill or part of his will, which Christian like counsels are worthy to be known and remembered especially by them that succeed in nobility, authority, or generosity.  
The advertisements were these.  

1 First yield an account of thy sins diligently, using the help and sound counsel of four wise and well learned men that will not be afraid to rebuke and control thee,  
2 Serve God devoutly in the Church.  
3 Be conversant with virtuous men and such as live in good order.  
4 Ruffians and such as have no fear of God, let them be far off from thee.  
5 Be ready and willing to hear good counsel be it secretly or openly.  
6 Let not blasphemers of God and despisers of holy things escape from thee unrebuked or unpunished.  
7 Towards all Christians be thou a severe and an upright judge not favouring one part more than the other.  
8 If thou must needs make war, be a protector of Christ's Church and all innocents.  
9 Be not the means of swearing and forswearing, but rather forbidden it.   
Lastly my Son I exhort and pray she, I leaving this world before thee, that thou wilt have a godly, charitable, and dutiful regard towards me.  
The precepts be such as it may be wished there were more practisers of the like.  
The wise and virtuous Prince seemed a careful and diligent follower of ghostly counsel, and namely of this out of Ecclesiasticus. Who so informeth and teacheth his Son, grieveth the enemy, and before his friends he may have joy of him, though the Father die, yet is he as though he were not dead, for he hath left one behind him that is like him.  
The bishop of Augusta in his book De via Regia, hath this advertisement unto parents. When thy Son (saith he) shall ask thee which be the ancient ways, thou shalt tell him of the ancient faith, and of the holy and approved life and good works of the patriarchs, Prophets, Apostles, and others the servants and friends of God, who by the true and sincere faith, raised the dead, cleansed the leaporous, and restored sight to the blind.  
The like Christian and religious lessons ought to be taught as readily as any worldly instructions.  
That which a man soweth that he shall reap.  
Let the Father give good examples and he shall reap the fruit thereof, on the life, manners, and prosperity of his children.  
Let him be mild and loving, and he shall taste of the love of God.  
Let himself not be stubborn against the will of God and laws, and he shall find it recompensed in the duty and obedience of his children.  
Let him forgive the offences of reasonable sons, and he shall overcome their frowardness and ill disposition if the Philosopher's words be true, which saith, Filium benevolentia patris meliorem facit, that is, The benevolent & favouralbe dealing of the Father, maketh the son better.   

CHAP. II. That Fathers ought not to give ill examples.  
Amongst the Lacedæmonians, if two brethren fell at strife between themselves, the Magistrate awarded that the Father should be punished: for that either he was the cause of it, or did not prevent 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 be blamed, whose authority ought to foresee and provide, that no strife or debate rise between his sons. And therefore a Father ought to be very careful in nourishing and maintaining natural love and concord in his family, and in any wise not to suffer any spark of hatred to enter into their hearts, lest it kindle a fire in their breast: much less ought he to cast in coals of discord among them himself by any unkind or injurious examples of dealing. For the state of a family if it be in due order, is like to a frame of joining work or building, wherein if some one piece be out of his place, it tendeth to a disordering of all the rest, and one disorder following an other, all becometh out of joint, and falleth unto a confusion very dispraisable. Therefore it seems this saying of the holy Ghost is not of light regarded. Vae dantibus malum exemplum: woe unto them that give ill examples, the grievousness whereof the holy Doctor Saint Augustine rather augmenteth than diminisheth, when he saith that a man may slay others by his examples.  
Even as the Father beginneth so it is like the son will proceed, for as the Philosopher saith, Amat unusquisque sequi vitam parentum: Every man loveth to do as his father did before him. And as Seveca saith, There is no wicked act, but the example of it hath been followed. If the Father neglect the express 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 he serve from the usage of the wisest or best fort of parents preferring his own fancy or wilful conceit before all other reason, the Son by his example will do the like. If the Father by an example of injury or disorder, giveth an entry to venom of mind, and hatred of heart in his family, the Son of proneness unto evil, and to imitation of his Father's steps will not be so ready to extinguish and quench this kindled mischief, but rather add sticks thereto and augment it, by observing a bad tradition from his ancestors, passing that injury over to others, which he received himself: namely when by want of good example in the parent, the regard and awe of law and good order is taken away, and a gap opened to the actions of infidelity and inhumanity.  
I say infidelity seeing the life of a Christian consisteth of two parts: vidz. faith and good works, of his faith I will not judge: but let his good works be the meetest trial which are commanded and required, to the glory of God, to the profit of our neighbour, or to taming of the flesh, and bridling 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 own children.  
What should I say in this case? above all the fleshly will and appetite is followed and preferred without foresight of the inconveniences to come thereby, or any endeavour to avoid them.  
And surely if either we were so good Christians as we pretend, or did carry in us the mind of natural and kind parents,: or but the constant and hearty affection of a true friend, we should be as ready to make haste to put out and extinguish an injury, as we would be to put out fire, taking hold in our neighbour's house and ready to flame forth and consume it. For if an injury be not redressed and taken away in the beginning, it groweth and increaseth to infinite rage of fury.  
But what should I speak of these things, that be matters of Christian charity, and works of faith: where unto men are not so readily inclined to perform them, as to talk of them, bidding him blow the coal that is a cold: every man posteth it over and thinketh it pertaineth not to him, because it belongeth as much to others. And therefore in some places of Christendom, these and the like offices of Christian charity, are appointed unto sundry companies or fraternities of men.  
Unto one sort is committed the care and regard of prisoners upon life and death: that by their travail and charitable industry, the wretched and infortunate creatures, may make a happy end and recompense their sorrows and misfortune, with the blissful estate of penitent and cleansed souls.  
Unto others is committed the charge of reconciling open or privy enemies and adversaries.  
Some are appointed to be workers of reconcilement between men and their unlawful wives, living a part without just cause of separation or divorce.  
Others there he that are enjoined to travail and persuade women of lose and lewd life, to remember themselves and their soul's health, and after their going astray to return home unto the honesty of their parents and duty of good Christians, and from thenceforth to live an honest and unsuspected life.  
These and such like be weak and ruinous places oft in the walls of some states, that might be repaired, if charity were not so cold, and the works of faith so much decayed in appearance, chief through ill examples given: whereof the account will be somewhat heavy and grievous to discharge. Ask the Lawyers, De iniuriis & damno dato. If any man open a Cistern or maketh a pit and do not cover it, and in the mean space an Ox, Cow, or some other cattle fale therein, I think they will say he is bound to make satisfaction.  
O but how much more if the souls of thy children fall by thy ill example. If we look into the bequeathed examples of some Fathers, what a Chaoe and disorder might there be noted, either wrought by their perverse dealing, or by the malice and unhappiness of a woman perverting al. Strifes and jars left in steed of kindly accord: hatred and maliciousness occupying the place of brotherly love, wrangling and wresting one from another, in steed of helping and comforting.  
Socrates did bid young men to look in a glass, to the end that finding themselves well form and of good shape, they might beware to do any thing that was unseemly for that natural grace, and if they were of ill shape, they might endeavour to supply and recompense their bodily defect with some virtue and quality of the mind. Even so would I wish that some parents should look into the example of the best sort as into a glass, and it the find themselves deformed and blemished by any unkind actions or naughty examples, they may recompense it with benevolent and fatherly dealings.   

CHAP. III. That Fathers ought not to provoke their children to wrath and disobedience.  
COtys King of Thrace a man inclined by nature to be angry and wrathful, and therewithal a severe corrector of such as chanced to offend or commit a fault in serving him: on a time, a stranger brought him for a present certain fine vessels of earth glazed, very curiously wrought, and delicate to behold. He rewarded the bringer, but strait ways cast the vessels against the wall. Others about him marveling that he did so, marry quoth he, I do it, because they shall not make me angry with them that shall happen to break them. He knew his own disease, and therefore wisely prevented the hurt and displeasure likely to happen, by avoiding the means 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 calamity, yea some times the original and beginning of treason, and if it fly not so high the best that cometh of it is disquiet, loss, or discredit: who would not by possible means avoid the provoking of an affection so troublesome and so bad in an other man's house or with them with whom he hath nothing to do? much rather ought he to keep such a guest out of his own house which is the greatest enemy a man can have: For it maketh a man that should seem reasonable and of decent behaviour and doings, to show like a tree set a fire which is like never after to bear good fruit, or otherwise he may be likened to a bark or ship subjecteth to the rage of a cruel storm, and thereby in great hazard of perishing. The Apostle S. Paul Hebr. 12. knowing such an infirmity to bear sway in many persons, gave a ghestly admonition to prevent it, saying: See that no man be destitute of the grace of God, and that no root of bitterness spring up & trouble you, for thereby many be defiled. But Valerius Marimus exceedeth some what the modesty of this sentence, and saith, that wrath and hatred do stir up great floods in the hearts of men, for whom such disguising passions be most unseemly as may appear by this verse of the Poet:  Candida pax homines trux decet iraferas: 
Sure it is that one man is nearest kin unto an other, how may a parent be as a stranger or adversary to his own son? No man hateth his own flesh: Ephe. I mean such as be in the flesh or live after the flesh: except you will speak of Martyrs and such as set little of the flesh, because there is an other thing preferred with them. And yet hatred of the flesh in them is rather to be understood of the vices, than of their own flesh. Saint Paul knowing the undiscretenesse of many parents and the ill success and fruitless end of their bitter speeches and violent dealing with their children, was not unmindful of the children's cause for the father's instruction in his Epistle, Col. 3. Father's saith he, beware how ye revile or rigorously deal with your children lest ye put them into a desperate mind, therefore we may say it is good to tender as much as you may the preservation of kindly love and good will betwixt ye, even in your children's tender years, and whiles they be yet under your law and correction, give no occasion of dislove or grief taking for unkind words or dealing. Keep out of your house these fire brands of wrath and anger, which provooke unto disobedience in words or deeds. But much rather let not you infirmity or maliciousness, be expressed against them of more than ripe years: for there an unkindness is conceived more deeply. Remember you offend not against the eight commandment which sayeth, Non loquaris contra proxim●●m tuum falsum testimonium, Thou shalt not speak false witness against thy neighbour. If by your railing and bitter words ye provooke your children to wrath and from wrath to disobedience, some Doctors interpret extreme speeches and provocations to mortal falling out, so straightly & severely that they say and write, Nihil interest verum ferro an verbo occidas, There is no difference whether you slay with weapon or by word, and therefore seeing the amendment of ill manners must come from yourselves by your good example of toleration or forbearing, set the coldness and experienced judgement of your years, and the mildness of that nature which pertaineth to Parents against their broiling heat and rashness, Ex duobus contrariis fit optimum temperamentum. Of two contraries (saith Philosophy) is made a goodly temperature. And no doubt the faults of children are s●●ner cured and reform by gentle words and mild persuasions, than by furious fits of anger and violence. It you see faults and imperfections in your children, either they took them of you or else you have as bad in yourselves: Crates the Philosopher held it was impossible to find any man that is not faulty in some points, comparing man generally to a Pome granate when he is at best, which from thenceforth hath always some rotten grains like unto men's faults and ill qualities, which be not cured by wrath and evil words, but by counsel and friendly admonition. And herein a father ought to show himself like a Physician, who doth not use to handle his cures with raging and railing, but rather bethinketh him what he may minister best for their health, finding for the most part every intemperate humour or cause best to be cured by his contrary.   

CHAP. IU. That Fathers ought to deal kindly and faithfully and not prejudicially or fraudulently towards their children.  
A Certain friend admonished Agesilans the Lacedaemonian King (as yet but newly come to the dignity) that he would now remember his pre-eminent state, and lay aside some part of his hard manner of living, and use some more majesty and delicateness in his diet, lodging and apparel: he answered, nay not so, I will be always one manner of man because fortune is so changeable. Such was the constancy and faithful heart of this wise Prince towards his subjects, that he could hardly be brought to any inward or outward alteration, though the change of his estate, did in a manner forbidden him to continue his former course. But this is always found to be true: look where there is love, there is also faith and trustiness. He was now become the universal Parent of his Country, and therefore needs must he love, and deserving the name of a loving Parent, how may he become unfaithful.  
Truly there be many, in whom the law of nature and the love of GOD both take so little hold, and worketh so small and slender effects of kindness or christianity, that they may scarce shroud or show themselves under the name of true friends or friendship: such is their hollowness of heart, dissembling in words, and fraud in dealings. I will not say, that such be counterfeitors of friendship, because that is a fault worse than the forging of false money. For he that taketh a little forged coin for good, his damage is not great: but to take or have a feigned friend in stead of one true, constant, and faithful, the hurt must needs be great, and the grief more. Well may we complain with the Poet in this verse:  Heu quam parva fides reperitur nunc apud cives? 
Trusty faithfulness in many parents decayeth, whose words, by the rule and example of good men, aught to be as much worthy in credit and account, as the oaths of strangers. Such as in their works and examples declare themselves inconstant in fatherly love, and so double in their actions, are justly measured by this rule of Solomon Proverbs the twelve, A true mouth is ever constant, but a dissembling tongue is soon changed. O how soon are many fathers altered from the natural love and inward affection towards their children, if they fall once to be entertained with the gléekes of gallant glossers, and to be wantonly wrapped in love and liking of new spouses of Bigamy. What will they not do to please their appetites? Whom will they not hate to gain their dissembled favours? The weight of a Kingdom could not alter or change Agesilaus from being one manner of man unto his family, and such as were under him: but the weight of a woman can counterpoise wonderfully with some of these, and weigh them quite from the ground of nature and honest constancy. But no marvel, sith it is of old experience, that love maketh great alteration and conquest, according unto this plain Latin verse:  Caecat amor mentes, & interdumsapientes. 
Love blindeth minds, ● ad sometimes makes wsse men to dote. Saint Bernarb writing unto his parents, saith, He can not come near unto wisdom that giveth himself to sleep or to dote: and they do sleep or dote, that do give themselves over to sensuality: daily foregoing good counsel and gifts of grace which is the best treasure they have. Samson sleeping in Dalidas lap lost his strength. May those hushands or parents trow you be deemed rulers of themselves and their forces, that with so small resistance yield them to the dominion and tyranny of amorous folly, making shipwreck of their reason, and whatsoever virtue and valour is in them beside? But of such lither and flerible folk it is likely it will at length far with them as it did with Amon the son of David, who was so in love with Thamar his own sister, that he feigned himself to be sick, and to surfeit with love till he had defiled her, & from thenceforth he never loved her so ardently, as now he began to hate and loathe her. So, when these men through the light of reason, and illumining of grace, shall perceive in house great a labyrinth of error and wrong persuasion of women's will and wiliness they have wandered contrary to reason and sound advise, or as soon as GOD shall touch their heart with grace and repentance of their carnal folly and immoderate serving of the flesh, they will begin to remember themselves in the duty of kind parents.  
By the Council Gangrense it was decreed, that if any man (though it were by occasion of giving over the world, and entering into religion) did neglect to have a due care for his children, as well for the godly informing of them, as also touching that which pertained to them otherwise, anathema sit, Let him be accursed. But we must think great difference between neglecting them through a certain religious contemning of worldly things, and the casting of them off, by reason of the appetite of new love. But yet there is a much more difference to be understood between negligent regard, and careful respect had towards children, or such as be under our charge. Which ill example before recited and reproved, may well be countervailed with this contrary. Epaminondas a famous Duke or captain of the Grecians, going forth to an exploit of war, his wife desired him to look well unto himself. He answered, This is an advise fit for other men, and not for me: for he that taketh on him a charge as I do, his part is to look well to the safety of them that be under him, seeing many are more to be respected then one?  
If we will not with this bishoplike Duke prefer the safety and better worldly state of our children and family, before the regard and satisfying of our carnal desire and wanton appetite, so unseasonable or so inconvenient, yet at least let us respect the health of their souls, before the inconstant and vain love of any earthly person. Diogenes that was so poor in worldly substance, and so rich in wisdom, and gifts of grace certifieth us, that God loveth them that be disobedient to their private lusts. And to say the truth, so a man ought to be: if not for so high a cause, yet of this base respect in avoiding hurts and inconveniences sensibly perceived to ensue to himself, and his first children. Which in deed were the part of a faithful friend compared unto gold or silver. And what faith, I pray you, ought there to be between parents and their children, where we must acknowledge a bond of nature that binds both parts? The law rule is, In vain doth any man require faith or promise to be kept by him, to whom himself refuseth to keep faith. But in such a case the dishonesty will be the more, if the stronger show himself the weaker, in breaking first. Wherefore, for sundry respects worldly and divine, it is of all good men to be wished or advised, that Parents attempt not first the breaking of this band chief to their own harm, but even as the sight of a scar in an other man's face giveth them warning to beware of wounds lighting on themselves, so they beholding or remembering other men's errors, and euil●es in this behalf past, the same by God's grace and assistance may cause them to take the better heed, in avoiding the like mischiefs of their own or their family to come.   

CHAP. V Of fathers or parents, who dispose their goods or lands after their private will and fancy without due regard of nature, reason, and order.  
THe gladsome and joyful temperature of the morning was long since half forgotten: the height of the Sun is in declination: the heat of the day is past: the evening draweth on, every creature beginneth to go unto his rest. Man that hath passed the whole course of this world, which is, for the most part, equally mirte with sorrow and joy, what hath he laboured or spent his time for, if he find not rest at his ending? As for the things wherein he delighted, he findeth them all but vain, and after a little while, are quite vanished, save only his good deeds 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 appear.  
Night cometh on, and as the Apostle saith unto the Galathians chap. 6. Me oporter operari cum dies est, v●nit enim nox quando operari nemo potest. I must work whiles it is day, for no man can work when night cometh.  

Be the day never so long,  
at length it will ring to Even song.   
But who is sure to make out a whole days work, and to enjoy the fruition of man's common age? seeing it is said in Eccl. 9 Nescit homo finem suum, sed sicut aves capiun●ur laeq●r●, & pisces ha●o. Man knoweth not his end, but is overtaken even as birkes be with the snare, and fishes with the hook. Every man is judged wise or foolish by the manner of his ending: for one day denieth and controlleth an other, but the last day giveth judgement of all the rest A man at his ending hath two ways to look unto: Backwards to his sins, offences, and negligences past, and Forwards by setting a good order in his family, and well disposing of things for peace, quietness, and other godly effects to come. His life time, good health, and best remembrance, is fittest for the one, and the eveningtide of his journey in this world, is not too late for the other. Pythagoras' said, that Gold is tried by fire, A woman by Gold (that is, whether she be good or not) and man by woman, viz. whether he be constantly natural and well minded towards his children, and good to his own soul. For he that neglecteth his children, as saith the divine Poet Horace, depriveth himself of immortality. By the want of children his shape, phisnomy, name, and memorial perisheth: sith in the renewing and upholding of the work of nature, the same is freshly renewed and maintained. Wherein, I pray you, is the effect of true friendship lasting after death, better and more surely to be verified, then between a kind parent deceased, and his children? which by an Emblem may be resembled to a dry or dead tree garnished and adorned with a green and well prospering Vine, and specially by such as resemble the parent, not only in phisnomy (which is the best assured token of true dealing) but also in steps of honesty and worldly towardness.  
King Alexander was of that human and princely mind, that he would say: A man's riches are no where so well laid up and safely kept, as in the hands of his friends. Where should a parent then bestow them, but on his own soul, or upon the life and relieving of his children? Shall he now give ear to any covetous or excessive request of a woman? Shall her deceitful tears make him to serve from the mind and purpose of a kind father, and the covenant of nature itself? No not so. He must now lay aside fancy, and overcome his own will. And there is no greater and more laudable victory, then for a man to vanquish himself, by yielding unto the reason and authority of nature, law, and the will of God.  
For sure it is, that the love of a covetous woman would long agone have ended, if goods had failed: and to say truth, for the most part, so doth the love of the man dominish, if not utterly end, when beaurie decayeth. Shall I regard her tears? No, for they be of two sorts, the one of grief, the other of deceit. For a little goodness she will look forsooth to have a great reward, little remembering herself what evil she hath done, and had never any chastisement for it. As the holy Doctor saith, he that helpeth the evil, hurteth the good: but we may say, he that enricheth a stepmother, helpeth a stranger and hindereth his own: yea perhaps fourdeth his wealth unto his enemy, and scarcity unto them of his own flesh and offspring. See here the perverseness of many men in their like dealings, by following fancy, and obeying their own will, wherein it seemeth the wise Philosopher Plato was nothing deceived when he said, He that is inclined to follow his will, is near the wrath of God. For the bridling, restraining, or moderating of which will God by his Ministers here in earth hath let an order by civil, canon, and national laws.  
There be sundry persons that can not alienate their goods, nor make wills. Likewise there be things of some nature or quality in the possessing and property of them, that they may not be alienated or transiated unto the commodity or property of an other, according unto the will, fancy and favouring of him that last possessed them. Also there be some Countries and Cities, which, either forbidden wills to be made, or else by their Custom do make and appoint wills for men, because they shall not follow their own will. The prodigal person; the bondman, the guilty of treason, nor the approved heretic can not dispose any thing by their w●●●s.  
By the construction of the Divines, who is not prodigal and a mis●ponder of those gifts, which. GOD hath bestowed upon him? Who is not a bondman? Qui facit peccatum servus est peccati, john the eight Chapter. He that committeth sin is the servant or bondman of sin, and to confirm that saying more plantely take these words of Saint Peter 1.2. A quo quis superatus est eius sernus est. Of whom soever any man is overcome, to him is he bound. The unfaithful or misbelieving Christian, is hardly charged with treason committed against the celestial Emperor. And therefore hath Saint Augustine In li. de ovibus. Vigilate hereties audite a pastore testamentum pacis: Venite adpacem: irascimini Christianis Jmperatoribus quia testamenta vestra valere noluerunt in domibus vestris: dolour est: admonitio est, non dum damnatio, dicit tibi Deus noli fraudes querere. Vis stare testamentum tuum? Stet in te meum. The things before mentioned that may not be translated or bestowed after the will of the possessors, are the ecclesiastical goods and fruits. For seeing all Churchly authority is to e●●fie and to destroy, a clerk might not by ecclesiastical constitutions, make his will otherwise then according to their order and vocation. For he might not enrich his carnal brethren or kinsfolk, although he might give them victum & vestitum, that is, food and apparel, by reason that the ecclesiastical things were called and reputed oblationes: quia domino offeruntur. And therefore said those laws non debent in aliis usibus quam ecclesiasticis vel christianorum fratrum indigentium converti: quia vota sunt fidelium & precia peccatorum & patrimonia pauperum. The saying of Saint Ambrose is somewhat fearful upon this point, As riches (saith he) to some men (through misbestowing of them) be an an occasion of damnation, so in good men's hands (by their well bestowing) they be helps of virtue. The cause I have thus digressed and mentioned of these matters, which seem not plainly retaining to this point of fantastical or wilful willing and disposing of the parents substance or goods, is partly to induce and prove that the free-will and fancy of some sorts of men are restrained by the laws Ecclesiastical and Imperial in all countries. But of all sorts of men at least prescribed and bounded in some Countries.  
Also by all laws and in all Countries, that is a rule of reason to be regarded among Christian men. Who so hath power to dispose goods, ought rather to have right consideration towards the causes to be respected in them that stand at his devotion then to his own 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 pertain to lay persons, so the goods of any parent cannot temporally be bestowed on any persons more properly, then upon his own children according to order of their age, and as the wisest and best sort of men are wont to do.  
Now to touch somewhat the duty of good and natural children, it is to wit, that this word filius or filia son or daughter cometh of the word Philos in Greek, which is love or lover. And that son or daughter which expresseth not love towards the parent, as well when he is departed this world, as whiles he is present, I wot not which is worsle in him, either his ungodliness or his ingratitude, but seeing ingratitude is ungodliness, it were good that children know it well that they may the better avoid the blot thereof. It is a vice which in some good comen wealths hath been punished as readily as any others if it were in the highest degree.  
The first and lowest degree of unthankfulness is, not to requite a benefit.  
The second to dispraise or disdain it in respect of the thing.  
The thirse to forget a benefit.  
But the fourth degree is rendering evil for good.  
The Storks for the natural kindness received, will bear their parent on their back when he is old, and feedeth him if he be not able to stir abroad for his lining. In high Castille these patterns of kind parentage are to be seen, breeding in the top almost of every Church, tower or steeple: of likelihood favoured and fostéred there of purpose for that lesions sake, which that bird can teach man.  
And although the duty of children is to help and secure their parents if they should need, yet by law and order they are appointed rather to receive benefits of their Parents, than to give upwards. For well you wots that love, benefits, and all other good things are wont to descend. Law will not that the father be the sons heir, but willeth rather that the father should restore that to his posterity which himself received from his ancestors.  
Wherefore sith no gift or token of benevolence is more fit for children to bestow, or for the parents and benefactors to receive, than the benefit of hearty and daily prayer, it shall not be much amiss for all dutiful children to remember their debt in that point after the form of the Grammar case rule.  

Nominatino. First to pray for yourself that you may be so ghostly strengthened that you fall ●ot into mortal sin by frailty, and that you may have right knowledge of God by faith.  
Genitivo. For your Progenitors as Parents, brothers, sisters, and kinsfolk.  
Dativo. For your benefactors.  
Accusativo. For your enemies.  
Vocativo. For them that be in error or infidelity, that they may come to the right way of their salvation.  
Ablativo. For them that be absent.   
Saint Paul unto Timoth. saith, If any man have not a care for them of his own family, he is an infidel. And therefore he saith in an other place, Si quid patitur unum membrum compatiuntur omnia membra. If one member be in pain all the rest be not without anguish or grief.  
O good God, who is so hard hearted that will not have compassion or christian regard on his parent, kinsman, or friend, if he thought him in the case of strait imprisonment or if he witted he were in any miserable or dangerous state where prayer or friendship might help or do him good? The state of a man in misbelief, infidelity, or security in sinning without tokens of repentance, and amendment is dangerous God wots, and not without need of assistance by hearty and earnest prayer of faithful friends and natural children.  
For we must believe that God will punish sin, and all other impiety: else why doth he threaten sinners so sharply by that example in the 5. of Matth. Amen: dico vobis non exies inde donec solueris novissimum quadrantem: that is, Verily I say unto you, thou shalt not departed thence until thou hast paid the uttermost farthing. I see not how you can partake with parents, brothers, or kinsfolk in nature, and have no feeling of their sinefull life, erroneous condition, or other their pitiful state in your compassion and commiseration. But even as you deal towards them unto whom ye own any charitable or natural duty, so shall they serve you at whose devotion you shall happen to stand. Then with the same measure ye meat unto others, it is to be doubted, will be measured to you again, somewhat according to the words of Naomie to Ruth saying: cap. 1. Faciat vobiscum Deus misericordiam suam sicut fecistis cum mortuis.    

The second part bewrayeth the malignity of a Stepdame, the monstrous transfourming of the Father, and the often calamity of the first children.  

CHAP. VI Of the ungentle dealing of some stepmothers towards their husbands first children.  
WHen a Father so little remembreth or regardeth the bond of nature and faithful dealing of a kind parent, that he forbeareth not to bring into his family a Stepdame, he can not do a thing of better liking to his foes (if he have any such that foresee it) and wish ill betiding unto him and his. For what may bring unto a City or house more harm or inconvenience, than discord, which divideth a house and maketh of one City too? Intestine division is ever counted worse than the malignity of outward foes, as war is accounted worse than peace.  
In discord no man praiseth the Lord, As witnesseth Saint Ambrose. What blessing then do they deprive us of, that take away peace and good agreement. Well may some children complain with the Poet in this case, who saith in his pleasant meeter: 
Sunt tria gaudia, pax, sapientia, copia rerum,  
Haec tria diluit, haec tria destruit ars mulierum.   
This Stepmother by the pretence and name of marriage is called in Latin, Vxor, quasi unxor, a Wife, as it were an Annoynter, for that the new married Spouse in old time at her first coming home was wont to anoint the posts and principal parts of the house in token that she came to heal and cure all faults or to remove sorrow and to plant and increase gladness in the place. But I frowe this our Stepdame at this day anointeth not with the oil of gladness, nor with the unction of the holy spirit, by whom so much sorrow is many times brought in, and so many ungodly effects wrought and increased. Call ye this anointing? she anointeth in deed: but unhappy be those posts & parts of the house where she layeth her unlucky hands, as Euripides saith, Stepdame's seldom with and wo●ke any good to their husband's children, and too much experience teacheth, they be their utter overthrow, and cause of confusion. For what be their ordinary practices in manner as principles of then partment policy? For sooth first and chiefly to bring their husbands children out of conceit & favour, to frame the matter so, that they may be counted disobedient & by that means to wipe from them all good will. They think they must not suffer so much a let and block in their way to their husbands wealth as the bulwark of love and concord. This is a great eye sore and hardly tolerable with them. This they imagine they must assault and assay to batter and beat down by the best engine they have: they can bend against it Cannon shot of great displeasure, they are sufficiently furnished with powder of a malicious and wicked spirit, nor want they any shot of quarrellous devices to pierce & shake this poor remnant of kindly good will with kindled strife and contention. Of this kind they can sharp them new supplies from time to time, specially if they have their husbands well tempered to their humour and appetite, then may it be said of the poor enchanted men, as we find it in the Psalm: Os habent, & non l●quuntur: aures, & non audiunt: oculos, & non vident. They have mouths, and speak not: cares, and may not hear: eyes, and will not see. They stand in dread and awe they wots who must be foothed in all things or else will follow but cold kissing, she claimeth all the love and goodwill to herself, and if she understood Latin she would choose this good verse for her husband, to measure his love by it.  Est tibi plus catus quam Papae Pontificatus. 
She may bear no partaker of her husband's honest love, where she ruleth as Queen. She is to be counted very favourable if she procure them no hatred, or vouchsafe it not herself. These Stepmothers be against their wills great teachers of Philosophy, but their luck is ill in making sew good Philosophers. The cause is, for that they (for the most part) wish and would that all their husbands children were rather fools than witty, or well deserving: so well it would make for their part and purpose. And because they be themselves parties of so good merise, one Callimachus mentioneth in an Epigram, that a young fellow whose Stepdame was lately deceased, would have placed over her Tomb or Hearse (I wots not of what mourning intent) a fresh and fair garland: it happened so that by moving or meddling with the Hearse or Toomestone, it fell on his legs, and did him such hurt that he never recovered it after. By which example, Stepdame's are to be feared and taken heed of, even when they be dead. What should I say? there is in Stepdame's so much wiliness and boldness to attempt even the utter most mea●es of exterminating and undoing of their husbands children, that in all ages and degrees there have been son in laws brought to ruin and destruction by them. I wots not whether I should impute it more to the husband's effeminateness and folly, than to the woman's wily working and dexterity. juno though a goddess counted afterwards, bearing the like love to her husbands some Hercules, whiles he was yet but in his cradle, vouchsafed to shift into him two venomous adders, in steed of two pretty birds, for the little boy to play with: but by the mercy and providence of God, who defendeth innocentes which are sine macula ante thronum Dei, the poor child was sound safe without hurt, clipping fast the two snakes in each hand one.  
But this was not all she scathe and sorrow she wrought him, for besides this, when he came to man's state and perfection, those monstrous toils which were called Hercules labours, were devised by her, and enjoined to him to perform and accomplish. The Britain King Vortimer the son of Vortiger, was poisoned by Rawen his Stepdame.  
The Saxon King, Edward the son of Edgar, was killed on his horseback by procurement of Elphreda his deceased Father's wife, because she would have her son Etheldred King. But might there be no more examples brought forth of the like bad dealings in former ages, than such as are only registered of Kings? Or be there not in our present age many meaner mischievous dealings of as bad testimony for this purpose? No doubt yes: but this is enough to enforce any indifferent man to be of this opinion: that as an evil man may be compared with many women that be counted good, so doth a Stepdame little differ from the just proportion of an evil woman. And often times the hatred both of the one and the other, is borne against them that be good even for truth or goodness sake.  
Truly enough it may be said after the sentence of some wise men, There is no evil more grievous than a Stepmother. It was therefore ordained as a law by Charondas a law giver among the Grecians, that Whosoever brought unto his children a Stepmother, the same father should be without the favour and reputation of bearing any office in the common wealth. Neither was his judgement or opinion herein to be thought singular or private, which was receiveb as an inviolable law to a wise Nation. And of the like mind was Euripides the Philosopher a man counted of no less wisdom and fame, when he said: Qui liberis suis Novercam superinduxit, non honore dignus, sed infamis sit, vipote dissentionis author that is to say, who so bringeth a Stepdame upon his children, let him not be worthy of worship or reputation, but rather counted infamous.  
Phineus King of Arcadia, bringing a Stepdame unto his children, she wrought so, that in short space she procured the eyes of some of them to be put out. For the which act God was displeased with him, and deprived the King of his own sight, and for a worse punishment, when soever he should go to his meat, there did usually come certain cruel birds or spirits like Harepies, to scratch the meat out of his hands and mouth, whereby he was so vexed and pined in his diet, that he lived not long time after.  
The word Stepdame is not of unkind calling, but of hard and injurious dealing. For we can not truly call her a mother, who showeth herself rather a persecuter then a Nurse and comforter. It is a saying, or resolute Sentence of him that ye call Master of the Sentences, Non sunt filii sanctorum qui loca tenent sanctorum, sed qui imitantur opera sanctorum.  
These be not the sums of holy men or successors of holy Bishops that occupy their Seats and places, but such as follow their steps and doings. Likewise we may say these be not mothers, because they be coupled with fathers, but such are to be called mothers, as succeed them in motherly dealing and kindness. But that is not agreeable unto the nature and property of a stepmother: who for the most part is inclined rather under the shape and mild looks of a Dove, to bear at length the stinging tail of a Scorpion.  
Then what is the remedy? Even as there be many evils done or borne with under the name of justice, so I wot not how we may resist or avoid these sundry inconveniences hatched and shrouded under the name and solemnity of marriage. But this is to be wished, that fathers in such case should somewhat strive to master their own fleshly affections, that they do avoid such mischiefs as he over dear bought, Ecclesiast saith, A wise man hath his eyes in his head, and not in the ground, nor below the girdle, that is to say, he hath regard to soul health, and concord of his house, and other ghostly good of his samilie if he will. Which otherwise doth redound the more unto his blame and sinful default. It is a saying of Saint Gregory: Non potest esse pastoris excusatio, si lupus oves commedit & pastor nescit. It can not be a sufficient excuse for a Pastor or Governor, when his flock is devoured by the Wolf to say he knew not of it. And when children are infected with grudging malice, dissension, and disobedience, brought quite out of kindly love and favour: and deprived of such comfort and benefit as otherwise might come unto them, it is not a full excuse for the father to say: It was her doing, and not mine. I found best ease or contentment, by suffering her for to bear the sway, and for to have her own will. Or thus. It was my fortune, and who may resist the ordinance of GOD? Forsooth a goodly excuse, by a gay gloze, when he doth blame GOD for his own fancy and folly, and imputeth the fault of his farewell to Fortune, which wrought no more in his matter then the Cross in Cheap side, or the Pasquil at Rome. Well doth he deserve the reprehension of Chaweer in this piece of meeter following:  
He that buildeth his house all of Sallowes,  
And pricketh his blind horse over the fallows,  
And suffereth his wife to go seek hallows.  
Is worthy etc.  
But this saying seems too light for the greatness of some anens expectation. Let them take this of more weight and gravity out of S. Mat. 18. Vae homini illi per quem scandalum venit, expedit ei ut suspendatur mola a●aria in collo eius, & de ●iergatur in profundum maris. Woe be unto that man by whom offences come, it were better that a millstone be hanged about his neck, and he drowned in the bottom of the Sea. Lastly, to conclude on this point briefly with these few words, from whence come these evil fruits and effects of a Stepdame, but from the will and affection of him that might have avoided them, or else had it in his power to resist, expel, or moderate them?   

CHAP. VII. That Stepdame's ought not to be privy or false accusers of their husband's children.  
THe most nimble and cunning dice players, 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 find it often a principal help and furtherannce if they can carry the gain and game away with lying, facing and perjury. As women by nature are all counted weak: so some of them are borne malicious beyond measure: especially if they come in place where they may effectually utter it: Hereof it cometh that stepdames prevail much in bringing their injurious purpose to pass, by forging faults in their husbands children. by launching out lies and by facing out of forgery. As backebiting, lying, and flattering, are always found sworn companions together, so gay glozing, supplanting of favour, and false accusing, are seldom separate from stepdames, that can wring out hereof much commodity at their finger's ends.  
They that travail woods and deserts have need to look to themselves and beware of surprising of lions, bears, and tigers: But at home in Cities and private country houses, some folk have as much need to take heed of privy slanderous reports, false accusers and underminers, they that be of this practice have not yet learned or well borne away this moral and divine precept, Quod tibi non vis fieri alteri ne feceris. That which wouldst not have done to thee, do not to another, we ought to measure other men's profit or hurt, force or infirmity, faults or well deservings by our own. The Canonist sayeth, Mortalis est omnis illalatio falsi test imonij quae fit animo notabiliter injust no cendi ia bonis spiritualibus aut temporalibus, (that is) All bearing of false witness, is sin unto death, if it be done of a mind much to hurt another wrongfully in his temporal goods or spiritually.  
What is the purpose or intent of a Stepdame, when by forging false accusations and wrong interpretation or constructions of words privily: she bringeth those ●●●dren to be abjected and cast off, that have not deserved i●●● but only because as a Stepdame she would step between and defraud them of such goods or benefits as her greedy appetite will not suffer her to forego? is it deadly sin? Let it be so: she careth little for that, so she may have her will and satisfy her covetousness and lusty desire.  
But it is termed deadly, because it slayeth the Soul, yea, but she is so wise and well armed, that she dreadeth not, and of so hard a conscience that she feeleth no such wound. I suppose her armed in this action and property, because Solomon sayeth, Who so beareth false witness against his neighbour he or she, is a very spear a sword or a sharp arrow. What is meant hereby, other than that the deeds of such be piercing and perilous, but that he falleth unto them which chanceth many times to the foolish and unadvised, that hurt themselves with the same adge tool, wherewith they strike or prick at others. The twenty six Chapter of the proverbs noteth the manner and usage of the like folk, resembling or comparing them to some Virago or mischievous manslayer, that shooteth deadly or poisoned arrows and darts out of a privy place: for so dealeth a dissembler or privy biter with his neighbour. If you will know how acceptable and well pleasing unto God these makebates and false accusers be, whether they be Stepmothers, suborned practisers, malignant contrivers, or others, you may believe the sixth of the proverbs in these words: A dissembling tongue, a false witness that bringeth up lies and such a one as soweth discord among brethren, these be such as the Lord hateth.  
And although God of his mercy, or further respect of revenge, doth forbear and defer the punishment of many iniquities, which are reserved to himself and not severely executed by any justice in this world, yet sometimes it pleaseth him for man's warning and instruction, to give tokens of his divine pleasure for such offences that be wicked and unjust. I mean false accusing and wrong surmising, you may read the reports of sundry writers, that do witness a wonderful work of God wrought upon a woman of nobility, for a like offence committed rather but of lightness and rawness, then of purposed malice to hurt any person therewith. And because particular men's words be often times disinherited, I will direct you to a sensible testimony, whereof a multitude no doubt till this day are alive to be eye witnesses. At the Monastery of Losdune besides Delphe in Holland, is the Tomb of the Lady Margeret Courtesy, so miraculous to be remembered, whereupon is, or of late years was an Epitaph written or engraven 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 clock died, being in travail brought forth confused or mingled male and female, one with another 364. children at one birth together, which as soon as they had all received baptism of the Bishop, in the presence of a great company of gentlemen and head officers of the country, all the males being called by the name of john, & the females joan, they every one of them with their mother departed this life, their So●le ●o li●e eternal with God, whose bodies lie buried here under this marble stone.  
The occasion whereupon it pleased God to show his miraculous power upon this Lady in this manner is with the rest reported to be, for that within certain months before, a poor woman bearing in her arms two children of one burden, and begging her devotion, she did disdainfully defame or rather falsely accuse her of misliving: saying that it was not possible or likely, that she should have two children lawfully at one birth, whereupon it is said, the poor woman prayed God that the Lady might have as many children at a burden as there be days in the year. Which accident did not much fail to verify the divine promise uttered in the ninth of the Proverbs. The innocent dealing of the just, shall lead or deliver them, but the unfaithfulness of the despisers shallbe their end or destruction.  
The truth of the matter seemeth as open and evident as a wert in a man's 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 husband's eldest Sons.  
DIonisius king of Cicill, when he saw his mother who was well stepped in years, to have gotten her an other husband, and thereby to bring her sobriety and former chaste behaviour in question, gave forth this sentence upon that action of her liking, saying: Truly my friends we may violate and break the laws of our country and perhaps escape unpunished, but my mother would break the law of nature and that is either impossible or inconvenient for her to do. But king Dionysius was not in the case to complain of those evils and inconveniences which are wont to succeed of second marriages, he stood not at his mother devotion, neither might it much prejudice him by her marriage: only he seemed to blame her for attempting to break the law of nature, which is the firmest law, by abandoning herself to the flesh at those years, and by entering into a purpose that is wont to alienate natural love, and to alter motherly affection: changing them both perhaps for their contraries. And to say the troth, for the most part children have not so much cause to dislike with their own mothers second marrying, as with their fathers: seeing by the decease of the Father they have that which pertaineth, or they might look for: but not so when the mother departeth first. For in that case there is a new world towards, and a turning of all upsice down, if the Father be not constant in observing the law of nature, and provident in avoiding such evils and hindrances, as by another marrying are like to ensue to his present children, Mulieris emulatio totam turbat domum, saith Plautus, the covetous and contentious endeavour of a Stepmother, will make all his children sing woe and weal away, she purposeth to bestow her time and night work so well, that she will raise up new plants and fruit that shall soon be ripe, but in the mean time she willbe so bold, as to crop the others and to keep them as much as she can from any good increase, & over this at length perhaps utterly to supplant and pluck them up quite by the roots. But soft you dame stay the brilde a while, and let me look if all be well for your surer sitting. I wots a woman's wisdom is for the most in her will, and her conscience in her cupboard. I may grant your virtue and honesty to be much, but Ecclesiasticus saith: there is no wickedness to the wickedness of a woman. Are you married? I ask you because we find some marriages godly and some no more than honest, some to be wicked, and some scarcely good, some well approved, and some no more than tolerable, some be Bigamy by marrying one woman, and some marry twice for one wife, but all men most confess it is a bad matrimony, that is not better than whoredom or fornication. Can you love your husband and hate his children? Can you honour him or vow to seek his honesty by undoing them? Do you perform the vow of your obedience, when by all means you can, you make him to obey and follow your injurious will? Are you a Christian by profession, and yet in works will show yourself worse than a Turk of Thrace or Constantinople, that will not persecute Christian infants, but nourish and bring them up? are you received to be endued by the law, and yet will wrestle to abvance your part with the spoil and impoverishing of them whom rather you are bound by honesty to defend? To get as much as you can to your share by flattery and injury: this you say is your conscience, and this is your counsel: truly it is but a sorry counsel, and second conscience meet for a second marriage. For there is another marriage to be preferred before yours: and yet I acknowledge yours to be lawful and tolerable. And that is the first marriage of the two single persons, by the which is figured the union of Christ with the Church his spouse, and therewithal signified the divine love, comfort, and faithfulness towards the same. Which Church our Saviour did sanctify and cleanse by his holy Sacraments in such wise as he might have it without spot 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 spot or reprehension, which is more than the second may well be assured of, as may appear by these reasons, likelihoods and allegations following.  
To the first marriage did appertain that Ecclesiastical blessing which in a great part of Christiandome is used till this day, the same always being denied to the second or third marriage. And here I constantly beseech as many as would be counted professors or favourers of truth, abhorring to suppress or deny it, that they will bear with me in setting down these few places of testimony, being true: from whence soever they come.  
It is well known that for the most part both in the Latin & Greek church, till this day in most places they admit not the holiness of Ecclesiastical function any that hath married twice, whereby he is called Bigamus, and therefore rejected.  
By the Council of Neocesaria Can. 3. it was consulted upon and decreed concerning those men who marry sundry times, and likewise of the women that marry sundry times. tempus quidem penitentiae his constitutum manifestum est sed conversatio & fides eorum tempus abbreviat. Also by the same Council Can. 7. it was decreed, concluded, and established for an universal law, That a priest ought not to be present at the feast or bridal of the second or third marriage, specially seeing he is commanded to enjoin repentance to the second marriage. Quis ergo erit presbyter qui propter conuivium illis consentiat nuptijs, that is, what priest then will for the feast or dinners sake seem to consent unto that marriage? Saith the rest of the Canon: Well, we will admit this to be true, and that there is, or hath been such a preciseness used, but percase not meant altogether, in derogation or disabling of the second marriage, but rather to commend the first, and to advance the dignity of ecclesiastical orders. S. Hierome in an epistle written to a Lady or gentlewoman, whose name was Ageruthia hath these words. Cum in sement terrae bonae centesimum & sexagesimum & tricesimum fructum evangelia doceant, & centenarius pro virginitatis corana, primum 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, ut in eo se putet esse laudabilem si scortis melior sit: si publicanorum victimas superet si uni sit prostituta non pluribus: that is, Whereas the Gospel teacheth or mentioneth of a hundred fold fruit, sixty fold, and thirty fold to come of the seed sown in good ground, and that the hundred fold held the first and chief degree for the crown of virginity, the sixty fold the second degree for the labour and good work of widows, the thirty fold signifieth a reward for the true observing of matrimony made by joining hands. The state of digamy or such as marry twice, in what degree or number be they? In deed they are in none, seeing it groweth not in good ground, but in bushes and thorns, which are compared to the wicked Herodias, that might think herself laudable in this point, if she be somewhat better than they that be nought, if she serve one man's turn, & not many. divers & sundry other proofs, reasons, & likelihoods might be brought, that would shake and quasle the very foundation of a Stepdame's over great reckoning and presumption, but this shall suffice for this turn. That which may be gathered of the above mentioned places of testimony, if it be well considered and weighed in the balance of a man's christian conscience, I doubt not, but that any father, standing in this case (of such as have flexible hearts, and be not overmuch hardened) will at the length have both an outward and inward respect unto the quality, dignity, and pre-eminence of the first marriage, and likewise the issue thereof: yea, and whatsoever he thinketh a while, there is such a remorse to be had herein, specially if he have injured the first, as will make his pulses work, and his heart to drop tears, if that be enough. Which remorse and remembrance of himself may be drawn and derived, even from example and experience in our first fathers the patriarches and faithful servants of God.  
The Bishop of Wurmace, Doctor Bourchard, in his common places of the decrees, and counsels ecclesiastic, allegeth this, as the words of Saint Hierome: Ebron dicitur esse civitas trium virorum etc. Ebron is said to be the City of the three men, because in the same were buried the three Patriarches there, in a double cave, with their three wives: to wit, Abraham and Sara, Isaac and Rebecca, jacob and Lea. They had other wives, of whom appears not the like regard: but these were the first, to whose offspring the blessing was due, and by whose fruitfulness the heritage of the faithful, and the faith itself was maintained and upholden by propagation and spreading unto the posterity from whom we claim.  
Answerable to this Tobias said to his son, Cum acceperit deus animam meam etc. When GOD shall receive my soul, thou shalt bury my body, and honour thy mother all the days of thy life: and when she hath likewise accomplished her time, thou shalt bury her hard by me in one sepulchre. Saint Augustine hereupon hath these words: In primo connubio coniuncti quia una & eadem caro est, in uno sepulohro sepeliantur. They that in the first marriage be joined together, forasmuch as they be one and the same flesh, it is meet they be buried in one grave or sepulchre. If the examples of the patriarchs & the counsel of the holy doctors do persuade and induce to bring the deceased fathers to their first spouses, or the first espoused to them in burials, what should we gather hereof, but perfection, validity, and divine allowing of the one: weakness, clement toleration, and scanty commending of the other.  
With what conscience then may the woman of the second marriage injure the first, by a supplanting drift and indonour of her part? first rooting out all kindly good will that should come towards the son from his father, and at length stripping him of the blessing, birthright, and heritage due by the right of laws, nature, and so great antiquity. Would she shroud her wicked working and wrong doing under the example of Rebecca defrauding Esau of the blessing due unto the eldest son? No, she can not, for that the cases be not like. Rebecca was the first wife, and Esau's own mother: and also it came of the will and providence of God since revealed, who knew before what was needful to be done for the help of his Church, the planting of his faith and the increase of his glory. But as for the usual sort of Stepdame's, I wot with what Spirit they be endowed and directed, who can not so well challenge to them the worthiness, mystical union, and right of the first marriage, though they be called wives. Then is she a wrong doer by the: universal law of cities & matrons, which saith: locupletari non; debet aliquis cum alterius iniuria vel iactura: no man nor woman ought enrich themselves with the wrong or loss of others.  
But the divine law, whose sentence is most to be dreaded, giveth a hard construction, and a more scuere judgement against any Stepdame and her complices in the like wrongful action, as appeareth in Ecclesi● ●. 34. Who so depriveth his neighbour of his living, doth as great sin as though he slew him to death. I trow she will not deny her husband's son to be her neighbour very near in this meaning. Wherefore, not to be over tedious in this point, as ye have heard before, the sentence of the heavenly King against the injurious woman, delivered by the trump of the holy Ghost, even so let the judgement of the earthly Emperor Marcus Aurelius against the misadvised father be digested as a pleasant reprehension, and profitable admonition, which is thus. He is a fool that taketh counsel of a woman, he more fool that asketh it, but he most fool that fulfilleth it.   

CHAP. IX. That disheriting of the eldest son is an act very wrongful and ungodly.  
ONe of the Roman Emperors, though nameless, because he was vicious, yet did he ordain sundry laws that imported great justice and humanity: namely, amongst the rest this one, That no Roman whatsoever should cast out of his doors, any servant, slave, horse, or other beast, were it but a dog, for old age, sickness, or any infirmity, grounding and confirming his law with this reason: that men serve from their youth, to be succoured when they come to old age. Humanity and justice are so universally commendable, and so particularly needful in the life of man, that we may draw infinite examples of the observing & due regard thereof, even from Paynims & infidels, which is the loss to be marveled at by this saying of Strabo: Moriales maxim Deos imitantur quoniam benefici sunt. All people do follow the property and goodness of GOD, because he is full of good doing. Whereof comes the proverb, Homo homini deus: man is a god to 〈◊〉 Yea justice is so natural & erpedient in humane dealings, that it is observed and religiously regarded even towards enemies, and not without good cause, sith as Saint Chrisostome saith, justitia est radix vitae: Rightful dealing is the root of man's life. Which as it deserveth commendation, and is of all mankind to be embraced, so the contrary thereof, which is injury and wrong-doing is no less 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 enemy to man, as is Injustice and doing of wrong. Then is it very unmeet that one man should use it towards an other. But how much more inconvenient for a Parent, to show and perform towards his own son. But perchance you will say, that a Father hath either such authority over his son, or su●h interest in that which he possesseth, and is counted his own, that in such behalf he cannot do his son wrong, which is to be préeved to the contrary: and the wrong to be so much the greater as there is between them proximity and nearness of friendship, constitute and appointed by the law of nature. And therefore as that law decréeeth i● all sorts of things that the first sown should be first ripe, and the first set, first to flourish or wax green, so the law of reason willeth, that he that first cometh should be first sped, seeing by nature he is enjoined first to departed. And as nature in all her works for the most part seemeth to make some one thing to be chief before all the rest, whereby the same is, and the rather continueth, so reason in the order of a family, which is an imitation of a state civil, or body politic, persuadeth of experience & necessity, that there be one before the rest as chief. Whereby may be conserved that beauty of Unity, and harmony of concord, which the almighty in his creation so wonderfully and diversely teacheth, and our saviour himself so carefully and specially commended to his flock: and hereof seemeth to come that pre-eminence or more special regard, which the law of God in the old testament appointed to his people the Israelites, to be observed towards the first begotten son, and likewise somewhat concerning other dinnbe creatures which first were brought forth into the world.  
By the ancient law of the jews, the eldest had double so much as the others of the Father's goods, and alone to the eldest pertained the blessing of the Father wherewith should seem always the heritage to go and succeed: as appeareth by the will of God in Deut. 21. Thou shalt not make the son of the second wife heir, before him that is first borne, though his mother were hated. For to him belongeth the right of the first borne.  
The patriarchs and others the servants of God, although by divine revelation and other notice of the will of God they were certified that they might marry many or sundry wives at one time, yet did they exclude from their heritage and prerogative of the blessing, all the children of those secondary and after marriages, this appeareth by Gen. 21. The Son of the bond woman shall not be heir with my son Isaac. Yet he was the eldest, but was not the son of the first marriage. Also an heir is the work and institution of nature, and heritage is dew to the son by nature, therefore it is so dew that he must needs have it: seeing those things which come by nature or be natural are not mutable, or to be changed. Moreover this name heir, which in a manner with all Nations is the eldest, he is the successor of the law Nationall, besides the laws natural and divire. And that Father who maketh an other heir than is by these authorities appointed, can not but express himself rebel in disobeying & contenming so great laws and authority beginning a new law of his owns head contrary thereunto.  
Then what is more unjust, than to do contrary to all laws, and therewith to disobey the will of God, to pervert the due order of descent, preferring the second marriage before the first, dispraised Bigamy before the marriage best approved & honoured with the merit of the thirtiefold fruit, as S. Hierome saith: The younger before the elder, the later offspring before primogenitum, so much tendered and respected?  
Now as the greatest injury a Father can do to his son is to disherit him, so is it the most reproachful blot or damage to suffer the infamy & discredit of disherison. For if he be worthy to be disherited in his father's house, he may be thought not worthy to draw breath out of it: for that he ought to be convinced faulty in those crimes & heinous offences which be either repugnant to the duty of a child, or not meet for the profession of a christian. Namely if he strike or offer violence to his Father. If he oppresseth him with some great wrong. If he seek his death or destruction by poisoning or otherwise. If he lie with his father's wife. If he will not suffer his father to make his will. If he be not of the true and Catholic saith, but is convinced to be an Heretic, whereby his life and heritage is in hazard. Or if he refuse to secure and deliver his father out of prison by his suretyship, or if he follow the trade and company of such persons as in the law be counted infames, as we say infamous, vile, and most dishonest, as jugglers, Sorcerers, Conjurers, thieves, and Pirates. Or if the Father offering him meet marriage under fine and twenty years, he refuseth it, and delighteth to live continually in whoredom, and filthy order of life, these be (I suppose) all the causes that the Civil or Ecclesiastical laws do assign.  
And yet do some Doctors of the Church make it a question, whether a son ought to be disherited at all for any of these causes. But all do agree, that seeing disherison is of all others most odious, and utterly contrary to the office and duty 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 deservings by these causes. In which case of disheriting, there is noted this sentence or judgement of the holy Doctor S. Aug. Quicunque vult exheredato filio heredem facere, Doctorem Ecclesiasticum quaerat alterum qui causam suscipiat non Augustinun, immo Deo propitio neminem inveniet: whoso ever (sayeth he) disheriting his son would make an other heir, let him seek an other Doctor of the Church to meddle with the cause, and not Augustine: but by the grace of God he shall find none. But the judgement of whom, and of the most part of all other good and learned men, that unkind practice of disheriting, seemeth both absurd and ungodly among the people of Christ's flock: seeing we are all called to claim our own birthright, and do desire to attain unto that inheritance of the kingdom of heaven which is but one.  
If one brother disherit an other contrary to the will of the father, may not the father by common equity thereupon pretend cause of disheriting the disheritor? We are all brothers, and the sons of one heavenly father. We are all so frail, and given to offend, that we are not fit to disherit, but rather should fear to be disherited.  
Neither need we to bring forth any written examples answerable in this place, sith we have eye testimony in manner of common experience in many: who have disherited, undermined, or defrauded others, and thereby have given an example how other men should deal towards them or theirs, and so at length have bought with the same measure they sold unto others.  
A learned Doctor of this age, writing upon the matter of Testaments or Wills making, hath these words worthy recital. Prudentia & bonorum virorum consilia aliquando suadebunt liberos malos non omnino exheredes scribendos esse: sed in eyes 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. Wisdom and the counsel of good men (saith he) will at one time or other persuade that evil children are not at all to be disherited, but that nature be honoured in them, by letting them have their lawful portion appointed by the law. But those Parents who cast off their children from them are not worthy the name of Parents nor scarce to have the fruition of this life. If this judgement be such according to laws ecclesiastical and divine towards sons lewdly inclined, or of ill behaviour: how impious and unjust doth he think to be the disheriting of such as be honestly given, or rather make testimony of some virtue and valour. Ye have heard before, that by someout of Imperial law asses and dogs were not to be cast out of the doors, and shall christian men cast out their own sons, to the reproach and scorning of the world? Ass' may bear the weight and grief of such burdens, and dogs may away to digest such bones: but with the most sort of men they are either taken as heavy at the heart as millstones, or as venomous in the entrails as poison: some have yielded themselves unto desperation of mind, and thereupon have run mad. Others have addicted themselves unto damnable trades, as of robbery, piracy, conjuration, treason, and others, in hatred of that bad unkind mind of their parents, have forsaken true Religion, and fallen into Mahometisme, or other perverse & reprobate sense of doctrine. Others that have been of more credit or power, have entered into most bloody facts of war and conspiracies, whereof have ensued uncharitable broils, and more than unchristian contentions: all proceeding from the root of stomaching the like injury, or more rather from the justice of GOD, who would not leave so high an example of injustice and wrong doing unpunished.  
And although the act of Disherison is rare and monstrous among good men, yet such as put it in practice, will think they may the rather do it, because others have done it before them. Unto whom Seneca answereth, saying: There is no wickedness which a man may not find taught by example, if he be so ready to follow it.  
Some other fathers there be, who being carried away into partiality and wrong judgement, by the persuasion of women (of whose parts and practise you have sufficiently heard) will pretend, and lay unto their sons charge, the accusation of ill Religion: Let such Parents take heed least bearing the name of Christians, they be found persecutors of the same. It is a more than fault to render evil for good, or to reward virtue with punishment. Therefore it is not safety for any father of mean knowledge himself to condemn his son to disherison in a difficult cause: so much he may be deceived and blinded by the wrong persuasions of a woman, and by other fine flattery of supposed friends.  
But if it would please such a father as is inclined by any manner of means to disherit his son, to look unto himself: and setting apart affection in matters of controversy, to weigh his own evil with his own good, no doubt he would confess and say with the Poet:  Peccantem damnare cave, nam labimur omnes. Condemn not him that offendeth, for we all do offend 
He might see, that in his life he hath done but little good as he should do. No works of virtue, none of charity, none of true godliness, little of kindness, none of chastity, little of truth, none of true faith, but rather all to the contrary, laying aside mercy, and refusing to vouchsafe and perform the effects of forgiveness unto his own son, so much is his understanding perverted, and his heart hardened, which, I fear me, may boade unto any father little good, sith it is the saying of Saint Bernard: Nemo unquam cordis duri, bonum habuit, nisi forte commiserans Deus abstulit cor lapideum & contulit carneum, that is, Never any man got any good by his hard heart, unless peradventure when it pleaseth GOD of his infinite mercy to take from him his stony heart, and give unto him a heart of flesh.  
then well he see his own oversight, in omitting to give good examples of natural love and affection to his children, & therewithal perceive what had fruits he hath reaped by his examples of unkindees, hard dealing, and perverting of order in his family. Then will be find what ghostly comfort a peaceable & charitable mind have in avoiding the dangerous flames of wrath & inward disquietness. Then it will appear how beneficial and happy it had been for his children, and how godly and seemly for himself if he had followed sound counsel, and the prompting of grace in disobeying those his lusts and wilful liking, the serving and pleasing whereof, hath heaped upon him those evils, which he findedeth now so hardly to be remembered. And further that gay-shew of a woman's love, which first was founded either upon the hope and opinion of his wealth, or of purpose to defraud and deprive his first children of inward affection or outward possibility, now will seem vading and vanishing like the moon before her change. Now will turn to his remembrance those causes of sorrow and grief which were given to his own children, by her malignity in bringing them out of his favour into hatred and displeasure: then will remorse of wrong doing, specially in supplanting and disheriting (if any be) compass him on every side. On the right hand to see how he hath continued and cast from him the due regard and worthiness of the first marriage. On the left hand how preposterously he hath dealt against nature & order preferring the pleasing of an injurious woman before all laws and dutiful 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 himself. Before him the orderly dealing of all wise, godly, & provident fathers evident to his reproof and reproach: Beneath him the depth of due sorrowing and repentance, together with the ponderous w●ight of his sins augmented by her spinning. Above him the hope of his merciful favour whom he hath most offended, and the expectation for a heavenly inheritance for himself who disobeyed the divine will, in more than denying to an other his eartly portion.   

CHAP. X. That procurors and counsellors of disherison, and all wrong doing, aught to make or procure restitution,  
That famous Duke Alcibiades coming to visit Pericles a man of equal fame, who prayed him not to trouble him at that time, because he was bethinking himself how to give an account to the whole state of Athens, then quoth Alciabiades, were it not rather better to devise how you may not give an account at all. Although perchance Alcibiades meaning was nought and corrupt herein, yet his words be true, for every man knoweth it is more safety to shun and avoid the case of rendering accounts, then to be charged and entangled therewith. Man that hath passed his time in this world, rather according to the appetite of the flesh and direction of his malicious and injurious, will then after the counsel of the spirit and motion of grace, well and happy it were for him, if either his innocency were such, as a small reckoning before God would serve, or his careful regard in making a due account and reconciliation with God, were so truly performed here in this world, that he might find the less difficulty and danger in the word to come. But when will he perform it that differreth it from day to day, or rather from year to year? and when will he go about it, that will not begin it till his ending day, or perhaps thinketh not of it at all. How perilous a matter such folk of their impiety or negligence do vouchsafe to their own soul, this saying of Saint Augustine in ser. de Jnnocen. might somewhat certify them. The sinner (sayeth he) may take this for a sure lesson, that at the time of his death he shallbe unmindful of himself, who when he lived was forgetful of God, and therefore Saint Paul to the Galathians counsalleth us with these words: Dum tempus habemus operemur bonum. Whiles we have time let us work good, nay rather the most part, have need to leave evil and fall to repentance. It is not enough to go diligently to the Church, except the conscience be in his due estate, the payment of naughty money doth not discharge a man's debt, sith the principal thing pertaining to man or between God and man is conscience as for good works they be but things accessary, if the conscience be wrapped in sin, or thereby wounded to death, what soever a man doth, we may doubt whether it be acceptable. Respexit dominus ad Abel & ad munera eius. Goe 4 The Lord had respect to Abel and to his oblations. O good God, thou knowest the multitude of offences which proceed from the naughty inclination of our own body, even of such men as be counted honest and good men in the world. Full little needs any to augment the huge burden of their offences, by outward wrong doing, or by partaking in the like offences of others. It hath been before sufficiently showed and proved, that birthright is right: & such as God himself willeth not to be wronged. We are told by the ghostly advertisement of Eccl. 43. Who so depriveth his neighbour of his living, doth as great sin as though he slew him to death. Then, no doubt, he that procureth or counseleth to take from another that which is his, or else 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 Saviour saith Mat. 5. Non exies inde donec reddes novissimum quadrantem, thou shalt not departed thence until thou shalt restore the last farthing.  
It is the common admonition of spiritual pastors, Non dimittitur peccatum, nisi restituatur ablatum. The sin of wrong doing is not forgiven, unless that be restored which was taken away. If he be bound in the law to make restitution, that holds but a dove house to the known & evident damage of his neighbours in their corn: how much rather be or they that take away a whole ship load by Sea, or a farm at land: but the wrong of birthright & inheritance draweth more deeply than a ship, & is of more importance to be regarded in the matter of restitution than a farm.  
S. Aug. lib. de Penitent. saith thus, Ad agendam penitentiam non sufficit mores melius convertere, & 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 unless 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 sorry. 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, affirm the duty of restitution and satisfaction to be one: but whether there be three parts or but two, you shall find due repentance a hard matter to perform, if we may believe the holy doctor S. Ambrose, who saith thus, Plures invem qui innocentiam seruaverunt quam qui veram penitentiam agerunt. I have found more that have not hurt any man, than which have performed due penance or repentance. Oh, but some of these wrong doers, and ill counsellors, or coadjutors, will defend their injurious deeds by scripture: they may as well defend lying, robbery, manslaughter, fight, and strife making, expesting, or casting out of the poor. For of two contrarieties one will serve their turn.  
To maintain lying. Abraham lied. Gen.  
But the holy Ghost saith in the Psal. 5. Thou shalt destroy all them that speak lies.  
Thou shalt not steal. Thou shalt spoil Egypt saith an other place.  
I came not to send peace but the sword Mat. 10.  
My peace I give you peace I leave to you. joh. 14.  
He that hath a coat, let him sell it and buy him a sword. Luke. 22.  
He that taketh the sword shall perish with the sword. Mat.  
There shall be no needy person nor beggar among you. Deut.  
The poor ye shall have always with you, faith the Gospel.  
And what wickedness may they not be comforted or nourished in by these words, Nolo mortem peceatoris, I will not the death of a Sinner. Ezech. 18.  
He that worketh iniquity shall die in the same. Ezech. 3.  
We think (saith S. Paul) that man is justified by saith without the works of the law. Rom. 3.  
But the same spirit saith, God shall reward every man according to his doings. Rom. 2.  
But true it is that in the like doubtfulness or ambiguity, we ought to follow this rule, Non intentio verbis, sed verba deser●●ire debent intentioni, that is, We must not west a man's meaning to the words, but the words should he brought to agree with the sense or meaning. To return again to the matter of timely restitution, and of deferring the same, S. Aug. hath these words: Non inveni in quinque millibus annis saluatum in fine suo nisi solum latronem. I find not any where of any that was saved at the very ending of his life, but only the these. Also some divine saith: they who defer to perform the parts of repentance until extreme infirmity come, be in the case of law De ar●ori●us cedendis: where it is adjudged that the tree 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 lived, stood by his unpenitencie in the di●els soil, & at his death fell towards God into the ground of his salvation by over 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 proceed unto confession by mouth, but they can not away with this restitution, lest it should utterly beggar them or their children, or make them to be the worse able to live in the world by it. But such are foolishly cruel, or cruel fools to their own soul, who chust rather the state of dammation, than to be grieved here with a little poverty. But let all ungodly wrong doers, and such as get goods or lands by hook and by crook, together with their counsellors and assistants, not utterly despise this historical example lest it may happen to be verified in themselves.  
Antonius' de Florentia a Doctor of some confinned credit and fame, reporteth that there was a certain usuror, who would not make restitution of the money gained by interest: alleging if he should so do, his children might go beg, or be sent to the Hospital. The father dieth in the same state, his eldest son succeedeth, and likewise witted not restore, The younger brother demandeth h●s part of those goods and restoreth unto the parties after the rate of his protion: the rest that remaineth he giveth to the poor, and entereth into the state and trade of solitary li●e. Shortly after the eldest brother dieth, whereupon was showed to the younger brother living in chaste contemplation this vision following: He seeth his father and his brother in torment, one cursing the other, the father saying that the son was the cause of his damnation, because it was for the love and enciching of him, that he did not make restitution of the money gained by usury or interest. The sons he cursed and said, that his father was the cause of his danmation, because he left him these ill gotten goods, the keeping whereof hath wrought his perdition. The example is full of terror specially to such as have ill gotten goods in their hands, or else are entangled with the iniquity thereof, who in their life time peradventure will not make restitution themselves, at the like peril, nor yet at the extreme point send for or admit any good man of knowledge to inform them, and consult with, lest this advise might be to th●●● worlds disprosite. To be short, if procure ●s 〈◊〉 counsellors of disherison and wrong doers themselves, are not yet by grace prepared to receive and follow these wholesome admonitions of divine Doctors, yet at least it were to be wished they would take the best of Artib●●●es meaning before specified, which was to devise how a man ●●ny not be charged at all for those things, which otherwise he is to account for.  
FINIS.    

Ric. Par. in Nycticoracem johannis Newnam Carmen.  
RVstica Nycticorax vivens vectensibus agris,  
Per mare, per terras, nocte diéque volat,  
 done extremas urbis perting it ad oras:  
Fortunáque meas incidit illa manus.  
Hanc ego perspiciens, alitis cognoscere mores,  
Quam primum rediens ad mea tecta volo.  
Visa loquax nimium est: nec garrula vellet haberi,  
Súntque haec arbitrij verba relata mei,  
Missa columba Noe ramum semel ore reportat:  
Nycticorax fructus attulitore duos.   

Henr. Serae gen. in eandem Sentia non sera.  
QVid simulas conium? magis est laudata columba,  
Corue places satis: at grata columba magis.   

In Zoilum.  

CVr tumes iratus nulli nisi dira nocenti,  
Omen Nycticorax Zoile triste canit.   

YOu show what Fathers ought and how,  
to use their goods and pelfc:  
You give them rule that never were,  
a Father yet yourself.   

You heap your stuff in had array,  
no Method in your work:  
Your building base I think it sure,  
more cause to lie and lurk.   

You ford us of your chaff and straw,  
you keep your corn in stacks:  
Your labours like to that of Bees,  
we feed upon your wax.   

To all you seem to preach that are,  
no Prophet in your dw●●e:  
A shallow soil that sounds you not,  
in credit deeper grown.   
For promise made of solid proof, Performance is but poor:   

Sa. L. Ar. Auctori carmen benevolum.  
MAgna cadunt multis, mediocria nulla cadenti,  
Magna pa● as Vectilectus in urbe liber.  
Munia multa mones, vivens, sine munere scriptor,  
Qui satis est alijs, Vtilis esse potest.  
Dat Deus omne bonu●●, sed non per cornuataurum,  
Det tibi pro meritis munus amice Vale.   

Answers by the Auctor.  

WIth wise and grave a beardless man,  
full oft some credit bears:  
Let Fathers not disdain to hear,  
a lad with frosty hears.   

Fair glistering shows be seldom gold,  
your buildings be too fine:  
In rude dispersed Abbay rooms,  
a man might sup and dine.   

Although there were but left enough,  
to bake yourself a cake:  
Prove when you will to thrash as much:  
will make your heart to ache.   

A shallow shift so shaps him friends,  
and speeds with shallow dooms:  
That shallow hearts to shallow minds,  
must yield the shallow rooms.   
Vnlight: pass in & show your male: I opened you the door.  

MAgnacadunt mulis, sessoribus atque caballi,  
Magne peris vento vectus in Orb labour.  
Dat Deus omne bonum sed ceruis cornua tantum:  
Vulpinae caude sorsque fabella mihi est.   
Englished.  

Great fortune falls on backs of mules:  
some hackneys on their freight.  
though sailing toil on world's globe,  
some times doth perish strait.  
God gives all good and I shall have,  
sith Hearts no hooves do want:  
A flap with Rainard fox his tail,  
or else my lot is scant.