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

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

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

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

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

The aduertisementes were these .

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

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

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

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

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

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

That which a man soweth that he shall reape .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Candida pax homines trux decet iraferas :

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

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

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

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

Heu quam parua fides reperitur nunc apud ciues ?

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

Caecat amor mentes , & interdumsapientes .

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

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

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

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

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

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

Be the day neuer so long , at length it will ring to Euen song .

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

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

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

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

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

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

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

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

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

The thir●e to forget a benefit .

But the fourth degrée is rendring euill for good .

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

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

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

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

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

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

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