THE SCHOOL of honest and virtuous life: Profitable and necessary for all estates and degrees, to be trained in: but (chiefly) for the petty Scholars, the younger sort, of both kinds; be they men or Women. by T. P.  
Also, a laudable and learned Discourse, of the worthiness of honourable Wedlock, written in the behalf of all (aswell) Maids as Widows, (generally) for their singular instruction, to choose them virtuous and honest Husbands: But (most specially) sent written as a jewel unto a worthy Gentlewoman, in the time of her widowhood, to direct & guide her in the new election of her second Husband. By her approved friend and kinsman. I R.  
Imprinted at London by Richard Johnes, and are to be sold at his shop over against S. sepulchres Church without Newgate.  
Printed in the Reign of Q. Elizabeth Vide P. 41.   

To the worshipful Master Richard Euerard: Thomas Pritchard wisheth continuance of health, wealth, and prosperity.  
IF benefits bountifully beestowed, may whet dulled senses, or taste of received courtesies, spur the coward Knight to hazard himself: I have good cause & occasion to venture the reproach of people, rather than to suffer so liberal a Mycenae to loose deserved fame, or myself to be spotted with ingratitude, the Mother of vices: which the Romans so spited and envied at, that they attached therewith, were as fellones fully executed to death. Supposing therefore, it to be lest approchfull, to set forth to the gaze of people my ignorance, and to participate with the world my silly sentences: than that, my ingrateful acceptions of your liberality, should either impair so laudable a quality, grafted in your mind, or stop the same to my Successors. Wherefore, though that your Worship's children be so virtuously trained up, that they need not the instructions of so base a Book: yet I hope it may reclaim the rude rabblement of people, to lead a better & more laudable lot of life. Whose reconciliation to Virtue, can not be, with out your condign praise, that disdained not to patronize my travel, tendering the same. Which though grossly fumbled up, yet your courtesy is such: that you will consider of my meaning, and weigh good will more than this papers Pamphlet, declaring the same. Alexander King of Macedonia did not weigh the cup of water which Synaetes imparted upon him, but his good will, so I trust my pretence will be accepted more than the thing I greet you with all. And thereupon I commit you to God's good government.  
Yours to command. Tho. Pritchard.   

What is an honest life: of what it consists, and what it profiteth.  

Chap. 1.  
AFter that Christ created all things, for the behoof of man: as Brastes, and Birds: fish and flesh, in the precincts of the wicked world: Lastly, our Saviour made man, governor of all: and as a Steward, to use these his creatures, to satisfy nature, not lust: to set forth his glory, and not to feed his gluttony: to publish and blaze abroad Christ, his potency, and not like epicures impiously to abuse the same. The better to busy him in his stewardship, to the intent he might give just account thereof, to his Creator: he hath, need of the habit of honesty, to exile traitorous inventions, and to bathe himself in the font of Virtue, to abandon conspiring affections. And having flighted the tumult of vices, hurly burly of sin, and qualitied the flames of the flesh, to addict himself to lawful and honest lot of life. Which integrity of living, is nothing else but in a trade of loyal life, to pass brutish creatures, and to apply ourselves to that, which is to God gladsome, and associate to Virtue. Virtue, is to flee vice, and to keep yourselves in the bands and bulwarks of honesty.  
Saint Austin teacheth virtue, to be the prescribed mean to live well and godly.  
Mantuan the Poet, largely deciphereth, what virtue is, uttereth these words in her own person.  
I vigent virtue, do dash the doom of fierce fortune, the scourge of vices, the banisher of iniquity, do dight and trim the mortal, with the fine and fresh hue, of perpetuity: I list and exalt man, made of dust and ashes, to participate joys immortal. The Sun can do nothing with his bright beams, and splendent golden Banner: the Moon with her light, and crystal clearness: the Stars with their twinkling glances, without my presence: If I perish, mischief mounteth, gluttony glorieth, vice vaunteth, pride is pampered, faith enfeebled, religion contemned, and finally, for demure manners, miraculous murders: for piety, pravity: and for heavenly contemplation, invasion of wickedness.  
Plutarch, in his Book of bringing up youth, showeth the effects thereof, defining her, under the habit and title of Philosophy: saying, that Virtue doth declare what is good and godly, foul and fulsome: how we should behave ourselves towards our Parents, our elders, strangers, Officers, & Magistrates, friends, servants, and all others. As to give God dutiful reverence, to Parents humble obeisance, to Magistrates lawful obedience, to be modest to inferiors, not puffed with pride in prosperity, nor desperate in poverty, not prove to pleasure, meek and gentle, still observing the merry mean, adjudged virtue.  
lucilius that passing Poet, saith that it is a virtue, to know the good from the bad: to decline from vicious and unsatiable affections, and to labour to attain honour, through newness of life, and amendment of manners.  

The division of Virtue.  
CIcero, that gay Gardener, and cunning Arborer, hath grafted upon this Tree of Virtue: four brave branches: out of which, bud many springing sprouts, very necessary and spectant to perfection, and heal the miserable maims of man's life. That is, Prudence, justice, Temperance, and Fortitude: which four, as in appellations diverse, so in proof and practice dissonant. Yet the true genitors of honest life, and mean method, of living, which Macrob. witnesseth: in his Book De somnio Scipionis, particularly imparting, to each of them: a several goodly gift of action.  
To Prudence, politic conveyance, and dutiful direction to will, that is good and godly, sincere and savoury: and to dissanul naught and noisome, and with divine providence, to be prompt and ready, to shun imminent dangers.  
To doughty Dame Fortitude, it is as duty addicted, not to fear fainting fits, not to be dismayed, but with criminous assertions, or fulsome facts, not to be lulled in the Cradle of Security, in pleasant prosperity: nor yoked with misery, to pant in poverty. This Fortitude is not man's might, or stubborn strength of the arms only, but it must grow to the habit of vigent Virtue, and be guarded and governed, with precepts of reason, environed with the institutions of mild manners, and merry mean, which shall yield the possessor magnanimity in countenance, constancy in assertions, and covenants, bountiful magnificency, and vaunted valiantness.  
To Lady Temperance, is adjoined this sway in man's life, that the possessor may not covet things worthy repentance, nor perpetrat the desert of Peccavi: inthraling his affections to the yoke of reason. This loyal Lady, hath to her associate and handmaids, Modesty, Shamefastness, Abstinence, Chastity, Honesty, Moderation, and Sobriety.  
To the peerless pearl justice, is highted for gallant gift, to contribute to every man his own: from which beautified branch of Virtue, these jolly Gems, have original: innocency, Amity, Concord, Piety, Religion, Affection, and Humanity.  
Cicero, the Father of fluent and filled Phrase of speaking, attributeth to this virtue, many pretty profitable properties. First, not to injury any man, without great adhibited cause and occasion. Secondarily, to use things common, commonly: not diducting them to private profit or pleasure. This according to Tully, is grounded on Gravity, founded on Fidelity, and seasoned with Sobriety.  
Lactantius, in his sixth Book, allotteth to justice, double function: first, to annex, and to unite us to God, through Religion. Secondly with man, through pure passions of pity and humanity.   

The reward of Virtue or honest life.  
IF any dowltish dullard, be so blind and bleared of sight, so incarcered, in the Den of darkness: that he can not see the bright beams, and royal reward of virtuous and honest life: I wish him to know the princely presence of Virtue, and the honourable harbour of Honesty, to bathe there tenant in the bliss of felicity, to advance him by the golden gay gift of promotion, in this world: And as the peerless Poet Virgil saith, in the world to come, to ascend the starry sky, to have perpetual fruition of joys everlasting.  
Lactantius to the virtuous, ascribeth this renowned reward, to be able for to infringe and repel, the outrageous onset of woeful wrath, to moderate and bow back with the bit of honesty, the sore assaults of lecherous lust, to dash the devilish dint of dreadful desires.  
Plautus writeth that virtue excelleth all things: life, liberty, health, wealth, depend and have their being thereof.  
Claudianus extolling virtue: affirmeth, that she hath no need of Torches or lightsome Links, to bewray her splendent hue in the night, nor store of glistering gold in the day, to climb the stears of preferment: but hovering on the stately stages of dignity and honour: inviteth her followers, to taste the blissful fruit of their toil and travel. Will not this hale the Owlets that delight in darkness, to the embracing of virtue, and inspired with her verdure, by little and little attain the perfection thereof. Labour for light: damn your dark delights, and toil for this treasure.    

The hindrance of virtue, and how it is attained. Chap. 2.  
THe famous and learned, troop of Philosophers, discoursing of fclicitie, composed of multitude of virtues, as of singular simples, have interdicted the students of Dame Virtue, of the contaminating contraries, or extremes thereof. Among whom, Cicero, a princely pillar of Philosophy: commending Abstinence, the friendly forderer of virtuous actions, bountifully abandoneth, and carefully condemneth poisoning pleasures, as baits of vice, and heaper of harms, and saith: the voluptuous man can not achieve to the type of Virtue.  
Valerius Max. sworn to Abstinence, avoucheth that the City cituated on pleasure, drowned with delight, can not long last nor maintain her liberties, and freedoms.  
Lactantius Chronicled in his fourth Book, three ways to come by Virtue: the first, to abstain from lewd labours and wicked works: The second, from wilful wicked words, corrupting good manners: The third, from the muse and meditation of mischief. He that ascendeth the first step of these steers, is adjudged just: the second, virtuous: the third, showeth his ascendent to have the perfect patron of God, his Creator.  
Horace commending Abstinence, saith, Virtue to be nothing but abstaining from vice: therefore, leaving it a Guide to the Gods virtue, my Pen posteth to Patience, as an instrument neat and necessary, to accost this habit of Virtue, and honest tried trade of life. As the ruddy Rose odoriferous in sweet smell, is growing in brierie bushes, harming the hand that catcheth thereat: So is Dame Virtue placed in difficult Dales, and can not be obtained without great labours, sweats and tiring travels. Which (as Hesiodus witnesseth) as the piercing pricks of briars, persuade the lustned eyes to leave the Rose, for fear of hurt happening thereby: so continual contemplation of goodness, still in conflict with vice, laborious abstinence, and the wirisomnesse of mind, will insinuat the student, to pass and post to pleasures: yea, that few or none without curidus caveats of enchanring enfisements, can persist and perfever, to arine in the puissant princely port of Virtue, and heavenly haven of Honesty. In sailing to this Harbour, the Philosophers spent more Water, than Wine, addicted to due diet, not to delicious delights.  
Laertius, in his book of the lives of Philosophers, reporteth, every discipline and royal regiment of lawful life, to want three things, nature, documents, good practice: that is to wit, science, and exercise.  
First to discourse of wit, and wise disposition, Plato proveth, that pregnant wit, is an instrument of Virtue, and that there is no perfect prudent parson, but that excéedyngly excelleth all others. And if you peruse the laudable lives of famous Philosophers, even there shall ye find, princely praise highted their personages, and gallantly glorified for pregnancy of wit. Of which Lactantius appointeth two friendly functions: the one, to bewray falsehood, and covert conveance: the other, to further fidelity and truth. And by wit, we must differre from brutish beastliness, whose heads heaped with humours, respect only present pleasures.  
Tully, toiling to know and find out the most apparent proofs of Virtue in man, faith, in his Tusculans questions, it to be wit: And if the sells and Sellers of the remples of the Head, be seasoned with the Odoriferous verdure thereof: the pure and perfect pattern of virtue must spring therefrom.  
The Philosophers would not almost admit to the Lore of learning any, but such as by proof passed, and by trial had the trim treasure of wit.  
Quintilian, saith: That if a man lack this harbinger of Virtue, precepts and rules of discipline, avail as much, as Tillage, to bore and barren soil: whose fruit and increase, may not countervail the toil and tranell therein.  
Erasmus, whom tract of time made more subtle searcher of ingenious imps, saith: That the dull witted boy, may by diligence, whet it, to attempt excellent exploits of Discipline: For it is apparent, that Nature may be repelled (though Horace hold the contrary.)  
For Demosthenes, blab and bleat of speech, by putting of certain stones into his mouth, to cure and fill up the imperfection and maim of Nature, attained to the urterance and sugared speech of honoured Orators, through adhibited deed and diligence. To mitigate and allay, the rayge of this cold comfort, touching the sleepy pated persons: we read that Isocrates, had two scholars, Ephorus, and Theopompius, the one, ingenious and eager to attain knowledge: the other, néedyng the spur, to aspire the attempted scope. To conclude, this tract of wit, and praised promptness of conceiving: by soundest sentence, and by opinion of Philosophers, I gather, the soonest ripe, to be sooner rotten: and the hard headed fellow, having attained the habit of perfection, and edge of excellency, to pass him whom first, I braved with brags. Erasmus, highly had in honour, for his knowledge and jolly judgement in faculties, by reason of broad blown blaze of commendation: had a boy of ripe wit, presented by his friends, to declaim before him. The fréendely furtherers of the buysied boy, expecting his judgement, were answered by him: Timely ripe, timely rotten.  
But, the overthrow of ripe conceiving, cometh by security, and over great confidence therein: for trusting to the maturity of wit, they so long linger in laysinesse, that either they amit and quench the quality thereof, or with straining it with extraordinary means, maim and mar the same.  

¶ Of instruction.  
AS an Horse or Colt, be he never so tame and apt of nature, cannot serve that use of man without breaking: So a man, be he never so ingenious and inritched, by wit and ripe conceiving, without precepts and institution can not scale, nor ascend the high and haughty Hil of Parnassus, to be acquainted with the Ladies of learning, nor climb the craggy Cliffs and climates of knowledge: which position, Cicero sincerely fortifieth saying: That instruction doth corroborated and fortify the gift of wit and nature, and for that cause, Gentilis commanded first, Schools to be erected in Athens, a City in Greece, that the covent of youth, might be there instructed.  
Aristippus a learned Philosopher, compared the unlearned to a stone: and being demanded by a foolish Father, what learning availed his Son: he answered, that a stone had no place in their Theaters, or place of pre-eminence, meaning the unlearned.  
The Ethnics, studious of erudition and knowledge, kept an instructor in their houses, to train up their youths in the pleasant path of Nurtur and knowledge: which thing, so well liked the Athenians, that it was, as Law enacted, that the children, which were not traded up in erudition, aught not to favour their Fathers, or tender courtesies to them, enfeebled with age.  
To attain the treasure of Virtue, and gain the gladfome gift of Discipline, there be two kinds of instructions: one mute, the other sowndable: mute, as when we study ourselves, discoursing without words, the carved characters, and works of others: The other, when the instructor or teacher, with sounding voice, openeth the mysteries and hidden hardness, of others labours. This last manner of instructing, the learned lore, above others commend: Pythagoras, Empedocles, Democritus, and Plato, his Peregrinations, sailing over Surge and Sirtes of Seas, to hear Lectures, verify the same: who were not content to like of their private studies. Lest I should spend my wind in waste, in discoursing of instruction, and pass the Camp, in which, youths and others aught to be trained up: I decipher them as followeth.  
Pithy Poems, heroical wholesome Histories, Princely Philosophy, sacred and sincere Scripture, the salve of sinful sores, and path to Paradise.  
The gracious Grecians, thought (only) Poets to be wise, and therefore in honest Poetry did first season the tender ingeny of Imps, the better to aspire to further felicity of Science.  
And Horace, singularly seen in the art, in his Epistles, exhorteth Children to be first instructed in Poetry, as an Instrument necessary, to policy and file away the imperfection of lisping nature, and that it soweth and planteth in their heedy heads, the seed of Sapience, wisdom, and knowledge.  
Diodorus said, it was a fine and famous thing, for man by others crimes and faults, to cure him of that care, and medicine and heal his infirmities, which the reading of Histories, Monuments, deeds of other men shall guide us to do.  
Baeroaldus saith, that Histories inflameth a man to honesty, enamoreth him with virtue, reproveth the wicked, and exileth vice.  
To stand upon choice of Philosophy, the very Ecimologie of the world, which we interpret and construe, a Lover of knowledge, or embracer of wisdom, foretelleth all Books of that noble Science, to be spectant to survey the life of man: As the Ethics of Aristotle, impugning the rebellion of vice, bridling the frenzy fits of flaming flesh, with the bit of Nurture and manners, The Pollitickes instruct us, called to the function of a Magistrate, to minister justice, to the exilement of vice, and enhancing of Virtue.  
Lactantius writ a worthy work of Divine institutions. Erasmus, of the instituting of a christian Prince? with infinite others, commodious for the regiment of the life of man.  
lastly, fitly furnished, and decently decked with institutions of the surveyed Sciences: we must employ ourselves, to view the valleys of sacred Scriptures, which teach us to know our Saviour, and him only to worship: which as Lactantius writeth, is the true Philosophy.   

poverty impareth not Virtue.  
EXperience having taught me, a silly sort of foolish fellows to withdraw themselves from study, to heed handy crafts, I thought by excellent examples, and rated reasons, to heal that passion of infirmity, and to fortify their fainting fits, the better to abide the yoke of knowledge.  
Apuleus saith in his time, none become famous, but such as were annoyed with nakedness, and cloyed with careful diet, from the hour of birth: And he boldly blazeth this commendation of Poverty, that in those days, it was the builder of Cities, the maintainer of Equity and Science.  
We read a worthy example of Cleanthes a Philosopher, who pinched with poverty in youth: in the night season haled up water in Buckets, which he sold in the day to maintain his study. If our English Fathers were so inflamed with the love of Learning: no doubt our Realm royally ruled, would be a precious patron to all Europe.  
Seneca, saith, Virtue to have a sting, meaning labour, which plucked away by sufficiency of knowledge, batheth the bier in bliss.  
Here may rise a question, whither the unlearned may attain Virtue or not, the which question is resolved by Tully in his Orations, who saith that he had society with a multitude of men, both godly, honest, and virtuous, yea, altogether void of knowledge: I annexed this Sentence to my matter, lest desperation should be infixed, & grievously engrafted in the hearts of unlearned dotterels.   

Of use and exercise.  
IF a man be armed with the fine furniture of bountiful Dame Nature, beautified with the gay Gowns of Wit, and Disposition: yet if Diligence be dismiste, and Practise put aside, all is vain, for the being and continuance of Virtue, is in action and exercise.  
Cicero, whose doughty diligence, advanced to dignity and high calling among the romans: instructeth us in his Rhetorickes, that precepts and rules of disciplines avail nothing, without daily diligence and painful practice thereof.  
Lactantius, in his third Book, writeth that Arts be learned and laid for, that gotten, agreeable practice and conversation may arise thereof.  
For Tully saith, it is a small praise to know Virtue, and not to do thereafter. Man mindful of Virtue, and studious thereof, must imitate the busy Bees, who in flagrant Summer, flee abroad tasting of diverse Flowers, and of each picking relief, store up, and heap much Honey: So aught a man exercise himself daily, until he hath gotten the trim treasure of Virtue and Learning, and the better to attain to your purpose: in youthful years, use four ways.  
The first, in reading, selecte and pick out of learned Authors, fine filled Phrases, and lest the treasures house of Man, I mean his memory, be rob thereof, have them Chronicled in the skirts of a Book. And so of every Science.  
Which thing Plynie practised, of whom writeth his Uncle, the second of that name.  
The second is, to follow Macrobius Precepts, teaching us to use and exercise the good, and to banish the evil: for what so ever are written. they be for our learning: for as the meat lodged in the mouth, or clungde in the stomach, feedeth not the body, nor hath not concoction, for lack of natural heat, to digest the same into good blood and maintenance of the body. So doth not reading profit, except it be converted to the behoof of the weal public, neither is the student's conscience discharged: For Tully saith in his Offices, that we be borne partly to pleasure and profit our friends, our Parents, and most of all, our native Country.  
The third, is to do some thing (worth the while) every day, as Appelles the cunning Painter, who though cloyed and overcharged with a heap of hindrances, yet daily drew a line, and painted some precious protrature, worthy fame.  
Hesiodus saith: Many littels makes a mickell. Neither must we greedily gaping, gulp up knowledge to bury it in our bellies, as churls do their substance and money: but employ it so, that the Innocent may reap thereby utility and salvation: and we must make flow speed, according to Augustus Caesar's Adaige, lest before we be fully grounded, we babble to draw others to errors, a cause of sundry sects in England this day, more is the pity.  
It is far better, by diligence to read a little well, and with addisement, than running (as they say) at random, void of reason, to talk of the Moon shine in the water, supposing though their heads be filled with humours of vain glory, that they perceive not their doltish delights and vanity of speech: that others of sound judgement, will not condemn them as vain glorious babblers.  
I can compare such fellows to a bragging Painter, who in the presence of Appelles, chief of the Science, braved it out with brags, that suddenly & in the twinkling of an eye, he had made a fine well proportioned Image: Appelles knowing his singleness of skill, answered: Such paltry protratures, thou caused make enough: than viewing it, said: it was done quick enough, if well enough.  
That sage saying of Cato the wise, may abate and qualify the hot courage of over hasty Ministers now a days: which press to preach, before they have the ground of their work, or know the foundation of true religion, patronised by our royal and gracious Queen? How sprang up seditious sects in the Church, but through hasty impudent babblers, presuming to go to Pulpit when the Cart cried for them.  
The fourth kind of exercise, Philelphus said, Cato the wise sage Senate to have used: which was at night to repeat and survey his travel that day, and to require account of his own reading: and it was decreed among the Lacedæmonians, that the Table covered and meat brought and laid thereon, that the Masters and cheese of every City, should call the youths in, and demand and exigate, what they had profited that day: and he that had done nothing, was bard their company, as unworthy to eat.  
Apuleius wisheth men, and specially Church men, and Scholars, with the students of Virtue: to imitate the nature of the Sheep, which at night incarcered with hurdles, and closerts, chue the kud: yea all the grass eaten and gathered that day: which chuing, yieldeth a second fruit or milk to the sheep Master: so should every man do of his reading: for at night they should call it to mind, to employ it to the second use or profit, that is, to the common wealth to edify the unlearned people, which ignorantly run headlong to vice.    

What decent behaviour, Virtue, and honesty is to be observed in our proper persons, and in every age. Chap. 3.  
MAcrobius saith, that Virtue doth consist in two things, that is, in honest behaviour and show of him self, and in godly disposition towards others: for a man must of necessity be able to govern himself, before he be admitted and thought worthy to have submission of others. First, we must bridle our own licentious lewd living, and enthrall to the yoke of reason, our furious affections, err we be highted to the dignity of the sacred seat of a magistrate. Hereupon, a wise man, espiing a wanton witless magistrate, spurred a question to Thales Milesius the Philosopher: Who was a kind king and worthy his seat? He answered: He that governeth well himself. That every one may learn to rule himself, I wish these precepts following to be observed, and imprinted in the plot of Memory.  
First, that a man be addicted to silence, more than to talk: for taciturnity argueth wisdom: and babbling bewrayeth a fool. Macrobius said, a Philosopher to make as great a sign and shoe of Learning by silence, as by talk. Apuleius doth writ, that Pythagoras, a singular instructor of youth, was wont, first to season the twattling tongues of his disciples, with the virtue silence.  
Socrates, demanded, how man might become wise? He adjured the person to observe two precepts: the one to huysht rather than to speak: the other, for to learn how to speak.  
Dame Nature provident of the virtue silence, and of the consequent commodities thereof, incarcered our tongues in a Turret, environed with sharp teeth, to revenge, if like witless wives it should miscarry to annoyed any man, with staining hue or blots of defame. And we have two ears and one tongue, to hear more than we should unadnisedly blab abroad.  
The romans, embracers of this virtue, had erected in their trim Temples, lofted on theatres Angerona Goddess of Silence, with her lips seared up. And the Egyptians so honoured Harpocrates, God of taciturnity, that his princely protrature, was painted in every house with his singers locking his lips.  
Xenocrates, silent in company, was asked the cause of his sadness & silence? He shaped this answer: That there with he was never annoyed, but inconvenience accident by talk, gravelled him daily, and duly. If a man be spurred to speak: let him have speech of things fit for the place, time, and company: next, interrupt none in their talk, nor correct it, lest thou be deemed a busy body. another precept we have enjoined us, to keep that which is a mean and measurable order in our talk which Terence commendeth in his Comedy, called Andria, with these words: I think a mean to be commodious in man's life, and worthy embracing: thereupon the learned said, Virtue to be the same, the which Horace doth confess in his Epistles, saying: Est modus in rebus etc. Englished thus:  

In things there is a merry mean, and bounds for to be kept, The which to pass or to impair, no virtue may be reaped.  
WHen the seven wise Philosophers, imprinted their sapient and politic Posies upon the walls of the Senate house, Cleobulus Lyndus, one and chief of the number, with his fine fingers writ this sage Sentence: The mean is best in all things, as an instruction worthy advertisement and impression in the memory of man.  
Another Caveat I will adjoin, that in talking we do not carp nor quip some silly soul, as subject to vice or infirmity, which other of sharper intelligence espy in us: for Diogenes warned us to exile our presence, that vice which we reprove as foul and fulsome in an other.  
And Cicero saith, that he aught to be spotless, that with dire defame surveyeth others infirmities: If a man view both ends of the Wallet, he shallbe so over charged with the weight of vices packed behind, that he will not annoyed with nips, others of honester living: For it behocueth a man to pull the beam out of his own eye, ere he can espy the mote in his Brothers. As annexed to this crime, I admonish the gentle Reader that he be settled in state, not puffed up with the blissful blast of fawning Fortune, nor dolefully endure distress, imitating Socrates: who was never moved, to hear of his heavy haps, nor proud, praised for excellent exploits.  
Plato was demanded how a wise man was known? He answered: he that is not angry, being discommended, nor proud for adhibited praise. And why? because that pride and wrath be the extremes of Virtue, and the fair mannered man, knoweth them not. If a man perpend and consider the event of pleasure, and fawning bliss of froward Fortune, he had more need to follow the deed and doing of Hermolaus, who in prosperity mourned, than others that glow and glory therein: For after fair weather, cometh rain: and there is no such fullness, but after comes as great an ebb. Fortune is variable, as appeareth by Camenus a rich man, who so bathed himself in bliss, and abundance of wealth, that he never tasted of woe, or mischance.  
Upon a time for repast, he went to see silly Fishermen casting their Nets, and fingering their trash to feed his humours, his Signet fell into the Sea: well said he, now I know that evil Fortune doth reign: The second day, as they drew their Nets, they caught a goodly Cod, which for a rare and goodly gift, they imparted upon the Gentleman: His Cook gobbetinge the same, in his entrails found his masters Signet, who with exceeding gladness, and cheerful grace, presented it to his Master: who blinded with the bliss of Fortune, joyfully received it, imparting upon his Servant a jolly jewel, named, Nihil, and persuaded himself that Fortune so favoured his Mastership, that he could not miscarry in any exploit, or attempt, To be fully resolved of dissembling Fortune: he took a cord, I mean a Halter, and in a bravery, assayed how it become a rich man, or how that gallant chain, would fit Fortune's heir or dandled dotterel: standing upon a stool, Fortune burdened and laden with the care of this life, champion like, he tisped his feet beside: Fortune frowning at his folly, suffered her long lulled lubber, to stranguish and hung to death.  
Thus aught we to conceive no pride in felicitis, nor despair in distress and poverty: It was well and wisely said of Plautus in Amph. that it seemed good to the Gods, that after pleasure, should succeed pain: as after labour, ease.  
This excellent example, may batter the buildings of Fortune in our days, and may disgrace them enhanced thereby. Wherefore, let every man labour to live virtuously, to the example of others: And as coy Courtesans and dainty Dames, have their glistering Glasses to behold and correct their attire, or comely countenance, so should every man have a godly person, for a pattern to live by, whose steps studied on, should guide him to virtue.   

Of the diversity of ages and years, and what manners is proper to them.  
Knowing by the advertisement of Terence, and other learned Authors, that change of years, requireth discrepancy of manners, and alteration of conditions: I thought it to be worth the while, to Chronickle in the skirts of this base Book, the several duties of all ages: Finding in Authors, the years of man to be divided into six several ways, and manners of living: I will anchor and annex to them their proper functions.  
And first, to begin with Infancy, or Babeship, who for weakness of nature is not reformable, though sinful: therefore we will commit his governance, to the discretion of his Mother or Nurse.  
Next and second, is childhood, having the use of speaking, whose tongues and minds like a Painter's cloth, is fit for to receive every hue or colour. Wherefore their senses are to be seasoned with the verdure of Virtue, even from their Cradles': for the new vessel will taste ever, or long of the first lickor: they must then be taught to prove and grow a Christian, as they do in strength and years.  
Apuleius saydithe child that proveth strong in bones, by benefit of bountiful nature, and a Monster in manners, to be better unborn, then to have fruition of life to comaculat, with defame & unperfect behaviour his pleyfers & friends. For one rotten sheep annoyeth a thousand: In Greece it was used, that the Father & Master, was punished for the child's offence, if fond they favoured crime committed, worthy chastisement, and correction.  
Diogenes espying a Scholar playing the wanton, with his staff beat his Master.  
If pampering Parents, were at this day so executed, it would far better with youths and teachers. They will not follow the right path of education of children, set forth by Philel. who in his Book of Education of children, instructeth foolish Fathers, & mad Mothers, to instruct their children to know God their Creator, to be obedient to them in word and deed, to be humble to their Superiors, gentle to their equals, mild in manners, not teaching them, to babble, to lie, to be slothful, to go slovenly in their apparel, unwashed or fulsome any way, if vortuously they be traded up, being tender twigs, & imps, they must of necessity grow to perfection of manners in tract of time.  
The third age, is called of the Latenistes, juventus, of Iwo, for the child passing the time of seven years, is able to aid his Parents, according to the english of Iwo, to aid: In which, Quintilian writeth, that such as be used in that time and years, to curious cates, confectes, sweet meats, will ever look for the same: and judgeth that to be the cause of murders, thefts, and robberies: For youths so delicately nusted, coming to man's estate, will by hook or by crook, come by and maintain the same: for such as be used to delicate diet, except good qualities adorn and bolster it out, their sugared lust will condemn their bodies. We read of one Maxillus a Noble man, whose princely Parents knowing their Son to be borne to large livings, & printly possessions, deliciously dandled these austere auspring to man's state, without any good governance, or instruction: after the decease of his Parents, ruling by rigour, his subjects, hating him for extremity, perpetrated and done to them, with force banished him his Land: The poor Pilgrim used to fine fare, having not unde, as the Latenistes say, fell to robbing, to maintain daintiness of diet, and taken with the manner, was dampened to die: By this you may see, that the assertion of learned Quintilian was true: that what so ever they be used unto, such they will still have.  
In this age of juventus, the youths of the Romans, accustomed to hang up upon the Pinackles of their Temples, certain colours, or laces: as Monuments of passed age, and in tokens of virility taken on them, & were clothed in fair white gowns, to signify to the assembled troop and company, that they would lead a cleaner & sadder life, consonant to their attire & external habit.  
This care the ancient Romans took, to train up their children in Virtue, which may be for the reformation of English Fathers, and friendly fortherers of youth. As in all ages God is to be honoured, Parents obeyed, instructors heeded unto, so I wish it in this, that being fathers themselves, they may to God's glory, & their fame, and ease, prudently trade up their own.  
The fourth is Adolescency, having trod under foot xiiij years, in which we begin to fancy & seek after worldly pleasures, as gallant Geluing, hounds, to rouse the lodged Buck, or hunt the Haare and other exercises: in which years man may have great guess, & conjecture of nature and disposition: This age continueth till, xviij. in which all vices be grafted and planted: as to haunt harlots, to prove prodigal, proud, lascivious: and to end: than be they careless, subject to sail with every blast: in this they have most need of the spur, to reclaim them from vices: the vigour and fervency of youthful Adosescencie is such, that it so inflameth their busy bodies, to lust, after transitory trash: it so blindeth their bleared eyes, that moiling and wilfully wallowing in the loathsome lake of Lechery, and sink of sin, they cannot see, nor discern the pleasant path of righteous and godly conversation. Even as the fume of Claret wine, boiling through excess in the stomach, bleareth the eyes, so doth the hurtful heat of adolescency, that they cannot see to divert, from the puddle of perdition. Therefore, it is pertinent to the true touch of masters, and specially spectant to parents, whom care admonisheth to cure their infirmities: to warn them, if they be floated with seemliness of shape, comeliness of complexion, proper compaction, and fine framing of lusty limbs, that they trust not thereto. For Virgil, espying the pride of a boy, by means of his fair face, said: My fair boy, trust not too much to beauty, for it soon fadeth: Beauty is but a blast, there is no flourishing flower so vigent and fresh of hue, but in space it decayeth. And Diogenes said: The fair black was better accepted, than the fowl white: Meaning the black man fair conditioned, and well nurtured, to be better than a beautiful boy, foully fed, void of good behaviour.  
Socrates, a schoolmaster, had a Glass in his School, and every day, he caused his Scholars to behold their faces, saying to him that was fair, see that thy beauty be allotted and allied to like conditions. If the face had been hardly favoured, he wished him so to behave himself, that the purity of mild manners, should beautify and adorn his evil favoured visage.  
Glicon, lustily limmed, prettily proportioned, conceived such pride therein, that he thought nature had forgot to mould or make the like: forneying (summoned by necessary business) through a craggy and rough way, his stately steed fell, and so martyred his fine lively limbs, that the worst in the town, felt & tasted of more ease than he. Than did he inveigh against pride, and his folly exceeding therein. By these examples, all may learn, that nothing is eternal, but Virtue: Beauty soon blown away, properness of parsonage presently perisheth. Fond Adolescency, should therefore repose no credit therein. As for riches and wealth, who would brag of them? which Cicero saith, be not worthy to be the handmaid of Virtue.  
Croesus, King of the Lidianes, was exceedingly rich, but quickly quailed with pinching poverty.  
Thales the Philosopher, was demanded what was best for young men to learn? He answered, that which they may be commended for, and honoured in age: meaning Virtue and probity of manners.  
Plato had this Posy, painted upon the School wall: Happy is he whom other's harms do make to beware: And all his assembly of Scholars, should read it duly and daily, to the intent, that they seeing others executed for lying, Fornication, Adultery, and other criminal offences, might in reading the same, reform themselves. Finding by reading, the Romans to be studious of Virtue, and careful of rude Adolescency, I find that these youths of these years, should be brought to the Market and there should see the virtuous honoured, and the vicious punished, to encourage them to labour for virtue.  
The high renowned Hercules in his spring of years and manly might: being brought to open assembly, to see the royal reward of honest livers, persuaded himself to do thereafter, as Cicero writeth of him: and in time came so noble, that at this day he is not forgotten. Parents aught to show unto their children, the stateliness of their stock, and how long it was boulstered out with Virtue: and that like wise it must be upholden by them: as we read of Aeneas, in the 12. of the Eneidos, to have wished his son Ascanius, to learn virtue of him, and fortune of others: And if he be base of birth, yea, the heir of a Dung cart, his Parents may show, how many poor Peasants and children, came by virtue to high honour and dignity. As David, from a Shepherd to be a king, with many others. They must follow Virtue, as Horace saith, in his Epittle: I bone quo virtus tua te ducit in pede fausto. Lastly, let praise for well doing be given them. For Cicero saith: The mind of man to be much moved thereby, and desirous thereof.  
Ovid, in his first book De tristibus, saith: Praise to yield no small force, to spur a man to goodness. Quintilian and many others, be of the same opinion: therefore as due, dedicated it to them.  
As far as knowledge will give me leave, I will decipher their duties, dieted to them by the virtuous forerunners, as followeth:  
Cicero ascribeth to them for a duty, to obey their elders: grey hears must be honoured.  
secondly, to choose a virtuous Regiment of life, and trim trade of living: as Hercules did after the Roman fashion. thirdly, to forget all childishness, and vanity, remembering his state, and that lewd behaviour, doth not only annoyed him, but also his friends and followers.  
The first age is Virility, in Latin called vir: to the which word adding a syllable tus, Virtue is denominated: as of Virro, Virtue. In this age, Virtue must abound, for years yield courage: the mind is fit to further out Virtue. In this age, man must be fully clothed with the habit of Virtue, as Prudence, justice, Temperance, and Fortitude. Prudence, to instruct him to season his speech there with, to record deeds done: to dispose present affairs, & to survey prudently all his business in his vocation, to commendable end. For it is the part of an undeseréete man to say, I had not wist: or to prove a Trojan wise, too late.  
Terence saith in Adelph. It is a point of wisdom, not to look to present, but to foresee future casualties. justice shall school him to patience, concord, humanity, & faithful dealing, the ground of Virtues.  
Temperance to observe a mean in all enterprises, sobriety, modesty and chastity.  
Fortitude, not of body, but of courageous mind and valiant stout stomach, to countenance forth the fury and fierceness of fawning fortune, with a goodly grace being pitifully pinched with poverty: & especially to keep under foot wicked wrath, & odious indignation of mad meaning minds, with rules of reason: Plato adjudged him most valiant, that could govern himself spurred to anger.  
The last Caveat and rule, rated for virility, is so to behave himself, as he wisheth to be esteemed of, & accounted, and to labour to lead his life in loyal league of honesty, hating access to the hateful hue, that dighteth man with dire defame, and spiteful spots of stained stem of living.  
Old Age being the sixth, and last leave taking, for the excellent experience and trim trial had in expired lot of life, must be so furnished with the guiding governance of Prudence, that they so compass all and singular their affairs, in such wise and subtle fort, as young imps, may be instructed therewith.  
Cicero reporteth, that old men in his days, were so expert and skilful in the common wealth, that the guided and governed the same, without any cause of strife, or occasion of War.  
Romulus, the bountiful builder of Rome, chose an hundredth old Fathers, whom of Senectus he called Senates, to rule the same: that their crystal like living, might be an excellent example of proved probity to the youth thereof: and they as Princely pictures, and Images of honourable honesty, had highted homage of surveying the same. And although they knew this irksome age to be rotten ripe, to season and dung the ground, yet lest the nature of man enthralled to the sovereignties of subtle Satan, should be blinded therewith: they had ꝓrotrahed upon their judicial Seats, this Posy.  
Remember man that thou art but dust, & daily drawest on thereto: Further, there was an old withered wretch painted, resembling these bending backs to embrace their Mother the ground, ready to the grave, that beholding it, they might not choose but execute justice aright.  
The view of old age, kept them back from pinching the poor, or injuring their Neighbours: they followed Horace his good advice, for depraving themselves of worldly bliss, they girded them to their Graves, daily expecting the onset of doleful Death.    

What decency is due to God, and honesty towards all men Chap. 4.  
THe true touch of Virtue doth not consist in the knowledge and science thereof: but in exhibiting the same, to reclaim the reckless, or rather the graceless Grooms, that flourish the Flag of Vices, and sin: And Cicero saith, in doing thereafter, which maintaineth the stay and state thereof: seeing therefore, that the excellent essence, and beautiful being of vigent Virtue, consisteth in action, and daily deed of honesty: I will show how the acts of man have their course, or aught to be directed towards God and man, and every sorts of people.  

Virtuous obeisance towards God.  
HOnesty towards God, martyred for the wicked transgressions of spiteful meaning man, cruelly crucified, ruefully racked, lothesomly lashed with stinging stripes, by lewd forlorn sinners, consisteth in prayer, and piety towards his parsonage, in humble inthralment to his mercy, craving at his hands, to wash and mundises with the Well water of mere mercy, our soul sunk by reason of the freight of sin, and surge of sorrows, to the pit of Perdition, and gaping gulf of dread, and damnation. To request with trickling tears, as David did, that he of his benignant beauty, will rid us of that heavy heritage and duty due by our rueful race, runned from the stock of Adam.  
Lactantius in his third Book, ascribeth us a second duty, or service towards our Saviour: That is, to be fervent in his cause, revealers of true Religion, and publishers of practised piety: For this only cause, and service to God, were we borne and created: was learning invented, and all things fashioned and framed of Christ? In this is wisdom, as Livy, and Valerius witnesseth: and as Paul teacheth, and all other things vain and transitorious.   

¶ Our duty towards man.  
CHrist in his Gospel saith: Love the Lord thy God, and thy Neighbour as thyself: By which we learn, that the first duty is to him wards: The second towards mankind.  
Lactantius listening to the words of the Gospel, affirmeth the first function of justice, to be due to God, the second to man: which being so, if a man wax cruel to his Brother, or tyrannously tire him with vexations, griefs, or other anxieties of mind: let him persuade himself, to be forsaken of God his Saviour, and to sojourn in the dangerous Den of Damnation: lest we should be ignorant of our duty, Paul that precious Pearl of the Church, and posting Preacher of God, showeth that we must clothe the naked, harbour the vagrant, bury the dead, feed the hungry, visit captives with comfort, give drink to the tirstie: which forrunners of faith, bringeth bliss to the faithful soul of man. In doing these things, we should prove ourselves second Gods, kind and courteous, amorous fortherers of firm and fast friendship one to another: abhorring fighting, brawling, spite, envy, malice, as provokers of death, and frying in the Furnace of Satan.   

Towards our native Country.  
PHilolius in his fourth Book affirmeth, that the old Philosophers did set more by their native soil, than by their Parents: Therefore Plato said, that our Country challengeth part of our life: for we are borne to profit the same, and that five ways.  
The first in traveling for the honour and ryal renown of the same: The instinct and inclination of nature foretelleth the same. For if we come in place where our Country is defaced by twatlinge mates, or detected of crime: Nature adversant to such assertions, will boil in man, and the fresh floish of blood, appearing in moved mood, will bewray the same, and cause conflicts of parties, as often times it hath been known, the like accidents to come to pass.  
Secondly, in instructing the same with politic council, which I take to be addicted, as particular function to Preachers, who of nature aught to labour therein, for that their friends and Fathers, be inhabitants therein.  
Thirdly to profit the same, by word and deed to deliver it from bondage and captivity.  
Fourthly, to defend the same with main force, and to repel all violence and injury offered thereto.  
Lastly, to die for the honour of thy Country, as there are many of the Romans and others Chronicled in Livy at this day, for the doughty defence, and sacrificed blood, in the behalf of their native Land, and that caused Horace to say: It is a meet thing tody for our Country: Why are valiant Captains honoured? but that they be prompt, to hazard life and limbs, in the defence of their Country: as Sir William Drury, who manfully ravished the long besieged Castle of Edenborughe of his maidenhood, an act worthy highted honour, and perpetual praise: Captain Morgan, Captain Chester, Captain Barkley, Captain Frobusher, with many other worthy English Captains, and valiant Gentlemen that live in flourishing fame, who so valianntly in foreign Lands, finished their conflicts and bloody broils, that for sear of their manhood, from time to time, foreign enemies have sainted to molest England with wars. Who hath not hard of the hardy enterprise of famous Frobusher, and his fortunate company, who have by their travel inritched this Land, and Country.  
These and many such others, worthy warriors, set more by fame and immortality of commendation, then fumbling fear, and loss of life: By such came the Pronerbe: It is better to die with honour, than to live with shame. Such (I say) be the gay Guards of England, their Country, being worthy members thereof. By the aid of these, the churls sweat and fry at the fire, tasting of ease, when they freeze with frost, and chilling cold, in danger of death. As Tully said, that Rome was happy to have such a consul as he was: so may England rejoice to have procreated such valiant Captains, to serve so good and gracious a Prince, as cause and occasion, at any time doth require.   

Duty due to our Parents.  
We are not only admonished by profane writers, to feed the humours of of our Parents, but by sacred Scripture and last true Testament of our Saviour Christ, and there in not only in rated Law, set forth by Moses, the messenger of jesus Christ, but in places depending upon the performable promises of Christ jesn, and his mere mercy. Wherefore, who void of grace, grievously graveleth his Parents, is not dampened to die the second death (only) by the Law of the Lord: but is endangered of the fruition of his manifold mercy promised to the seed of Adam. And as the children be bound to obey, and do as duty defineth to them, so Parents must not will, but such things as be honest, virtuous, and lawful and consonant to the word of God: For we must leave father & mother, and cléeve unto the Lord, we read of many soolish fathers, who being enemies to the Cross & Gospel of Christ, at the hour of death, moved upon their blessings, that their children should persist therein, a wicked and detestable decree of Parents.  
Parents aught not to command their children, nothing but that, which is honest, godly, and fit for their years and calling. And in such, God commandeth us to be serviceable at their need, in word, in deed, to cure their care to lay, to relieve them pressed with poverty: and to behave ourselves to adorn their calling, and qualities, by our excellency of living, that their dulled humours, may be indulged by us, and not impaired: that they may glory in us, and not loath us: that they may joy in our presence, and not wish our absence, or dissolution of life. Cicero saith, what is piety and godliness, but obedience to our parents?  
Philellius writing of the duties of children towards their parents, saith: although we can never repay like courtesies, and bestow upon them, matchable benignant benefits: yet children must endeavour as far as lieth in them, to regratifie them, as in serving, following, and accompanying with them, in executing their wills, in patience and performance: and if they command things unlawful, ungodly, and undecent: not to snarre or snap, quip or carp them for it: but modestly to persuade them, to the contrary, with reformable terms, or to let it slip, it passing with patience.   

¶ Of such pnnishments as were appointed for unobedient children.  
IT will not only decipher the loss of long life promised by God, in his commandments, by shameful death: for disobedience perpatred towards our parents: which may sufficiently, reclaim us therefrom: but I will add how odious a thing it was adjudged, among the Heathens and Insidels, to miscarry towards them. Orestes Grecus, for killing of his Mother Clytaemnestra, was changed into a fiend or furious ugly Monster: Nero was for the like deed doing, counted a terrible Tyrant, worse than bruit beasts: for the Stork being a brutish and senseless bird, will féene her Dam and progenitors, over egged and worn with age. Among the Romans, be that molested his Parents, or pained them to death, was wretchedly wrapped in a Bulls skin, associated with a Serpent, and thrown into the depth of the Sea.   

Duties towards their Schoolmasters.  
IVuenall a Poet, pregnant of wit, peerless for passing pleasanntnesse of Phrase, and Method of Writing, saith in his satires, that many honoured their Masters and teachers, as they did their Parents: for as progenitors give by God's aid, bodily being, so teachers the lively life of the mind, garnished with the guard and company of virtues, beautified with mildness of manners, and nurture. And truly if we had nothingels, but flesh and bones, which we have by benefit of Parents, we should prove inferior to senseless creatures: for what is it but the sink of sin, and open sepulchre and grave of griefs, without instruction and institutions of a Teacher? Wherefore next to Parents, I find them to be reave renced of old time, though now a days peevishly paltred withal.  
Philelius commendeth obedience, & reverence towards their Instructors, as a mean to obtain Learning, and he explaineth it by the example of Troianus, the Emperor, who in all points highly honoured his teacher.  
Plutarch, in so much that being Emperor he preferred him before him, in all places.  
Marcus Antonius, a Roman peer, so honoured his instructors, that being dead, he had their Images made of glistering Gold, and erected in his Cubickle and Chamber.  
Cicero, the Father of fine Phrase, and fluent speech, maketh mention in every of his Books, of his Masters, and furtherers in Learning.  
These men knew what learning was, & what benefit there was by it achieved: but hammer headed horders of money, set more by a penny, than by the excellency of liberal Arts and Sciences. To cast Pearls among Swine is plain pity, and not loyal liberality: I will compare them to Aesop's Cock, who in the Dounghill found a precious Pearl: he looked upon it, saw it clear and bright, yet knew not the precious use, and vallure thereof: O (saith he) I had rather have one grain of Barley, or other corn, than a bushel of these bright stones. So it fareth with the Country clowns, they had rather save a penny, then profit their Children in learning: the reason is, because they know not how excellent it is, and that a man without learning is an Image of death.   

Of those which contemned their Masters and teachers.  
WIcked Nero, whose devilish deed to his Motherward, condemneth for a reprobate and abject, is noted of all writers of ingratitude towards his Master: for he was the death of Seneca his Teacher: that lewds lob and dissolute Tirantt, bade him choose his death: he took a Pen knife and lanced all the veins of his body, and so killed himself as his name soundeth, for Senecaus is his name, that is slaying himself.  
Beroaldus in proverbial discourse, inveighing against the tyranny of wicked Nero, saith: he is to be spitted and spited at, that will infame his teacher, or Master: they fret and fume, chide and chafe, to pleasure and profit their Scholars, wherefore of right they may require, and of duty, demand furtherance at their hands.   

Duties towards ourfreendes.  
EXperience having taught me, that very friends allied by nature, & adoption for courteous behaniour, to have fallen at debate, and with dint of beyslerens' bloody blows, to have clean battered the Fort of friendship and Bulwarks of professed amity: I think and suppose that fury, to have issued of ignorance, and lack of duty allotted to the professed virtue, to exile such falsehood in fellowship and bloody bickermentes, I will show how they harbouring in the Haven of Amity, may escape the surge and Sirtes of Dissension, and for the maintenance of the loyal league of true love, let them observe six principal precepts.  
First, do not exigate or demand, at thy associate in loving league, any unhonest exploit, or perpetrate and commit a deed of naughty demeanour, to crack his credit, or summon him shame.  
Secondly, not like a fleeting Swallow, to accompany thy friend in prosperity, and to further a fair face of friendship: and in dole, and dire distress, to suffer him to cast the cards of cold comfort alone. In the Summer a man may have the chirping chat of the swallow, but in Winter, compared to adversity, she utterly forsaketh thee: Such be flatterers, and not friends.  
thirdly, to will and nill all one thing, one study, one exercise, for Cicero saith: diversity of things, ask diversity of living.  
Fourthly, that we do not to our friend, but as we would, he should do to us, for true and trusty friends: have one mind, one heart in two bodies.  
Fifthly, not to love or bear a sign and show of friendship, in hope of happy reward: for we aught rather to give, than to ask.  
Last of all, friendly obeisance, according to calling, not as some, which because they think a man to be their friend, will presume to rob him of his honour, upon which, sprung up the Proverb: To much familiarity, breedeth a contempt: Such be not friends but robbers of man's honour, and thieves, having the Cloak of friendship on, under which, they steal a man's worship or calling from him.  
In the choosing of a friend in deed, we must know him to be of good conversation and behaviour, than we must have an eye to his manners, gestures, and conveyances, and examine them, whither they be sufferable, and whither without grudge of conscience, we may tolerate them: else we were better never to associate ourselves to such a mate, for it will be an occasion of sedition and anger: It is adversaunt to the rule of Friendship, to correct thy adopted friends, before a congregation, or to give him base terms inferior to his calling, which may ingrasse the like boldness in the hearers, to afford thy friend the like: and so thou shalt be a means of lowtishnesse to him, whom thou seemest to love: Finally, I must admonish friends not opprobriously to object kindness, tendered them in their adversity, nor having imparted upon them, some good turn to misuse the party, supposing him bound to obey, for the receipt thereof: which I have noted in a froward friend of mine. Such kindness Cicero repineth against, saying: true friendship abstaineth from cause of dissension.   

Duty towards old age.  
THe Romans schooled in Cicero his trim tract of duties, made a Law, that whosoever passed by the elder sort of Citizens, without obeisance of Benet, and bowing of bones, should be punished by the head: which, as I construe, to be beheaded, or else to stand a shameful Anathemat yoked in Pillory, to the utter crack of their credit: Age is the crown of honour, for that it is the chest of prudent experience, and supposition of honesty, else had he been cut off before he had attained thereto.  
Ovid saith, that they are to be borne withal, for the infirmity of age, & abundance of choler, collected through the want of natural heat, to digest humours heaped in their crushed carcases. And for that the state of the common Wealth is, and hath ever been, committed to their discreet rule and governance: not only profane Authors ascribe them dutiful reverence, but it is specified in Scriptures, that we might more reverently accomplish and perform the same.   

Towards Matrons and Women.  
I Am not ignorant, that dowltish dotterels, have spitefully sought to spoil Women of their honour, inferring paltry proffers, to further their furious frowardness, and spite conceived against them, out of cankered peevish Poettes: which altogether void of good nature, manifestly show the maim of nature, which so greenously graveleth them, that they endeavour to insinuate and flatter mankind to forsake woman, the only solace, joy, and jewel of the world: Among whom, Albertus that malicious man, bewrayed their imperfection, more of spite, than of necessity or thing spectant to the knowledge of man: his beastliness shall condemn him a Traitor to Women, and they the trim treasure of man: foul and fulsome, lewd & loathsome is that beastly bird, which besmerth his own nest. What word is so base? what term so wicked? or name so odious, as may fit this forderer of mischief to woman kind, being his nusted nest, and carefullest kindred.  
O odious Albert, and you abject outcast kistrels, who forgetting your birth and being, to have depended of women, riotously rave, and desperately devise, undiscreetly to discover their natural impersections: as though it lay in them to be rid thereof. recant ye silly cynical sects, your eyes condemn your work, your tongues at the view of beautiful dainty Diamonds, cry Peccanimus: Your Pen panteth for grief, to have inveighed against honest Matrons: yea, as shame of Albertus, his deed weynd him to woe, and misery, so no (doubt) such mischievous searchers of maims towards their own Mothers, shallbe dismisde with the like reward.  
Saint Peter, a man of milder opivion, said: A woman to be a crown of honour to a man: and to be borne with all as the weaker vessel, and should not extend cruelty towards them, neither in word, nor deed. For there's is no Tiger so terrible or fierce, no lion so lewd or cruel: no Bear so bore and void of gentleness, or natural clemency, as to pain or pinch, grieve or molest their pammes, much less man, endued with reason. I can compare them to no creature, but to vipers which recompense their dams which bore them, in gnawing their guts. Because there be but few that so slander onslie defame the stately stemne of women, the only port of the world, and sure solace of man: I will be take me to silence.   

Duty towards our enemies.  
IT may seem strange to the nature of man, so fiercely given to revenge, that any league or loyalty, or manhood should be observed between furious snes, or enemies Except he hath read it in Historiagraphers, who exhibited, to the gaze of men's bloody broils, and warlike traditions: in which is specified the law of arms, how truce is concluded (eftsoons) a certain space: which to violate or defile the courage and valiant stout stomach of venturous Captains, cannot be brought or persuaded unto.  
Cicero affirmeth in his first book of duties, that faith voluntary plighted, and advisedly given, to our foes, is to be observed, and part performed, and in very deed, it is a point of brutish beastelinesse, for to strike without admonishion or caveate.  
Terence said, the wiseman will demur of the matter, before he fight. But Virtue admonisheth us, not to fight, but to be armed with her handmaid, dame Patience, but if Choler spur thee to it, I thought good to show how infierce dealing we must prove men, and not beasts.  
Livy, the Marciasist Poet saith: That we aught not to fight but for Peace, and quietness. And forgiving is the noblest revenge that may be. Men aught not to jar or jangle for every trifle: for of sufferance cometh ease. And as the English man sayeth: It is good sleeping in a whole skin.   

Duty due to Strangers, or travelers.  
doughty and dutiful Dido, Queen of Carthage, to the instruction of people, how they should entertain strangers, and tired travelers: So feasted Aeneas, and his accompanied troop of trim Trojans, with dainty diet, and royal hospitality, that to this day her bountifulness toward strangers, is fresh and vigent, in memories of men.  
And Virgil, thought it worth the while, to Chronicle in his book so notable a fact, and to waste his wind in deciphyring the manners thereof.  
The Romans forward in good deeds and courteous conveyance, who endeavoured to prove famous for executing virtuous actions, gave and imparted the office of the consulship upon Torquinius: and the Pretorshippe to Numa Pompeius, being strangers: which argueth great lenity and force of Virtue, habitante in them.  
And Beroaldus, and Livy affirm: that jupiter was feared of such, as miscarried toward poor Peregrine's and straying strangers. And the Gentiles kept hospitality, consecrated to jupiter, the revenger of disloyalty offered them.  
Plautus in his Comedy called Paen. Reproveth one sharꝑely for deriding and scorning of siraungers.  
Plato pardoned no fault done to them: the Scripture say: He is accursed that leadeth the blind, which is a very stranger out of his way: but now they have given him Drums entertainment, soon in at doors, and sorier out: light come, light go: None is so derided, mocked, and laughed at, as strangers, now in England they be punished, whipped, plagued, on every side: there is no sparks of Roman kindness in them, no whit of Dido his bountifulness, biding in them: which is an occasion of slander, to this our native Soil.   

Duty towards our Masters, whom we serve bound or free.  
ALl that go under the name of Servants, must observe these four ways, towards their Masters, whom they daily feed upon, and recreate their bodies by their provision, as well in nightfull rest, as daylis diet.  
First, it is spectant to the execution of servile function, to be priest ready, and willing to finish the rated business of their Masters, not as Snails, slowly setting it forward, but with courageous diligence, delighting therein.  
Secondly, not glavering or flattering their Masters in their presence, and in their absence fraudilently to deceive them, a thing though it scape the chastisement of man, yet it can not pass the just revengement of God, for he hateth the wicked dissembling man, and falsehood stinketh in his presence, provoking his deep displeasure.  
The third, Plautus teacheth us, saying: a servant must forsake and abolish from his mind, all private gain, and only heed his masters profit, and deal justly therein.  
Fourthly, to be silent, when they be moved, though choler so blindeth them, that they serve from the truth and not to answer, Quid pro quo, as their equals: and not to blab abroad their fables, talks, or survey in compassing of matters, provoking their just displeasure, or lewdly lust after their Wives or Servants.   

The last duty is towards Magistrates and Officers.  
MAgistrates and Officers, being the lively limbs and members of our gracious Queen, and Godly Governess, are dutifully to be obeyed: for where there is no order, saith Oliverus Carnaruonensis, there is sempiternal horror, and path to perdition. In what do we differ from brutish beasts, but in order and lawful league of life.  
Livy saith: if the arms, and feet, and other man's members, fall out with the head, they must all perish: if the Subjects contemn Magistrates, executioners of the Law, both Prince and Subjects, must taste the gale thereof. God send the breach of order be not the overthrow of England, and stubbornness against our Prince's Laws.   

Decency devised to fit all seasons.  
TO advance honesty, and show Dame Virtue to be fully famylied and habitant in us, we must have respect and consideration of time and place: for if our talk be not consonant to them both, it argueth little learning or hoped hap of Virtue: A learned and virtuous man (in deed) needeth no further commendation, but to press in place where he may show his actions allied to Virtue and knowledge, arguing probity of life, and perfect published manners.  
Macrobius saith: the due observation of time and place, to be the surest sign of wisdom.  
And Pyttacus Mitillus, wisheth a man before he enterprise any exploit, to consider and pithily to perpend, to whom he sueth, what he sueth for, and when. As we read of one Clobulus, who came to Caesar enthralled to wrath, to request admission, to have dominion in a promontory appertaining to his Empire: Caesar fretting at other losses, commanded him to be hanged, saying: it is better to hang thee by the neck, than thou shouldest spoil the Country, and spur many thereto.  
Thus it falleth out with such, as desire so dasieth, that they can not see, or to observe time fitting their purpose.  
Hereupon Terence said: I came in season, which is the chiefest thing of all. Which that it may the better be heeded of children and others, I will speak somewhat of.   

How to use thyself at a Banquet.  
AT banquets or feasts, where multitude of men are resembled, and towled to repast: have consideration of the Guests, of their calling, wealth and honesty, and prefer not thyself, before them: If thou by continuance of ancestry, Noble or Worshipful, and others lately loyalled with worship or honour in place: Disdain them not, in possessing the seat of sovereignty, for they exalted by their own endeavour and virtue, be better than thou descended of nobility, being ignoble, degenerating from thy stately stack. Every man will take thee as they find thee: placed to thy contentation, babble not of Scriptures, as mean Ministers will, but follow rather the example of Socrates, a singular Philosopher, who requested to speak at a Banquet: he answered, I am not skilled in things fit for the place and season, adiudgeinge Philosophy unworthy to be uttered among Cup Gossips, neither did it become his gravity, to twattle of vanities or old Wives Tales, as some of higher profession will do. And if mirth move thee to wade, and pass in pleasure and jest: let it be so handled, that it redound to no man's discredit or gravel any guest invited or bidden to the Banquet. For Anagiris said, that a man is sooner moved to choler and anger, being occupied in drinking and feasting than other wise: which experience explaineth daily, for drunken frays be common. Next, a man must so diet his stomach, that it belch not, nor boil up, as charged with overplus or gluttony, to annoyed the hearers squeasie stomachs, nor ply the Pot to often, drinking dishonour to him and his: Neither is it meet for thee to common abroad private Fables, or tales told in thy presence, for thereby thou infamest thyself, taken of them for a secret well meaning man.  
Beroaldus saith, that the Gentiles celebrating feasts, did show the Threshall to the guests: wishing that what soever was done or said there, should go no further.  
Horace biding Torquatus to banquet with him, and his friends wished him to bring such as they might be merry: for in deed, it is no hearty mirth, when a man may not for fear utter his mind, or lest it be blazed abroad: which dear Reader, if it seem odious unto thee follow it the less.   

How to use thyself in sober company.  
THe whole drift of Arts, and some of sweet Science is, to know much, and to survey his trade of living so among men, that they may daily associate themselves with him, to reap some benefit of his virtue, for attaining of which lot of loyal life, we must observe seven points. First, to tolerate the fretting fits of men and manners, and to pass them with patience, and not bark at the shaking of every reed. Secondly, in bounds of bounty and honest life, to will and nill with them, and to shun that loatheth them: & labour for that, which getteth gain to thee or them. Thirdly, in word, deed and living, we resemble the Method and manner of their living, for than shalt thou be partaker of the praise attributed them. Fourthly, not to take in dudgeon any matter, without great and approved cause and occasion. Fifthly, in humility and submission, to handle and deal with all men, doing to others, as thou wouldst wish them to do towards thee.  
Sixtly, to be thankful for courtesies tasted, which shall provoke thy further gain, and good william.  
Lastly, to speak well of all men: These things be the Ladder to climb into credit with the soberest sort of men, which be not enticed with vanity, to wish the fellowship of man, but only with Virtue.   

Observations in mutual talk or communication.  
TAke heed thou dost not overthwart a man in his tale or interrupt him with an other, which argueth imperfection and want of manners in thee: carp not, nor iyebe not a man telling the some of his meaning, as thou couldst dash him out of countenance: for the greatest and gréevousest théevery is, to rob a man of his majesty or countenance. be not an open accuser of the common people, or coiner of lies, and flying fables, and father them not upon others, in thy talk had with others privately, for thinking to hurt others, thou hurtest thyself. Search not after the secrets of other men: for being revealed unto thee, they will animate thee, to do him mischief: and in hope of gain and lewd lucre, or to bring him under feet, will kindle thy wrath against him. And if the party be thy better, give Diu guard, salutation fitting his calling, else may be take it for a mockery: & before a Noble man or Magistrate, so frame the state of thy body, that you stand upright, not reeling this way nor that way, not itching, nor rubbing, nor favouring on leg, more one than another, not biting or smacking thy lips, not scratching thy head, nor picking thy ears, not lowringe in looks, nor lancing thine eyes too and fro, not sad nor fierce, but meek and merry, showing good disposition and nature, to be habitant and graciously grafted in thee.   

In iourneyinge.  
WHat calling so ever a man be, high or low, mirth will become him well, in travel, so it be good and honest: for a merry wayfaring mate, is as good as a Weyne or charet: but take heed your mirth reach not to scorn such as meet with you, or to any man his hurt or danger: but refresh yourselves with Stories and merry tales, invented to exile the languor of limbs and stiffness of tired members.  
Cato giveth this edict and commandment to travelers, to salute gently such as meet you, not justling them into the mire, or gravelling them with misdemeanour.   

Of Time.  
AS all things are not fit for every man, so be they not decent for all seasons: for jesting Spirits, be not accepted among mourners or sobbing Saints: neither is the sad Sot or meager moved man, esteemed among such as set Coppe on Hoop: wherefore it is pertinent to the politic person, to change his coat as the company do: But the royal rules of famous Philosophy do instruct us to use a mean, the Method & some of my book, for in prosperity lofted by fawning Fortune we aught to perpend & consider, that after much drought & fair weather, followeth rain with tempestuous change: & eftsoons, the mind is drowned with the enchanting dallying delights of fawning Fortune, that the party can not see time to praise God. Whereupon was it said: It is easier for a Camel to go through the eye of a Needle, than for a rich man to go or ascend to the high presence of God: And it planteth in the plat of Secrecy, Pomp and Pride, to disdain such as be pressed with poverty, and gloriously to crow over their heads.  
In adversity, a timorous time, and heavy haps of silly man, we have to follow valiant Aeneas' example, who tossed in unknown Coasts, in dangers of Sirtes in surging Seas, bitterly baited by spiteful Fortune, to the great recreation of fainting fellows, said: God will end these sorrows. So man must hope well, which though it be the Key of Desperation: yet a blissful blast and gladsome gale, will deliver the hardy heart from gulf of gall and sorrow. Surely, patiency passeth, and is the best Buckler a man can have. Therefore to end, take time as time is, countenance thyself to time: let it be thy trim Tailor, to shape thy countenance in all places.  
NOw (gentle Reader) I will add three Points, the conservatives of Virtue.  
Always accept of Virtue, and Honesty.  
Do nothing that thou doubtest of.  
Do not accompany nor associate thyself to the wilful: Which if thou observe, it will so (perhaps) lighten thee to the path of Virtue, that not only here thou shalt be accepted, but in the presence of GOD, to whom be all praise and honour for ever. Amen.    
FINIS.   

A Pithy Epistle and learned discourse, of the worthiness of honourable Wedlock, sent written (as a jewel) unto a worthy Gentlewoman, in the time of her widowhood, to direct and guide her in the new election of her second husband, etc.  
IF God (which is the only giver of all good things, had endued me with the divine gift of so great eloquence, the I might without any reprehension, compare with that worthy and famous Graecian Pericles, whose sugared vain of filled eloquence was so excellent: whose pronunciation and utterance was so pleasant: whose words and sentences were so ponderous and vehement, that in persuading and dissuading, he had so great and wonderful grace, that all men the heard him, gave their whole consent unto him: in so much, that many learned clerks of great renown, have reported of him, that he did use so excellently, and with such wondered force, to fulminate and thunder out his words and sentences, that for his surpassing grace and marvelous facility in persuading, no man was ever yet able therein to match with him: If now my barren skill, were fully comparable with the great cunning and surpassing knowledge of this worthy Pericles, yet here I freely confess, I should appear much more barbarous, than the rude and gross Garamantes, if I should take upon me, to set forth the dignity of honourable wedlock, and holy Matrimony, according to the deserts thereof, or go about to paint it out with such high commendations, as it hath always been thought worthy of, even amongst those that have most flourished with pregnant wits, and have excelled withal kind of knowledge, both Divine and human.  
But though I am not able, according to the worthiness thereof, to entreat of it, nor to set forth the worthy effects and fruits of the same, according to my wished desire: yet will I show my mind and determinate purpose thereof, according to the dutiful honour and reverence I bear unto the deserved dignity of it.  
Let other praise Chastity so much as they list, which (they say) filleth Heaven: (I pray God it do so) yet will I commend Matrimony, which (I am sure) replenisheth and filleth both Heaven and Earth.  
Let other set forth single life, with so many praises as they can heap and tumble one in an other's neck, because (they say) it is void of all careful trouble and disquietness: Yet will I for evermore commend the happy state of honourable wedlock, which refuseth no kind of pain and trouble, so that it may bring any profit at all to the public weal of Christendom.  
Let other praise that kind of life, whereby mankind decayeth, and in process of time should be utterly destroyed: Yet will I commend that manner of life, which begetteth and bringeth forth, excellent Kings, noble Princes, princely Dukes, puissant Lords, valiant Knights, worthy Gentlemen, cunning Artificers, to maintain the common weal, and learned wits, to govern the same.  
Let others advance that life, whereby Monarchies, empires, and kingdoms, are made desolate, barren, and unfruitful: Yet will I most of all praise that life, which maketh Realms to flourish with innumerable thousands of people, whereby the Public weal is preserved in safe estate. And what thing can there be more necessary than Matrimony, which concerneth the felicity of man's life, the flower of perfit friendship, the preservation of Realms, the glory of Princes, and that which is greatest, it causeth immortality? Can christian Matrimony be any otherwise then a thing of great excellency, and incomparable dignity, seeing it was ordained, neither of that ancient Minos king of Crete, nor of Lycurgus, the law maker of Lacedemonia: nor yet of Solon the sage & wise Athenian, but of the most high and immortal God himself, and by him alone commended unto mankind, in so much that men may seem to be alured, moved and stirred unto this state of living, by a certain inspiration of the holy ghost? In Paradise also that Garden of pleasure was it instituted, yea, and that before any sin rained in this world, to show that it bringeth unto man, great joy, wealth, felicity, and quietness: and ever since that time hath it been had in great estimation, not only among them that profess unfeigned faith in the living God, but also among so many as were led by the only instinct of nature: in so much, that it hath been always recounted a thing of much ignominy and reproach, to live without the estate of wedlock. It is manifest by the report of histories, of how great estimation holy Wedlock hath been, ever since the first beginning of the world, among all degrees of persons.  
Who will not commend honourable Wedlock, as a thing of great excellency? Who will not think it a state of living worthy high praise and commendation? Yea, who will not judge that it aught to be embraced with meeting and folded arms, seeing that by it, so many notable treasures do happen unto us? Virtue is maintained, Vice is eschewed, houses are replenished, Cities are inhabited, the ground is tilled, Sciences are practised, Kingdoms flourish, Amity is preserved, the Public weal is defended, natural succession is continued, good Arts are taught, honest order is kept, Christendom is enlarged, God's wordere is promoted, the conscience is quieted, lewd life is avoided, and the glory of God is highly advanced and set forth? And who ever wanted, that lived according to God's word in Christian Matrimony? God leaveth none succourless that put their trust in him. Did not Christ turn the water into sweet Wine at a certain Marriage in Cana, to show that as many as live in holy matrimony according to his word shall never want? The water of the River, shall sooner be turned into wine, and the stones of the street into bread, than the faithful shall lack or be found succourless. Did not God feed the people of Israel with meat from heaven? did he not give them drink out of the hard rock? Did he not make a Crow to bring meat to the Prophet Elyas, & so wonderfully fed him twice a day? Even so will he do with us, if we be faithful, and seek to live according to his word. The blessing of God maketh men rich (saith Solomon.) The man that feareth God (saith David) all the time of his life, showeth mercy unto the poor, and dareth unto them that have need, & yet hath he gods plenty and enough for his children that succeed him. These goodly properties and fruitful effects, these manyfolds commodities and special great benefits, these divine blessings & wonderful graces, besides an infinite number more treasures than I am able here to recite, whichs spring out of holy and christian Matrimony, me thinks are able and sufficient enough, to encourage and win all kind of persons, both men and women, widows, and widowars, bachelors, and maidens, willingly to embrace and take upon them the comfortable estate of honourable wedlock.  
wherefore (good cozen) having now troubled you thus far with a rude discourse of wedlock, whereof I know well you have had a more certain and perfect proof, than I am able by pen to paint forth, because you have been a wedded woman a long and happy time, & have enjoyed the blessed benefit of so good a husband, as by him I doubt not but you have had the full experience, aswell of these manifold felicities and great commodities by me recited, as of many other more surpassing treasures, which happen to faithful married couples, not able by me to be expressed, by reason I never tasted yet the happy blessedness of honourable wedlock: I will now hasten towards other matter, and cease to proceed any further in the commendation of this high degree of holy matrimony: whose worthy excellency, doth more sufficiently set forth and commend itself, than my invention is able to devise. And whereas (good cozen) in this mine attempt, I may perhaps be thought somewhat bold, to trouble you with this long and tedious treatise in writing, yet if it will please you to think well of mine enterprise, and peruse it over with good advisement, I trust you shall find the matter such, as all your labour shall not be lost, though the invention be found but simple. It is only good will & christian charity (my beloved cozen) the hath enforced me to frame my pen thus much to trouble you, wherein I beseek you to pardon my boldness, and to take in good part my simple intent. The curious cook doth dight that rude morsel with some conceit of his cunning, but I have no other sugar or sauce of savour to grace my simple dish withal, but the never vading and ever growing grain of good will, which I beseek you to take in good part, & to accept this simple invention, as the perfect pledge thereof, growing out of mine own barren ground, no far fet thing, neither dearly bought, and therefore perchance not meet for you, especially if you be very lady fine: it is no greater than came out of mine own pen, no more precious, then may be kept and carried in a few leaves of paper, of no further form & fashion, than mine own hands could frame, of no better invention than mine own simple wit might devise: wherefore as you see, so shall you taste: & as you like the qualities, so accept my present. I thought it my part (if it will please you to take it well) not to spare pen, paper nor pains in writing unto you. And though it were more meet for me, to treat of trifles, than mysteries, things of small force, than matters of weight & great importance, yet considering your person, whose case requireth even in enforced trifles to seek a gravity, & being loath that lost labour should run with lost time (for lost time I account lost lands) I beethought myself to devise some matter, that happily might quite your labour in Reading, and not to be altogether fruitless for wit: so that my words might not altogether seem as wasted wind, but that I might be somewhat better occupied, then as one that did but tell the clocks, and watch the Sun how he shadoweth the Dial. Considering therefore, the state of your life, the case wherein you now stand, that is, toward the world: A woman once a wife, now a widow: And therefore having of God, leave and liberty by marriage to become a wife again: for when the husband is dead, the woman may lawfully betake herself unto another, as Saint Paul reporteth to the Corinthians: This your case I have so much thought upon, that I may not like a careless stranger stand dumb, but as a careful and faithful well willer, open my mouth, and utter my mind unto you, not that I mean in hasty sort to persuade you to Marriage, any otherwise then your own wisdom with good advisement shall think convenient, for therein you may best be your own judge, for you know best where your shoe wringeth you: neither need you any counselor to bid you cut where it doth wring you: But whereas you know it lawful, if you shall think it also expedient, that of a widow you become a wife, then aught you to take good advisement, how you do bestow yourself, lest you both marry and mar yourself in one day, and of an happy widow, become an unhappy wife. I need not seek far to show you the dangers the such leapt into, that in this matter rashly leapt before they wisely looked: because the common experience in others, may lead you through the consideration hereof, even as straight as a line. And therefore I will not counsel you as needless to advisement, but rather commend you that you have hitherto stand so stayed with such advised deliberation.  
Only this point I find in you, which needeth a knot, to consider how you might do most advisedly, what match were most meet for you to be made, that repentance follow not, to what mark you aught to direct your counsel, advisement, and deliberation, that the success might answer your hope, that is, that it might turn to continual comfort, and to the glory of God.  
This verily I wots well, is a case of such importance to consider, and hath so many hard knots to work on, that it were more fit for grey hears, sage wits, and deep Divines, to take in hand, then for my simplicity to adventure. I am (in this case) of like opinion with Marcus Aurelius the Emperor of Rome, who said: If all the wise men in the world were melted together in a Furnace, they could not give one good counsel to make a Marriage. What counsel then may you look to have at my hands: if a wise man, if many wise men, if all the wise, be not wise enough in any point well to advertise you in this behalf? Wherefore I beseek you, impute not that for presumption unto me, which only good will doth force me to adventure, desiring you rather to way the will then the wit, which here by me shallbe shown. And if I shall overshoot myself by any point of folly, (as of likelihood I shall) yet let such wisdom rest in you, that you make not that open and common, which betwixt us is private and privy. Therefore to enter my purpose, because that of many, yet must but one ioygne with one, and because where one is to be chosen, it is good to see which amongst all, if it might be: I will be so bold, to set before you four such suitors, as may represent unto you all the rest that may happen hereafter to come unto you. Consider all by four, try four, and trust one.  
There are three marks generally, which are to be considered in man, whereat you may shoot out your game: The inward mind of the man, the outward parsonage, and the state wherein he standeth of things appertaining to the world. By this rule I will sever and single out the sorts of men, that after the division, you may with less doubt make your choice. And therefore to begin with the worst: there are men that live neither well nor wealthy, being in a desperate state, both toward God and the world, past hope, and past shame? But we may set these aside out of our number, as we find them, so let us leave them, for I doubt not, but as they are naught worthy, so you will not have to do with them, none of these I think will come unto you in the name of a suitor.  
The next man is not so well favoured, nor so wise, as wealthy, not so courteous, as covetous, not so well mannered, as moneyed, & he having hope through his wealth, peradventure will attempt you, for what case is desperate in this world, to such as Fortune laugheth upon. This man you may soon espy, where his treasure is, there is his heart, even such kind of wooing shall you have of him, as Satan used to our Saviour Christ, in the fourth of Matthew: If thou wilt fall down and worship me, I will give you (saith he) all these, you shallbe my Mistress of so many Sheep, so many Oxen, and thus much Money shallbe yours as mine own, so harpeth he upon his halfpenny. But let us set him aside a while, and bring an other in place, such a one that is handsome of parsonage, a tall Gentleman, a proper man, well borne, graced with some courtely behaviour, well spoken, having a pretty natural wit, adorned and graced with other such qualities of the body, and yet peradventure Virtue hath taken little or no root in him, he worshippeth God at leisure, and hath some civil godliness in him, his religion he useth as the market serveth, and thus doth he reckon his game: I see not (saith he to himself) why I should despair, I see not but I am worthy of as good as she is, I come of as good an house as she, mine ancestors were all gentlemen, and worshipful: I doubt not the misliking of my behaviour, for I have not been so ill brought up, but I know how to entertain a gentlewoman, I shall see well enough that my demeanour be courteous and court, as for my parsonage and countenance, I force not who behold it: So to himself he saith, when to you he shall commend himself with some more mannerly modesty, as to say, he is not disfigured, nor maimed. And what he cannot for shame say of himself, some other friend of his shall set out in plainer terms: his friends indeed (peradventure not yours) will so blaze his arms, as though they should cell him unto you, as if you should take him at their word, besetting him with these and such like flowers: if you respect the parsonage of a man, if you refuse him, you shall not be so matched again: mark him and view him well, see what deformity you may find in him: is there any part of him out of joint, or out of square? Mark what a jolly complexion he hath, see whether you may espy any wart or blemish in his visage: consider whether he be not a very gentleman in his behaviour, forget not his qualities how commendable they are, his activity, his merry conceits, his pretty practices: see how cleanly and trim he is in his apparel, how skilful and neat he is about his horse, his hawks, and his hounds: his exercise also that he useth is gentlemanlike, abroad he useth his bow, within doors he can sing & play on the Lute, & as for learning, though peradventure he hath little or none at all, yet will they say he hath enough for a gentleman: and here peradventure the wise saying of Solomon, shallbe scarce wisely alleged in the seventh chapter of Ecclesiasticus. Be not too wise. If he have a good wit indeed, then shall there be great compasses of comparisons fet: if he be but mean in that respect, then will they say, he is no fool, no natural: If he be peradventure somewhat stained in Fame, you shall have that issue strait stopped with some plaster of excuse: if it be not manifest, then will they say it is false and forged, no man is able to charge him so, the best are most subject to corruption, the sinest cloth may be soon stained, the honestest man may be soon slandered: and if it be not denied, yet it shallbe excused, as the toys and pranks that run in common course among young men: then will it be said that a man is not to be rejected, but to be borne withal in such cases: and so, if there appear any good gift, it shallbe set out as it were a sonning to behold: But if there be any suspicion of vice, or otherwise any want or defect, that shall either be let slip with silence, or else the broken pieces shallbe glued together in some kind of sort, that which is unseemly or unsightly, shall have a better colour set on it with some glozing tale: the want of wit shallbe supplied with abundance of wealth: evil manners with much money. If his life be suspected, you must look in his face, for with some women, the pleasing parsonage satisfieth for itself, and also for virtue: And good qualities for learning in a Gentleman. If the quiver be well furnished, if it be well in the Stable, the Mew and the kenel, it doth not much force what is in the House, the Chambre, and the Study. Such verily is the Table talk now adays among Gentlemen. Such bolts shoots suitors, and suitors friends, and with such trains some women are entrapped, with such winlesses are some driven into the net of mishap: But I trust your eye sight serveth you better, then to be dimmed with such mists, or dazzled with such short sonneshinynges.  
Now in the degree of my suitors, the third remaineth, whom if you only judge by the eye, that discerneth no farther than the face: or if you way the worth of your marriage with weights of silver, this man perchance shall soon be put out of countenance & hope, he shall soon be countervailed and weighed down to the ground, for he may sing saint Peter's song, Silver and gold have I little or none: He cannot number his Lands, his Leases, his Farms, nor his Tenements: He hath a competent living, but not abounding, or flowing with full stream: He is no Knight, nor Alderman, but a plain Gentleman: not highly borne, but very well brought up: not so worshipful, as worship worthy: not of great estimation, but of singular honesty: not so long trained in the court, as conversant in the school: his Lands are not so great, as his learning: his chest is not so stored with money, as his head and mind possessed & furnished with the trusty treasure of truth, and the inestimable wealth of wisdom: his demesnes with others are not comparable, but his demeanour above others commendable: his countenance is not wanton or alluring, but yet he hath a manly visage, a face in which appeareth more grace than favour: more gravity than beauty: his tongue spéedinge words no faster than they may seem well bestowed, having his mouth in his heart, & not his heart in his mouth: he is not so well freended of men, as favoured of GOD: his body is not so handsome of making, as his soul is well fashioned and framed to Godward: his leg not so clean, as his life without spot: his hand not so white to see, as his heart sure to trust: not high of stature, yet his wit not short: his body not so strait, as his conscience upright: not so brave in his apparel, as grave in his behaviour: not curious and neat, but honest and cleanly: not so well faced, as well lived: I mean, not so well attired in the outward man, as clothed in the inward man.  
These are me thinks the degrees of men to be considered in our purpose, for I can reckon no other marks whereunto Women direct their eyes and thoughts. But there are some to be found, I think, if we seek far, in whom Virtue, Fortune, and favour have made a Marriage: and such a one, if my prayer might be heard, you should soon attain: But such Starts shoot not often, such Birds fly seldom abroad: yet if there happen any such whereupon your consideration shall stand, my counsel is, that you follow the example of the Physician, who to know the whole estate of a man, openeth and cutteth him up, and divideth him into parts, and thereby groweth into a greater knowledge: so I wish you to make an Anatomy of him that you have in hand, make no confusion of wealth, wit, body, soul, life, and living, for so you may soon deceive yourself. In one man therefore, you may consider three things, as I said before: the inward mind, the outward person, and the state wherein he standeth, of things appertaining to the world: of the which three, you aught to choose but one, lest perhaps you mistake your right mark, and lose your game: lest in steed of a man, you find but the shadow of a man. Refer yourself to the pattern of those persons, which I have rudely described unto you: compare unto them, and those betwixt themselves. Wherefore to enter the comparison, if you ask my judgement: the Poets to lay the foundation of a farther invention, feigned there were three Goddesses in contention for their beauty, who did most excel: juno who had the disposition of honour and dignity: Pallas at whose pleasure were all the gifts of wifedome: and Venus the Lady of Love. To end this strife, it pleased jupiter and other Gods, to refer the judgement hereof to one Paris a Shapeherde, conveying to him a golden Apple, with this inscription or Sentence engraned: Let it be given to the fairest. The foresaid Goddesses presented themselves before this their appointed judge, and offered every one their reward, to have sentence on their side: juno would make him the highest: Pallas the wisest: and Venus a husband of the fairest. Venus here prevailed, she was pronounced the fairest. Paris had his reward, that was the beautiful Helena, who (they say) was the cause of the destruction of the troyans. Now if your Marriage stood upon the gift and delivery of an Apple, I trust you would not play Paris part, that Venus should vanquish you. Wherefore, my counsel is, that rather you cncline to Pallas for some reward of wit, then either to juno for her honour, or Venus for pleasure. And besides these, there is one that by right hath greater interest in the Apple, than any of the other, although she strive not so much for the matter, I mean the Lady Virtue. Wherefore, if she come in place, withhold not your hand from her for fear of the other, if she offer not herself at the first, yet be not rash or hasty, but call unto God that he may send her unto you, and he no doubt, as his ears are always open unto the prayers of the faithful, shall bring her even home to you: and she, I think, is for your purpose: to her (as you aught) deliver up your Apple, if you intent to give it to the fairest, to the best, and to the most worthy. Wherefore consider well my last portrayed person, standing in the place of my third suitor, of whom although I have not set so fair a colour, yet if he were to be sold, I would hold as dearest: who though he be not formed of the finest fashion, yet is he made of the finest metal: whom peradventure juno may jest at, Venus have little to vaunt of, and Plutus whom they call the God of riches passeth not on: yet if Virtue may prevail with you, as I hope it shall, you shallbe his, and Virtue shallbe yours, yea, Pallas also pleadeth on his part. Wherefore I counsel you, as you would give the Apple unto Virtue, so give your wedding Ring to be worn of the virtuous. For if it be so, as the Philosopher truly disputeth, that friendship cannot consist but betwixt the good: how slender a Marriage will that be, where Virtue knitteth not the knot? where honesty is not called to counsel? and godliness is not bid to the Bridal? The Son of sirach saith in the sixteenth Chapter: That man is blessed that hath a virtuous Wife, for the number of his years shallbe double. I doubt not but you are so virtuously disposed, that you intend to make a happy Husband: see then that he do as much for you, as you for him: whereas you shall make him happy, foresee that he for want of virtue, turn not the course of your estate: but whereas you shall double his days, take heed that he cut not of yours by the middle. You have I am sure some good flowers growing, take heed they be not overgrown and choked, with the evil wéeder that he shall bring into your ground. You are (I doubt not) disposed to godliness, match not with the contrary disposition: for than shall you be as the yoke of Oxen that draweth diverse ways. Vice & Virtue were never yet friends, it caused hatred in brethren, as in Cain and Abel, Esau and jacob: How can the Lamb and the Wolf agreed together? no more can the ungodly with the righteous: he that toucheth Pitch, shallbe defiled therewith. Think not then that the virtuous and the vicious may make a good Marriage. Can you set fire and water together, but that they shall stir and strive for the mastery, each to consume the other? Stand therefore, make no haste, for fear of the worst: It is better to look long, then to leap lightly: rake up the ashes thoroughly, and turn them too and fro, that you be sure there remain no spark of burning vice, or at the lest leave as little as you may, and sweep as clean as you can. And mark well, I wish, what condition S. Paul setteth, when he giveth you your licence to marry, in the seventh Chapter to the Corinthians. The wife (saith he) is bound by the Law as long as her Husband liveth, but if her Husband be dead, she is at liberty to marry in the Lord. Wey well this restraint of your liberty, or rather I may say the sure stay of your liberty, lest by abuse, you turn this liberty into a bondage. For unless you have God before your eyes, you shall change your liberty into straight bondage: whereas you soak comfort, you shall find a curse: whereas you hope for ease and rest, you shall enter into disease and trouble: above all therefore, have a special and a steadfast eye upon this rule, that you marry in the Lord. God did make the first Marriage that ever was made, and I doubt not but he made the first that you made: and if he make the second also, then shall you be sure never to repent you of your bargain. He did institute Marriage as a thing most holy, to his glory, and to the comfort of man: See therefore that you in this case be voyde of all fleshly affection as near as you may, that you profane not that which is holy, to your own discomfort, and the dishonour of God. Christ our Saviour was present at a Marriage in Cana, where besides his presence, he honoured it with his first miracle: he turned Water into Wine. I pray you make your wedding place as like Cana as you can, let Christ be present with you: I mean, to guide your spitit with his holy spirit: turn not his miracle, make not, I mean, Water of Wine, but let that which God hath instituted to your comfort, be godly handled of you to his glory. Whereas Matrimony is honourable amongst all men, provide that it turn not to your shame and confusion, as you see in some. I need not here (as it were to long) particularly to give you precepts, to rehearse the virtues to be embraced, and the vices to be detested in men. But shortly as our Saviour Christ answered, thou knowest the commandments, do this and thou shalt live: So I, you know the commandments, meet the length of their feet, by that measure shall you well perceive, whether his shoe will serve your foot. And one thing more in this behalf I must add, not of mistrust, but to make a double knot of a single, or a triple of a double: for the surer, the better: the warier, the wiser. be wise then and beware, that you put not your head under the girdle of the ungodly, neither so burden yourself, as to bear the yoke with an Infidel. For than it may seem that you kept not S. Paul's Rule, as to marry in the Lord, for that is his counsel. And what Marriage may righteousness make with unrighteousness? light with darkness? Christ with belial? the unfeigned Children with the faithless Infidel? For here besides the danger of discord, and bodily trouble thereof ensuing, there is also apparent peril that may pierce the soul. For so saith the Lord to his People Israel, concerning their joining with strange Nations of foreign faith and religion in the seventh of Deuteronomy. Thou shalt make no covenant with them (saith he) neither shalt thou make Marriages with them, neither give thy Daughter unto his Son, nor take his Daughter unto thy Son, for they will 'cause thy son to turn away from me, and to serve other Gods: then will the wrath of the Lord wax hot against thee, and destroy thee suddenly. You are no Israelite, here might be said: how then? yet a Christian I trow, and by faith, the Daughter of Abraham: then this must you reckon to be written for your learning. There are no Hethytes, no Amorites, no Canaanites to be feared: yet are there many in our days both faithless & godless, as the obstinate adversary of the Gospel of God, and the double dealing, false dissembling gospeler, in whom there is no less danger of deceit, then is in the heath nish Hethites, and currish Canaanites: and although the persons be not one, yet there seemeth to be little difference in the cause: for first mark the reason, and then apply it.  
The Marriage of a Cananite was forbidden the Israelite for fear lest he should be withdrawn from the true worship of the true God of Israel. And do we not see in experience, that the wicked wife, corrupteth such men as we judge sometime most upright in life and steadfast in profession of the truth? and how much more danger is there least the unbelieving and wicked man, altar the good nature of the honest woman, into his own perverse nature, seeing that to him she is subject, as the body to the head? you must of necessity be one in flesh with him whom you shall choose: Foresee therefore by wisdom, that his religion be christian and godly with yours: see that you change not your manners with your name, but choose you such a Make, as feareth God, embraceth and loveth his holy word, and setteth his whole delight in his Laws and testimonies. Presume not of yourself herein: you are not wiser than Solomon, yet as it appeareth in the ninth Chapter of the first Book of Kings: His wisdom was so bewitched by the means of those foreign women with whom he matched in Marriage, that he become a fond Idolater, and so fell into the hands of God. Of this example, I trust you will take sufficient warning, so that herein I need not to make many words: unless you object unto me, or some other unto you, the place of Saint paul in the seventh Chapter to the Corinthians, where he saith: The unbelieving Husband is sanctified by the Wife, and the unbelieving Wife, is sanctified by the Husband. If we mark the purpose of Saint paul, the answer shall not be hard: the Verse next afore, doth contain his purpose, which is, that the believing Woman already married to the unbelieving man, should not use the infidelity of her Husband, as an occasion to depart from him, the words are these.  
The Woman which hath an Husband that believeth not, if he be content to devil with her, let her not forsake him: and then he joineth the former sentence, as a reason to confirm this other sentence, so that that place serveth to this end & purpose, that if you and your husband were first both of you unbelievers, afterward it pleased God to call you to the knowledge of his truth, your Husband continuing in his infidelity, or if now being grounded, you should adventure to marry with an ungodly person, you aught not being married together, to seek a separation, because there is hope of sanctification. For as you should do ill to yoke yourself with an ungodly person, so should you do worse to shake him off, being joined unto you by Marriage, without some juster cause, because there is hope of sanctification. And although it be not a sufficient cause to break the knot, that by Marriage is knit, yet it is a just and necessary cause, wherefore to refrain Marriage. For the Marriage of an ungodly person I grant is a marriage, and not lightly to be dissolved: but yet an ungodly Marriage, and that which lacketh sanctification, as may easily be gathered of the words of Saint paul, before alleged. Wherefore as I would counsel you to continued, for the hope of sanctification, if your head were fast in the yoke, that you might win your husband: so now standing free, tempt not God I say, presume not, match not with any that you know to be out of the household of faith, for fear of corruption, lest you lose yourself, before you win an other.  
Thus have I spoken hitherto for my third wooer, who pleadeth honesty, virtue, and godliness, who I doubt not shall speed, because that God is on his side. And here if you demand of me, whether I would have you so precise, as only to regard the honesty and virtue, without any further respect. Truly, although (peradventure) I shall seem to spiritual in this point, yet if you had your eyes fully fixed upon that mark, without wanering other ways, no doubt but God would prospero you the better, in as much as he shall thereby have trial, that you depend wholly upon him and his provideuce, and then shall you be left in danger of snares. And of this, that it aught to be so, we may take an example and warning of the manner that God used in the first Marriage making, in the second Chapter of Genesis: For while he was providing for Adam, the Woman that should be his wife and his comfort, he caused an heavy fleepe to fall upon the Man, and while he was a sleep, he took out that rib whereof he framed the Woman. So verily I would think that God did most work with you, if you laid Adam asleep, I mean, if you removed all carnal affections, and worldly respects which proceed as earthly from Adam, while that this bargain were a driving. This I know is far wide from worldly wisdom, but this way you shall go nearest, to make a Marriage of Paradise, and so shall you seem most to marry in the Lord. And if you may not abide so strait binding, yet serve as little as you may: If this be not your whole building, yet at the lest, let it be your chief foundation: if this be your ground, have no doubt but there will grow and follow other good flowers sufficiently. So then I think you shall gather a good somme, if you cast your accounts in this wise: If Virtue come alone, she is not to be refused: if she come with the company of such as the world esteemeth, not as a Servant, but as a Mistress, which is hard and seldom, she is also to be embraced. But if you stand on this point, you are in great danger to slide: for Virtue clothed, is not so sure to trust, as if it be naked and bore. Then a little virtue exceeding in one, may not be supplied with great store of goods, and abundance of riches in another: for we must in our doings first seeks the kingdom of Heaven, as for other things, after them seek the Gentiles: If they be sought with care, even when we think us nearest, we are oftentimes farthest of, and shoot to short: If we attain the thing desired, yet we lack the fruition, as when we wanted the thing: If we enjoy it, yet the space is short: but if they come as unbidden guests, then are they most welcome: yea if we seek them not, the promise is, they shallbe cast unto us: and if they be cast, then come they in their kind. Now then to speak somewhat of other respects severally, you may remember, the suitor whom I commended unto you, I did so qualify, that as I would not have him godless, so I wish him not to be witless, for that I reckon a most honest respect, so that you discern the true wisdom from the false, so that the simplicity of the dove, do not join with the wiliness of the Serpent: neither shall this hinder my honest and godly Wooer in his suit, but rather further him. For as fools are fortunate, so the virtuous commonly have less want of wisdom: the fear of the Lord is wisdom. Christ is the wisdom of God the Father: therefore if you make account of true wisdom, in this behalf you shallbe best sped in the true godly christian. I need not make comparison between the godly and the wise, so that you use your wisdom, to judge and discern aright of wisdom, for the right wisdom, the godly righteous hath obtained. Only if the comparison stand betwixt the wise, and the wealth or handsome, let Solomon be your counsellor therein, who saith in the eight Chapter of his proverbs. Wisdom is better than precious Stones, and all pleasures are not to be compared unto her: and in the sixteenth Chapter. It is much better to get wisdom then Gold, and to get understanding, is more to be desired then Silver. And in that seventh Chapter of Ecclesiasticus he saith: The excellency of the knowledge of wisdom, giveth life to the possessers thereof.  
Now if the righteous and the rich stand in comparison, yet I trust my poor spirited suitor shall not be out faced, you sitting as judge, & such I trust shallbe your sentence, as was the wise Themistocles answer: For when it was demanded of him, whether a man should bestow his Daughter upon a good poor man, or upon a rich man not so honest? his answer was, I had rather like the man that lacketh money, than money that wanteth a man. So little thought he that riches and substance did make a matter of Marriage, that it seemed to him, she did not marry for any regard of the man, that had such respect of riches: and that she that married not an honest man, did scarce marry a man. Some in deed have their fancy so led, as though money made men: but let this be your Poesy rather when you make your Marriage: Manners makes Men. Consider the saying of the Prophet David in the xxxvij Psalm. A small thing that the just man hath is better than great riches of the ungodly wicked & mighty. I wish you wealth & riches, for I know they are the good gifts of God: but I fear lest Virtue willbe overwhelmed, where such floods break out. He that will tarry for the company of a rich man to go to Heaven, it will perhaps be long ere he come there, for his way is as strait as the eye of a Néedell, and he himself as huge as a Camel. Solomon in the twenty & twenty one Chapters of Ecclesiasticus, maketh a marvel of the rich upright man. Therefore I wish you, have not this mind with you, as to seek a rich Marriage, for than you miss of the right mark of Marriage ordained for your comfort, there lieth not the way leading to rest and quietness. For they that willbe rich, fall into snares and temptations, & into many foolish & noisome lusts, which drown men in perdition and destruction. Use oftentimes rather to repeat this sentence with yourself: The desire of money, is the root of all evil. Take heed that that root overgrow not other good flowers: but hearken to the sentence that our Saviour pronounceth, in the sixth Chapter of Saint Luke's Gospel. Woe be unto you that are rich, for you have received your consolation. These are the bounds that S. paul appointeth us: If we have (saith he) food and raiment, let us therewith be content. And truly herein consisteth not true riches, to possess this earthly treasure, the meat of Moths, and the bait of thieves. But such as my commended suitor possesseth, if you may be partaker thereof, them may you say: my lot is fallen to me on a fair ground, and that you have got a goodly possession. Godliness (saith the Apostle) is great gain, if a man be content with that he hath: even that is it which my suitor bringeth, godliness with contentation. Wherefore then should you desire the marriage of the rich? you see it bringeth no rest: you see godliness is the true riches: and God of his goodness having already blessed you with sufficient store & great abundance, I doubt not but you have so good a mind with you, that you are rather virtuously desirous, wisely to employ and bestow your goods and riches, then greedily covetous, to hoard them up, and lay heap upon heap, with an insatiable desire to increase them. Do you seek to establish to you and yours an inheritance? hearken than what the Prophet David saith in the xxxvij Psalm. The evil doers (saith he) shallbe cut off, but they that wait upon the Lord, they shall inherit the Land. Again: The meek men (saith he) shall inherit and possess the earth. And again: The Lord knoweth the days of upright men, and their inheritance shallbe perpetual. Do you seek a continuance and perpetuity in things? S. james saith: Like as when the Sun riseth with heat, the Grass withereth, his flowerfalleth away, and the beauty of the fashion of it perisheth, even so shall the rich man fade away in all his ways: but the just they flourish like the Palm tree, they are like the bay tree, even green and fresh like themselves: the root of the righteous shall not be moved. Do you desire to have such a head as may best defend you from injuries and oppressions? who is of more might than the righteous & godly? David saith in the xxxiiij Psalm. The Angel of the Lord pitecheth his Tent round about them that fear him, and delivereth them in all their necessities. And again: The cares of the Lord are open unto their prayers, and he will hear their cry, yea, he keepeth their bones that none of them be broken, he numbereth the hairs of their heads that none of them be lost. Do you fear peril or penury? of the godly righteous thus saith David in the xxxvij Psalm. They shall be confounded in the perilous time, and in the days of famine they shall have enough. You will peradventure say, for myself I can hold me well enough content, but my children's case moveth me.  
hearken then what David speaketh of his experience in the xxxvij Psalm. I have been young (saith he) and am now old, yet saw I never the righteous forsaken, nor his seed begging their bread. Doubtless God shall provide for you and yours sufficiently and abundantly, if you casts away all such worldly respects, and much more than otherwise. Now I think these shall suffice to underset and stay you up that you fall not on this side.  
The next care concerneth my fourth Suitor, that hes take you not with the bait of beauty, whereby many wise Women and Men have been deceived, and with a short pleasure have purchased long and desperate repentance.  
This caused Solomon to commit folly, as appeareth in the second Chapter of the first Book of Kings. This cooled the mighty sampson's courage, as is manifested by the sixtéenth Chapter of the Book of judges. Did not the beauty of Bethsaba so ravish the eyes of holy David, that he committed with her most habominable Adultery, and made himself guilty of bloodshed? so it is written in the second Chapter of the second Book of Samuel. He saw a Woman washing herself, and the Woman was very beautiful to look upon. etc. You might abuse these examples to folly, as to say: These men were notable, for strength, for wisdom, for godliness: marvel not then (might you say) though I be overcome in that case. Not so, good Cousin, but this consider in these examples, that if such of so excellent graces, have been led away with these trains: you have hereby a fair warning, to beware, and to be very circumspect, in so subtle a point, and so dangerous a case: if you give place to such fancies that they overcome reason, you may soon slip into those inconveniences that you see in the examples of others, you may pluck the house on your own head, as Samson did. As you choose your mark, so goeth your game: as you make your foundation, so will your building be: if the one be steadfast, the other will not lightly shake: but if the one be not surely grounded, a little blast marreth much work. Surely the handsome person of man is not of long continuance: beside that it is subject to corruption by invulnerable means. Wherefore, if your Marriage hung upon that knot, a little force will break it, a little labour will undo it, and of itself it will decay and wear away. If this fancy be the leader of your love, you follow a blind guide, you may soon slide, and wander out of the right way. Many an unsavoury wood, beareth a fair blossom: and so under a fair face, their lieth hidden many a foul fault, and with a sound look, oftentimes is covered the hollow heart, full of all hatred, whereof you may read a lovely example of Absalon, in the fourséenth Chapter of the second Book of Samuel. I have read an History of one Paulus Aemilius a Noble man of Rome, matched with a Wife called Papiria, both for birth and beauty (to judge) worthy such a Husband: howbeit hes divorced her, and when her friends infreated for her, demanding of him what should be the cause that moved him so to do, for they saw none, seeing that she was to behold, mannerly and m oodest, fair and fruitful. Then he for answer, thrusteth out his foot, and saith: behold, see my shoe, is it not fair? is it not new? yet none of you wotteth where it doth wring me. Belike there was some secret fault in that Woman not to be borne with, which was so loathsome unto the Husband, as her beauty could be pleasant, be advised therefore, lest you find that your handsome husband have that, which this man found in his fair Wife. If you will not that your shoe wring you, measure him before you buy, and judge not of him by the colour: but measure him rather within them without, lest you wring for it afterward. The goodly parsonage without wisdom and virtue, what is it better than a painted man? Plato the wise Philosopher, thus said to Alcibiades: He that at any time hath loved Alcibiades body, hath not loved Alcibiades himself: but he that loveth thee, loveth thy mind and soul. And the wise Tully saith: Man is as his mind is, and not that form and figure which may be pointed at with the finger. For man consisteth of two parts: the one is the mind endued with reason, and beareth the Image of God: the other is the body, which we have common with brute Beasts. David compareth that man that lacketh understanding, unto Horse and Mule: and me thinks, I may well compare such lusty lads, whose commendation is only in their parsonage, and lacketh learning wit and honesty, unto Plato's man, as Diogenes scoffingly termed. For when that Plato in his School had defined a man in this wise, to be a living and two footed creature, made upright and without any feathers: Diogenes thinking that he had not well defined or expressed the nature of man, because he suppressed that which was most proper to man, and did concern the mind and gift of reason: he plucked a Capon bore of all his feathers, and turned him into the School, saying: behold Plato's man.  
Thus is a man if you consider not his mind, a fool: What is he but an unfeathered fowl. A man without manners, what is he better than a Capon without feathers? wherefore if you meet any such in your dish, esteem him as you list, I have told you the price. Trust not to soon those fair faces, which come like Capons upon Sops and Sugar. That brave apparel, what is it else but peacocks feathers? The good complexion, the strength of the body, the white hand, the clean leg, what are they all, but fading flattering flowers? what but baits to deceive the foolish fish? All these do serve but to please the eye, & to satisfy the fantacy of the flesh. Consider that which is written in the sirte Chapter of Genesis. The Sons of God saw the Daughters of men that they were fair, and they took them Wives of all that they jyked. Therefore the Lord said: my spirit shall not always strive with man. etc. Behold that fleshly fancy even of Marriage itself, because thereby they abused and polluted the holy ordinance of God, is expressed there, as one of the causes, that provoked God, so to power out the rain of his wrath, and to destroy all flesh from the face of the earth. Wherefore in this point I end with the exhortation of Saint john, in the second Chapter of his first Epistle. Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him: for all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world: and the world passeth away, and the lust thereof: but he that fulfilleth the will of God, abideth for ever. By these you may consider the true and sure way you have to walk: you have the by ways that may 'cause you to wander, in some part stopped up: you may see, if it please yond, the good, and the bad, although set forth but in a rude glass. sing not now Medea's song, who said: I see and allow the better, but yet I follow the worse. Give not Venus your Apple, but give the virtuous your wedding Ring. And then see how you have headed your Arrow: see the blessed state you stand in: he is yours, for better, for worse, forritcher, for poorer, in sickness & in health: he shallbe to you an Husband, to your Children a Father, to your friends a favourer, to your enemies a terror: he shall willingly bear part of all your blows and burdens: he shall double your prosperity: he shall mourn when you weep: he shall laugh when you are glad: his love is sure sealed, even joined by God himself. He is not like the rich, of whom the Son of sirach saith in the thirteenth Chapter. If thou be for his profit, he useth thee, but if thou have nothing, he forsaketh thee. He is not like the light lover of Beauty, of whom the wise Plato saith: He that loveth thee for thy favour, when that decayeth he will give thee over. But he shall be one wit● you both body and soul, he shall walk forth with you all your Pilgrimage here on earth, & shall lead you the way to eternal rest.) He shall be blessed in all his affairs, for so saith David in the hundred & fourteenth Psalm: Blessed is the man that feareth the Lord, and delighteth in his commandments, the generation of him shallbe blessed, riches and treasures shallbe in his house, and his righteousness shall endure. And in the hundred & twenty eight Psalm he saith: Blessed is the man that feareth the Lord, and walketh in his ways: when he eateth the labours of his hands he shallbe blessed, and it shallbe well with him: his Wife shallbe as the flourishing Vine on the sides of his house: even your husbands Wife shall be such a one, if your Husband be such a one: This David promiseth, and in the spirit of God prophesieth, and confirmeth it again, saying: Lo, surely thus shall the man be blessed that walketh in the ways of the Lord, and thus shall the Woman be blessed that marrieth the man that feareth the Lord. You will say, peradventure, I would think myself well bestowed upon such a man: but the craft is in the catching, the doubt is in the obtaining. But go you forward in your race of Virtue, and then you shall not go far before you meet with a meet match. It is an old saying: The like loveth the like. The Son of sirach saith in the thirteenth Chapter. All flesh will resort to their like, and every man will keep company with such as he is himself. A virtuous Woman (saith he in the sixtéenth Chapter) is a good portion, and a gift to be given to some just joseph, or some true Tobyas. You know that every good gift cometh from God, as the Father and first founder thereof: and surely in this case God appeareth more evident to strike the stroke, & to work as it were immediately within, with his own hand: So saith Solomon in the nynetéenth Chapter of his proverbs: House and riches are the inheritance of the Fathers, but a prudent Wife is the special guise of the Lord. Wherefore, although there be good tokens and marks whereby to make your choice, as by the fruit to judge the Tree: for so saith the Book of Ecclesiasticus in the xxvij Chapter: The word declareth the heart, the talk is the trial of men: Yet because these are rather probable conjectures, then sure demonstrations, for Fame oftentimes lieth: therefore when you have cast the whole and the some, yet God is all in all this matter, and the only maker of good Marriages. Be free then from worldly business, he clear from carnal affections, cast your hope upon God, depend upon his providence, commit the matter wholly to his hands, resort and fly to him with often and earnest prayer: for that when all other ways be tried, is the plainest to seek, the surest to trust, and the readiest to find, for such as seek good Wives, and good Husbands. You have a good example in the xxiiij Chapter of Genesis, how Abraham proceeded in the Marriage of his Son Isaac: You have there the prayer that the servant of Abraham made, to whom the charge thereof was committed, how he entering his journey desired God to prospero him, and to show mercy unto his Master Abraham, and that God according to his faithful prayer, gave him a token, whereby he chose the virtuous Virgin Rebecca. For her Parents, when they perceived that God wrought with man, could not deny their good will unto Isaac, but answered: This thing is proceeded of the Lord, we cannot therefore say unto thee either evil or good. You have also there the exercise of Isaac, how he was occupied in the mean time, while Rebecca was taken out of his rib: he went out to pray in the Field towards the evening, and Rebecca first found him so occupied. This is all (my good Cousin) that I have now to be said. Give yourself over wholly unto God to be your guide. Let your eyes be so earnestly bent upon him, as they were wont to be upon your Mistreste, whom you have heretofore served: Then shall God no doubt give you as a portion to the righteous, he shall so join you, that man may not separate you: Christ shall be present with you, as at the Marriage of Cana: he shall conduct you with his holy spirit: he shall turn your Water into Wine: he shall make the sour sweet, and prospero all your affairs. In the mean time, while God worketh, be not you idle, but practise yourself in Isaac's exercise, and God shall send you an Husband of his kind, even a faithful Son of Abraham, a chosen Child of God. Yea, God shall send his Angel to lead that man unto your house, even as he brought Tobyas unto Sara, at the house of her Father raguel. And as my poor prayer may help, I will become your faithful Orator, I will beseek the Lord God to guide you with his holy spirit, to provide you an Husband for your comfort, and to grant you long to live and love together, to your desired hearts ease, and unspeakable quiet. And so I leave to trouble you, and betake you to God, who I am sure will never forget you, if you repose your whole confidence in him.  
Yours to command during life, I R.  
This faithful pledge of true intent, With trusty heart is truly ment.  
FINIS.   

THE GLASS of godly love.  
Wherein all married couples may learn their duties, each toward others, according to the holy Scriptures: Very necessary for all married men and women, that fear the Lord, & love his laws, to have it in their Bedchambers, daily to look in: whereby they may know, and do their duties each unto others, and lead a godly, quiet, and loving life togethers, to the glory of God, and the good example of their Christian brethren.  james. 1. See that ye be not only hearers of the word, but also doers, lest that thereby ye deceive yourselves. Colossians. 3. Above all things put on Love, which is the band of perfection.  

To all Christian men and women that are married.  
FOrasmuch, as the Devil is most ready to make strife where there aught to be most love: and hath with heady wilfulness, concupiscence, and ignorance, soblinded the hearts of those which live under the yoke of Matrimony (that as I may judge by their fruits) there be very few that lead their lives therein, according to the laws of Christ. Therefore (my dear & well-beloved Christians, which profess the Gospel) to the intent that you should live therein, according to your profession and knowledge: I have here briefly and plaincly set forth what it is, and how you aught to lead your lives therein, according to the Rules of the holy Scriptures, so that your pure and godly life may be a good example, and also make such ashamed as would slander the holy Gospel, and professors of the same: yea, and that their wonted word (which is, mark these new men by their living) may sound to God's glory, to the honour of his most holy word, and praise of all them in Christ, which do profess the same. Farewell in the Lord.   

YOu shall first understand, that Wedlock is an high and blessed order ordained of God in Paradise, which hath ever been had in great honour and reverence, whern, one man and one woman are coupled and knit together in one flesh and body, in the fear and love of God, by the free, loving, hearty, and good consent of them both, to the intent that they two may dwell together, as one flesh and body, of one will and mind, in all godliness, most lovingly to help and comfort one another, to bring forth children, and to instruct them in the laws of God. Also to avoid Fornication and all uncleanness, and so in all honesty, virtue, and godliness, to spend their lives in the equal partaking of all such things as God shall sand them, with thanks giving.  
And because that the Wife is in subjection to her Husband, I will begin with her, & shortly declare what duty and obedience she oweth unto him, by the commandments of the Scriptures.  

Ephe. 5. The duty of the Wife, to her Husband.  
saint paul saith: Ye Wives, submit yourselves to your own Husbands, as to Lord: for the Husband is the wives head, as Christ is the head of the Congregation: Therefore as the Congregation is in subjection unto Christ, likewise let Wives be in subjection to their Husbands in all things. So that the wife must be obedient unto her husband, as unto Christ himself, whereout it followeth, that the said obedience extendeth not unto any wickedness, or evil, but unto that which is good, honest, and comely. In as much as God delighteth only in goodness, & forbiddeth the evil every where: it followeth also, that the disobedience that a wife showeth to her Husband, displeaseth God no less, than when he is disobeyed himself. For the wife aught to obey her husband in all points, as the Congregation to Christ, which loveth Christ only: and above all things, she is glad and willing to suffer for Christ's sake, she doth all for the love of him, Christ only is her romfort, joy, and all togethers, upon Christ is her thought day and night, she longeth only after Christ, for Christ's sake (if it may serve to his glory) she is heartily well contented to die, ye she giveth over herself wholly thereto, for Christ's love, knowing assuredly that her soul, her honour, body, life, and all that she hath is Christ's own. Thus also must every honest Wife submit herself, to please her Husband with all her power, and give herself freely, and willingly, to love him and obey him, and never to forsake him till the hour of death.  
And farther (saith S. Peter:) Let the Wives be in subiecton to their Husbands, that even they which believe not the word, may without the word be won by the conversation of the Wives, while they behold your pure conversation coupled with fear, whose apparel shall not be outward with broidered hair, and hanging on of Gold, either in putting on of gorgeous apparel, but let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which spirit is before God much set by, for after this manner in the old time did the holy Women which trusted in God tire themselves, and were obedient to their Husbands, even as sara obeyed Abraham: and called him her Lord, whose Daughters ye are as long as ye do well.  
And Paul speaking unto Tytus (saith he:) Let the elder Women be in such apparel as becometh holinesle, not being false accusers, not given to much Wine, but that they teach honest things, to make the young Women sober minded, to love their Husbands, to love their Children, to be discrete, chaste, huswifely, good, obedient unto their Husbands, that the word of God be not evil spoken of.   

What a Wife aught to be.  
HEre may you learn, that a Wife aught to be discreet, chaste, huswifely, shamefast, good, meek, patient, and sober, not light in countenance, nor garish in apparel, with died or curled hair, painted nor pasted, but with a comely gravity and a sad behaviour of a constant mind, true tongued, and of few words, with such obedience in all godliness to her Husband and head, as it beseems a Christian to have unto Christ, and to the intent that the Husband in like case may learn his duty, let him hearken what Saint paul saith: and take heed that he turn not his authority to tyranny.   

The duty of the Husband to his Wife.  
husbands love your Wives (saith he) as Christ loved the Congregation, and gave himself to sanctify it. Now must you understand, that the Husband is the wives head, as Christ is the head of the congregation: and Christ showeth to the congregation the same thing, that the head showeth to the body: for like as the head seeth and heaveth for the whole body, studieth and deviseth for to preserve it in strength and life: even so doth Christ defend, teach, and preserve his congregation. For he is the eye, heart, wisdom, and guide thereof: so aught Husbands (then) to love their wines, & be their heads in like manner to show them like kindness, and after the same fashion to guide them and rule them with discretion, for their preservation, & not with force or wilfulness to entreat them. And S. paul saith farther: So aught men to love their wives, as their own bodies: he that loveth his wife loveth himself. For no man hath at any time hated his own flesh, but doth nourish and cherish it, even as the Lord doth the Congregation. Therefore, aught every man most fernently to love his wife equally with himself in all points: for this is the measure of mutual love Matrimonial, that either party have nothing so dear that they can not be contented to bestow one upon another, ye, and if need should be, they should also not spare their own lives one for another, no more than christ did for his congregation. And like as when we repent and believe in the promise of God in Christ (though we were never so poor sinners) are as rich as Christ, & all merits ours: so is a Woman (though she were never so poor afore she was married) as rich as her husband, for all the he hath is hers, ye his own body, and hath power over it, as saith Saint paul.  
And if it so chance that you find not your wife so perfect in all points, as you would or as yourself, yet must you not despise her, nor be bitteer nor cruel unto her for her faults, but gently and lovingly, seek to amend and win her. For like as Christ thought no scorn of his church, despised her not, neither forsook her for her uncleaneness and sins: so should no christian man spurn at his wife nor set light by her, because that sometime she falleth, offendeth, or goeth not right, but even as Christ nourisheth and teacheth his church, so aught every honest husband (also) lovingly and gently to inform & instruct his wife.  
For in many things (saith S. Peter) God hath made the men stronger than the women, not to rage's upon them & to be tyrants unto them, but to help them & bear their weakness. Be courteous therefore (saith he) and win them to Christ, and overcome them with kindness, that of love they may obey the ordinance that God made between man and Wife.  
O how ashamed be those men to look upon this text, which with violence in their fury will entreat their wives: no beast so beastly, for in the most cruelest way is not meet, as when the wife is sad and disquieted, then with spiteful words and wanton fashions, so provoking her to anger. Where it is not the duty of the husband, but rather ashamed to his own head: likewise it is worship for a man to have the fear of the Lord before his eyes, that he provoke not the plague of vengeance.  
Let us therefore have humility in our hearts: For as a wise man looketh well to his own goings, even so pleasant are the words spoken in due season, which moveth the woman in her wrath unto patience, whereof Solomon saith: Fair words are an Honey Combe, a refreshing of the mind, and a health of the bones. For it is seldom seen that any beast is found in the cruelest rage, that the Male doth ever hurt his Female: and how unnatural a thing is it for a man to hurt his own flesh and body: Who will violently revenge himself (yea) on his foot if it chance to stumble? but will not rather, if he have an ill body, cherish it to make it better.  
The strong (saith S. paul) aught to bear the frailness of the weak, let one suffer with another: bear ye one an others burden, and so shall ye fulfil the laws of Christ, and above all thing (saith S. Peter:) Have fervent love amongst you, for love covereth the multitude of faults. So that love in all things and at all times aught to be the whole door and only instrument to work and frame all things between man and wife.   

What the Husband aught to be.  
BY all this may ye gather and learn that the man is the head, governor, ruler, & instructor (with gentle words and good example) the provider, defender, and whole comfort of the woman, and oweth unto her most fervent love and affection, all gentle behaviour, all faithfulness and help, all comfort and kindness, as to himself, his own flesh and body: so that under God there is no love, no affection, no friendship, no nearness of kin, to be compared unto this, nor any one thing under the Sun that pleaseth God more than man and wife that agree well togethers, which live in the fear of God. And how can that be more lively expressed, then in that, that jesus Christ the Son of God, and the holy christian Church, and the holy body of them both, are set forth for an example or Mirror of the state of Wedlock, or conjugal love, a more holy, a more godly and purer example could not be showed. Undoubtedly, this doth plainly show, that love Matrimonial is most highly accepted afore God, and the contrary must needs follow, the unquietness, hatred, strife, brawling, chiding, and frowardness in Marriage, doth exceedingly displease God, & is clearly forbidden by Saint paul, where he saith: Let all bitterness, fierceness, and wrath, roaring, and cursed speaking be put away from you: be ye courteous and loving one to another and merciful, forgiving one another, even as God for Christ's sake forgave you. Surely it is an high and pure love, perfect and constant that God requireth to be between married couples, and therefore aught they by all ways, means, and labour to get, maintain, and increase this exceeding love, and to eschew, forbear, and cut of all things, that might occasion any part of the contrary.   

What maintaineth love and quietness in Marriage.  
ANd undoubtedly, there is nothing that longer maintaineth concord and quietness, nor more increaseth perfect love in Marriage, then sweet and fair words, gentle and friendly deeds, and with a loving patience to take all things to the best. Freely to break their minds togethers, and all things to be kept secret, doth glad and willing to amend that is amiss, and above all thing not once one to hear ill of another, for S. paul warneth you that ye give no place to the backbiters, but take them as ill willers to you both, though that they be never so near friends or kin. And God saith: A man shall forsake Father and Mother, and cleave unto his Wife, and they two shallbe one flesh, which in like case is ment to the Woman. Therefore aught no creature alive, to be in such estéemation, credit, favour, and love, as each of you with others. Also to be of a sober and temperate diet, doth much farther a good agreement, and where the contrary is, there is much unquietness. For Solomon asking where is woe? where is strife? where is brawling? even amongst those (saith he) that be ever at the Wine, therefore it is most comely for christians to be temperate in diet, temperate in words, temperate in deeds, and temperate in all things, so that at all times ye eschew all excess and surfeit, rage and fury, which makes no difference betwixt man and beast, and all other things which may breed any part of unquietness. For Solomon saith: Better is a dry morsel with quietness, than a full house, and many fat cattle with strife. Therefore aught ye to exteeme and embrace this concord and quietness, as the maintainer and only upholder of the whole felicity in Marriage, which is engendered of fervent love, faithfulness, and kindness, and maintained by the same, wherein ye aught continually to walk in all chastenes and pureness of living, which (assuredly) shineth, as a most precious thing in the sight of God, and in the commendation of the same saith:   

The commendation of Chastity.  
SAlomon in the Book of Wisdom. O fair is a chaste generation with virtue, for it is with good men, where it is present men take example thereat, and if it go away, yet they desire it: it is always crowned and holden in honour, and winneth the reward of the undefiled Battle, but the multitude of ungodly Children are unprofitable, and the things that are planted in whoredom shall take no deep root, nor lay any fast foundation, though they be green in the branches for a time, yet shall they be shaken with the wind, for they stand not fast, and through the vehemency of the wind they shall be rooted out, for the unprofitable branches shall be broken, their fruit shallbe unprofitable & sour to eat, ye meet for nothing, and why? all the children of the wicked must bear record, of the wickedness of their Fathers and Mothers, when they be asked, but to the righteous be over taken with death, yet shall he be in rest.  
Here may you see, how vile filthy and abominable Adultery, Fornication, and Basterdy is, and how high in estimation a chaste life is amongst all good and godly folk, and especially in the sight of God, to whom no secret sin is hid.   

That married folk aught to have chaste manners, and communication.  
ANd as a chaste loving life in Marriage is most commended, so aught ye to be of chaste manners, to have chaste talk, and to eschew all wanton fashions, uncleanly communication, filthy handling, and all unséemelynesse, and to be the speakers and very doors of all virtue and godliness, for Saint paul saith: Be ye followers of God as dear Children, and walk in love even as Christ loved you, and gave himself for us an offering and a sacrifice of sweet savour to God, so that fornication and all uncleanness or covetousness be not once named amongst you, as becometh Saints neither filthy nor foolish talk, neither jesting which are not comely, but rather giving of thanks, for this ye know, that whoremongers, either unclean persons, or covetous persons, which is the worshippers of Images shall have any entrance in the kingdom of God and of Christ.   

Of temperance in Marriage.  
ALso there aught to be a temperance between man & wife, for God hath ordained marriage for a remedy or medicine to assuage the heat of the burning flesh, and for procreation, and not beastly for to fulfil the whole lusts of the devilish mind and wicked flesh, for though ye have a promise that the act in marriage is no sin, if the man receive his Wife as a gift given to him of God, and the Wife her Husband in like case, as ye have a promise that ye sin not when ye eat and drink measurably with thanks giving, yet if ye take excess or use it beastly, vilely, or inordinately, your mistemperance make that ill which is good (being rightly used and that which is clean ye defile through your abusing of it: God hath not called you to uncleanness, but unto holiness saith S. paul:) and farther (saith he) It is the will of God even that you should be holy, and that every one of you should know how to keep his vessel in holiness and honour, and not in the lusts of concupiscence as do the Heathen which know not God.  
Also Saint paul willeth you that ye withdraw not yourselves nor depart not one from another, except it be with the good consent of both, for a time to fast and to pray, which fasting and prayer, I would to God were more used than it is, not as Hypocrites were wont, but as Christians aught, and are commanded (almost) in every part of the Scriptures: for they that in eating and drinking fulfil the whole lusts of the flesh, can not work after the spirit: and as we daily and hourly continually sin, so aught we continually to pray and call for grace. And in all the whole Bible, you shall not find a more godly example of marriage (which I would to God all married folks would read) then that of Tobiach and Sara, the Daughter of raguel, which were knit together in fasting and prayer, and often used the same, living a godly, pure, and clean life: for the which, they obtained the blessing of God, and saw their Chiloerns Children to the fift generation.   

The commendation of Children.  
CHildren (undoubtedly) is the highest gift, and greatest treasure of this world, and maintenance of the same. For Children is the very sure band and last knot of love Matrimonial, by the which the parents can never be clearly separated a sunder: In as much as that which is of them both cannot be divided, seeing both have part in every one. And children are their Parents chief joy, comfort, and felicity next unto God, their stay and staff & uphelders of their age: and in their children do the Parents live (in a manner) after their death. For they die not all togethers the leave collops of their own flesh alive behind them, and by their children (if they be virtuously and godly brought up) then is God honoured, & the common wealth advanced, so that the parents and all men far the better by them. Your children (most assuredly) is the very blessing of god, for the which ye aught to give him most hearty thanks, and be contented, and with such as he doth send you, be they many or few, Sons or Daughters. For if they be many, he will provide for them if they be faithful. If they be few, he may sand you more, and give you more joy of one daughter, than of ten sons: Therefore be content with his will, for he doth all things for the best, and knoweth what is best for you, give him most hearty thanks for such as you have, and be diligent to see them virtuously and godly brought up, and in any case suffer them not to be idle.   

How children aught to be brought up.  
FOr they that will not work (saith S. paul) let them not eat, therefore put them to learn some honest Science, or Craft, whereunto of nature they be most apt. For in that shall they most profit, in the which they may get their own living, and serve the common wealth. And above all thing let them first learn to know God & his most holy word, which is the right path and high way to all virtue and godliness, the sure Shield and strong Buckler to defend us from the Devil and all his cruel and crafty assaults, give them daily godly and loving exhortations, suffer no vice to take root in them, but rebuke them for their ill, and commend them in their well doing.  
Provide honestly afore hand for all necessary things, both for them and all your household. For saith S. paul to Timothy: If there be any that provideth not for his own, and namely for them of his household, the same denieth the faith, and is worse than an Infidel.   

The order of your house.  
OF the Sparrows may ye learn the order of your household, for as the Cock flieth too and fro, to bring all thing to the nest, and as the dam keepeth the nest, hatcheth and bringeth forth her young, so all provision and whatsoever is to be done without the house, belongeth to the man, and the woman to take charge within, to see all things conveniently saved, or spent as it aught, to bring forth and nourish her children, and to have all the whole doing of her Daughters and women.  
Also be loving unto your children, and be not fierce nor cruel unto them. For S. paul saith: Fathers rate not your children, lest they be of a desperate mind, but with discrete admonitions, and with your pure and good example of living (which is the chiefest persuasion) lead them to all virtue and godliness.  
If all Parents would virtuously bring up their children in the knowledge and fear of God, in the practice & exercise of some honest Science or Craft. Then should we not see so many idle as be, so many vagabonds, thieves, and Murderers, so many vicious persons of all degrees, nor such ungodliness reign. But than should we see every man honestly get his living, preferring his Neighbour's profit as his own, then should we see all men rightly do their duties, than should love and charity spring, and all godliness reign, than should the Laws and Magistrates be willingly obeyed, the common wealth flourish, and God rightly honoured, for in this point only through the grace of God consists the amendment of all the whole world.  
Therefore (my dear and well-beloved Christians) seeing that in this blessed state of Matrimony, and godly household of husband, wife, and children consists (next under God) the chiefest and highest felicity of this world, and maintenance of the same, wherein the common wealth is wholly advanced, and God most highly honoured. I exhort you in the name of jesus Christ, the Son of the living God, that you walk worthily therein, according to the will of Christ, which you profess without feigning, and that you eschew all works and deeds of the flesh, which be these, saith S. paul: Adultery, Fornication, uncleanness, wantonness, Idolatry, Witchcraft, hatred, variance, wrath, strife, sedition, sects, envying, murder, drunkenness, gluttony, and such like: of the which I tell you before, as I have told you you in times past, that they which commit such things shall not inherit the kingdom of God. Therefore follow ye the spirit and works of the same, which he (saith S. paul:) Love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperance, and such like. And yet once again, I exhort you with the exhortation of S. paul. If there be amongst you any consolation in Christ, if there be any comfortable love, if there be any fellowship of the spirit, if there be any compassion of mercy, fulfil you my joy, that ye draw one way, having one love, being of one accord, and of one mind, that nothing be done through strife or vain glory, but that in meekness of mind, every one esteem other better than themself, and so shall you lead a joyful quiet, and godly life in this world, and after, through jesus Christ, come to the life everlasting, with God the Father, to whom be all honour and glory. Amen.  Rom. 10. If the root be whole, the branches shall be whole also.  
FINIS.