A DIAMOND most Precious, worthy to be marked: Instructing all Masters and Servants, how they aught to lead their lives, in that Vocation which is fruitful, and necessary, as well for the Masters, as also for the Servants, agreeable unto the holy Scriptures.  
Read me over, and then judge,  
If I be not well, than grudge:  
Think well of him that me made,  
For God's word shall never fade.  Rom. 10. 
The belief of the heart ius●●●yeth, and to knowledge with the mouth, maketh a man sa●e.  
¶ Imprinted at London, in Fleetstreet, beneath the Conduit, at the Sign of S. john Euaungegelist, by Hugh jackson.  
1577.    

❧ To the Right Worshipful, the Masters, and Wardens, of the companies of the City of London, john Fit john, wisheth long life, continual health, and prosperous felicity.  
ALthough I have been somewhat bold, and rude, to intermeddle myself with that kind of exercise, which I have made, and enterprise to do, it may be answered, that I had nothing to do withal, I have to excuse myself, that the frailty of this world is such, that I am persuaded, duty enforceth me, and necessity so urgeth me thereto, considering the unsteadfast stability that is used among those men which are masters, and also of younglings, which are servants, or apprentices, (use the term of speech thereof, as it shall please you) I thought good to gather this my simple harvest into Barn, and to bestow it abroad, whereby the poor, indigent and needy, might be sufficed with the fruitfulness thereof, of necessity I may call them poor and needy, which I am sure either for lack of good instructions, otherwise for want that they be not good hearers, are and do fall, the more is the pity, headlong into so many dangers, and perils that they are innumerable, & for that it is a thing most wholesome and convenient, for all those which have and do take upon them the charge of a stewardship, or to be a Captain of a number of Soldiers, whereunto they aught to have care & regard. And seeing that Agapetus was not abashed to write unto the Emperor justinian: and divers others without fear hath written unto Kings, Noble men, and others, I without blame, thought good therefore, Worshipful, to dedicated this my Harvest unto your Worships, for as much as you are in place to be instructoures, fathers, and shepherds over a great Flock of sheep, and I know your careful minds is over them, as much as the Hen is over her Chickens, your worships good wills is not withdrawn, to pluck and root out Vice, and to extol right, equity, and justice, and that with Conscience. In like manner do I wish that those soldiers or Flock which are underneath your authority, would follow the commandments of the Apostle: Omnis anima potestatibus supereminentibus subdita 
Rom. 13.  sit. Non enim est potestas nisi a Deo. Let every soul submit himself unto the authority of the higher powers. For there is no power but of God, all powers are ordained of God, whosoever therefore resisteth power, resisteth the ordinance of God. And they that resist, shall receive to themselves damnation. S. Peter also 
1. Peter. 2.  exhorteth & commandeth, that we aught to be subject to every human creature, for the Lords sake. Sive regi tanquam precellenti sive presidibus. Whether it be unto the King, as unto the chief head, either unto Rulers, as unto them that are sent of him, for the punishment of evil doers: but for the laud and praise of them that do well. Further, the wise man Cato saith, Da locum maioribus. He willeth us to give place unto the 
Cato.  Elders. In like manner you are ancient and discreet, men grown in age, being in Authority, and above all things, aught so to behave yourselves, that 
Math. 5.  both your works and words may so shine, that they may glorify the father which is in heaven. Godliness is a thing most worthy to be embraced, and practised both of old and young, which bringeth as S. john saith by knowledge, everlasting life. Especially what is 
john. 17. Ecclesiast.  more comely for old age, whose departure from this world, by the course of nature is at hand, than the considering and meditation of heavenly things. Age which is reverend, is not accounted by length of time, or number of years, for the wit of man is not the door heirs. 
What is old age.  But very age is the life uncorrupted. How seemly is it to a white head, to have a good judgement, and to old men to understand counsel?  
There is nothing more reproachful, saith Seneca, than 
Seneca.  an old man, which hath none other argument to prove that he hath lived long, but only his years. S. Paul 
Titus. 2.  requireth the Eldermen that they be sage, discreet, and sound in the faith, and would have them sage and and grave. That is to say, such persons, as neither in countenance, gestures, words, or behaviour, should show any point of lightness, incontinency, impudency, or whatsoever is contrary to the dignity of old age, but rather so behave themselves in all points, as becometh their age, whose life aught to be unspotted, and a Mirror of Virtue, and a spectacle to all young folks. Also he requireth those that be aged, or in Authority, to be discreet, temperate, quiet; not rash, not uncircumspect, not furious in doing any thing of head, but with good advisement and judgement, vunng such temperance and gravity, and such discretion in all their enterprises, as shall not be counted unworthy nor unseemly for their age. For as much as when I had finished this mine enterprise, which I have taken in hand, I thought good with myself that this my dedication, before recited, would accomplish my desire, for that your wisdom's are such to consider well thereof, and somewhat herein I admonish all those which are in authority, exhorting them, as it is written. Thou shalt take no gifts, for gifts blind the sight, and pervert the words of the righteous. job saith: the fire shall consume the houses of such as are ready to receive gifts. For as gifts and bribes causeth the subversion of justice. Likewise doth friendship many times, and the old Proverb herein is true. As a man is friended, so is his matter ended. He is a just man that spareth not himself. King Agesilaus being demanded, which was 
Agesilaus  the better, either justice or Fortitude. He answered if all men were just, we needed no Fortitude. The glory of a man is to do justice. Some that are in authority 
Ecclesia.  are so rash and undiscreet, that when matters of controversy be brought before them, the first Tale doth prevail, and the other party cannot be hard, although his cause be never so just and good. Wherefore it is to be well marked of Alexander the great, 
Alexander.  which when any man complained to him of another, being absent, he used to stop the other ear with his hand he being demanded why he did so, he answered, that as he left open one ear to the Accusante, so he would keep one ear stopped and close for the Defendant.  
Esay sayeth: learn to do right, apply yourselves to Equity, deliver the oppressed, help the fatherless 
Esay. 1.  to his right. The Prophet Zachary saith: Execute true judgement, show mercy and loving kindness every 
Zacha. 7.  man to his Brother. The Apostle saith: Let not the Sun go down upon your wrath, neither give place 
Ephe. 4.  unto the backbiter. Let us not love in word or in tongue, but in work and truth, for he that is sound in 
john. 3.  love, loveth his neighbour as himself, and is the very same unto his neighbour, that Christ is to him. Briefly have I calculated and gathered together the flowers which are sweet and pleasant, out of the Garden of life, which is the holy scriptures, not thinking any offence to be committed herein, to slander any particular person, concerning justice, but showing the estate as the world is now adays, which is a thing not decent nor agreeable to scripture, we English people are given to desire new toys and conceits, thinking the newness thereof to be more of price then the old, although it be never so fond. The scriptures are old, my travail and industry herein is but new, and the newness thereof, is for the reformation and instructing as well of Masters, as also of servants, have I made in a new Dialogue the understanding and true meaning of my mind, whereby it might the better be perceived. And to show for whoredom, swearing, lying, theft, Drunkenness, Idleness, Covetousness, and Correction for the offenders. How the scripture and other Godly Authors do allow. The Apostle sayeth: What son is he whom the Father chasteneth not? if ye endure 
Hebr. 12.  chastening, God offereth himself unto you, as unto sons, but if ye be not under correction, whereof all are partakers, then are ye no sons, but Bastards. For whom the Lord loveth, him he chasteneth, 
Prou. 3.  yea, he scourgeth every son that he receiveth. I most humbly crave your worships patience herein, if aught I have varied, for my Eloquence is not so fine as Cicero writeth of duties, to his son, and as herein it might have been showed, and am a young 
Cicero.  beginner of such exercise, & this being the first time of mine enterprise, I must confess as before I have declared unto you, the occasion thereof. In like manner Tobias the ancient father, and faithful servant of 
Toby.  God, taught his young son Tobias even from his tender age, to fear God, and to refrain from all sin. His admonitions which he gave to his son, are so Godly and profitable, so advancing virtue and repressing Vice, that they may justly seem worthy to be written in letters of Gold. The Parents of Susanna brought her up from her youth, that she was so Godly, so virtuous, 
Dany. 14,  and so honest, that God would not suffer the wicked judges to prevail against her. Philip the Evangelist, 
Act. 21.  which was one of the seven Deacons, had four Daughters Virgins, & he brought them up so Godly and learnedly, that they were able to Prophecy and understand the holy Scriptures. S. Paul declareth that Timothy even from his infancy, and childhood 
Tim. 12.  had learned and understood the holy scriptures, which alone are able sufficiently, and even to the uttermost to iustructe the men of God unto Salvation, through faith in Christ jesus. Provoked with such like examples, I have done mine endeavour to the uttermost of my power, to show unto your worships, this wholesome seed of Doctrine, and my simple labour, trusting hereby, not so to weary myself, to get naught but displeasure, for Sallust saith: It is extreme peevishness, 
Sallust.  yet do I commend this unto you, desiring your worships to accept it as a singular gift, profitable, and delectable to be read, and necessary for the right and perfect instructions, according to the tenor which I have taken in hand; whereof to be ignorant, is to much ungodliness, but also not attempt any thing that shall either be displeasant to God, or to Godly and well learned, or to yourselves. Take it therefore, I beseech your Worships with joyful hearts, as a good will towards you, for other gift have I not to give you, and I shall most humbly beseech God to be your defender, and to give you his holy spirit, which may govern you all in your doings, that you may walk blameless in his sight, and be found in the number of Gods elect. The everlasting peace of God in jesus Christ, the continual aid, strength, joy, and comfort of his most pure, holy, and mighty spirit, with the increase of faith, be most effectually wrought in your hearts, to your own commodities, eternal joy and comfort.  
Amen.  
Your Worships, 
 john Fit john.   

❧ The Speakers names of this Dialogue. Civis & Puer.  CIVIS. 
Well over taken in the name of God my good fellow: Whether art thou now going thus all alone?  Puer. 
Forsooth good master, I am a Stranger hereabouts, and very willing I am to go to London.  Civis. 
To go to London (alas) what wouldst thou do there?  Puer. 
Here in the country, they say it is a goodly famous Town, and very gladly I would see it, if I knew the way thither.  Civis. 
How darest thou go abroad now, the world is so hard, on this order? the Constables and other officers as thou goest, will apprehend and have thee before some justice for a Rogue.  Puer. 
I trust they will not do so, for I never dwelt with Master nor Dame.  Civis. 
Notwithstanding yet, the Laws of this Realm are very straightly looked upon now a days, concerning such matters, especially if they have not a Passport from whence they come.  Puer. 
It is even so, for in the country whereas I did devil, they look very straightly unto those that are suspected persons, and have them unto some justice, and they be not only punished with imprisonment, but with whipping and burning in the ear.  Civis. 
It is a thing chiefest to be looked to, for if they do not, they aught in all places by the statute to foresee that matter. The Constables are charged there with, and for default, incur the danger of the statute.  Puer. 
I am sure they will not examine me so straightly, if they do, I must declare unto them the troth, and the effect of my matter, for I dwelt always with my Father, and Mother, I have come a good way, and yet I have not been examined.  Civis. 
Then I perceive that you did devil with your father.  Puer. 
Yea in deed, I dwelled with my mother, but my father is dead, and lieth buried in the body of our Church, almost three years past, but my mother I trust is alive.  Civis. 
If thy mother be alive, what didst thou with her?  Puer. 
Marry I did go to Plough and Cart, and kept the Crows out of the field, and fetch home the Cows and other such like things, which appertain unto husbandry.  Civis. 
In so doing thou didst well, for Adam did work in the Garden of Eden: Cayn 
Gone, 2.  was a Plough man and tilled the earth: his 
Gene. 3.  brother Abel was a shepherd, and kept Sheep: Noye was a planter of Vineyards, 
Gen. 4.  and canst thou not live as thy father hath done before thee?  Puer. 
Not, I cannot live in that order, it is to painful for me, although my Father did Hedge and ditch, dig and delve, and did bring me up in the same trade, and you have showed me those examples, I mind not to do so.  Civis. 
Not, what wilt thou do then?  Puer. 
What will I do? I will tell you, I will be a Servingman, and weight on a Gentleman, and then I shall go a Hawking and Hunting and have my delight as Gentlemen hath, I shall have two new coats a year, I will have my suits of Hose, my Hats with feathers, and be all in the bravery, after the new fashion, and sometime I shall weight upon a Gentlewoman, who would desire to live a merrier life? or else I will to London to be a servant.  Civis. 
The old Proverb is true. A young Courtier, an old Beggar, for they say service is none heritage, and if thou shouldest be used as Aesop doth declare in a fable, what wouldst thou then 
Aesop.  say to thy bravery?  Puer. 
I pray you recite the same to me.  Civis. 
He was a man by whom there is a book made, that I have read, and is called Esop's fables, wherein he likeneth a Servingman to a Greyhound.  Puer. 
He was a whoreson in deed, that would liken a man to a Dog. Why there is a great sort that be Servingmen and doth live well enough, and so I trow I william.  Civis. 
Yea I will not despise servingmen, for they are men necessary. But Esope sayeth, as long as a Greyhound is youthful, and can follow his game, he shall be much made of, and as long as you are young and lusty, so may you be, but when age cometh on you, as did on the Greyhound, than you shall not be steemed, but ready to be set at liberty without comfort.  Puer. 
Why then I pray you tell me your mind, what your advice is for me to do.  Civis. 
My counsel is to have you go home again to your Mother, considering you say she is an old woman, and your Father dead, she is without friendship or comfort, and you shall be a good stay and a helper unto her.  Puer. 
I mind not so to do, for I know a way better than to do so, she hath given me God's blessing and hers, and is well contented withal, and hath given me Money in my Purse, I may be bold to say unto you, besides that I take you to be an honest man, and a true man, else I would not have told you, for there be so many men now a days of divers sorts, I know not well whom to trust.  Civis. 
Thou sayest truth in deed, the more is the pity, for one man cannot trust another, 
What we aught to do to our Parents. Reverence them. Leviticus. 19 Eccle. 3 Here them. Epesi. 6. Honour them.  but yet Moses writeth as I remember. Let every one reverence his Father and mother. jesus the son of Syrach writeth on this manner. Hear me your Father (O my dear Children) and do thereafter that ye may be safe, for the Lord will have the father honoured of the children. Honour thy father and Mother, this is the first commandment that hath any promise, that thou mayest be in good state, and live long on the earth. And look what a Mother commandeth her children to do, he will have it kept. Who so honoureth his Father, his sins 
And why?  shall be forgiven him, and he that honoureth his mother, is one that gathereth treasure together, who so honoureth his Father, shall have long life, and he that is obedient for the Lords sake, his mother shall have joy of him. Honour thy father from thy whole heart, forget not the sorrowful 
Eccle. 7. How we should honour our Parents. Ephe. 6. Toby. 4.  travail that thy mother had with thee. The Apostle sayeth: Children obey your fathers and mothers in the Lord, for so it is right. Tobias said to his son, hold thy Mother in honour all the days of thy life, for thou oughtest to remember what and how great peril she suffered for thee in her womb.  Puer. 
You are very scrupulous with me to honour my mother, I do not deny it, but I confess my duty is unto my mother, yet may I do that which I purpose to do, for I am sure you cannot tell me of any that doth practise such obedience to Father or mother. Of my part I promise' you, I know not what obedience is, for it was never taught me.  Civis. 
Then will I teach you especially concerning our communication. first, I will show you that obedience is 
What is obedience.  a lowly and hearty submission of ourselves to God, and afterwards to our Parents, to the Magistrates, to our superiors, and to all those to whom GOD hath committed the rule and governance of his Flock and people in this world, or in just causes, to all them to whom we be by any title inferior. Isaac showed obedience 
Gene. 22.  to his father Abraham. Young Tobias 
Toby. 5.  at his father's commandment, went into a far country about his father's business, & did not deny it. Christ humbled himself, & become obedient to the death, so was he to his parents, joseph 
Phill. 2. Luke. 2.  and Mary. Moore will I call to remembrance out of the scripture of the duty of Children hereafter.  Puer. 
I am therewith content, I perceive you have had some intelligence & knowledge of Scriptures, that can remember such things upon a sudden, yet I may love both father and mother, and show my duty and obedience unto them, although I do not devil with them: For I must seek how to behave myself, when God calleth them away from me, out of this vale of misery, to get my living as they have done, for if I should do as the Proverb is, look after dead folk's shoes, I might thance to go barefoot.  Civis. 
And can you not live by taking pains with husbandry, as your father and others have done?  Puer. 
Not forsooth.  Civis. 
And why so I pray you tell me?  Puer. 
Marry sir there is such moiling and toiling, and taking of great pains, with hard fare, that I must needs to London to be a Townseman, thereto live more at ease.  Civis. 
If every one were of thy mind, and so permitted to have their own wills, we might chance to fast for lack of bread, Corn, and such other necessaries for man's body. But the truth is, at London thou mightest learn some honest and profitable occupation, wherewith thou mayest be able to get thy own living in time to come, and to make provision for such as shall belong unto thee hereafter, for if thou shouldst be brought up idly, thou shouldest become an unprofitable member in a common weal, and for lack of living, fall into many inconveniences, for it is written. Sand him to labour, 
Eccle. 33.  that he goeth not idle, for idleness bringeth much evil. And again. Let no laborious 
Eccle. 7.  work be tedious unto thee, neither the husbandry which the almighty God hath created. As the Birds of the air are created to fly, 
job. 5. Prou. 29.  so man is borne to labour. He that Tilleth his Land, shall have plenteousness of bread, but he that followeth idleness, shall have poverty. Thou shalt eat the labour of thy hands, 
Psal. 128.  sayeth David: O well is thee, and happy shalt thou be, wherefore be not weary in well doing.  Puer. 
Although that these sentences affyrm that labour is a thing necessary, I do not deny it, for if a man eat or drink, it is labour: if he go abroad in the fields, it is labour: if he work at any Science it is labour: all this I know.  Civis. 
Yea, but there is further labour than that, there is a labour first to serve God, and remember how much bound thou art unto him for his bounteous and liberal good gifts, which he doth bestow on thee, thou must labour how to fear him, how to obey the Prince and her Ministers, and besides I will show you somewhat what cometh of idleness.  Puer. 
I pray you let me here what idleness is, and the danger thereof.  Civis. 
I will mingle labour and idleness together, and as the Scripture allegeth for them both, I will show you. If the Master 
Eccle. 33.  do set his servant to labour, he shall find rest, but if he let him go idle, he shall seek liberty. The yoke and the whip boweth down the hard neck, but let him tame the evil servant with bonds and correction. Unto the Horse 
Prove. 26.  saith Solomon belongeth a whip, unto the Ass a bridle, and a rod to the fools back. Like as the door turneth about upon the Threshold, even so doth the slothful welter himself in bed. The sluggard and idle person thinketh himself wiser than seven men that are wise, and sit and teach. Set him to labour, for that belongeth unto him. He that will not work, shall not eat. An idle hand maketh poor, but a quick labouring 
Prou. 10.  hand maketh rich, who so gathereth in Summer is wise, but he that is slothful and sluggish in Harvest, bringeth himself to confusion. As vinegar is to the teeth, and as smoke is unto the eyes, even so is a sluggish person to them that sand him forth. A diligent hand shall bear rule, but the idle shall be under Tribute. 
Prou. 12.  The sluggard would fain have, and cannot get his desire, but the soul of the diligent shall 
Prou. 13.  have plenty. The way of the slothful is full of 
Prou. 15.  Thorns, but the street of the righteous is all cleansed. Who so is slothful and slack in his 
Prou. 18.  labour, is the brother of him that is a waster. Slothfulness bringeth sleep, and an idle 
Prou. 19  soul shall suffer hunger. A slothful body shutteth his hand in his bosom, so that for cold he cannot put it into his mouth. Voluptuousness 
Prou. 21. tully.  of the slothful is his own death, for by custom of labour, we shall make the pain more easy to suffer. His hands will not labour. Antonyne 
Antonine  an Emperor, withdrew from divers persons their pensions, and Salaries, perceiving them idle, saying: that there was nothing more▪ reproachful and cruel, then that they should gnaw and devour the Weal public. Which with their labour nothing increased it.  Puer. 
I confess idleness hath taught much unhappiness, 
Ecclesi.  but I would God that we had such an Antonyne here among us, for then the clergy would endeavour their selves to bestow their labour and pains, whereby God's word might increase.  Civis. 
You say truth, Dorcas 
Act. 9  was a virtuous woman, made Garments with her own hands, and gave them to the poor. joseph was a Carpenter, his wife Mary 
Mark. 6.  and the mother of Christ did spin, and had 
josephus. Gen▪ 4.  knowledge in the Science of Weaving. Thubalkan was a Smith, and did labour to keep himself from idleness. The sins of Sodom 
Ezec. 16.  were these: Pride, fullness of meat, abundance and idleness. To labour and to be content 
Eccle. 40.  with that a man hath, is a sweet pleasant life, and that is to find a treasure, above all treasures.  
Treasures that are wickedly gotten, profiteth 
Prove. 10.  nothing, but righteousness delivereth from death.  Puer. 
For all this your good exhortations, I tender unto you thanks, praying to God that I may print them well in my mind, and although before I told you that I would have ease, and be a Townseman, I confess every one is not borne to be a Prince, or a Ruler, nor to be a Husbandman, nor an artificer, or Merchant, but the vocation that GOD hath called them unto, they must be content with, yet I do not abhor or despise labour, but doè protest your sayings to be good and profitable: Notwithstanding, of mine enterprise which I have taken in hand, I am not thoroughly resolved. The world is so now a days in that order, that one man dareth not disclose his mind to another, the more it is to be lamented, and yet they brag and boast that the Gospel is preached abroad, and it should be the better. But it doth not appear so, but as I have hard my father and mother say, I would the old learning-were up again.  Civis. 
So it is GOD be praised therefore, for this is the old Religion, and now the Gospel flourisheth, and it is long of the hearers, that do not print the true and lively word of jesus Christ, in their minds, for it goeth in at the one ear, and out at the other (the more it is to be lamented, and I am sorry therefore.  Puer. 
Well, I cannot tell, but I have heard my father say often times, that the holy and blessed Mass was a goodly thing, and then men lived more in fere.  Civis. 
A goodly thing: not, not, you are a young man, give no attentive ear unto such fond talk, it was a thing abominable, and most detestable, I am sure the Minister doth not teach you, but to the contrary.  Puer. 
I cannot tell, he sayeth one thing without his book, and he sayeth another on his book, but what it is, I do not understand.  Civis. 
The more is the pity, have you not preaching in your Church?  Puer. 
Preaching say you? I know not what it is.  Civis. 
I will teach you, but wilt thou not be persuaded by me once again to go back again.  Puer. 
Not I thank you, for I am sure you speak it unto me of Friendship, yet GOD willing, I will see London, and be a Townseman there, for your persuasions hath moved me not to be a Servingman.  Civis. 
I am glad that my eruditions hath so moved you, but I could declare unto you many more stories then that of Aesop, but you are young, and not passing fifteen years old, and when you come to London, you must be aprentise, and bound to serve seven or eight years, and if you serve your master well and truly, you shall be a Free man of the same City, and that is your desire.  Puer. 
It is even so, yet I may be bold to say unto you, I am bound already, I know not what you mean by binding, my father was a bondman & bound to a Gentleman in our country, they call him Master L. P. a very good worshipful Gentleman, who is the Lord of all our town, and a very good Gentleman to the poor, and now when I am at London and not known, my bondage shall not profit the Lord  Civis. 
Your bondage by the Laws of this realm will profit him, as Littleton declareth, and that will not serve 
Littleton for bondage.  your turn, when you shall be bound, that question will be demanded of you, & then that being known, you cannot be bound as an apprentice, but shall lose your labour and be constrained to go into the country again.  Puer. 
I can then say the contrary, for they know it not.  Civis. 
You must not do so for that is an untruth, and in so doing you shall not do well.  Puer. 
Well, or not well, God willing, I will put it in trial. But tell me now, you have hard my mind all this while, whether go you? and what countryman are you?  Civis. 
I was born northwards, and am a Citizen of London, and there is my dwelling.  Puer. 
What is that Citizen? is it an occupation?  Civis. 
It is no occupation, but all the inhabitants within the same City, and being Freemen thereof, are called Citizens.  Puer. 
I thought they had been called Townsemen. But I pray you tell me, what do the servants there? they say here in the country, they take great pains, and fetch water, and be cruelly whipped, and carried to a place, they call it Brydewell.  Civis. 
I told you before what cometh of ease and idleness, whereby you might understand that pains must be taken, and the most part of them do fetch water in a Tanckarde on their shoulders. I have done it myself, and so have others, that are men of wealth and worship dwelling there. And as for Brydewell, there is such a place, 
Brydewell for all lewd and evil persons.  which was erected and appointed by the famous Prince King Henrye the sixth, as by richard grafton's Chronicle appeareth, at the humble suit of the Citizens of the same City, and is ordained for all those lewd and idle Persons, as Vacabonds and such like, and for those that are obstinate & naughty persons, which will not live in the fear of God, but abuse their bodies with evil and lewd vices, as Whoredom. etc.  Puer. 
Is that so? then I trust in God I will not come thither, for I will not use that evil excercise. Here in the country, the horesons that are so lusty and play such parts, be not whipped, but stand in the Church in a Sheet.  Civis. 
That is the spiritual laws of this realm, and the abuse of the folly is a thing worthy of punishment, for such vices are not sufferable, I could show you Stories what the Scripture sayeth, concerning Whoredom.  Puer. 
Seeing that I am young and tender of age, willing I would here some of them, by reason that I may the better avoid myself from it.  Civis. 
GOD sayeth, thou shalt not commit adultery. 
What is against whoredom Exod. Leuit. 20. Deut. 28.  The man that breaketh Wedlock with his neighbour's wife, let him be slain, both the advoulterer, and the Aduoultresse. Cursed be he that lieth with his neighbours wife, and all the people shall say. Amen.  
Keep thee from the evil woman, and from 
Prou. 9  the flattering tongue of the harlot, that thou lust not after her beauty in thine heart, and lest thou be taken with her fair looks. An Harlot will make a man to beg his bread, but a married Woman will hunt for the precious life: may a man take Fire in his bosom, and his clothes not burn? or can one go upon hot coals, and his feet be not hurt? Even so, whosoever goeth to his neighbours wife, and toucheth her, cannot be unguilty, who so committeth Aduoultrye with a woman, he is a Fool, and bringeth his life to destruction, he getteth himself also shame and dishonour.  
The lips of an Harlot are a dropping Honey 
Prove. 5.  Combe, and her throat is softer than Oil, but at the last she is as bitter as Wormwood, and as sharp as a two edged sword, her feet go down unto death, and her steps pierce through unto Hell.  
She regardeth not the path of life, so unsteadfast are her ways, that thou canst not know them, keep thy way far from her, and come not nigh the doors of her house.  Puer. 
How is it possible for me to take heed of that which I know not.  Civis. 
You shall somewhat 
How to know a whore. Eccle. 31.  perceive a whore by her wanton eye, for have in remembrance that an evil eye, is a Shrew.  
The Whoredom of a woman may be known 
Eccle. 26.  in the pride of her eyes and eye lids, by every Hedge shall she sit down. Her delicate tooth, her filthy talk, and her idle and vain jesting, the setting forth of herself, yea she will seek to desire your company, despising others, & is a disturber of quiet folks, all her delight is in banqueting and dancing, for she is one of the devils darelinges. Therefore look not to narrowly upon 
Eccle. 25.  the beauty of a woman, jest thou be provoked to desire toward her. Be ashamed of whoredom, 
Eccle. 42.  be ashamed also to look upon an other man's wife, and to make many trifling words with her maiden or to stand by her bed side. Like as the worm and moth cometh out of clothing, so doth wickedness of women. But I say unto you, whosoever looketh on a 
Math. 5.  wife, lusting after her, hath committed adultery with her already in his heart. The Apostle 
Epesi. 5. Gene. 39  exhorteth us to fly from Whoredom. joseph feared, and did run away from Potiphar's wife, and would not consent to her. There shall be no 
Deut. 23.  Whore among the Daughters of Israel, neither Whorekeepers among the sons of Israel. 
Deut. 23.  There shall no whores Child come into the congregation of the Lord. For a Whore is a deep Grave, and a Harlot is a narrow pit.  Puer. 
God defend me from such vices, these are very good warnings for me, and all others, I pray God I may remember your sayings. Yet as I remember I heard say. Let not thine heart wander in her ways, and be not thou 
Prove. 7.  deceived in her paths, for many one hath she wounded and cast down, yea many a strong man hath she slain, her house is the way unto Hell, where men go down to the chamber of death.  Civis. 
That is very well remembered of you. Thou shalt not lust after thy neighbour's 
Deut. 5.  wife, neither whoremongers, nor worshippers of Images, nor brekers of wedlock, nor wekelinges, neither abusers of themselves with mankind, shall inherit the Kingdom of God. 
1. Corin. 5.  If there be any man that is called a Brother, and is a whoremonger, with such shall you not eat. The Prophet saith, I will come and punish 
Mala. 2.  you, and I myself will be a swift witness against the Adulterers. A gracious woman maintaineth honesty. A fair woman 
Prou 11.  without discreet manners, is like a Ring of gold in a swines snout, saith Solomon. A 
Prou. 12. A good woman.  steadfast woman is a Crown unto her husband, but she that behaveth herself unhonestly, is a corruption in his bones. A wise woman upholdeth 
Pro. 14.  her house, but a foolish wife plucketh it down. Who so findeth an honest faithful woman, 
prover. 3  she is more worth than pearls, she occupieth Wool and flax, and laboureth gladly with her hands, she is like a merchants ship that bringeth her victuals from far. Happy 
Eccle. 26.  is that man that hath a virtuous wife, for the number of his years shall be double. An honest woman maketh her husband a joyful man. A 
Eccle. 7.  good name is more worth than a precious ointment: and the day of death, is better than the day of Birth.  Puer. 
You have recited fruitful sentences unto me, as well of the good as the evil, yet I am desirous, if you can, to know of you what other punishments are only concerning whoredom.  Civis. 
There were slain in one day of the 
Nun▪ 25. Punishments for whoredom. Zaleucus.  jews twenty four thousand, for the whoredom that they committed. Zaleucus, a Heathen and a Pagon, being a ruler in the city of Locres, which is in Greece or Calabre, ordained a law for adultery, that who so should be taken in advoultery, should have both his eyes plucked out, it fortuned that his son was the first transgressor thereof, and the Citizens pardoned him, yet his father would not have the Law so broken, but for the performance thereof, had one of his own eyes plucked out, and one of his sons. Among the Parthians no fault 
Parthians law.  was more grievously punished then Adultery, in so much that the offenders sometime perished by hanging, sometime by sword, sometime by fire, sometime by drowning. The law of the 
Tartarians law.  Tartarians was, that Adulterers should be slain out of hand. The prodigal son consumed the Talente which his father did give him 
Luke. 15.  by whoredom, and was brought to beggary. The Metyleans strangled all such as were taken in advoultery, without mercy shown. The 
Metyleans.  Thracians law was, that who so was taken in 
Thracians.  whoredom, should be stripped naked, and be bound to a post, and so with Arrows pierced and stricken to death.  Puer 
All these are sore and bitter punishments for Adulterers, God be praised the laws of this realm are not so straight for that only offence.  Civis. 
Not, the old ancient custom, & usage of London is, that all those which do commit whoredom, shall ride in a cart about the city, which is to the offenders great ignomy and shame. Quintus Antiotius did put away 
Quintus Antiotius.  his wife, because she openly in the street talked with an harlot and common woman. Publius Menius, most grievously punished his servant 
Publius Menius.  for kissing his daughter, and charged her that she should not only bring her body to her husband free from all uncleanness, but also from kisses. Gaius Emperor at Rome after Peter's death reigned. iij. year &. x. months, which was as Policronicon in his chronicles declareth, vicious in living, for he abused. ij. of his own Sisters, and by one of them he begat a Daughter, which child he set between the knes of jupiter in the temple, and said that jupiter had gotten the same child, wherefore he commanded thorough the country, that all men should worship her as a Goddess, this Emperor also made an Image like himself, and sent it to one Patrony precedent at jerusalem under the romans, commanding him that he should compel the jews to do worship thereto, & for these enormities Gaius was slain at Rome in his own Palace.  Puer. 
I have seen some that hath seen a moat in their brother's eye, & hath had a great beam in his own, you talk wisely, & I mark it well, the flesh is frail & wicked, & Adam was tempted by Eve, so cannot a woman in like manner tempt you, you 
Gene. 3.  are flesh & blood as another manis, necessity hath no law the proverb saith. You are very earnest with me, & it is for my learning, & I pray God that both of us might follow your document, but the contrary is seen of some of those that seem to be great professors of religion, their deeds are contrary, yet they will teach and show others their duties, and pluck a thorn out of another man's foot, and put it in their own.  Civis. 
Every one that sayeth Lord, Lord, shall not enter into the Kingdom of heaven, but he that doth the will of my father, sayeth Christ. So if they profess jesus Christ, and do not after his precepts, they are as evil as judas, (God root them out) of myself I must confess to be a sinner, and one that am ashamed to show myself before the glory of God, my sins are so manifold, yet will I say and excuse myself concerning whoredom, as faithful Jobe said. If my heart hath-lusted after my neighbours wife, or if I have laid weight at his 
Jobe. 31.  door: O then let my wife be another man's harlot, and let other lie with her, for this is a wickedness and sin that is worthy to be punished. As for whoredom and all uncleanness, let it 
Ephe. 5.  not be named among you.  Puer. 
Why then have you made so much to do with me about it? and have named it to me so often.  Civis. 
To give you gentle admonition thereof.  Puer. 
I thank you for it, this talk I assure you, it pleaseth me wondrous well, and is to me as sweet as honey, I have gone a great way to day, and am weary, and because I know not the way to London, and am minded to go thither, and now having your company, maketh me the joyfuller, if it please you, because that I am dry, I will give you in this town a Cake, and a pot of Ale or Beer.  Civis. 
God have mercy my friend for thy gentle proffer, I will give it thee, and be as glad of thy company, for a man travailing by the way alone, it is uncomfortable, wherefore I was glad I met with you.  Puer. 
And so was I  Civis. 
Here is the Alehouse: Ho are you within? I pray you give us a Cake and a pot of Ale, for my friend and me, here at the door,  Ancilla. 
I pray you friends come in, you shall have the best Ale in all this town.  Puer. 
She speaketh well, I pray God she doth as she sayeth, lo here she bringeth it.  Ancilla. 
Here is that you called for, if you would have come, in you might have had a cloth for you, but you take pains here at the door.  Civis. 
God be praised for this being here, it sufficeth us as well and better, for now we are standing, we are still ready to go.  Puer. 
You say troth, well  Ancilla, 
here is Money for it, I pray you sir be content, for at this time I will pay for it, and you shall pay for the next.  Civis. 
Content with that, and I thank you heartily, and let us go.  Puer. 
Farewell  Ancilla, 
we thank you, it was very good Ale.  Ancilla. 
It was of my Dames own brewing, God be with you both, and be your good speed.  Puer. 
I thank thee.  Civis. 
This sufficeth me better, then if a man should have gone to the Tavern, and sit there tippling, for one thing you must take heed, you are a young man, peradventure when you come to London, you shall be acquainted with some of your Countrymen, who will advertise you to go to the Alehouse or Tavern, and procure you to spend and consume such substance as you have, and peradventure your masters likewise.  Puer. 
Is it not lawful for me to go thither with them?  Civis. 
Not it is not, for during the time of the reteynder of your apprenticeship, you yourself and all that you can do, is your masters.  Puer. 
I grant it be so, yet I may have occasion sometime, I am sure to be merry, and to go to the tavern, for in our country on the market days when we went to the market, and upon Sundays or Holidays, now and then, we did use to go to the Tavern, for there cometh no harm of it. For wine soberly drunken, quickeneth 
Eccle. 31.  the life of man.  Civis. 
If he drink measurably, he shall be temperate. For Wine was made for to make man glad at the beginning, 
Psal. 104.  and not for drunkenness, wine measurably drunken, is a rejoicing of the soul and body.  Puer. 
There is none that would be so mad as to drink unmeasurably, if there be that you can tell of by any stories out of the scripture, teach 
job. 6. What cometh of excess drinking of wine. Ephe. 5.  me, and I will hold my tongue, and if I err, show me wherein.  Civis. 
Be ye not made drunk with wine, wherein is wantonness, but be ye filled with the spirit, speaking to yourselves by Psalms, Hymns, and spiritual songs, saint Jerome sayeth, we cannot at one time be filled 
Jerome. Prove, 23.  with wine and the holy ghost. Look not upon the wine when it is read, & when it showeth his colour in the Cup, and goeth down pleasantly. To give his heart to wine and pleasant 
Eccle. 2.  things was mere vanity. Awake ye which are drunken with wine. Aaron and his sons 
joel. 1 Leviticus. Plato.  are commanded not to drink wine, before they come to sacrifice before the Lord. Plato writeth that Minos by his laws, prohibited the Creteuses, that they should not drink together to drunkenness. Seneca saith, drunkenness is nothing 
Seneca. Plato.  else but a voluntary madness, the quality of drunkenness continuing many days, is furiousness, and it is filthy for a man to take more than he is able to receive, and not to know the measure of his stomach, they which are drunken do many things which afterward, when they are sober, they are ashamed of. For a drunken man knoweth not the ground whereon he is.  Puer. 
It is most true that you say, yet God forbidden, but that men should sometime frequent the Taverns, & drink wine, & be merry, and not to be drunken with excess, all men are not of one condition, measure is a mean meal, and wine 
Eccle. 42.  & minstrelsy rejoiceth the heart.  Civis. 
If it be taken in good order it doth so, the wise man saith, wine 
Pro. 20.  is a voluptuous thing, & drunkenness causeth sedition, whoso delighteth therein, shall never be wise.  
He that hath pleasure in banquets, shall be a poor man. Who so delighteth in Wine and delicates, shall not be rich. Be not drunken with wine, wherein is excess. For drunkenness is 
Ephe. 5.  counted to be a Lady, and a good fellow, you cannot speak with her, but by the aid of gluttony, who is her Porter.  
There waiteth upon her Apoplexia, dropsy, 
Twelve servants waiteth on drunkenness.  Palsy, Fevers, leprosy, Scabednesse, Folly, Forgetfulness, Negligence, Madness, and death. She is always at debate and strife with Sobriety, and she dwelleth in the Garden of excess, the Devils own darling.  Puer. 
God keep me and all people, from coming within her Gate, and out of the company of any of her servants, these persons that you speak of are not sufferable, for they do not remember a saying which I have heard. Take heed unto yourselves, that your hearts be not 
Luke. 21.  overladen with excess of eating and drunkenness, and with taking of thought for living.  Civis. 
You have remembered it well, they take no thought for living, which acquaynte themselves with excess. The Prophet exhorteth us to walk honestly, as in the day, not in excess 
Roma. 13.  of eating and drinking, but put ye on the Lord jesus Christ.  
Also he sayeth, that neither the covetous nor 
1. Cor. 6.  drunkards, nor cursed speakers, nor extortioners, shall inherit the kingdom of God.  Puer. 
These are shrewd Thunderbolts that you shoot at me, yet is there a saying: Drink no 
1. Tim. 5.  longer water, but use a little wine for thy stomachs sake: O how well content is that man 
Eccle. 31.  which drinketh a little wine? so that in sleep he be not sick thereof, nor feel any pain, it is lawful to use wine for necessity, for medicine, and also for mirth, but yet it must be tempered I perceive with Sobryetye, neither may it exceed a mean, yea, it must agreed with time, place, degree, age, and kind. Let men make themselves merry with wine, that afterward they may be more cheerful to obey God, and to suffer heavy things if need be, and let men beware they forget not themselves, that they overwhelm not their senses, and choke up their strength.  
Wine moderately drunken, is profitable for 
Eccle. 33.  the life of man. What is his life that is overcome with wine?  Civis. 
I will show you. The smooth and plain ground, is unto drunkards a Den, for they fall, break their legs, their arms, and sometime their necks, and are burnt when they fail into the fire. They lie wallowing like swine, and worse than the brute beast, which goeth to her vomit. Their liver is inflamed with to much drink, the head is pained, the members are made weak and tremble, their senses are corrupted, the natural heat is overwhelmed with overmuch wine, the stomach which is overlargely descended, is sick with crudity or rawness, and with intolerable pains: the whole body is in a manner inflamed, and the thirst is augmented. Drunkards lie groveling like blocks, & so are bereaved of their strength that neither head nor foot can do their office. Wine and drunkenness taketh away the heart. Wine and women make 
Osea. 4. Eccle. 19 Plato.  wise men runagates, and put men of understanding from right institutions. A drunkard hath a tyrannical heart, for he would rule all men as he lust, and not by any reason or law. Drunkenness also bringeth oblivion of laws and right. A labouring man that is given unto 
Eccle. 19 August.  drunkenness, shall not be rich. The drunken man confoundeth nature, loseth grace & honour, & runneth headlong into everlasting damnation Noy when he having drunk morewine than was meet 
Gene. 9  lay in the tent most filthily naked, & his privy parts which were wont to be covered, he left bore & uncovered, & he which was wont to be an instructor of virtues, was a great offence unto his Children: Ham mocked him, the other two sons, Sem & japhet of a better disposition, were sorry, and ashamed of their father's filthiness. Lot sought to make himself merry 
Gene. 19  with wine, and he incurred perpetual heaviness. Ammon David's son, was merry with 
20. Re. 13.  wine, & Absalon commanded his young men to slay him. Alexander of Macedonia, the Conqueror 
Alexander of Macedonia  of the world, was most filthy overcome with wine, being drunk, slew Clitus his friend. Holefernus was merry with judith, 
judith. 13.  and drank more wine than ever he did before in his life, and after her prayer made unto God she took asworde that hanged by, and took him by the heyry locks, and with two strokes upon the neck, smote of his head. Antonius a Ruler, & a vanquisher in many battles had so laden 
M. Antonius.  himself with wine, that as he sat to give judgement in the Tribunal Seat in the morning, was constrained to vomit.  Puer. 
These men did 
Eccle. 31.  drink wine and were drunken with excess, and it made bitterness and sorrow unto their minds, I confess drunkenness filleth the mind of the flesh with shame, as it did unto No & Lot and Antonius, and to the rest, I have hard say that Sisera was drunk, & was slain of jahel, 
Sisera.  although his drink was milk, & not wine.  Civis. 
It was so as the story doth declare. The Apostle 
Ephe. 5.  saith, be not drunken with wine, wherein is excess. Woe be unto them that rise up early to use themselves in drunkenness, and yet at 
Esay. 5.  night are more superfluous with wine. Woe be unto them that are cunning men to sup out wine, and expert to set up drunkenness. Be not thou a wine biber, for as I have told you, 
Eccle. 13.  wine hath destroyed many a man. The fire proveth the hard iron, even so doth wine prove the hearts of the proud, when they be drunken. A drunkard saith the Apostle, or extortioner, 
1. Cor. 5.  with such shall ye not eat, but put away from you him that is evil.  
The Elder men be sober, not given to much 
Titus. 2.  wine.  
Keep no company with wine bibbers, and 
Prou. 23.  royotous eaters of flesh, for such as be Drunkards and roioters, shall come to poverty. Wine 
Boetius.  inordinately taken, doubleth man's reason: maketh evil understanding: infeebleth remembrance: sendeth in forgetfulness: poureth in errors: and bringeth forth sluggishness. He that is given to much sleep, shall go with a ragged 
Prou. 23.  coat.  Puer. 
This saying is verified by our old priest in the Country, for ragged and drowsy he is, and lightly is never from the Alehouse, but when he goeth to the Matins, and Evensong, if he did perceive and print these sayings in his mind, he would be ashamed thereof, yet he thinketh himself wiser than seven men, that sit and teach. 
Prou. 26.   Civis. 
They lack good government whereas it is, and a good Pastor, or a Sheapehearde, which is careful to suppress all manner of vice.  
Solomon sayeth: Give Kings no wine, 
Prove. 31.  give Kings and Princes no strong drink, jest they forget the Law, and regard not the cause of the poor and needy, give strong drink and wine unto such as are condemned to death, and wine unto those that mourn, that they may drink it, and forget their misery, and adversity.  Puer. 
The Lord GOD be merciful unto us, and give us grace one to pray for another, that the same vice of drunkenness might be rooted out, whereby they may become new members of our Saviour Christ. For he destroyeth both the 
job. 9  righteous and ungodly: what a miserable estate are they in, to use their selves in such disorder?  Civis. 
I pray God that thou dost remember this another day, & be bold if you come where any such vice is used, to say: speak every man 
Levit. 19  the truth unto his neighbour, execute judgement truly, and peaceably within your ports, none of you imagine evil in his heart against his neighbour.  Puer. 
I gather out of this saying, that which I would it were well noted and followed, than they would neither lie, nor deal falsely one with another.  Civis. 
Then all bitterness, and fearfulness, 
Ephe. 4.  and wrath, and roaring, and cursed speaking, should be far from you, with all maliciousness, but be you wheresoever you shall devil, courteous one to another, merciful, and forgive one another, even as GOD hath forgiven you in Christ. Come not in the path of the ungodly, 
Prou. 4.  and walk not in the way of the wicked, eschew evil, and go not therein, depart aside, & pass over.  Puer. 
I thank you for your counsel, but I pray you now let us passing along by the way, 
Psalm. 33.  have some more of the communication, how the duty and usage of the Masters at London, and how their Apprentices are bound.  Civis. 
I will tell you how it is, as briefly as I can. first, of the duty of masters, and so consequently as time doth serve of the Servants.  Puer. 
You shall do very well unto me, for you have been a good instructor to me, I pray God that I may bear it well in memory.  Civis. 
You say well, I have read in the first Epistle of S. Paul to Titus, the second chapter. That the elder men be sober, honest, discreet, 
1. Tit. 2.  sound in the faith, in love & in patience, and the elder women like wise that they should show themselves as it becometh holiness, that they be no false Accusers, not given to much wine, that they teach honest things, that they inform young women to be sober minded, to love their husbands, to love their Children, to be discrete, chaste, huswively, good, obedient unto their own husbands, & also he saith in the same chapter, exhort the young men likewise that they be sober minded.  Puer. 
What doth S. Paul mean by the elders.  Civis. 
That is a master & a governor over his household.  Puer. 
Is that his meaning: well I understand that, but yet you come not to that I looked for.  Civis. 
I will do then as nigh as I can, but I would be loath to do contrary to the saying of S. Paul to Timothy in the. u Chapter.  Puer. 
What saith 
Timo. 5.  he:  Civis. 
He sayeth, if any man teach otherwise, and agreeth not unto the wholesome 
What if a man teach contrary to the word of God.  words of our Lord jesus Christ, and to the doctrine of Godliness, he is puffed up, & knoweth nothing, but wasteth his brain about questions and strivings of words, whereof spring envy, strife, railings, evil surmising, vain disputations, of such men as have corrupt minds, & are rob of the truth, which think that lucer is Godliness.  Puer. 
I do not so desire you to teach or instruct me any thing contrary to the scripture, for if I might perceive you did, I would willingly eschew it.  Civis. 
I am joyful thereof, for S. Paul sayeth to the Colossians 
Coloss. 3.  the third chapter. You masters do to your servants that which is just and equal, & know that ye also have a master in heaven. Also the duty of a master is that he must diligently provide that he govern them Godly, & justly: Godly shall he govern them, if while they be in his service he excercise them not only in servile & manual works: but also in deeds of godliness, & virtue, and to foresee that no kind of sin be used of his servants in his house, neither idleness suffered, neither swearing, picking, neither stealing, neither whoring, nor any filthy communication, but that all Godliness, honesty and virtue be practised among them, when they come from the Church upon the Saboth day or holiday, to examine them what fruitfulness the have learned there, that by this means God may the more abundantly pour forth his blessing upon him, and all his household.  Puer. 
These are good exhortations which delighteth me very well, I pray you as you have begun, so rehearse more to me and you can.  Civis. 
Yes I thank God, I can, for the duty of a master is, to deal 
What is the duty of the Master  justly, truly, and faithfully with his servants, he must take heed, that he do not only require of them faithful and diligent service, due and true work and labour, but that he also without fraud or deceit, give them their duties, and covenants, as meat, drink, lodging, linen, woollen, apparel, their occupation, and whatsoever is agreed upon between them, that there be found no unrighteous dealing in him, but all justice, all equity and truth.  
Let him not evil entreat his servant that worketh truly, but let him love a discreet servant 
Eccle. 7. Eccle. 33.  as his own soul, and defraud him not of his duty. If the master entreat a good servant evil, and keep him hard, and make him to be proud and to run away from him, he cannot tell what way to seek him.  Puer. 
It is most true, for as much as you told me that the duty of the master is, to foresee that neither idleness should be suffered, you have told me your mind, for that I pray you in like manner, let me understand what is against swearing. 
What is against swearing. iames. 5.   Civis. 
Saint james sayeth, swear not, neither by heaven nor by earth, neither by any other oath. But let your yea be yea, and your nay, nay, lest you fall into hypocrisy. Thou shalt 
Exodus.  not take the name of thy Lord God in vain, for the Lord will not hold him guiltless that taketh his name in vain. Wherefore I advertise thee, let not thy mouth be used to swearing. 
Eccle. 23.  The wise man sayeth, when that men here such swearing, the heir of their heads should arise 
Prou. 27.  for fear, and they should stop their ears, and not here such unreverence, and despising of God's name.  
Thou shalt not swear at all, neither by Heaven, for it is God's seat, nor yet by the earth, 
Math. 5.  for it is his footstool, neither by jerusalem, for it is the City of the great King, neither shalt thou swear by thy head, because thou canst not make one hear, white or black, 
Math. 23.  who so sweareth by the Altar, sweareth by the same, and by all that is thereon, and who so sweareth by the Temple, sweareth by the same, and by him that dwelleth therein, and who so sweareth by heaven, sweareth by the seat of God, and by him that sitteth thereon.  Puer. 
Why aught not a man to swear at any time?  Civis. 
If they be called before a judge, for the just trial of matters in controversy, it is lawful for them to swear, and then they must take 
Heb. 6.  heed. For when God made promise to Abraham because he had none greater to swear by, he swore by himself, and said: surely I will bless thee, & multiply thee in deed. As for men, they swear by him that is greater than their selves, and the oath is the end of all strife. Who so sweareth by any creature, he sweareth by him that made 
August.  that creature.  Puer. 
Then you allow to swear before a judge, to be agreeable to the scripture. If they swear falsely, what is to be accounted upon them?  Civis. 
Those that swear falsely do contrary to the scripture. For it is written, thou shalt bear no false witness against thy neighbour. False 
Exodus.  witness procureth malice, theft, mansianter, and other vices to be hidden, it is the original of vice, for a judge sitting in judgement, cannot indifferently minister justice, because that false witnesses do blind the truth often times. You shall not swear falsely by my name, and so to vnhalow the name of thy God, 
Levit. 19  for I am the Lord, saith God. Better is the poor 
Prou. 19  man that liveth Godly, than the blasphemer that is but a fool. The wiseman saith, a false witness shall not remain unpunished. A false witness laugheth iudgement●● scorn. A false witness shall perish. 
Prou. 21.   
Who so beareth false witness against his 
Prou. 25.  neighbour, he is a very spear and sword, and a sharp arrow. Thou shalt not forswear thy 
Math. 5.  self, but shalt perform thine oath to God, swear not at all, be no false accuser. Let thy tongue 
Titu. 2. Hierome.  be ignorant of swearing, and love so well truth that whatsoever that thou speakest, think that thouswearest.  
Herod swore to Herodias daughter what so 
Mark. 6.  ever she did ask of him, he would give it her, & he performed it, although he was sorry, for his oaths sake. The romans had a law that as such 
Remeynes law.  as were found to be perjured, should be thrown down he adlong from the top of a high Rock called Tarpeius. The counsel of josephus 
josephus.  was, that he, which blasphemeth God, and unreverently use his name, should be stoned unto death, and then hanged up by the space of one day, and so taken down and buried, without all manner of honour. The Egyptians law 
Egyptians law.  was, that no swearing should be used among them at all, except it were for a weighty cause, if any were found to be perjured, the same should lose his head. Dovaldus King of Scots made this act within his land, that all 
Dovaldus.  perjurers and common swearers should have their lips seared with a burning hot Iron.  Puer. 
These are very sore and straight laws, which you have told me of, but can you tell me if any such straight laws were at any time made in England concerning the blaspheming of the name of God.  Civis. 
I remember I have heard say that King Henry the fift, made a statute for swearers, in his own Palace, that if he were a Duke that did 
Henry the fift.  swear, he should forfeit for every time forty shillings, to the aiding and helping of the poor: if he were a Lord or a Baron, twenty shillings: if he were a Knight or an Esquire, x. shillings: if he were a yeoman, twenty pence: if he were a Page or a Lackey, or a slave, to be scourged naked, either with a rod, or else with a whip.  Puer. 
If this law were in these days put in execution, there would not be so much swearing used as is, which for lack of the fear of GOD provoketh many to offend, which God of his goodness ingraft into their stony hearts the increase of his love, and that they may fear him with all unfeigned reverence. I perceive and do gather of your good lessons, that better it were that the bodies of the blasphemers in this world should suffer a little pain, then after this life to have both their bodies and souls cast into Hell fire.  Civis. 
You say troth, if all fathers and mothers and masters would diligently watch upon their children, and servants, it shall 'cause them not only not to be defiled with the most grievous sin of swearing, but also that the most holy name of God should be had in high reverence, great estimation, and perpetual honour for ever after, so long as they live. But above all things I would wish the Parents themselves to be an ensample in this behalf, unto their children and servants, and show evermore such reverence unto the name of GOD, that the younglings may well perceive that it is no vain thing that they are taught. If they do the contrary, that is to say, blaspheme the holy name of God, then shall they undoubtedly come unto dishonour, and a shameful end.  
In this world the plague and vengeance of God, shall not go away from their houses, they shall be stricken with many grievous diseases in their bodies, their goods and cattle, yea and all that ever they have, shall come to naught, their kind of living shall be despised with all good men, their death shallbe painful, miserable and wretched, and after these so great and manifold plagues, they may be sure 
Esay. 66. Math. 23.  for their wicked swearing, to be cast into Helfyre, where the flames of it shall never be quenched, where weeping and gnashing of teeth shall be, where the worms shall gnaw their own consciences, and shall never die. Moore ensamples might be declared at large for this matter, but you shall here further what S. Paul writeth to the Ephesians, the sixth chapter, 
Ephe. 6.  unto masters. You masters sayeth he, do even the same unto your servants, putting away threatenings, and 
Ephe. 6.  know that even your master also is in heaven, neither is there any respect of person with him.  Puer. 
You have accomplished my desire. But I pray you good master Citizen, let me some what understand your mind of the duty of the servants, and in what order the masters do take them in London, when they come rawly as I do out of the country.  Civis. 
The Citizens that lack servants, and especially those that are men of great wealth, will seek to have some sufficient Sureties for those that they will entertain into their service, and good consideration it is, for a man may take into his house one that shall soon undo his master, before he hath warning thereof, I would GOD Citizens would take heed of master lilies sayings. Happy is he whom 
Doctor lily.  other men's harms can make him to be warned.  Puer. 
As you say, than it is requisite that he shall have sureties for his truth, and honest behaviour, but every one that cometh to London, is not of that ability.  Civis. 
It is so, therefore some honest man doth put it in adventure.  Puer. 
I trust in GOD so will some honest man do with me, I pray you do you know any honest man that lacketh a Servant, I force not of what occupation.  Civis. 
I will say unto you as S. Jude sayeth in his Epistle, I willingly would wish you unto 
jude. 1.  him that is able to keep you, that you fall not.  Puer. 
I thank you for that, I pray you now show unto me the order and usage of the apprentices how they be bound, & what the scripture saith agreeable thereunto.  Civis. 
I wil When you have continued a time with your master, you shall go with him to the Hall that he is free of, & before the master and Wardones of that company be presented, that they may view & see you whether you be crooked or lame, & they will give you good instructions, to show you what your duty is, as well to God, and unto your master and mistress, and also to know your duty as S. Peter commandeth: honour all men, love brotherly fellowship, and as the Lord hath called 
1. Peter. 2.  every person, so let him walk. Also you must be bound by a pair of Indentures, for so many years as your Master and you can agreed for, always provided when you come out of your years, before you have the liberties of London, you must be of the age of four and twenty years, & the same master as I told you in the duty of masters, must teach you or 'cause you to be taught your occupation, & he to found you meat, drink, linen, woollen, hose, shoes and all other such necessaries. And if you have served your master truly, than he will make you a freeman of London, whereby you may live & with the aid of almighty God do full well as your master before you hath done. You must be careful and mindful to carry away good exhortations when you hear them, and willing and diligent to please your Master and Mistress, in which doing, you shall find great commodity and profit.  Puer. 
When a man is bound, shall he not go into the Country to see his friends, during the time of his Apprenticeship, nor a shooting in the fields, I love that excercise well.  Civis. 
Not without your master and Mistress give you leave, and you must take heed you do not tarry long abroad then neither, for when you are absent, you know not occasion of business they shall have for you to do.  Puer. 
Then the servants are at a better point in the country, although they take pains on the working days, yet they may go leap, shoot, Dance, Dise, Card, and bowl, and use what gaming they shall think good, on the sunday and Holiday.  Civis. 
You cannot do so in London, I remember there was a statute made in the sixth year of the reign of King Henrye the eight, that all 
Unlawful games prohibited.  Constables and other head officers finding or knowing any person, using or exercising any unlawful Games, as Tennis play, bowls, Claish and all other unlawful games, prohibited by many statutes, shall have full power to commit every such offender to ward, there to remain without Bail or mainprize, till such time he or they so offending, be bound by obligation to the kings use, in such some as by discretion of the same Officer, shallbe thought reasonable, that they from thenceforth shall not use any unlawful Games, and besides in another statute, the Constables doth incur the danger of a penalty, assessed upon them, for the neglecting of their duties and office, and is not this put in execution in your country?  Puer. 
God forbidden it should, what should we do when Service is done?  Civis. 
I told you in the duty of the masters, so it is the duty of all seruauntes to use games and honest pastimes and excercises allowable by the laws of this realm, that is shooting, or else addict yourself if you cannot reed, with some well disposed person that can read, to here the scriptures read, & descant upon them, and let that be your games and pastimes.  Puer. 
These are very strange conceits, and do the servants in London, I pray you, use this exercise.  Civis. 
If they do not, it is lamentable, their duty it is, and mine likewise, although we be oblivious therein, God grant that we may be more mindful thereof.  Puer. 
I pray you now proceed, and show me some authors, and the duty of a servant toward his master.  Civis. 
I thank God I can somewhat show it unto you, for I have been a servant, and now a master, & have charge of servants, whereby I should know both, although I must needs confess. Therighteous man offendeth, and so may both masters and servants, for to be so precise as scripture teacheth us, we cannot, yet we wish good will to follow the same.  Puer. 
I pray you then recite unto me those Sentences, which you think good for that purpose.  Civis. 
Somewhat I told you before of idleness, yet Solomon sayeth: A slothful body will not go to Plough for cold, therefore 
Prou. 20.  shall he go a begging in winter, and have nothing. Slothfulness bringeth sleep, and an idle soul shall suffer hunger. 
Prou. 19   Puer. 
That is most true, for I remember sometime when I should keep the Crows out of the fields, I was so slothful, that although the wether was cold, yet was I asleep.  Civis. 
Idleness weryeth strength, as rust doth Iron, 
Seneca.  the brand unstirred, burneth slouly, & if he be moved, he causeth the fire eftsoons to kindle. Idleness without learning is death, & the grave of a quick man. The wise mansayth, I went by the field of the slothful, & by the vineyard of the foolish man, 
Prou. 17.  and lo, it was all covered with nettles, & stood full of thistles, and the stone wall was broken down. He that spareth the rod, hateth the child, 
Prou. 13.  but whoso loveth him, holdeth him ever in correction.  Puer. 
That is a very straight saying: how can a man love his child, when he chasteneth him, and holdeth him ever in correction? I pray you what is meant by the same word correction?  Civis. 
Correction is an amendment of our former evil life, taming of our carnal will, mortifying 
What is correction.  of our flesh, applying of ourselves to the commandment, will, & example of Christ, to take away and banish the evil, to bring in and establish the good, as David saith: Eschew evil 
Psalm. 34.  and do good, for evil works always taketh away the credit of good words. To take heed 
Prou. 10.  unto the chastening of nurture, is the way of life, but he that refuseth to be reformed, goeth wrong. He that thinketh scorn to be 
Prou. 13.  reformed, cometh to poverty and shame, but who so receiveth correction, shall come to honour. A scornful body loveth not one that rebuketh him, neither will he come among 
Prou. 15. Prou. 23.  the wise, withhold not correction from the child, for if thou beatest him with the rod, he shall not die.  
The correction of the wise is an obedient ear, a golden chain, and a jewel of gold. 
Prou. 25.   Puer. 
This is a good correcting, every man to examine his own conscience, & so to correct himself: but this is not the correction, that I mean.  Civis. 
there is another kind of corection which is to be joined unto the sayings of the wise man, the rod & correction ministereth wisdom, but if a child be not looked to, he bringeth his mother to shame, therefore sayeth he: nurture thy son with correction, and he shall comfort thee, yea he shall do thee good at thy heart. A servant will not be the the better for words, for though he understand, yet will he not regard them. He that delicately and familyerly bringeth up his servant, shall make him his master at the length.  
He must not make him fellow with his master, neither at his table, nor yet in any other place, these words signify, as the old proverb is of common people used: a young bough will bend while it is green, but when it is old, it will not move, so is it to be accounted for youth, they must be looked unto while they are young, they must not be wanton brought up, but with fear, they must be used at the first, as they shall continued, and for their faults be corrected.  Puer. 
I gather much of your talk, but though you speak of children, is the meaning thereof by servants likewise?  Civis. 
Yea all is one, for where there is a child or a son named, or a servant, all is as one thing: For where the wise man sayeth. Chasten 
Prou. 19  thy son while there is hope, but let not thy soul be moved, to slay him is not meant, but that he shall give him reasonable correction, and not in anger, for correction is as necessary for youth, as meat, drink, and apparel.  Puer. 
All this I do not deny, but yet I think it is very hard, for these are sore threatenings.  Civis. 
They are so, yet: He that bindeth a 
August.  frantic man, and waketh him that hath the letargye, or sleeping sickness, displeaseth both, loveth both, & healeth both: both whiles they be sick do disdain him, and when they be whole, yet both do thank him.  
In correction wrath is specially to be prohibited, 
Tully.  for he that will punish when he is angry, shall never keep well the mean, which is between to much and to little. It is better to be 
Eccles.  of a wise man corrected, then to be with the flattery of fools deceived.  
Be of thine own living a sharp corrector, 
Chrisost. Seneca.  and of other men's a gentle reformer. Correct thy friend secretly, and praise thy friend openly.  Puer. 
I apply unto your sayings, I remember a saying: the Servant that knoweth his 
Luke. 13.  lords will; and prepared not himself, neither did according to his will, shall be beaten with many stripes. I confess these words touch servants.  Civis. 
You have said truth, but if you will, I will declare unto you many Godly examples out of the scriptures, concerning the duty of servants toward their masters, and yet God forbidden that the servants should be so evil in their doings, that they should have according to the threatenings & commandments of scripture.  Puer. 
Are the threatenings and precepts in scripture so extreme, had I known this by the instruction of our old Priest, I would not have gone all this way for to be an Apprentice in London, rather had I tarried with my mother at Plough, and Cart, or else to have been a Servingman, for your words pierce my heart: Apprentices and children in London are not so used, I pray you tell me?  Civis. 
You need not to be so fearful, for there cometh no harm in well doing. For rulers 
Roma. 13. Rulers are to be feared.  are not to be feared for good works, but for evil. Will't thou be without fear of the power? do well then, and so shalt thou be praised for the same, for he is the Minister of God for thy wealth, but and if thou do evil, than fear. The Apprentices are not so straightly used as some of them do deserve, for they are used in London, as they be in other places, & are as the proverb saith, some good, some bad, but be you not dismayed, for there are worshipful men in London, & men of great wealth, who have gone to London to serve as an apprentice, as simple as you go.  Puer. 
Your friendlsnesse I pray God I might quite, for where you have given me a choking bone, so you give me drink to qualify the force thereof, for I am as one dismayed, and all by your talk, but I trust in God it is all for the best, and for my commodity.  Civis. 
It is so, be of good comfort, and have a man's heart with you, you go to be a Soldier, you must not retire against your enemy, but manfully fight in your quarrel, until you have won the Castle.  Puer. 
You speak darkly unto me, I pray you show me the plain meaning thereof.  Civis. 
I told you your duty toward God, you go to be an Apprentice, you must seek all the ways you can to be diligent, and active to learn your occupation, for that which GOD hath appointed for you, you shall have, for there is choice of what occupation soever you can fantasy yourself to, you must not run away, but so endeavour yourself, until such time as the years be expired, that you may be accounted a good and profitable servant.  Puer. 
Is that your meaning to run away, by the grace of God I will not, for there cometh no goodness thereby, the rolling stone gathereth not moss, so the Runaway seeketh his own confusion, I trust I will remember your talk which you have used to me.  Civis. 
In so doing doubt you not by the grace of God, but you shall do well, you must take heed & remember how S. Paul writeth unto Titus, in exhorting Titus to be ware: in like manner it is generally 
Tit. 1. 3  to warn you to submit yourself to the Queen our sovereign Lady, & to the chiefest in authority, to obey officers, to be ready unto all good work●● that you speak evil of no man. Do thou none evil, and none shall come to thee. Leave evil 
Eccles.  company, and evil will forsake thee. Come not in the path of the ungodly, and walk not in 
prover. 4.  the way of the wicked.  
Eschew it, and go not therein, depart a side and pass over by. Be no striver, quarreler, 
Psalm. 10. Titus. 2.  sour of debate and discord, but showing all meekness unto all men. For Solomon saith: He that is of a proud stomach, stirreth up 
Prou. 28. A proud look. Prou. 8.  strife, and again he sayeth: A proud look, a lying tongue, and a heart that goeth about wickedness, feet that be swift in running to do mischief, a false witness that bringeth up lies, the Lord hateth.  
Three kinds of things my soul hath much 
Eccles.  hated, (saith the Preacher) and I am much discontented with their disposition. A poor man proud, a great man a liar, an old man a fool and lacking discretion. God resisteth them that 
james.  be proud, and to them that be humble, he giveth his grace. Be not proud in wisdom, in 
Phocilides  strength, nor in riches, it is one God that is wise, puissant, and full of felicity. Wherefore do as S. Paul writeth to Tymothie. Study 
Tim. 2.  to show thyself laudable unto GOD, a workman that needeth not to be ashamed, dividing the world of truth justly.  Puer. 
By the grace of God oblivion shall not enter into my heart, but that when you are far from me, I shall remember your good document, and I gather by your sayings, that it is not good for a man to lie.  Civis. 
I told you before twice or thrice, yet 
Proverb. Against lying.  Solomon sayeth. The lying lips are to God abominable, they that do truly, do please him. S. Paul sayeth, put away lying, and speak every man the truth with his neighbour.  
Let thy tongue be ignorant of lying, and 
Ephe. 4. Jerome.  love so well truth, that whatsoever that thou speakest, think that thou swearest. Lie not in earnest nor in jest. The Apostle sayeth, lie not 
Collo. 3.  one to another. For Liars not without cause, may be compared to mad dogs: for all those that use it, hurt their conscience, and loose their credit, and bringeth them to confusion. A liar is worse than a thief, for from a thief a a man may hide, and from a liar he cannot. That which is bred in the bone, will not out of the flesh.  
Those that for their pleasure, were accustomed to lie in their youth, will not fail, for their profit, to lie in their age. A Liar may well be compared to the Devil, for it is the author 
The devil the author of lies.  of strife and discord between neighbour, and neighbour. I would wish that all parents would reform themselves of this vice, especially Merchants, and such as are men that frequent buying and selling of wares, than they might the better be a mean for the punishing of lying. An evil tree cannot bring forth good 
Math. 7.  fruit, nor a good tree evil, even so is it hard for him that is a Master to correct his Servant for a fault, when he himself is the author thereof. There is a notable Story, worthy to be had in remembrance, of the dealing of a kings Son, who being demanded a question, did not say the truth, but did tell a lie.  Puer. 
I pray yond tell me that.  Civis. 
Traian taking 
Traian.  his pleasure in the Gardens of Vlcan, saw the son of King Cebalus, and many other young Children of Rome, stealing fruit, forth of an orchard, when the Emperor Traian, afterwards demanded of him from whence he came, he answered, from his study, hearing Rhetoric, but in deed he came from stealing of fruits, the Emperor Traian was so angry & displeased that the child was a liar, & told him a lie, he provided & commanded, that the same child being the King's only son, should be utterly deprived and made void of all hope to recover to enjoy the realm of his father Cebalus. Wherefore speak every man the truth unto his neighbour, and put away lying sayeth the Apostle, and again, Saint Peter saith: Unto the pure, are 
Ephe. 4. Titus. 4.  all things pure, but unto them that are defiled and unbelieving, is nothing pure. A liar is not to be believed though he swear, for there is no truth in him, he is changeable like the wind, a man can not tell how believe any word that proceedeth out of his month.  Puer. 
This is a pretty short story, but can you declare me any more against lying, for I gather by your sayings, it is a thing requisite, and needful to be well looked unto.  Civis. 
You say truth, it is so, I will show unto you many sayings out of the scripture for that only abuse. Thou shalt eschew lying, 
Exod. 23. Levit. 19 Psalm. 6. Prou. 21.  ye shall not lie, neither shall any of you deceive his neighbour, David saith: Thou (O Lord) shall destroy all them that speak lies. He that gathereth his goods with a lying tongue shall loose all, and be in peril of his life. He that 
Examples of Liars.  keepeth his tongue, keepeth his life from troubles. Satan brought forth the first lie. The 
Gene. 3. Dany. 13.  two judges which accused the Godly woman Susan, were most abominable liars. Ananias, and Saphira died suddenly, because 
Act. 5.  they lied. So many as make or love lies, shall be cast among Murderers and Idolaters in the 
Apoc. 22.  Lake of hell, burning with fire and brimstone.  Puer. 
GOD be merciful unto us and give us his light to shine over us, that the truth may be known among all nations, and lying banished and corrected, and that I may be mindful of this your document.  Civis. 
It is not my document, but in the Bible you shall find much of these my sayings.  Puer. 
Your good & comfortable sayings moveth me, that back again to my mother I can not go, for by the assistance of almighty GOD, I will serve seven or eight years, and strive with the world, I pray God send me a good master, and I doubt not I, but so to endeavour myself to refrain my old accustomed childish toys, which I did frequent at home.  Civis. 
So said, and so done, is a thread well spoon: for have this regard with yourself, thou must commit thy works unto the Lord, 
Prou. 16.  and look what thou dost it shall prospero. If ye be loving and obedient, saith the Prophet, ye 
Esay. 1.  shall enjoy the best thing that groweth in the Land, but if ye be obstinate, and rebellious, ye shall be devoured with the sword, for thus the Lord hath promised with his own mouth. When you are well placed with an honest man, remember what S. Paul sayeth to the Ephesyans.  
Servants be obedient unto your carnal 
The obedience of servants. Ephe. 6. Colo. 3.  masters, with fear and trembling, in singleness of your hearts, as unto Christ, and again in the third chapter to the Colossians. Servants be obedient unto your bodily masters in all things, not with eye service, as men pleasers, but in singleness of heart. And what soever you do, do it heartily, as though you did it to the Lord, and not to men, you shall receive the reward of inheritance, for ye serve the Lord Christ.  
Here you may well perceive and understand what a comfortable and a precious reward God's servants shall have. S. Paul writeth to Timothy in the sixth Chapter. Let 
1. Tim. 6.  as many Servants as are under the yoke, count their masters worthy of all Honour, that the name of God and his doctrine, be not evil spoken of, for the same bread you break unto others, shall be broken unto you again.  
Consider I beseech you, the things that 
josephus. Fol. 178.  grow upon the earth, and all living creatures, beasts, and worms that creep upon the ground, Fowls of the air, and fishes of the Sea, do you not see how ever the stronger hath the dominion of the weaker? neither is it any rebuke or shame for the weaker, to be obedient or give place to the stronger. For the Ox and Goat is in awe of the Lion, the Ram and Ewe, of the Wolf: the Cow and the Lamb, fear the Bear: the Goat, the Libbarde: the Hawk is afraid of the Eagle: the Dove, of the Hawk: way the manner of Beasts and Birds, amongst their own kind, you see ever the bigger and stronger, to be master over the less and weaker. And so in all other things the stronger set themselves before the weaker always, wherefore josephus exhorteth all mortal men to learn here at.  
Obey them that have the oversight of you, 
Heb. 13.  and submit yourself unto them.  
The faithful man is like a tree planted by the 
Psalm. 1.  water side, that will bring forth his fruit in due season.  Puer. 
I would to God that our old priest at home would say but half so much to the ynog men: there they would not love him, for there are some vild churlish Carls that care not what pains or drudgery, they put their servants unto, but I hope it is not so in London.  Civis. 
I have told you enough of the usage and dealing of servants there, both of their true dealing of their hands, and words, yet saint Paul exhorteth Tytus.  
That Servants should be obedient unto 
Titus. 2.  their own masters, and to please in all things, not answering him again, neither be pickers, but that they show all faithfulness, that they may do worship to the doctrine of our saviour God in all things.  Puer. 
It is a thing which always is to be abhorred, and so I trust to do, for I perceive there is nothing gotten with frowardness, for they say of gentleness cometh ease. And besides I never loved to be a picker, for I learned in my catechism, that I should keep my hands from picking and stealing, and my tongue from lying and slandering, and you have told me many sentences for the taking heed thereof.  Civis. 
A faithful servant is greatly to be commended, 
A faithful servant.  but he that maketh much haste to 
Prou. 28.  slothfulness, shall not be unguiltye.  
He that robbeth his master and mistress, and sayeth it is no sin, the same is like to a Murderer. You must therefore take heed, I have seen them in London, that hath been Apprentices, for their pilfering hath been whipped, and had good exhortations given them, and they are not the better.  Puer. 
It is but a folly to cast pearls amongst swine, it is as well regarded among them, as good instructions is to a heard of Beasts, the more is the pity, it is for lack of grace.  Civis. 
If you pick or steel above twelve pence, 
Against stealing. Exod. 20. Prou. 29. Ephe. 4.  the laws of this realm is death, & the laws of God against you, for the scripture saith. Thou shalt not steal, and again, he that keepeth company with a thief, hateth his own soul. Let him that stolen, steal no more. The Prophet 
Zacha. 5.  Zachary saith, all thieves shall be judged after God's book, and all swearers shall be adjudged to the same, I will bring it forth saith the Lord of Hosts, so that it shall come to the house of the thief, and to the house of him that falsely sweareth by my name, and shall remain in his house, and consume it with the timber and stones thereof. Saint john sayeth: A 
john. 10.  thief cometh not, but for to steal, kill and destroy. The Prophet commandeth us, that 
Zacha. 4.  we should love no false thieves. Wherefore you must take heed and let this be well noted in your mind. You shall not 
Levit. 19  steal.  Puer. 
But I pray you let me understand somewhat more, what God meaneth in the same saying: thou shalt not steal.  Civis. 
I told you that S. Paul sayeth, let him that steel, steal no more, but let him rather 
Ephe. 4.  labour with his hands, the thing which is good, that he may give unto him that needeth.  Puer. 
Will not God punish all those that transgress his commandment.  Civis. 
Why should they sleep unpunished?  Puer. 
I pray you let me hear it proved by the word of God, that the trangressoures of this commandment shall not escape from punishment.  Civis. 
God commanded in the law of Moses, that if any person among the israelites 
Exod. 21. Deut. 24.  did steal a man, and cell him, the same should suffer death. Also that if a man taking a thief 
Exod. 23.  in his house before day light, it should be lawful to kill him. S. Paul writeth, that thieves, extortioners, robbers, cursed speakers, neither 
1. Cor. 6.  pillars, shall inherit the Kingdom of GOD. The Prophet Esaye crieth out against the thief on this manner. Woe be unto thee that spoilest, for thou shalt be spoiled again. So 
Esay. 33. Miche. 2.  likewise the Prophet Micheas saying: O woe be unto them that imagine to do harm, and devise ungraciousness upon their beds, to perform it in the clear day, for their power is against God.  
When they come to have Land, they take it by violence, they rob men of their houses. Thus they oppress a man for his house, and every man for his heritage. Therefore thus saith the Lord. Behold against this household, I 
Hab. 2.  have devised a plague, whereout you shall not pluck your necks. Woe be unto them, that seeketh violently to heap up other men's goods. The Prophet Zachary saw a flying book of 
Zacha. 2.  twenty cubits long, and ten cubits broad, in the which was written the curse that shall fall upon all thieves.  
In the book of josua we read, that Achan 
The examples of stealing. josua. 7.  the son of Zereth, stole and conveyed away a goodly Babylonish Garment, and two hundred sickles of Silver, and a tongue of Gold of fifty sickles weight, and that therefore at the commandment of God, he was stoned to death, and his stolen good, with all that ever he had besides, his sons and his daughters, his Oxen and his Asses, his sheep & his Tent, were burnt with fire.  
King Antiochus, which when he with his Army entered into the Temple, purposing to 
2. Mac. 1.  have spoiled it, and to take out of it great soms of money, was stain both he and his company, and hewn in pieces. Now you understand some sentences of scripture, according to your desire, yet whatsoever is gotten with 
Another kind of thief.  craft and subtlety, with unrighteous bargaining, with false weights, and unjust measures, is before God plain theft, and therefore it aught to be restored.  Puer. 
Then by your sayings there is as I conceive, two kind of thefts, the one is to steal from another man, and the other is to deceive his Neighbour by false weights, and unjust measures.  Civis. 
It is so. For a false Balance is an abomination 
False weights abominable. Prou. 11.  unto the Lord, but a true weight pleaseth him. A true measure and a true Balance are the Lords, he maketh all weights. Treasures that are wickedly gotten, profit 
Prou. 16. Prou. 10. Prou. 20.  nothing, but righteousness delivereth from death. To use two manner of weights, or two manner of measures, both these are abominable unto the Lord. The Lord abhorreth two manner of weights, and a false balance is 
Levit. 19  an evil thing, ye shall do no unrighteousness in judgement, in meteyard, in weight, or in measure. True balances, true weights, a true Epha, & a true Hin shall ye have, I am the Lord your God. And again. Thou shalt not have 
Deut. 25.  in thy bag two manner of weights, a great & a small, neither shalt thou have in thy house divers measures, a great and a small. But thou shalt have a right and just weight, and a perfect and just measure shalt thou have, that thy days may be lengthened in the land, which the Lord thy God giveth thee.  Puer. 
These things I must needs look unto, for loathe I am, that it should happen so to me, I thank God, there was none of my kindred that ever I did know, was found guilty concerning such crime. I have heard people say, with the same measure you meet, withthe 
Luke. 6. Mat. 7.  same shall others meat to you again. And whatsoever you will that men should do to you, 
Prou. 6. Sapience.  even so do ye to them. I will labour to get the truth, and will not cell away wisdom, nurture and understanding, for Wisdom is better than strength. But now let me hear further of obedience.  Civis. 
I told you at your first meeting, of obedience, and it is a thing very necessary to be remembered, you must please your master, & mistress, as S. Peter commandeth in the second chapter of his first Epistle, servants obey 
1. Peter. 2.  your masters with all fere, not only if they be good & courteous, but also though they be froward, for what praise is it sayeth S. Peter, if when ye be buffeted for your faults, you take it patiently, but if when ye suffer wrongfully ye take it patiently, then is there thank with God, for hereunto were you called. For Christ also suffered for us, leving us an example that we should follow his steps, which did no sin, neither was there deceit found in his mouth, which when he was reviled, reviled not again, when he suffered, he threatued not, but committed the cause to him thatiudgeth righeously.  Puer. 
If you tread a worm on the tail, she will turn again: much more should a man when he is buffeted to strike again.  Civis. 
joseph moved to quarrel against his Brethrens, and did not, and you must remember what I said unto you. Christ did forgive his death, so must you forgive your master, and there is no man that would give correction unto his servant undeserved.  Puer. 
Correction I can hold well withal, but there may be correction deserved, and correction undeserved.  Civis. 
Your duty is, to be swift to hear, slow 
james. 2.  to speak, and slow to wrath. For the wrath of man, worketh not that which is righteous before God, therefore you must not give word for word, or taunt for taunt, nor to plead with him as it were a counselor should plead a case at the Bar before a judge. For I told you before, you must not be stout and stubborn, but lowly and obedient, which things by your talk, you have already forgotten, and yet you said oblivion should not enter so soon into you, you have two ears, the one to hear, the other to carry away the sense and true meaning of such things as are taught you. Saint Paul writeth to Timothy in the fift Chapter. 
Timot. 5.  Rebuke not an Elder, but exhort him as a 
Rebuke not an Elder.  father.  Puer. 
I grant I said so, and so I say still, and your former words I have printed in my mind, yet this word to be buffeted grieveth me, I am of some stature, I think to serve my Prince, wherefore I trust these words shall not displease you, I can away with all things you have said to me saving that.  Civis. 
Do you not believe me? and can you not away with that I have told you? by scripture I could recite more to you, and one thing more I will show you.  
It is written in the. xxi. Chapter of Deutrinomium, 
Deut. 21.  wherein is showed and declared the great danger and peril of those which are disobedient children, which say as you say, and will refuse correction and good government. That is, if any man hath a son or a servant, that is stubborn and disobedient, and will not harken unto the voice of his father and mother, and they have taught him nurture, but he will not harken unto them, this word father and mother, is taken here for Master and mistress, it followeth what shall be done unto him.  
Then let his father and mother take him, and bring him out unto the Elders of the City and say.  
This our son is stubborn and disobedient, and will not harken unto our voice, he is a rioter and a drunkard, then let all the men of that City stone him with stones unto death, and thou shalt put evil from thee, and all Israel shall hear and fear: If such correction should be used in these days, what would servants and children do. God forbidden it should, but yet it is not hurtful for me, to exhort and persuade you by scripture, to bring you out of darkness into light, which light shall be your comfort, and I told you before of two corrections.  Puer. 
You did so, and I remember your sayings well, if I should offend my master at any time, should he not forgive me?  Civis. 
Upon an amendment, a man will do it, for Matthew sayeth, if thy Brother trespass against 
Math. 8.  thee, rebuke him, & if he repent, forgive him.  Puer. 
If you forgive men their faults, your 
Luke. 6.  heavenly father will also forgive you. Yet I confess a servant may offend, if he do, I pray you tell me whether it is lawful for a master to give his servant unlawful correction?  Civis. 
Due correction is allowable for servants, if a master shall take an unreasonable thing to correct his servant, whereby he putteth out one of his eyes, break his arm or leg, or his head, it is not lawful, for he must consider with himself, that his servant is of the same mould made, that himself is, and that God will requite evil for evil, an eye, for an eye. etc. The Prophet saith.  
Learn to do right, apply yourselves to 
Esay. 1.  equity.  Puer. 
You have certified my desire, persuasions of one friend to another, may do much good, Lord what happy fortune was it, that we two did meet together, for your advertisements I trust shall do me much good, and I shall be bound to pray unto God for you, that it was my good fortune to have your company, being such a friendly man as you are, if I were learned, I would make some remembrance what you have said to me, and I would sand it down into the country to our old Duns, showing him what good exhortations you have showed to me, and what the duty of servants is unto their masters.  
It is a thing in my judgement requisite and necessary for Servants and Masters, to print these words which you have recited unto me in their minds.  
I remember a saying. forgive one another, 
Colos. 3. Math. 18.  if thy Brother trespass against thee, go and tell him his fault between him and thee alone, if he hear thee, thou haste won thy brother. But if he he are thee not, then take with thee one or two, but I thank God you have so used me, that it shall not be showed to any.  Civis. 
Remember what is written in the same place.  
Better it is for thee to enter into life with one eye, then to have two eyes and be cast into hell fire. So likewise, better it were for thee to suffer wrong and iviury then to revenge again. Recompense to no man evil for evil. Let every soul be flow unto anger. love your enemies, 
Roma. 12. james. 1. Luke. 6.  do good unto them that hate you, bless them that curse you, pray for them that wrong and trouble you. And who so smiteth thee on the one cheek, offer him the other. And who taketh thy cloak, forbidden him not thy coat, and whoso taketh that is thine, ask it not again, and as ye would that men should do unto you, even so do ye unto them.  
Likewise, and if you love them that love you what thank have you therefore. But rather love those whom you think to be your enemies, judge not, and ye shall not be judged. Forgive, and ye shall be forgiven.  
Thus now you hear what benefit and commodity cometh, and what a fountain or Wellspring of life is showed unto you, concerning sufferance.  
A good name is more worth than a precious ointment, and the day of death, is better than 
Eccle. 7.  the day of birth.  
Let him that hath an office, weight on his office. Let him that ruleth, do it with diligence. 
Rom. 12.  Let love be without dissimulation. Be kind one to another, with brotherly love. In giving honour go one before another. love 
1. Peter. 2.  brotherly fellowship. Be not weary in well doing. Let not the Sun go down upon your 
2. The. 4.  wrath.  
The Ungodly shall be so plagued, that they shall seek death, and shall not find it, they shall 
Ephe. 4. Apoc. 9  desire to die, and death shall fly from them.  
A discreet Servant shall have more rule 
Prou. 17.  than the sons that have no wisdom. An undiscreet son is a grief unto his father, and heaviness unto his mother that bore him. 
Luke. 6.  Every tree is known by his fruit, so is a faithful and a true servant, known by his good and honest behaviour.  
He that is true and just to his master, is like unto a precious jewel. David sayeth: Mine 
Psal. 101.  eyes look upon such as be faithful in the land, that they may devil with me. Who so leadeth a godly life, he shall be my servant. There shall no deceitful servant devil in my house, he that telleth lies shall not tarry in my sight. A froward heart shall depart from me, I will not know a wicked person.  Puer. 
Truth it is I can it not deny, for if I should, I were to blame, the thing itself lieth so plain before me, that I cannot vary, I am upholden so by your talk, that I cannot fall.  
Hear my crying, O God, give heed unto 
Psalm. 60  my prayer, for I cleave unto the same staff which you have given me to leave upon, even jesus Christ. Notwithstanding, these words are not considered on, now a days. For whereas my mother doth devil, if a man may find any occasion of extremity of Law against his brother, or neighbour, immediately he will procure by himself or his Solicitor, to have a Writ to make him to appear at the Term, whereby they do not follow those words you told me.  
That is, if my neighbour should desire my Cloak, shall I give my Coat to him also? peradventure I shall go naked myself, the frailty of the flesh, will not be so answered, for sure I believe, though it be so written in scripture, there is another meaning therein, which if it were declared, especially unto those that are the covetous persons of this world, I think it would touch them somewhat, for the most part of them, are all gathering and seeking to enrich themselves, and nothing will part from yet they have a good example of the rich man Dives, & the poor beggar Lazarus. 
Luke. 16.   Civis 
That is well remembered of you, they have the more to answer, those which are in this world in substance & living, have a great account to make at the latter day, and the poor man that hath his health, & followeth his labour 
Eccle. 5.  and getteth his living with the sweat of his brows, is better at his hearts case, than they which hath gold and treasure, mixed with sickness and diseases. Albeit, I pray God that thou, when thou comest to be a man able to 
What is against covetousness.  keep a house of thine own, that covetousness doth not enter into thy breast, as it doth into many in these days.  Puer. 
I thank you for your good wishing towards me for the avoiding thereof, let me hear some of your mind.  Civis. 
God commandeth 
Exod. 20.  that thou shalt not covet thy neighbour's goods. For covetousness is the root of all evil. 
1. Tim. 6. Psal. 119. Prou. 11.  David said: incline my heart (O Lord) to thy testimonies, & not to covetousness. He that hordeth up his corn shallbe cursed among the people, but blessing shall light upon his head that giveth food. He that trusteth in his riches, is like to a broken staff, for he shall have a fall, but the righteous shall flourish as the green leaf.  
Better it is to have a little with the fear of 
Prou. 15.  God, then great and unmeasurable-treasures otherwise. Better it is to have a little thing 
Prou. 16.  with righteousness, then great rents wrongfully gotten. He that hateth covetousness, shall 
Prou. 18. Eccle. 11. Eccle. 14.  live long. Nothing is more wicked and ungracious than a covetous Man. A covetous man's eye hath never enough.  
He that loveth riches shall not be justified. 
Eccle. 31. Hebr. 13.  Let your conversation be without covetousness, & be content with that you have already. The Apostle exhorteth us that covetousness should 
Colo. 3.  not be once named among you, for God verily hath said, I will not fail thee, nor yet forsake 
Examples against covetousness. Luke. 16. Act. 5. josu. 7.  thee. judas for lucre of money sold & betrayed his master Christ.  
Ananyas and Saphyra were punished with sudden death, because of a covetous mind. Acham by the commandment of God was stoned to death, because he took of the excomunicate goods.  
Covetousness caused Herod to seek to persecute Christ in his swaddling clouts, I have hard say, that Sir Thomas Moor, which knew the truth to forsake it again, and to conspire with a Cardinal in England, to blind and deceive the King of England, and to bring him out of the light into darkness. Saul for the covetousness of praise, lost his Kingdom. 
1. Reg. 13. 1. Reg. 35.  The covetousness of Achab and jesabel was the occasion that Naboth was stoned unto death.  
Take heed sayeth the Evangelist, and beware 
Luk. 6.  of covetousness, for no man's life standeth in the abundance of things, which he possesseth.  
The Prophet sayeth: woe be unto them that 
Esay. 5.  give sentence with the ungodly for rewards, and condemn the just cause of the righteous. They have excercised their hearts in covetousness. 
2. Peter. 2.   
Blessed is the rich, which is found without 
Eccle. 31.  blemish, and hath not gone after Gold, nor hoped in money and treasures, where is there such a one, and we will commend him, and call him blessed, for great things doth he among the people.  
For riches is the gift of God given to man, to maintain the degrees of this world, and therefore not evil, yea and some must be poor and some rich, God our father hath divided riches and poverty among his children, according to his Godly will, pleasure and wisdom. And as riches doth not exclude thee from the blessing, so doth not poverty certify thee, but to put thy trust in the living God. For if thou trust in the living God, then if thou be poor, thou covetest not to be rich, for thou art certified with that which GOD hath provided for thee.  Puer. 
I thank you heartily, I may liken you unto a Mercer's shop, for I can no sooner ask you a question, but you resolve it unto me immediately, if men in these days would mark the true sayings of the scripture, things might be amended, it is pity that a man will not examine his conscience, considering that he is but a flower in this world, but what remedy, I doubt not if it be not amended, God will seek revengement thereof, when he seeth good.  Civis. 
For of the abundance of the heart, the 
Luke. 7.  mouth speaketh, so doth all men, for what they say with their mouths, the heart thinketh the same, yet the talk that I have had with you, moveth me to say unto you, as Christ said to his Disciples.  
Blessed are the eyes which see that you see, 
Luke. 10.  for I say unto you, glad I am, not only of your company, but that I perceive you reap and gather good seed at my hands, and let Cocle alone.  Puer. 
Duty bindeth me there unto, otherwise, although I am tender of years, what might you think of me, if you should spend all this talk on me, in vain. For I gather that it were better to have friendly usage of the scriptures, then to exercise that which should neither be profitable for us, ne yet to the hearers commendable. For in the tenth of Luke and other places, it is written. Ask and it shallbe given you: seek, & you shall found, knock & it shall be opened unto you, for who so asketh receiveth, & he that seeketh findeth, and to him that knocketh, shall it be opened, by these comfortable words, which I have received of you, I trust shall make me as fresh as the olive, or Hauthorne, for these your sweet flowers that you have given unto me, grow in the Garden of life, and hath brought me out of the puddle, which peradventure I should have line wallowing in. Yet I am careful to think how I should, behave myself at London.  Civis. 
Thou art much to blame. Christ said unto his Disciples. Take ye no thought for your life, what 
Luke. 13.  ye shall eat, neither for your body, what you shall put on, the life is more than meat, and the body more than raiment, consider the Ravens and the little small Birds, they neither sow nor reap, they have also neither storehouse nor Barn, and yet God feedeth them, but how much better are ye then the fowls, wherefore 
Luke. 13.  be of good comfort, and ask not what you shall eat, nor what you shall drink, and climb not up so high, as the Proverb is, lest a chip fall into your eye, but seek the Kingdom of God, and all these shall be ministered to you, we draw now a pace towards London.  Puer. 
I pray▪ you how far is it thither, me thinks the journey very long, and yet comfortable, because of your advertisement.  Civis. 
It is not above one Mile, or thereabouts.  Puer. 
I am glad thereof, for I promise you Sir, I am almost weary. I have come a great way, yet GOD be with my good old Mother, and all my Friends, I am sure they would be glad to hear of my well doing.  Civis. 
She may very well hear thereof, I doubt it not, and she shall have great joy of you.  Puer. 
I trust so, yet in all my troubles, & temptations, whatsoever shall happen, Lord grant me that I may remember your saying, & that I may say as the widow said, unto the unrightful judge.  
Deliver me from mine Adversary, for I 
Luke. 18.  know the Adversary the Devil, will seek all the ways he can to get me into his Net. But still my fortitude and strength shall be in God.  
My mouth shall speak the praise of the Lord, 
Psal. 145.  and let all flesh give thanks unto his holy name for ever and ever.  
For he sayeth, and commandeth me, to take 
Luke. 21.  heed that I be not deceived, and again, he sayeth: When I here of wars and insurrections, he commandeth me not to be afraid, for such things must come to pass, which God of his infinite mercy grant me grace that hereafter, I may remember, & say. deliver me, O Lord, from mine enemies, for I fly 
Psal. 143.  unto thee to hide me, & stretch forth my hands to thee.  
And now Lord what is my hope, truly my 
Psal. 39  hope is even in thee, deliver me from all mine offences, and make me not a rebuke unto the flesh. Here my prayer, O Lord, and with thine ears consider my calling, hold not thy peace at my tears.  
For innumerable troubles are come about me. 
Psal 40. Psal. 43.  O deliver me from the deceitful and wicked man, for thou art the God of my strength, and thou art able to wrist and confounded mine enemies, they lie lurking abroad on every side as the Fox doth for his pray, they lay baits for me, as the fisher doth for the small fishes. Save me O Lord, and deliver me, for thy name's sake.  Civis. 
These are very good sayings. For S. 
john. 3.  john sayeth: He that cometh from an high, is above all, and he can deliver you from all troubles and temptations of the world. In the Revelation likewise it is written. As many 
john. 4. Hebr. 12.  as I love, I rebuke, and chasten, be fervent therefore and repent, and bear this well in mind.  Puer. 
It is my desire. But I pray you Sir, what great town is that same before us?  Civis. 
That is London.  Puer. 
I am glad thereof, good master leave me not destitute, but be unto me a comforter, and help me unto some good master.  Civis. 
I will do my good will, but now you are in London, where will you become this night? have you no friends nor Kinsfolks here in London?  Puer. 
I should have a Kinsman dwelling as it was told me, in Fleetstreet, and that I should inquire for him at the Belsavage.  Civis. 
I dwell in Fleetstreet myself, which is hard by the same Inn, and I will bring you thither.  Puer. 
If it please you to show me the house, I will be bold to come to you again.  Civis. 
Yonder same is it, at the Sign of the great Bell.  Puer. 
Now I have to tender unto you many hearty thanks for your great travail and pains, which you have had with me, and for as much as I know now where you dwell, I will be bold to let you understand how I speed of my Kinsman, and in the mean time I commend you unto almighty God, the father of our Lord jesus Christ, who preserve you and all yours, and give you the light of his 
Psalm. 67 Deut. 4.  countenance to shine over you.  Civis. 
Take heed to thyself now, and keep well thy soul that thou forget not the things which thine eyes have seen, and that they depart not out of thy heart, all the days of thy life. My son 
Heb. 1. 12.  despise not the chastening of the Lord, neither faint when thou art rebuked of him, for whom the Lord loveth, him he chasteneth, yea, & scourgeth every son that he receiveth.  
Loath I am you should depart from me, but and your Kinsman cannot provide you of a master, come hither to me again, and I will do what I can, but I will either have you myself, or else provide you a master.  Puer. 
I thank you for your gentleness, I pray you how many servants have you.  Civis. 
I have but one, in the company that I am free of, our order is, that I can have no more, but this that I have is almost out of his years, I would all companies would have a regard for the permitting of Apprentices, for the less apprentices that is in a company, the better it doth prospero. Far ye well, seeing you will needs go. Be perfit, of good comfort, be of one mind, live 
2. Cor. 13.  in peace, and the God of love and peace shall be with you, remember well my sayings, seek to please your master, and your Mistress, be diligent, be true both in word and deed, and be not high minded.  
The grace of our Lord jesus Christ, and the fruitfulness of the holy Ghost, be with you, now and ever.  Puer. 
I thank you most heartily. Sir, God be with you.  Civis. 
And you also.  
FINIS.   

¶ A general prayer for all men, to walk in their vocation and calling.  
FOr as much, O heavenly Father, as both thy honour, and dishonour, after a certain manner, dependeth in this world, either of our Godly or wicked life, if we live well, thy very adversaries shall be compelled to glorify thee, but if our life be ungodly, so shalt thou be dishonoured among the wicked and evil spoken of, through our sinful living, and because we should not walk inordinately and so provoke the enemies of thy truth to rail on thee, and to blaspheme thy holy name, thou hast appointed in thy blessed law, certain honest and godly states and degrees, wherein thy people should live, and hast straightly commanded, that so many as profess thee & thy holy word, should continue in the same, and every one according to his vocation and calling, and by no means lead a dissolute life, after the manner of the Heathen, which know not God, that by well doing, the professors of thy holy religion, may not only stop the mouths of foolish and ignorant people, but also provoke them to glorify thee our Lord in the day of visitation. We knowing our infirmity and weakness, which is great, and unable to be redeemed of our natural strength, and free will, that we are not able to think a good thought, much less for to fulfil thy commandments, which thou hast straightly commanded to be kept, and wishing the glory of thy most glorious name, and the accomplishment of thy heavenly will: Most humbly, and from the very heart, beseech thee therefore, for jesus Christ his sake, for to endue us with thy holy spirit, which may fulfil that lacketh in us, make us new Creatures, trade us in the path of thy holy law, and give us grace to walk according to our vocation, in fear, and in obedience of thy good will, that we admit nothing that in any point may hinder thy glory, and thy honour, deface thy name, and 'cause thee to be evil spoken of among the ungodly, and that this may come to pass, grant O most merciful Father, that every one of us, from the highest to the lowest, may unfeignedly answer to our calling, and frame our lives according to thy blessed will, unto the glory of thy name, that whatsoever we do in word or deed, we may do all things in the name of the Lord jesus, giving thanks to thee, God the Father, through him. Grant that all temporal Rulers may use their office justly and godly, seek not only to be feared, but also to be beloved, to maintain the good, and to punish the evil, accept no person in judgement, alone no false accusation, shed no innocent blood. Here the small as well as the great, receive no bribes, set forth thy glory, advance thy holy word, promote thy faithful preachers in all their doings, seek the profit of the common weal, and so behave themselves, they may be found worthy officers in thy sight: Grant that the subjects may show all reverent submission to their Rulers, obey them in all things, be faithful and true to them, yea, that not only for fear of punishment, but also for conscience sake.  
Grant that the Bishops, & Preachers of thy word, and all other spiritual Ministers may take heed to themselves, & to all the flock in that which the holy Ghost hath appointed them overseers, to feed the holy congregation, which thy dearly beloved son purchased with his precious blood, & take the oversight of them, not as though they were compelled, but willingly, not for the desire of filthy lucre, but of a good mind, not as Lords over their parishioners, but that they be an ensample unto the Flock: Grant they may lay aside all Tyranny, and haughtiness of mind, and walk with all gentleness, and tender compassion towards the sheep of Christ, committed to their cure and charge, let them be as most loving Fathers to Christ's flock, & if any of the sheep chance to run astray, and go out of the way, let them not therefore be ungentlely entreated, but as it is the office of a good shepherd, by fair means, call them home again unto the sheepfold, seeking rather their salvation, than their destruction, let them remember the History of the lost Sheep, and consider how tenderly the head Sheaphearde Christ thy son and our Lord, fetch it home again, even upon his shoulders, for the servant of the Lord may not fight, but peaceably and gently towards all men; ready to teach, suffering the evil with meekness, informing men that resisteth. If at any time thou (O God) mayst give them repentance to know the truth, let them cast away ungodliness and old wives fables, reaching them thy heavenly word, purely and truly, and be unto them that believe an example in the word, in conversation, in love, in sprite, in faith, in pureness.  
Let them give attendance unto reading, to exhortation, to doctrine. Let them study to show themselves in thy sight, like workmen worthy of praise, even such as need not be ashamed, as in Preaching thy holy word, and so likewise in maintaining: distributing to the poor, in feeding the hungry with meat, in clothing the naked, in lodging of the harbourless, in nourishing Godly and learned men, that they may be pastors, and feeders both in word & indeed, grant again that the Parishioners may reverence the Bishop and other spiritual ministers, giving them no less honour, than the child giveth to the Father, remember that they be Angels of God: the Messengers of Christ: the light of the world: the salt of the earth: the dispensers of the mysteries of God: the feeders of their souls: the comforters of the weak: the Physicians of the sick: the upholders of the whole: the exhorters unto virtue: the frayers away from vice: which watch continually for the health of their souls, work in the hearts of all them that be instructed with thy word, such a tender love and good will towards the Ministers that teach them, that the may give unto them abundantly all good things, whereby the Preachers may be the more able not only to nourrish their family, but also maintain Hospitality, for the relief and comfort of the poor. For who goeth a warfare at any time at his own cost? who planteth a vinyeard and eateth not of the fruit? who feedeth a flock, and eateth not of the milk? if the Preachers sow unto their parishioners, spiritual things, it is a great thing, if they reap their eternal things. O Lord that they which preach thy Gospel, should live of the Gospel: moreover, grant that the husbands love their wives, as their own bodies, and not to be bitter, churlish, or unkind unto them, but give honour to them as to the weaker vessel, which are fellow heirs unto them of life: Likewise, grant that the wives be in subjection to their own husbands as unto the Lord, in all things, and so behave themselves as becometh women, of an honest life, and a godly conversation. give them grace to array themselves in comely apparel with shamefastness, and discreet behaviour, not with broidered hear, or gold or pearl, or costly array, but such as it becometh women that profess Godliness, through good works: Let the inward man of the heart, be uncorrupt, with a meek and a quiet spright before thee (O God) is much set by, for after this manner in the old time, did the holy women that trusted in GOD, tire themselves, and were obedient to their own husbands, even Sara obeyed Abraham, and called him Lord, whose daughters ye are that be married women, so long as you do well. Grant that the Fathers and Mothers may not rate their children, lest they be of a desperate mind, but bring them up in nurture and information of our Lord GOD: grant also the children to obey their parents, in all things, and honour them: Grant that all masters may do unto their servants that which is just, and equal, putting away all threatenings: and know that they have also a master in heaven, with whom there is no respect of persons. Grant also that the servants be obedient to their bodily Masters, in all things, with fear & trembling, in singleness of harr, as unto Christ, not with eye service only, in the eye sight, as men pleasers, but as the Servants of Christ, doing thy will (O God) even from the heart with good william. Give them grace also to consider, that they serve the Lord and not men, and therefore they may be sure, that whatsoever a good man doth, he shall receive again of the Lord, whether they be bond or free. Furthermore, grant O most merciful father, that the Elder men may be sober, honest, discreet, sound in faith, in love and patience, the elder women like wise, grant that they be in such raiment as becometh holiness, not false accusers, not given to much drinking, but teachers of honest things, to make the young women sober minded, to love their husbands, to love their Children, to be discreet, chaste, huswyvely, good and obedient to their own husbands, that the word of God be not evil spoken of. Grant also that the young men be sober minded, and of an honest conversation. To conclude, grant that every one that profess thy glorious name, they may so live, and behave themselves both in thought, word, and deed, that nothing may proceed & come from them that should offend thy divine and most excellent Majesty. Grant also O most gentle and tender Father, that our light may so shine before men, that they seeing our good works, may glorify our Heavenly Father, with thy well beloved son jesus Christ our saviour, and the holy Ghost, that most sweet comforter, to whom be all honour and glory for ever, and ever.  
Amen.   

¶ A prayer to eschew the affections of worldly men.  
O Good Lord, Father almighty, we meekly beseech thee hear our prayers, and where thou hast given express commandments, to direct every man's life to thy pleasure, grant us grace we never look at any wicked man's doing, to follow them, nor may consider so much, what the great number of men do, as what we are bound by thy laws to do, O Lord we see to our great grief, many great & wise men in the world, to maintain Idolatry, Ipocrisye, and superstition, preferring evil customs, and wilful opinions, of the ignorant people, before the true Catholic Faith, expressed in the holy Scripture. Nevertheless, O Lord, we beseech thee for thy great mercy, to preserve us, that we never follow the multitude to serve from thy holy word, nor live wickedly, through any man's evil example, but give us evermore grace to obey the Queen's most excellent Majesty, and all the Nobility, & all Magistrates that be in authority under her, save us good Lord from doing wrong to any man, give us grace to pay every man his duty: To our Queen that which is due unto her: to our pastor that is due to him: to our Landlord and creditors which is due to them, and that without grudging. Moreover good Lord, we beseech thee save us from the company of all blasphemers of thy name, unchaste livers, extortioners, crafty bribers, backbiters, give us grace evermore to dissever from them in thought word and deed, and save us from all deadly sin, if at any time we shall happen to fall through frailty, or in malice to offend thy divine majesty, by transgressing of any of thy holy commandments, we beseech thee grant us grace truly for to repent, patiently to be rebuked of the Preachers of thy word, or privately told thereof by our friends, to our amendment, that we may both live and die in thy service, and through the merits of thy sons passion, to obtain everlasting life for evermore.  
Amen.   

¶ A Prayer against carefulness of worldly things.  
O Lord GOD who of thy most bountiful goodness, dost daily feed fowls of the Air, fishes in the Sea, and worms of the earth without any thought taking of their behalf, and likewise doth cloth the flowers with most beautiful colloures, without their pensiveness, give us grace we beseech thee that we may be content with thy provision, and that we may be thankful, to accept that thou haste sent us truly in this world, and casting away all care for superfluities: diligently to serve thee, labouring in our vocation, and never to mistrust, but that thou wilt of thy goodness, provide meat, drink, cloth, and all necessaries plentifully for us and our household. We consider good Lord that thou commandest all thy servants, to cast away all pensiveness, thought, and care, for abundance of worldly riches, putting their trust in thy provision. And we do gladly obey thy commandments, thou dost promise to every man labouring truly in his vocation, and justly executing his office, whereunto he is called, all things necessary for this present life, thy promises be true, seeing no just man labouring in his degree or vocation, that lacketh either meat, drink, or cloth, O Lord we thank thee, although not abundance of Lands and possessions, nor great plenty of Gold and silver, as many worldly rich men have. Yet thanks to thee, O Lord, sufficient of all things where with to live withal, and we are there with content, reknowledging it to be more than we are able to deserve towards thee, & if it be thy pleasure, O Lord, to plague us with sickness, fire, water; or otherwise, after thy good will to visit us, either correcting us for our sins, or visiting us with troubles, for our trial, so as all the goods that we have, should either be taken from us, or wasted thereby, good Lord give us grace to take such adversity patiently, and never to mumur or grudge at thee, nor yet despair of thy help and succour, but meekly submitting ourselves to thy merciful correction, and evermore trusting in thee, to say unfeignedly with Jobe, the Lord hath sent us these goods, and the Lord hath taken them away from us, as it pleaseth the Lord, so be it, his holy name be evermore blessed. O Lord grant us thus to do, for thy son jesus Christ's sake.  
Amen.   

¶ A Prayer to continued in true Faith, and Godly life.  
O Merciful Father, we thy Prodigal children, do miserably lament our sinful life, and oft transgressions of thy holy commandments, specially, we be sorry to hear thy most holy name blasphemed, to see so much idolatry and false religion maintained in the world, so oft swearing and much perjury laughed at, so great oppression, robbery, and bribery unpunished, we see also so much ennye and malice reigning, many being sorry for the welfare of their neighbours, and glad of their hurt, waxing proud of thy gifts, disdaining them that lacketh the like, other detracteth maliciously their neighbours, spreading abroad false rumours of them, many live in open Aduoultery, fornication, allowing such damnable life: them to live in holy and chaste matrimony therefore we most heartily beseech thee (O Lord) to extend thine almighty power, show thy Godly wisdom and goodness, in redressing of these enormities, as shallbe seen to the expedition that the blasphemers and perjured men, & abusers of thy holy name, may repent them, to reknowledge & amend their faults, & learn afterward to bless and glorify thy most holy name. Give grace to all oppressors, robbers and backbiters, to make restitution of their evil gotten goods, to abhor all their own covetousness, and to be content to live with that which thou dost truly sand them in this world, either by their honest travail or otherwise. Give to all malicious & envious men, grace to rejoice with their neighbours prosperity, and to be sorry for their adversity, as for their own, lawding thy name, for theirs and every man's gifts. Give grace to all backbiters, and false rumours spreaders, to consider that God hath given them their tongues, to glorify thee, and to comfort their neighbours, not to dishonour them, nor to hurt none, and considering their trespass, to reconcile themselves to their neighbours, whom they have untruly slandered. Give to all Aduoulterers, and vicious livers grace to abhor their filthy life, and whereas they have not the gift of continency, to use the holy remedy of matrimony, with thanks to thee therefore, contenting themselves therewith. Give grace to all them that are unjustly defamed for thy truth, and righteousness sake, patiently to suffer that, without revenging their own cause, by recompensing evil for evil, praying for their Adversaries, that they may show themselves thy Children, to thy honour and glory. give grace to all men that do truly repent their evil life, to continued in thy favour, to increase daily more & more in faith, hope and charity, abhorring all vice, and delighting in good works, commanded by the holy scriptures, all the days of their life, that through thy grace, they dying in thy favour, by the merits of jesus Christ, thy only son, hastily may possess the everlasting joys in Heaven.  
Amen.   

¶ A Prayer to be said by men of low degree.  
O Lord God almighty, which by thy infinite wisdom, disposest thy gifts best for thy glory, and most profitable for all men, we meekly beseech thee, grant us grace to be content with that poor estate and living whereunto thou hast called us, and to give thee as hearty thanks therefore, as if it had pleased thee to make us richer men, of great authority: knowing certainly that if it were more expedient for thy glory and our salvation, to have either higher or lower of degree, or greater riches in this world than we have, as we thank thy goodness for that which we have, that both thou mightest by thine own omnipotent power, and also by thy great goodness wouldst have made us great rich men, like as thou haste in old time advanced many as of low degree as we are, to great riches and honour in the world, therefore considering it is neither for promotion of thy honour: nor for our profit, to be greater and richer than we be, we beseech thee make us well content from our heart, with that degree and substance which we have, and to continue in this laborious state, wherein we now are, neither grudging against thee for this our poverty, nor envying the riches and honour of other men, knowing that the wealth of rich men is profitable to us, and to all poor men, and the prosperity of great men, as our quietness & safeguard. Moreover, O Lord, we knowledge that it is thy divine majesty, that some should be set in high authority to rule other, and some to be richer then other, for if all men were in a like authority and riches, each man would despise his neighbours, and the pride of men would be so intolerable that they would never suffer no good order to be in the world: and on the other side, if all men were a like poor, the misery in the world would be so great, that no man should be able to help another, so that these divers offices among men, and this diversity of riches, honours, and poverty which thou hast ordained, O Lord, in this world, is incomparable better for us, than any order that we can in our brain devise to have in earth, therefore if any man be not content with his degree, in this world, he must needs think himself to be a wicked man, because he is sturdy, and a striver against thy ordinances, and because we perceive (O Lord) that many in the world are not content with their estates, but seek the honour and riches of this world, some be rebellious and obstinate, some Murderers, bribers, thieves, and other unjust men, we meekly beseech thy divine majesty to amend all such, and to save us, that we never consent to their wickedness, nor agreed with them in their evil doings, but evermore that we may have thy grace to live content with that which thou hast seute, and will sand us by truth and honesty, and just means, that we running the race of this short life, in the way of thy commandments, may finally through thy grace obtain the life everlasting, in Heaven above.  
Amen.   

¶ A Prayer for them that be at the point of Death.  
O Most loving Savyor, & gentle redeemer, which camest into the world to call sinners unto repentance, and to seek up that was lost, thou seest in what case this our brother lieth here visited, with thy merciful hand, all weak, feeble, sick, and ready to yield up his soul into thy holy hands. O look upon him most gentle Saviour, with thy merciful eye, yea pity him, and be favourable unto him, he is thy workmanship, despise not the work therefore of thine hands, thou suffered'st thy blessed body & thy precious blood to be shed for his sins and all ours, and to bring him unto the glory of thy heavenvly Father, let it not therefore come to pass, that thou shouldest suffer so great pains for him in vain, he was baptized in thy name, and gave himself wholly to be thy servant, forsaking the Devil, the world, and the flesh, count him therefore before thy heavenly father, and his blessed Angels, to be thy servant, his sins we count are great, for who is able to say, my heart is clean? and I am free from my sin, but thy mercies (O Lord) are much greater, and thou camest not to call the righteous, but the sinners unto repentance, to them that are diseased, and overladen with the burden of sin, thou dost promise', thou art that God which willest not the death of a sinner, but rather that he should turn and live, thou art that saviour, which wishest all men to be saved, and to come to the knowledge of thy truth, withdraw not therefore thy merciful hand from him, because of his sins, but rather lay upon him thy saving health, that thou mayest show thyself towards him to be a saviour, what greater praise can be to a Physician, then to heal the sick? neither can there be a greater glory to thee being a saviour of sinners: Save him therefore O Lord for thy name's sake. Again, let the law be no corisye to his conscience, but rather give him grace in this extreme agony, and conflict of death, to be fully persuaded that thou by thy death, haste taken away all his sins, and fulfilled the law for him, and by this means delivered him from the cares of the law, and paid his ransom, that he thus being fully persuaded, may have a quiet heart, a free conscience, and a glad will to forsake this world, and to go unto his Lord God. Moreover, thou hast conquered him that had rule of death, even Satan, suffer him not therefore to exercise his tyranny upon this our sick Brother, nor to disquiet his conscience with the terrors of his sins, and pains of Hell, let not Satan, nor his infernal Army tempt him further than he is able to bear, but evermore give him grace, even unto his last breath, valiantly to fight against the Devil, with strong faith in thy precious blood, that he may fight a good fight, and finish his course with joy, unto the glory of thy holy name and the health of his soul, O Lord so work in him by thy holy spirit, that he with all his heart, may be content, and despise all worldly things, and to set his mind wholly upon heavenly things, hoping with a strong and undoubted faith. Again, let it not grieve him O sweet saviour, to be loosened from this vile and wretched carcase, which is now so full of sorrow, trouble, anguish, sickness, and pain, but let him have a bent ready will through thy goodness to put it of, yea, and that with this faith, that he at the last day, shall receive it again in a much better state, than it is now, or ever was, from the day of his birth, even a body uncorruptible, immortal, and like to thy glorious body. Let his whole heart and mind be set only upon thee, let the remembrance of the joys of heaven, be so fervent in his breast, that he may both patiently & thankfully take his death, and ever wish to be with thee in glory, and when the time cometh that he shall give over to Nature, and departed from this miserable world, vouchsafe we most humbly beseech thee, O Lord jesus, to take his soul into thy hands, and place it among the glorious company of Angels, and blessed Saints, and to keep it to the most joyful day, of the general resurrection, that both his body and soul, through thine almighty power being knit again together at that day, he may for ever and ever, enjoy thy glorious kingdom, and sing perpetual praises, to thy blessed name.  
Amen.   

¶ Exhortations to comfort the Sick, as long as they have life, and understanding.  
Now Brother be strong in the Faith of Christ, remember Christ crucified. Remember Christ to be our alone Saviour. Remember God the Father, to be your merciful Father. Forget not that all your sins are washed away in Christ's blood, and that by the virtue of his death and Passion, you are made heir of everlasting salvation. Brother, if you can speak, answer me, and if you can not speak, show some outward sign and token, that it may be a testimony unto us, of your faith, and godly departure.   

¶ If the Sick understand you, then say to him as followeth.  
Persuade yourself, most dear Brother, that God even now calleth you out of this vale of wretchedness, unto the joyful inheritance of his everlasting kingdom, where you shall not live miserably with sinful men, as you have done in this world, but you shall gloriously reign with that most mighty God, and with his holy Angels, and blessed Saints: Now begins your joy, your solas, your comfort: now begins your true life which shall be everlasting: now is the end of all your sorrows, and now beginneth their unfeigned joys, and true felicity: now shall you see the glorious majesty of God, face to face: now shall you know, and perfectly behold all the godly, that have been from the beginning of the world, and be merry, and rejoice with them: now shall you see your saviour, and elder brother Christ, as he is: Now shall you be clothed with the white Garments of immortality: now shall you have a crown of Gold set upon your head: now shall you eat of the tree of life, which is in the midst of Paradise of God, & drink of the Fountains of living water: now shall you be a Pillar in the temple of your God, and sit with him on his seat, and these be the joys that shall be everlasting, and never have end, unto these joys shall you strait way go, and for evermore enjoy them.  
¶ And so if he departed out of the world to God, then say our Lord God be praised for taking him out of the troubles of this world, a Christian and a godly end made he, God give us all the grace to make the like end. Amen.  
OF a godly life, cometh a good death, if the departure of the Godly man may be called a death, and not rather a passing unto a better life, well his body now sleepeth in the Lord, and his soul reigneth in glory with God, God grant him and us all, a joyful resurrection. Amen.  
Neighbours, before we departed, let us kneel down and give God the Father thanks, for the Godly departure of this our brother in Christ, and I will with God's help, and your assistance, read some Godly thing, and I pray you all for to say this Collect after me.   

¶ The Collect following.  
O How can we most loving father, tender unto thee sufficient thanks, for thine inestimable goodness towards thy faithful servants, whom thou calling out of this wretched world, vouchsafe to place in thy heavenly kingdom, among the glorious company of thy holy Angels, and blessed Saints. O full precious is the death of the faithful in thy sight. Blessed are the dead that die in thee (O Lord) for they are at rest from their painful travails and labours. The souls of the righteous are in thy hands, O God, and the pains of death shall not touch them, in the sight of the unwise they appear to die, but they are in peace: they shine as the sparks that run through the red Bush: they glister as the shining of heaven: they are as the stars, world without end: they are as the Angels of God: they are clad with white Garments, and have Golden Crowns upon their heads: they do service day and night before the glorious throne of thy divine Majesty: they neither hunger nor thirst any more, neither doth the Sun or any heat fall upon them, for the Lamb which is in the midst of the throne governeth them, and leadeth them to the living Fountains of water, they follow the Lamb whether soever he goeth, they have such joys as eye hath not seen, nor ear hath not heard, neither is there any heart able to think them. Infinite and unspeakable are the Treasures (O Lord) which thou hast laid up for them, that depart in this Faith, for these thy fatherly benefits, towards the souls of thy faithful, and for that it hath pleased thee to call this our christian Brother from this vale of misery, unto thy heavenly kingdom, we give unto thee most hearty thanks, humbly beseeching thee, that thou wilt take the like care for us, and so govern us with thy holy spirit both in sickness & in health, that we may live a good and Godly life in this present world, and whensoever it shall please thy Godly will and pleasure to call us hence, we may with a strong faith in thee, and in thy son jesus Christ our Lord, commend both our bodies and souls into thy merciful hands, and through thy goodness be placed in thy glorious Kingdom among the faithful chosen people, and so for ever and ever, praise and magnify thee our heavenly Father to whom with thy dearly beloved son jesus Christ our Lord and saviour, and the holy Ghost, that most sweet comforter, be all glory and honour, world without end. Amen.  
Now let us rise and go to comfort the friends of this our Brother, that they do not much sorrow and lament for the departure of this our most dear brother, which now resteth in joyful peace.  
¶ This done, give them council to bestow of the burying of him, so that you may please God best. Then say this following.  
THe very God of peace, sanctify us throughout, and so wholly preserve us, both spirit, and soul, and body, that we may be blamed in nothing, at the coming of our Lord jesus Christ. Amen.  
Our Lord jesus Christ, and GOD our Father which hath loved us, and hath given us everlasting consolation, and good hope, through grace, comfort our hearts, and stablish us in all good sayings and doings. Amen.  
PEace be unto the brethren, and love with faith, from God the Father, and from the Lord jesus Christ, grace be with all them which love our Lord jesus Christ. Amen.  
BLessing, and glory, and wisdom, and thanks, and honour, and power, & might be unto our God for evermore unfeignedly.  
Amen.  
FINIS.