¶ A glass for householders, wherein they may see, both how to rule theim selfes & order their household very Godly and fruitful.  
❧ LONDINI. ❧ In officina Richardi Graftoni.  
1542.  
Cum privilegio ad imprimendum solum.   

To the reader.  
IN this small treatise is set forth most wholesome council, first being a young man & unmarried how that ye should behave yourself, after that being a married man and an householder, how ye should both rule yourself and order your houstolde, with also an exhortation and council what trade and sort your occupying should be, that is to say, that it may be specially for the comen wealth of the realm that ye are of, and also beneficial and profitable to yourself, with many other good and wholesome lesson and counsels, which whosoever follow, shall not only live here a life profitable both for himself and all other men, but also after this life shallbe rewarded with that crown and bliss, that God the father for Christ his sons sake hath promised to them that are his. *   

A glass for householders.  
MY entirely beloved the beginning of wisdom is the love and fear God, for it causeth a man to withdraw himself from doing evil & maketh him to do good, it is not enough (my friend) for to forbear evil doings, but you and I and every Christian ought to do good, that is to say perfectly to believe in God, to commit ourselves wholly unto him, & to think verily then that he will not forsake us but tenderly will provide for us all things necessary for this life, and will defend us in all adversities, he will give us strength to resist his adversaries and ours in his cause, & besides this he will doubtless make us righteous, good, and blessed he will remit and forgive our sins, he will make us the heirs of his kingdom and give us the life everlasting. And all these he will do of his mere goodness, of his mere grace and mercy, thorough jesus Christ our Lord our redeemer and saviour, by the work of the holy ghost. And that for because we believe in him, because we be delighted in his laws and love his word. And because we do confess ourselves to be unpure and of a corrupt nature, infirm, feeble and weak, & of ourselves apt to do nothing which is good in his sight, but always ready to fall into eternal damnation, full of vain glory and hypocrisy, vile, wretched, ignorant and inconstaunte. And acknoweledging so his goodness, that without him we could not somuch as to think one good thought, wherefore, whatsoever good thought cometh into our minds, & thereafter we speak or work it cometh of him, wherefore we are churlish and unkind if we give not always thanks and praises therefore to him, which thing of duty we ought to do sith that all our good works come of him, and except they came of him, they were not good. Let us then of, and upon faith in him, & only to glorify him, do good deeds with such goods & riches as he hath given us, whether they be inward riches or outward, that is, ghostly deeds of mercy or bodily. And because you ought to make a great reckoning to God, for these worldly things shallbe when the same shall receive you again when ye shall die. And think that the time thereof might be aswell this day as to morrow or the next day. Remember that it is hard for a rich man to be a good man, because the truth saith that it is more easier for a Camel to creep through the eye of a needle, then for a rich man to enter into the kingdom of heaven. And plainly, without exception true it is, that saint Iherome sayeth which sayeth, that a richman is either unjust himself, or the heir of an unjust man. Great riches can neither be either gotten or else kept without sin. Ye must remember & think, of how much better riches they do rob you. For they pull away from you the love of God. Therefore covetousness is called idolatry of Paul. And Christ sayeth you cannot serve God and Mammon. Mammon is the devil, which tempteth & stirreth to covetousness. Therefore if you have worldly goods, serve them not, let not them have your mind under their subjection. But be you a master over them. And remember that you aught to be the servant of God, that is as a servant to use these riches to the glory and praise of God the giver, least you be condemned of him as an evil servant, not regarding his masters will & pleasure. Think that whosoever be tangeled much with this world or worldly riches hateth the very smell and taste of virtue. And whosoever setteth his mind upon gold, and hath his affection and desire thereunto hateth all honest sciences, his heart shall never be quieted with it, but always in trouble, upon hope to get, or fear to lose. A covetous person cannot be satisfied with gold. The heart of man is so excellent a thing, that all the treasures in the world cannot fulfil it. (I mean the desires of the heart) he only that made it, may fulfil and satisfy it & none other thing And he desireth nothing else of man, but that he may dwell in his heart. And where as Mammon is, there will not he dwell.  
Therefore if you will receive this gift, expel Mammon, and thrust him out of doors. For Christ hath with no vice less acquaintance (though he love none at all) then with covetise, wherefore if you study to please Christ, and come into his favour, you must give up Mammon, and banish him out of the coasts of your breast. For Christ and Mammon dwelleth not in one and the same place. Bewise therefore how you set your heart to richesse, certainly if you set your heart to them, you shall ever be poor and void of true richesse. He that coveteth nothing, is rich and hath enough. If you have worldly goods, know of whom you have received them. And to the giver be not unkind, but have the goods to do good, and to be good with them. Let not them make you worse by inordinate love. Though you had them not, yet mought you do good. For doing good consists in the affection of the mind. As if you had nothing to help your christian brother, but a cup of cold water. Or if you have not that, yet having a pitiful and a merciful mind, with a good will to give if you had it, it shallbe acceptable afore God. If it be moved of christian love, upon the necessity, poverty infirmytee, calamity, & wretchedness, & the adversity of my neighbour. And in these things, according to my power I do help him as I would that he should help me if I were in like condition, (as saith saint Paul.) Let us 
Gala. vi.  work good to all persons, but specially unto them that be of the household of faith. And likewise, saint Paul to Timothe. 
1. Timo. vi.  Charge the rich men of this world to do good works, that they may be rich in goodness, that they may gladly reparte their goods, that they be courteous & liberal.  
Now then doing good consisteth 
Doing good, consisteth in two. things.  in two things. The one that with living well and virtuously you do good to yourself. And the other to the poor, with reparting your substance with a good will unto them. Also that they lack not your good counsel when you may help them therewith. This first manner of doing good, every man may have and exercise. For every man that will desire, seek or ask the grace of God may live well and virtuously. The second only use they, to whom is given by God a chartable mind to gather wordly substance. And these persons incessantely or continually with this mind useth this doing good as long as god sendeth them where with, thinking that they have the goods of him therefore, that is, that they themselves should take thereof to satisfy their necessity or need, and the rest to impart to the poor and needy. And by this they do truly worship God, and the Images of God, and the likeness of God is signed upon them that thus do. For the person that hath a full desire to follow goodly counsels in the scripture, hath not only the Image of God printed in his soul, but also the likeness of God, other deed Images hath nothing common with these Images but only the shadow, wherefore they might be called better tokens or signs of remembrance.  
If we do thus upon lively faith we do not only quicken the Images of God: but we ourselves, through this godly desire, do represent the similitude or likeness of God. To help other for Christ's love in their needs, infirmities, wretchedness, or to have a prompt will and desire to help are good deeds and godly.  
Wherefore the doers of such, can not but be godly and holy, and to be short, like unto Christ, which is God.  
This my beloved, I pray you bear in mind that you do good unto other with your worldly substance, and counsel. And not only that, but have a will and a fervent desire to profit, many more then you be able, with word and deed.  
This above all things I exhort you to follow, that you first profit yourself, with the first manner of doing good, that is to live well and virtuously, as it becometh every christian man. And God sending wherewith, you should use the second manner of doing good, and that you put it in daily experience. And so doing, you yourself shall not only be sure to have of God everlasting life for your reward: but in this life also you may be assured (if you steadfastly believe) not to lack such things as are necessary for this present life. And besides this, with this your good conversation, you shall purchase a sure inheritance for your children. For God never suffereth the seed of the just person, for lack to seek his bread.  
For because this transitory or temporal goods are corruptible & may decay, it is to be thought that fear doth possess those persons which have such in moderate love towards them, that they cannot well use them. Wherefore to avoid this peril, if God send you riches, never set your mind or affection on them. But by & by, with the same liberality that God sendeth them, begin, begin I say and fear not of lack, adventure upon it to dispose and to use them well. Be not like the toad, which hath nothing else under him but earth, and yet he frayeth to spend of it, lest the earth would fail him. Thus I say, not to dissuade you from labour to get goods by good ways and all honest diligence, & by all lawful means, for the vice of covetousness standeth not in a measurable and honest desire to get and procure for worldly things, for if a man have this desire without inordinate love towards himself, or unjustly to provoke his kynsfolkes or friends, but desireth to use them well to the glory of God as is above said, it is not reprovable. But the root and crop of covetousness standeth in the hard retention or keeping of worldly goods, and possessing them, not to reparte with others, nor to take the good use of them, thorough a disordinate love towards them. Wherefore, not setting your affectionate love or delight upon riches, ye may labour to get riches and have them. But see that they have not you. Procure to get them with the love and fear ot God. And then I doubt not, but ye will so use them (having a love to God a 'bove riches,) that when pity or godly love shall move you, ye will not stick, doubt nor, fear to use of your goods to honour God. such as labour to get goods after this manner awyse, will not spend them evil. To desire to get and have goods, may not be evil, if so be you desire, more fervently the virtue of lyberalytee or contempt of them (as touching your singular commodytee) to desire any thing to profit many without carnal affection is good. He that desireth for riches purely, followeth not them with love: But who is he, and we will praise him? Ye must ever have Christ's word in remembrance: It is hard for him that hath riches to enter into the kingdom of heaven. Wherefore ye cannot well possess riches (except ye be so strong and stable in faith, that you esteem them of a small value,) that ye would always for Christ be content to leave them. finally, if you can possess them, and not be possessed of them: desire and labour to have them. Wherefore in all things that you do as concerning your conversation and occupying, let this be a general rule for you, that is to say: The commandment of the law natural, which is, to do as you would be done to.  
If then you occupy buying and selling, I desire you to remember this law, that whensoever any person for necessity or need selleth to you any thing, or also for his great need would buy any thing of you, incontinently I would yourself to think in mind to be the same person which with great need or necessity buyeth or selleth with you, and to consider how you would be entreated in the same cause, so entreat him as well in the prices as choice of the ware, as well in the payment as in any other thing thereunto belonging. I would you would consider the gains or losses of him that you bargain with, as your own, all though peraventure some, yea a great many would judge, using buying and selling after this manner of wise, your gains would be little or far less, than it might be.  
If you used to buy for the least and sell for the most ye can, as the comen use is, though it were so (which in deed is not) yet a little well gotten to a Christian should be reckoned more than a great deal otherwise, It abideth better with his owner. And maketh him to live the more merelyer, his conscience being clean and void of pricks, which these thorny riches are wont to fasten in a man's breast. And besides this, the gains shallbe the greater, whatsoever the world thinketh. For buiing and selling with some lyberalytee, ye shall sell and buy much more, and oftener than other that be extreme or hard, and will have the uttermost of their wares. The often gain then, though at every time were but little, may mount anon to greater gains than otherwise.  
Also by this manner of dealing ye shall avoid evil debts and shrewd payments, for they that buy with gain do seldom pay evil. For evil debtores and froward payments cometh most commonly either of evil wares sold for good, other of over great price charged in the ware.  
Also by this manner of dealing, you shall always treat with love and pleasure, of all that you have to do with, and live without variance, debates or pleas. Which, of all things ought to be excheived and avoided. Wherefore my loving friend, I pray you to follow this order in buying and selling, for than that, which you get shallbe well gotten, and without charge of conscience, and doubtless your gains shallbe the more, and all with pleasure, love and quietness.  
To comen farther of buying and selling of merchandise, you shall perceive that the right office of a true merchant, is to provide and bring to land or place where he is, all such wares, as are scarce and unplentytyfull in the said place, and necessary for the wealth of the land And also to carry and send out all such wares as are superfluous and do abound in the places where he is, into places where is scarcenesss or lack of them. As here in England, because cloth, tin and lead, be plenteous, these wares ye may send hence, and not corn, or things pertaining to victuals, though here were great abundance. It can not be but hurtful to lad any out of the land. And the return of these wares ●ether, should be in iron, steel, and other metallis, which we have need of Also in woad, Alum, Madder, and such other like things necessary for our cloth making. And as for apples, cherries, garlic and onions, with other fruits, wines, spicis, silk, cloth of gold and other like, might be left very well. For we might live without these merchandises, for they do rather provoke men to vices then to temperate living, and good and honest, sober and chaste behaviour. And with these merchandise, I might couple furs of great prices, and very fine cloth, for these are even so superfluous as the other, of mean prices are necessary, and behovable. These may be named for example, for to name all kinds of marchaundizes necessary and not necessary, profitable, and unprofitable, were to much.  
This ought to be taken heed of, that it is the office of a good merchant to send out of the country, the things which are most superfluous, and to bring thither things most necessary. And so shall his gains be the more, and better gotten, because he doth it to help the necessity of his neighbours.  

¶ How ye ought to be conversant with your elders.  
AS touching your conversation with your elders, have them (I pray you) in much reverence be gentle and loving to your equals. And in no wise, despice your inferiors. Also reverence all devout persons, in the choice of them have none affection to the cloak or crown nor other such outward tokens only. But where you perceive example of virtuous living, pure, chaste, & clean in word and deed. Such a person have in honour and reverence, be he man or woman. And think that then you do honour the Image and very likeness of God, yea God in his image, what garment soever he waxeth. Also see (I pray you) that you be not full of words, remembering this saying of the wise man.  
* That I have spoken, I repent then among.  
But I never repented, that I held my tongue.  
If the heart be ready to move the tongue to speak that you would not Say to your tongue. Tongue whither goest thou? flee from men full of words, and meddle not much with them, because sin will be where much babbling is. flee also the company of whisperers and liars, if your presence can not reform them. For they must needs engender anger, and the indignation of God. And such as be the lovers of God, love the truth in all things, so that in sport nor in earnest it appear that you delight to say nor hear any lies or things sounding thereunto. Also in doing benefits or good deeds to other, love promptness, quickness and haste. For it is twice given, the which is gladly and readily given. Be not hasty or rough in denying any honest thing that is asked of you, if ye can do it. For it is convenient that whom you can not help in deeds, at least with your good word you so dispatch him, that he may perceive, your will to be good  
Fraud and deceit you should not only avoid and not do, but not once consent that any other should deceytie or defraud any man or woman or child if you may let it. Also have no envy at any man's prosperytee, neither yet be glad of any man's adversity. Ponder the gains and losses of your neighbours, to be glad and sorry for them, like as you would of your own that they may way yours in the same balance. Moreover, see that you do nothing in your house, that you would not to be known in the market place.  
Think that the worst part of your servants is the tongue. And though you yourself (as always should) fear to do any vicious thing alone, be not yet witness to other of such deeds. For he that holdeth his tongue, & feareth to rebuke sin for God's sake, he feareth more man than he loveth God, and loveth neither of both, as he ought to do.  
Besides this, if your goods increase, you should not only increase in goodness & good deeds to the poor and needful persons but let your servants also feel the advantage of your gains Good reason it is, that they that are partners of the labours, enjoy part of the profit. But if fortune look sowerlye upon you and withdraw prosperous succession from you, let them see your sails borne after the blowing of the wind. Also flee pleas and debates, all contention and strife, though your cause seem never so good. If it be a money matter, that think very gains, what soever of strife you lose with money. For loss of brawling and strife with money, may well be reckoned gains to them that love God, peace, and charity, and contemn money for Christ'S cause, leave strife to them that love more money than peace or charity. For in the law, besides that you shall stand in dought to have justice though your matter be just yet the tediousness or weariness, the anger and business to follow it, the labour, vexation, the dancing attendance, the disdain & heavy minds of the contrary parties, and all other such inconveniences engendered by pleas should be exchewed what soever it cost. And to avoid this, have you always (if you do by me) a respect and a good judgement of the persons with whom you intermeddle. And where you may perceive one that delighteth and useth pleas, variance or wrangelynges, beware that ye contract not with him in any wise, what gains soveuer ye might suppose to follow of his contraction.  
Increase diligently the numbered of your friends, and keep their friendship. And for a just cause you may divide a symuled friend from your conversation or intermeddling. But see that ye appear not suddenly to be his contrary let him learn by evident words or tokens that you leave only his evil behaviour or vice, And because that he himself will not leave it, you may not choose but leave him. And also better it is, that by a little & a little you leave your friendship, then suddenly to break it. So shall he learn that you for sake his symuled friendship, & his naughty conditions rather than him, for a symuled friend is worse than an open enemy. amongst your lovers chose some of the best and most faithfullest, whom your right judgement perceiveth to be truest, most faithful and steadfast, to whom ye may show your counsel and secrets. As for to find many to whom a man may entirely and undoubtedly trust, is very hard. I would wysshe you to have no secrets, which should be dangerous or perilous to you though they were openly known to all men. Yet if you find one or two of such clear & pure faith that ye may trust aswell as yourself, that will take every thing well and in the best part, though it should seem to many otherwise, love him as your soul. Furthermore, though the opinion of the comen people is seldom approved to be good, yet it is no wisdom always to say against it. But it shall do well to go the high way as other do, though that path be many times better. The path and rightwaye of the Gospel or word of God, in no condition being left or forsaken. Also flee all flatterers, vain boasters & praisers of your goodness or virtues let them see such flattery & simulation to be little pleasure to you, even at the first hearing, that they show the countenance of it. Esteem not your deeds by other men's sayings: but entre into yourself, and betwixt the truth and your conscience, seek the existimation of yourself. Care not what this or that man doth say: but what the truth saith to your conscience, no man but God and you (except ye show any man) knoweth what your intent or meanings are. Wherefore, the truth in your knowledge ought to make you free, merry, restful, & quiet, against all quarrel pykers or false finders of faults. Wherefore in all blames or praises, flee to conscience, if amongst these she speak well Happy are you, mighty & wise. For it is as pereleouse a thing to be falsely praised, as falsely blamed.   

¶ The governance of your servants and inferiors.  
PROCURE always to subdue them that are under you, rather by love then with fear for he that is feared of many, must fear many. And be not with unkind words and rough, light to provoke them to wrath. If you yourself be stirred to anger, I would then that ye would cease to say or do any thing, until your wrath be a laid or slaked, for there is nothing well said or done which is said or done in a fury. Wrath is an evil masters to govern things. Put away also with speed all cankered thoughts which without a good remembrance of Christ's promise, may lightly corrupt your mind with inordynate thoughts, (I mean in getting or keeping your goods) having your mind fastened to Christ's promise with diligent following, ye cannot lack, wherefore beware of to stayte keeping. And remember that though ye might get all the worldly goods that be in the world in a short space, yet by death ye might lose them in a shorter. Think that there is no thing comparable to a quiet mind and a restefull. That is a contented mind, which feareth no losses, nor greatly or greedily coveteth gains. Nothing is so much to be abhorred as the affliction of the spirit, but as I do counsel you to avoid these fantastical and despairing minds: So I do advise you to avoid negligence & sloth in your business, or overmuch slackness or dissolution in not saving the which is gotten. For as great fault it is to lose negligently the which is gotten, as to procure inordinately to get that which of right & conscience ought not to be gotten. With honest gains, be you always contented in all your buying & selling so that ye having gains that other party receive no loss, as is afore said, for so your gains with him, & his with yours may long continue, for he that softly mylketh the cow bringeth forth milk, and he that herdelye and straightly wringeth the tettes bringeth forth blood.  
Also my dear beloved friend whether you be married, as yet I can not tell readily, but considering your age, complexion or bodily state and worldly substance, I perceive that ye may well maintain a wise, wherefore I do advise you (if your ghostly strength be not greater then the infirm & nice desire of fleshly appetites) to take a wife: but ● choice of her be not over headlong hasty, or rash. But with good deliberation endeavour yourself to mary. God is well pleased with chaste marriage & sober, which is an acceptable & holy thing with him, and sore displeased with whoredom and adultery: yea & with deeds of marriage ungodly, abominably & beastly used. Marriage is a deed which you own to nature, & to your country & to God, if your infirmity be such the ye may not live chaste out of matrimony, & if also your fruit of matrymony● be godly and verteouslye ducated and brought forth in the love & fear of God. 
* 〈◊〉 chose a 〈◊〉  In the choice of your wife, have only respect to her virtue and honesty, which forbecause peradventure it cannot be, by and by, or soon seen in her. Look to the stock of the young branch, I mean her father: But specially look upon the manners of her mother, for commonly the daughter is mannered much after the mother, if she be brought up at home with her parents, if in an other place, join her mother's conditions with her masters and mistress, & way them in a just pair of balance. You may here the report of discrete per sons of the use of her governors and her. If she have been any space of time from her mother's company I would you did count more upon the use, and good behaviour of her governors then her parents, for good or evil edutation or bringing up, changeth nature. Consider also her age, that she be younger than you. And of her beauty that she be in a mean favour or bewtifulnesse. For as it is hard to keep a fair and a beautiful woman chaste, whom all men be most ready to desire: So it is truly tedious and loath some to possess an evil favoured woman or unfruitful, whom all men do abhor. Yet marry you a wife for your own self, and not for other men. Other men ought not to be delighted in your wives outward beauty, nor you in theirs. But thus that you laud God in his creatures, which no man doth by concupiscence against his commandment. So that she be of a good name and fame. For it is not enough, that a woman be void of any evil deed or deeds, but I would her to be void of all evil suspicion. And though I make no difference of maid or widow by God's law, yet I would council you to take a virgin or maid whom you may form and instruct after your own manners And she will sooner apply to your mind, and more entirely love you then a widow. I make no mention of the dowry. If she bring any substance, it is not to be refused, if not, she shallbe the eslier governed or ruled in expenses, & lowlier or more obedience to serve you. And when you marry, I will exhort you to think that you entre into religion, and that you and your wife should prepare yourselves there after. Not to think, as many lightly do, that marriage is a licence to live voluptuously, and under the title of marriage or matrimony, to fulfil all their carnal desires. But think you afterward to live more soberly and temparatelye, more virtuously, and honestly, and to give more exsamples of good living, than you did before, remembering that matrimony is one of the holiest sacraments that God hath ordained. And that therefore it should be used with all honesty, devotion, and reverence. And in the privy duty of matrimony, I would you and your wife, so to dispose you, that in your bodies were all temparatenesse and soberness, & your minds and spirits listed up to God, desiring him not only of fruit, but of such fruit, that may be apt to his service. And if you in this act be coupled with this mind and desire, no doubt but God will send you such manner of fruit as you desire. It is a great beastliness, seeing that all men desire to have children of good disposition and healthful in their bodies, also with good inclination, and mind to virtue & goodness: that at the generation of them they have no consideration to prepare them after their desire. Believe me christian brother, that if they that engender, & conceive be temperate and sober in that act, and have their health the child shallbe of a good temperature in body and of a good complexion. And if also their minds be lifted up to God as is aforesaid, the child shall also have inclination to virtue and goodness. As the children represent their father's likeness or mothers in the form of their bodies: Even so their inclination of goodness and virtue shall represent the fathers and mother's disposition, which they had when the children were begotten or engendered, which if it were not good or godly, so shall the children be disposed to be all the days of their life. All vices then redound unto the children from the father and mother specially, then might the father and mother to be well disposed in body and soul, in the act of generation, or else afterward it shall turn them to great displeasure, in the frowardness of their children.  
Wherefore I pray you mark well this admonition, and put it well in remembrance, specially, when you be about such business where unto be you not drawn, as often as Venus would. But when you perceive health, soberness, and temperateness both in you and in your wife, the love of God & his honour had in your remembrance as is abovesaid to dispose of your fruit without beastliness, which is only to accomplish your own fleshly pleasure. To conclude I would both of you should bear chaste Christ conceived in your breasts by the hearing or reading of his holy word. And follow Mary & josephes' matrimony in acts. And if you would (as I trust you will) that your wife should be clean always of her living from other men. And though she follow not Mary's virginity, yet I would she endeavoured to follow her shame fastness in matrimony.  
This will your mind be I trust that she always say and do that thing which becometh a laudable woman or wife to do. That she may thus do it, must be your diligence to induce her specially in the beginning to love and fear God. But to bring this about, no words are sufficient, no council or exhortation, except you yourself so live, that she may perforce follow your good example, and do the same. And therefore as I said before, that when you marry you should reckon that you enter into religion. Specially in the beginning, for where as hitherto any negligence of virtue and of good living or service of God that was dooe●, was done only to your own hurt: From hence forth the evil example shall hurt your wife, your children, & your servants, that is to say: all the whole household. In the beginning therefore, specially ye must induce your wife with your good example, in the love and fear of God, which once graffed or printed in her mind, shall cause that she shall say, ne do any thing that afterward she shall greatly repent. Also I doubt not, but ye would gladly that your wife should love you, the mean is to cause her so to do, that she perceive plainly that she is entirely beloved of you. For which it sufficeth not, only to withdraw your mind from all other weme. But that ye must also, avoid any occasion, of which might be engendered evil suspicion of incontinency. For if jealousy entre ones into women's breasts, the root is so unsavoury and bitter that it cannot choose but bring forth the weryshe and loathsome fruit of discord, than the which there is none so great a poison, that corrupteth so much Christian folks but specially the man and that wife. Besides this, in your conversation with your wife, be ye familiar & loving, guiding her therewith to allthings of your mind by fair means, and not by rigorousness cruelty or tyranny. If she be honest & virtuous, your word shall suffice, if otherwise (which God forbid, lest ye might be overseen in things aforesaid) it may be done by force moderately, yet gentle entreaty is better than cruelty, boy steorusnes or stripes, except there be such obstinacy in her which can not be helped without enforcement and correction, never correct with shameful rebuke. If there be any such obstinacy, reason you so with her, that she may perceive her fault and condemn herself which shallbe a good correction. men and women are of nature gentle to be led and not to be drawn, for nature hath made them without all weapon to use purveyance or tyranny, all other beasts, nature hath armed with some defence, but it bringeth forth man without any weapon, wherefore nature would mankind to be gentle & peaceable above all other creatures. I would have your loving conversation and famyliaritee with your wife so mixed with honesty and shame fastness, that she in no wise perceive or see in you any example by which the virginal shame fastness which she had before your marriage be lessed after it. And this aswell secretly when you are together in your chaumbre and bed, as openly. For where men with shameful handlynges and unchaste words, with uncleanly gestoures, signs or looks, provoke their wives to fleshly lust, whom may they justly blame, if their wives live unchastelye but theimselues, as the chief causers, for with such behaviour they make their wives void of all shamefastness, and that being banished & gone, chastity maketh haste after. Wherefore now if you will have your wife chaste she must have the example of you, & not only that, but ye must use her with all cleanliness, honesty and shamefastness. And to allure her to love kindness, honesty and chastenes, you shall apparel or cloth her by mine advise so that wheresoever she beseen, she might be judged to be your wife, having not so rich apparel or clothing to be judged some merchants wife of higher dignity or some great man's wife of the court: nor so poorly, that you be ing of some worldly substance she might be judged to be some poor labouring man's wife, let her go after the same sort, condition or estate that ye are of or shall be of. For the which equality it shallbe good that ye both be clothed of one piece of cloth. Let your garments be of the most honest fashion, leaving jags and new inventions without profit or ease to the body, to therein that think only gay things to be good, & pleasure better than profit. Also herein avoid all occasions to be enuighed as nigh as ye may, or any occasion where thorough anger or discord might rise, & not only in this thing, but in all other with your wife. But specially in the beginning of your conversation, for if before one know well the conditions or manners of the other, and also before that any perfect love be well rooted betwixt you, any dyscension or wrangeling arise, it willbe hard afterward to be turned into a comformyte or an unity of living quietly together. Specially, if in such anger, pass any mischievous words or stinging or pricking words or stripes, love afterward is to be despaired almost for ever, which dissension or wrangeling, though it happen afterwards that the love betwixt you be well rooted & established the one knoweth well the other, 〈…〉 gre or discord can be so gre●●e, but that soon you should return again into grace and favour, into peace and concord.   

¶ The governing of a household  
ALSO, the charge of the governance of the house, ye may in manner give wholly to your wife, & as ye would that she should not much intermeddle in your merchandise or business which is done out of the house or out of her room: So it is not seeming that you greatly busy yourself in things ol the house longing to her charge as many womanly men do, which willingly without comeliness come under the subjection of their wives. And join to this foresaid charge of the house, some other business and labour meet for her, so that she may always be occupied & never idle. Many other things might be said as concerning the conversation betwixt the husband and the wife, which now of purpose I leave to speak of, lest I should be tedious to you in reading my simple councils. Experience hath and may instruct you far better than my wit can express, yet somewhat I will say more as concerning your children.   

¶ As concerning children.  
FIrst, God sending you 
It is again nature, tha women shall not 〈◊〉 their own children.  children. See that none other woman nurse than than your own wife. It is a great uncomlynesse and inconvenience, yea I say cruelness that commonly is used among men and women, I do not say beastliness, for that they put forth their young children to nursing, yea and some men and women will cast their children out of doors within a. iii. or fouredaies after that it is borne, to a stranger to nourish it. It is to be wondered verily what confidence the mother of the children hath, specially forasmuch as she thynkety that a strange woman will suffer the labour which is requisite in the nurssing of the child, when she that is natural mother refuseth it. They will anon say, that for money a stranger will do it well and conveniently, so the their child shallbe well nourished and brought home fair and fat. I say though it be fair & fat, yet it is not so naturally fair & fat, as though his own mother had nourished him. And that it is fair and fat, it is no more thank to the mother than to a jew, willing a christian child to be nourished, for his fantastical love, and therefore giveth money abundantly to some woman, that would not be seen to receive his money in vain, but for his money she giveth her diligent labour. And the the child is fair and fat, it cometh more of the love of the norse that she hath to the child within little time after that she hath given it her milk, which causeth her to set less of the labour, or passeth more upon the child then upon the money. But who will doubt but the child should be more healthful a more temperate in body if it had sucked, his natural lyquore, where with he was nourished in his mother's womb. Who may think that nature not do much more to the health and good disposition of the child's body then money can do, or ever shallbe able to do? Verily it is not like, but the child should be the helthyer not only in his in fancy, but all days of his life afterward, if the mother would play the mother in nourishing the child. Once in the beginning, they put the child in jeopardy of his life, in taking him from his natural milk wherewith he was nourished in his mother's womb. And besides that, the mother hath never so perfect love to the child which an other woman nourisheth, as if she nourished it herself for whilst she nourisheth it not, she remaineth but half a mother, for the office of an whole & parfyght mother is, to bear children and nourish them or bring them forth. Now she reparteth the one part with the norse. And so also in love she remaineth but half a mother. They will say that their love can not be diminished towards their children though other women no rishe them, but it is not so. For though nourishing of children be laborious and painful, yet it engendereth much love betwixt the nurse and the child. This love then which is wont to be engen dere by nourishing the child, is lost of the natural mother towards the child, and is added to the nourish, wherefore the mother hath lost half her love towards the child, and the norse hath and shall find it. Likewise will the child divide his love into. two. parts. The one part to his mother bearing him, y● other to his nurse or half mother feeding and bringing him forth. And besides this if the mother that bore the child had nourished it also, the love of the father would had been much more to the child, because of the noryshing of it in his presence. And of this springeth the little love or unnatural love that men have to their children, specially in this realm. Afterwards when the child is a. xii. months or two years of age, it is brought home from nourishing, and is brought up in the house until it be. xii. or. xiii. years old, with little difference as concerning his profit between him and the servant. And being of that age rude and unlearned, because they themselves would not take pains to induce him to virtue & learning or craft, they thrust him out of doors again to masters to serve without any  consideration, whether the persons be of good and honest disposition which shall receive him, yea or whither they will profit greatly the child to virtue and honesty, out of doors they cast him as before at nourishing. If his fortune be to meet with a good master, to whom he might rest more bound then to his father or mother, happy is he, by his good master he learneth to help himself, which he did not of his father and mother, many fathers & mothers are not studious to help their children to virtue or learning, because they love money more than their children.  
And because they so do, they depart nothing of it to their children in their life. But if his chance be not to meet with a good master, he is tangled and corrupted with such vices, which in youth commonly have dominion and rule, & go not forward to virtue and honesty: where as a good father should then receive his child, and by fair means and fatherly council amend him and comfort him in goodness, and give him some of his goods to succour him. But the use is clean contrary, for than he denieth him the entering into his house then he will not name him, nor know him for his son or child denieth him all favour to cause him despair, and cast away the whole purpose to live honestly & truly. And so desperate and abject absenteth himself from his father and mother, and coupleth himself with light wanton, vicious and naughty company, & is made one of them, where the vices, which in the beginning might easily have be amended are increased & grown uncorrygyble, and that, because the father & mother do not graciously love their child. If they did love their children to God wards, that is to say, to bring them forth in the laws of God, and would that they should love and dread God. Then would they, being of power thereto put them to learning in their tender age, considering this comen proverb:  

He that in youth no virtue will use,  
In age all honour shall him refuse.   
▪ Also the saying of Solomon: Look what way a young man or woman taketh in his tender age, from that he will not depart when he is old. Also experience show eth that youth will lightly follow the instruccions of their elders. The young cock croweth like as he heareth the old. And look how a young twig of an orcheyarde is bowed so he groweth forth, if he be stayed to grow up right, so it groweth, and is both profitable and pleasant. If it grow otherwise I cannot tell whereto it is profitable, but to the fire. Like wise may be said of young children, but the fault is not in the children, but in the elders or fathers and mothers. The child jesus did grow and was comforted in spirit full of wisdom & the grace of God was with him, that is to say: he was a notable good child, and so from a young man, he grew to an exceeding wise & virtuous man. It is meet that such as be Christian children should be brought up after th'example of Christ. He did grow ● was comforted by the spirit and in the spirit. Many men suffer their children to use riot & be lost in fleshly pleasures, nor do cause them to be induced to faith & honest living, by the word of God, Christ did grow and increase in wisdom, many suffer their children to increase in foolishness. And the grace of God was in Christ, but thorough the fault of their fathers & mothers it tarrieth not with some children called christian children, yet nothing following Christ, or smell of him, because that Christ did grow in the sight of men and did appear whole perfect and wonderful by and by preaching signs and miracles. It is convenient or sitting that like manner of wise our children be induced and instructed to devotion, to virtue, & good living A man will not think lightly how much good lieth in the bringing up of children. And if there were not great virtue and goodness in it, who might think that God would so straightly command the jews that their children should be induced, instructed & brought up, in the fear of God: verily he doth know best of all, that that thing will not lightly be left in riper or further age, which children have accustomed in their tender age. The which thing th● Latin Poet expresseth & saith: So great a thing it is to accustom a thing from tender age. Wherefore God in Deuteronomy the vi chapter saith: Thou shalt roll in thy mind with thyself such things as I give the charge upon this day, and thou shalt whet them upon thy children, speaking thereof to them when y● taryeste at home in thy house, or walkest on thy journey, when y● goest to bed and risest their from. If thou leave these things in their youth, thou shalt have much ado to make them obey and follow when they be of a full age and old. But now ye will say, I am no preacher. Thereunto with saint Augustyne I answer thee, Look what a preacher is in the pulpit, such every householder is in his house at home. And likewise as it belongeth for the curate to make reckoning & account for his whole flock: So the householder in the general day of judgement shall reckon and make account for his wife, for his children and for his household.  
give ye therefore diligent heed that in this be half ye be not found negligent, love your children after this manner. And when they be of some discretion, let them perceive your love in word and work. And be not so unkind as some fathers, which for the love of this worldly riches and foolish pleasure (whilst they live) can not find in their hearts to depart with them, though they have received it of the hand of God even for the same purpose. Whereof proceedeth that many times for a very little anger or displeasure the father doth wholly disherit his son, or at least taketh away from him a great part of his inherytau●ce, whereof also proceedeth that men can find in their hearts many times that their servants should be made disposers of their goods or their friends, rather than their children. All this (as I suppose) proceedeth of none other thing, but of the little love that they have to their children: And this little love cometh of this that the natural mother nourished not her own child in the presence of the father.  
Wherefore my dear friend and Christian brother let your own wife nourish your child, even though it should seam a new thing and not used. Forsooth God and nature hath not wrought breasts and teats in your wife, yea and milk, health and habylytee in vain, if these should not serve for her own children. And besides this she may not rightly be called a mother fully and perfectly afterwards, of her own children, being but half a mother. And hereof proceedeth also the could love and small reverence that some children have in their age afterwards, to their fathers and mothers. For when the son or daughter being of age, considereth how the father and mother refused labour with him or her ● put them out to nurse from them regardeth them thereafter. And when they be in necessity or lack, they think they that may serve them like manner. That is to say, to thrust them out of doors, and send them to some hospital to finding, as they did them. Besides this, if the mother were of a good disposition of body and of a virtuous inclination, there is cause given to the child to grudge against the mother and father, thinking that by the vice of them he drank or sucked malicyousenesse, with the milk of his nurse being of a far worse disposition than the mother was. So now if the natural mother nourished the child, you see what commodities should follow. The father should be sure that in his life time and after his death the mother should be good to his children & loving. like a true & a natural mother, and also both the father and mother should be sure in their age, and always that the children should have them in much love fear & reverence, as true children. Also the mother being nurse to your child of a good desposition & temperancy of body and in mind constant, devout and of a good inclination such as I trust your good judgement and discretion would choose, you may be sure, that your child shall have both virtue and good temperance of body, which he may lightly lack being nourished of a strange woman. So for all these causes and other that may be considered, I beseech you follow that which by these reasons you may perceive to be best.  
When your children can speak and understand, forthwith without any delay put them under some virtuous person to learn to read and write togethers, but specially to learn virtuous manners and to serve God. And that he may so do from the time that he can speak, teach him every day some short prayer according to the capacity of his wit or memory. And as he doth increase in strength, feed him with longer prayers, and other fruitful lessons most worthy memory. And thus do with as fair means as you may. As for great chastising and over much fear in teaching young children is not best after my judgement, for by that the spirits and wits of children be dulled & being induced by overmuch fear in youth, are never afterwards bold, nor may lift up their minds and hearts to things of honour, that is to say, things of ghostly strength and virtue, but are always deject, pe●ishe, with out courage or stomach to good & honest things. They do rather apply themselves afterward, when they have liberty, to evil then to goodness, which bringig up is natural & proper to them that be borne in bondage and to captives, and not of free men's children, wherefore both you and your children's master should entice and allure your children with love and good words. Yea, and then among with small gifts to virtue and learning, rather than with fear and force, you should boast and favour them very much for any little thing that they do well and conveniently, that by it, they may have courage and heart to do more so, yet I do not utterly dissuade, but that fear and correction is necessary, so it be moderate in convenient time and for a notable cause. I would there were showed to the child both the apple and the rod, but more oftener the apple, and more exhorted to deserve the reward and praise then the correction. And all the time that your child is in your house from school, keep him always with you in your presence as nigh as you can. And let him take his meat at your table, and lie in your chamber. For of your manners and behaviour at the table and chamber, he shall see & hear better communication and learn more vertuose manners, here more wisdom, and take heed of more civilytee or nurture then in the kechin or stable amongst your servants.  
Have the presence of your child in such veneration that before God and him be spoken no vicious words, no swearing, no lies no backbiting or slandering, no cursing, mocking, or ribaldry, no words of fraud or deceit. For the child can speak but such language as he heareth, and because he is most, ye always lightly in your conversation he will utter your manners to other folks. Let him therefore be ware of hearing such manner of speeches. But beware you much more, for to you it shallbe reckoned double sin, your own and your child's, you know that of a natural inclination, such words as are, sounding unto evil, are more promptly fixed in their minds then other. And this same exhortation or monition should be given unto your child's master, (if he be honest, he will thankfully receive it) that your child hear nothing, but that which soundeth to virtue & goodness.  
And to cause that your child refuse not your company or his masters, both you and he must some time find your child some points and instruments to play and suffer him to use honest games or plays then among, for the recreation of his spirits, that he may be the gladder with you, and love you and him with reverent dread the better.  
And so shall he with a better will apply his learning without trembeling, fear, or enforce. And after this manner, he shall learn more and sooner. The women children would be brought up in all fear and dread, with little favour showed them until they be of a perfit age and understanding. For as in men is nothing more reprovable then to be cowards, fearful, pekyshe, and of no stomach or courage: So in women is the contrary, in whom there is nothing more laudable than fearfulness and gentleness of stomach. To the mother your wife, give charge to do her duty in bringing up your women children virtuously and in the law and fear of God as you do the men children.  
In the choice of a master for your child, if you may have one both well learned and good and virtuous in living for money sake or cost: forsake him not except ye love money better than virtue & learning, every thing is as it is loved and esteemed. The wise man setteth much by learning and honest manners, the rude ignorant and foolish person setteth little by them, because he is not acquainted with them. If he should lack either of these two things learning or virtue, better it were that he lacked part of the learning then of virtue. Virtue is more of price then learning, for learning is but a mean thing whereby men come to virtue through the grace of God. Learning is for virtue and not virtue for learning. It is better to be good and virtuous, then learned and worldly wise. Therefore rather choice goodness & virtue for your child and you, then learning, if both may not be had together:  
Also with letters, let your child learn music. Also let him without hurting himself learn the use of weapons or arms, as buckler plaiing or such other. The one for recreation of his spirits, the other for the strength of his body It shall make him able & bold so that in peace and war (if he should be enforced thereto) with council and strength he may prevail. And jointly with this he should not be ignorant of things necessary to his living, wherefore even from his young age, he should have the knowledge of the money that is used & of the value of it. And for this it shallbe good to put some in his power, & to make him buy all things necessary for his own wearing, from cap to shoe, at the first & second time with help of other, & afterwards by himself. And after to put him in business of greater charge, with greater sums of money, & let him use of part after his own discretion, making (when you shall call him) account to you of the bestowing. The comen use as me seemeth may not be commended, which is, that men for the most part will not trust their children with any of their substance, nor let them know nor scantly under stand the value of money, which thing causeth that afterwards when they inherit their father's goods, they spend all undiscreatlye as they that know not, what it is, nor the value of that they inherit. The cause is that the father will leave all to his son after his death and in his life time nothing. But if after the manner above rehearsed ye use your child he shall not only for lack of knowledge mispend his inheritance, but shallbe more able wheresoever he become to give a reckoning for himself, and as it is commonly said, shallbe able to company with men and to help himself having knowledge of the things necessary for his living. If he should mispend any thing it were better he did it in your presence, where by good admonition and council he may be amended & corrected, then after your death when the most part of folks (to have part of his expenses) will praise him in his lewd spending rather then with counsel monish him, amend or correct him, now ye may with a little portion of your goods know the proof of your child in your life, and in manner be sure that he shall well maintain and dispose that you leave him afterwards when you begun. And saying I speak of disposing or distrybuting of goods by your child, ye ought to entice him from his childhod or infancy (if it might be) to have compassion upon the poor and to use to give some alms, yea for to instruct him, whatsoever alms you or your wife do give, let it be given by his hands or your other children if they be in the way or present with you at the time. This do you oftentimes not only to instruct your children, but because God so instructeth you that by your example & use of it he may learn from his tender age ever to help the needy & poor, if he be of habylitee, if no, yet he may learn to be devout merciful, and pitiful. But remember that in this thing, and in all other goodness. Likewise the principal example of virtue profiting your child must come of your good example, which he seeth you to do and show. For nothing that his master or other persons shall do or show him, can stick or be so fixed in his mind as your words and deeds. Now than if you bring up your child after this manner as is here laid before your eyes, there is no doubt, but he shallbe a good man. Upon which ground or foundation, whether he be inclined to be of the clergy or of the other sort of men, called lay men, whether he would be a priest, always a bachelor or a married man, he shallbe an honest man. But if he be disposed to be of the clergy, one thing I would you counciled him, that in no wise, he make any manner vow, nor profession until he be thirty or nigh to thirty years of age. For before that time or nigh about that time, none doth well know himself. Happy is he that doth then. To say truth, it is hard for me here to appoint him any time, his own faith and love which he hath received of God must bind him hereto, remembering that when Peter promised upon his own strength he could not perform his promise but afterwards when he promised upon God, that he loved his master Christ, saying: Lord thou knowest that I love thee, he was strong So in what ripe age soever your child be, and would make vows or promises to take other religion than he received at Christendom (an higher or perfyghter vow he can not make.) But if he would promise the vow of chastity, the which vow all Christian men and women have professed, because they have professed Christ, whatsoever order of living any person christened doth profess, he professeth chastity even though he enter into matrimony as is above said. But if he be disposed to live sole & chaste, it may not come of himself, for it passeth man's infirmity. But doubtless if he mistrust his own strength, and think & believe verily, that by the power and might of Christ, and confidence in him, so that he may say with a strong believe. All things are possible unto the believer, and think verily that by Christ he hath and shall overcome the world thinkig on Christ's word, which saith, trust ye, or have you confidence, for I have overcome the world, let him think that he may do all things through him that comforteth. In him then and for him, let your child make his vow, if he be so disposed, & doubt less having such, and the same staff to lean to, he shall not fail We hear of too many, which for their bellies sakes, or for their friends pleasures only, which are men, have made their vows, and be had in derision of the world for the breaking of them no wonder that they slide which build upon man.  
Let your child build upon God, and he shall stand. For God is able to make him stand And he will do all thing unto them that believe in him. Warn him than that what soever he doth, he do it in the name of God with believe, that God will do for him unto his own glory.  
If ye mistrust him not, when your child is about xxx years of age, he shall have a good judgement of himself. No man knoweth pertyghtelye his own strength, yet at that age, by your good inducing, he shall know and perceive what Christ willeth him in the Gospel, and so thorough the word of God and good reason, which he is like to have at that age, may be bold after God's word to judge of himself, but chiefly and principally exhort him to keep the vow and promise which he made at the font of baptism, that he renounced and utterly did forsake the devil and all his works & all his pomps, if he tarry only upon these vows, he shallbe sure to be a good Christian man.  
If he believe in God, the father, in Christ the son, and in the holy ghost, three in parsons, yet one God in essence.  
To believe in God, is to commit all our whole heart unto him, our thoughts, words, and works. If he thus believe, doubtless he shallbe saved from sin, from the devil and from hell and the everlasting death thorough Christ's death, by whom he is deed to the world and liveth to God, and by whom he shallbe defended against the devil and the uncleanness of his own flesh and all wickedness. He now having this love and charity to God thorough Christ, is sure a good Christian man. What profession can make a man better? I would to God that other professyons had not made men worse. This vow of Baptism exhort your son to keep, which he hath made all ready, and hath bound himself to the observance thereof by sureties, at which also were bound with him his godfathers & godmothers. It might be thought to be little discretion or no good council to bind himself (as he might be persuaded to vows of great perfection) not diligently studying to accomplish the vow that he hath made all ready. What a wise man is he, that will seek an mightier burden, when he perceiveth that he is to weak to bear a lighter? Induce him, that he earnestly and heartily desire God of his grace, to do that which Christ willeth him, and to have him in his remembrance, with unfeigned love & reverent dread where soever he be going, standing, riding, or resting. And let him believe that Christ is of such gentleness and goodness, that he may have him to dwell with him even in the inward chamber of his breast, if he would do so much for his sake, as to expel Satan with his fellows. God the father of his plenteous goodness and Christ his son natural of his mere pity and mercy thorough the work of the holy ghost proceeding from them both which three: The father, the son and holy ghost is one God, will be at one with your son, if he will seek his favour by learning keeping & following his holy word. I would you would say often times to him, that he should be a good, a just and a perfit christian man. If he could believe certainly that Christ were given unto him for his sins, but this can he not believe with a corrupt conscience.  
If your son be not disposed to be of the clergy, but of the other sort (called lay men) he may not be of the world and a good christian man togethers. Favour him with continual council & reparte of such goods as God hath sent you, as is aforesaid, that in your days you may see him profit, and be an honest man, unto your great comfort: which comfort they lacketh that will not reparte of their goods unto their children until they die.  
Wherefore their children might think that they were the less bound unto them by a great deal. considering that perforce they must leave it behind them If they might keep it still, they would. It is a small benefit then of the father, which perforce should leave it to other, leaveth it to his child. Seeing that if he did the contrary, he should put his soul in great jeopardy, for the defrauding of his child of these things which God's law and nature would to be his. Wherefore my loving friend, though you had some certain presumptions that your child would spend his portion of substance evil, take not his right from him. Better it shallbe for your soul that he spend it evil, then peradventure an other would spend it well. This may now suffice, as touching your children.   

¶ The governance or ordering of expenses in the house.  
IN the rest, to speak of expenses in the house, see that your daily expenses be so moderated, that ye may equally and justly continued with out riot, or so great welfare that it might not endure, or without putting yourself in necessity or need or grudge of mind for the largeness of the expenses, or that your household should grudge for your straightness or nygardshpppe. Therefore the order that you begin keep constantelye, for any little excess daily used, in process of time groweth to great sums. The victuals for your table should be such as ye find most convenient for your health, of the which beware of great diversities, for the dyversytee of meats engendereth diversytiees of sicknesses. As for the quantity, as I would not that you did defraud nature with taking to little, so I would you to think that superfluytee of meat and drink, is the utter destruction of nature, love simple or single meats, they be simple that be not mengeled with many diverse things or compounded with many diverse kinds of flesh's, and with them. And with diverse fruits and diverse kinds of spices, and all these in one dish. And likewise some use diverse kinds of drinks, which all without doubt decayeth health, though it be not by and by felt or perceived, but in process of time they will utter the selves, & bring forth death or deaths brother. For of this it cometh that together in man reigneth the fevers, the head ache, the tooth ache, the gout, the belly ache, the stranguyllian and other diseases out of number, which I can not rehearse. Where though of one manner of meat surfeit were used, or of one manner of drink, a man should have but one manner of these sickness or diseases or none at all if the excess were not great, where through if you need the use of medicines, I would with the counsel of some learned & good physician, you used simple medicines as nigh as were possible, fleeing the composition of many drogeries, & not only simple but to take of such medicines as are of herb roots or fruits of this same land being proved for good, rather than of such drogeryes that are brought out of the land I think not, but if our physicians were so diligent and laborious to seek the same things that God and nature hath given for remedies as the physicians were that wrote, whom they follow partly which because they were expert in natural things, wrote of these drogeryes that groweth in Africa, Syrya & Grecia, they would not much use of these drogeryes which are in other countries, but such as God sendeth for remedies in every land, whereby they should find more natural remedies for man's health.  
As concerning the other part of your household or governance thereof (I mean your servants) I would you had no more servants in your house, then ye may keep occupied, and that none eat their bread in idleness, but that they have labour with meat, and meat with labour. For as it is cruelty to cause servants to labour with out meat, so it is very noyful or hurtful to give servants meat without labour. For it maketh them lumpyshe, luskyshe drowsy and slothful, vicious, lecherous and glotons. One idle servant will lightly corrupt all the household. If ye have a true servant & a faithful, love him as your son, let him know your favour, that he may be an example to his fellows. In their clothing and feeding, let them use a mean without any excess, that is, that the clothing be not fine nor curyouslye made, but course and sufficient to keep them from cold. And the meat in no wise delicate, but gross, such as will suffice to keep them in health and from hunger. pay them truly their wages without dilation or brydging, let them find your will more prone and readier to pay them, then you find them to labour for it: ye if it be so pay them with the same quyppe or note. But in the mean time provoke them with many fair speeches, to do their duty, yet not always so, remembering that an easy and a gentle medicine healeth not all sores, nor the flattering instigation, maketh not the horse go still: sometimes the spore must be used except the courage be very lusty, lively and quick. To make an end, let God and reason rule you and after them rule your wife and household.  
These counsels I would you used for your own wealth & honesty, thinking that there is nothing better than good counsel. See therefore that by the evil counsel of the devil, ye suffer no evil cogitations to engender and increase in your heart, for they will bring forth death, not temporal or bodily death, but death everlasting. From which jesus our saviour save you in whom live & reign by pureness of conscience, world without end. ❧   

¶ This treatise following, I have written out of a great clerk S. barnard, in some places leaving his order because of shortness.  
Now my dear beloved friend, these foresaid lessons well marked, I trust ye will first above all things order yourself to our Lord, seeking above and before all things the kingdom of heau●, in guiding your household and ordering your goods, which always think to have received of God to honour him in his poor and needy persons. And for his honour see that peace be in your house, and that all yours agree together with you or else all your goods may & will soon come to nought. A reckless person may soon set on fire, waste and destroy great goods Have therefore a good sight or eye unto the labours of your servants, for under them your substance may soon be wasted before you know of it, if your goods begin to waste or diminish forthwith diminyshe your charges. For who that spendeth beyond his faculty, no wonder, with need though he grieved be. It is good providence oft times to count and compare your goods and gains with your erspences. Oft times to oversee your goods shallbe very good, remembering, that the eye of the master maketh a fat horse, and the step of the husband a fat dungehil, that is the masters presence profiteth much, buy peace with suffering and you shallbe sure of it. Think cost made upon riotous persons to be utterly lost, not so upon kin and friends & poor persons See that you charge your sons daughters and servants to flee gluttony. For the servant once made a glutton, will never amend his manners gluttony is filthy, reprovable and stinking, & will make the users of it soon rotten, and short lived. Mean feeding with scarsytie, or without full belie that is rising from meat with an appetite to eat, profiteth much both to the soul and body. Think that the use of delicate food, will soon mar a good servant, as of riot and wastfulnesse. Beware of nygardie, for as riot is a foolish and undiscrete waste of the gifts of god, so nigardie is a foolish and a needless fear, the mistrust of God, & a living ever in poverty an heaping up of goods, for whom none can tell. Be therefore a master over your goods, have them for yourself and other, not for your heirs only. Fear and love god and fear him duly, and think that fishes, fowls, beasts & worms be fed of his liberalytee, & shall you then perish for lack If you wish for dearth, you wish for the dearth of the poor. Sell better cheap at home than in the common market, better cheap to your enemy then to other strangers, for by a kind deed, he will be better overcomed then by the sword. Be never at debate with your neighbour's study to bring them at one the so be The love of your neighbours is a surer ward, than a castle three double walled. A gentle mind & a noble heart will not greatly be troubled with women's babbling speech or threatening: smiling, or laughing, will sooner correct a shrew, then sharp strokes and the staff. Women may be kept good with gentle entreaty, they may not know that they be suspect, but ever must be counseled with loving manner. An old woman unclean of living, were worthy to be buried quick. For she is not only dead before God, but killeth other. A woman that hath a sufficient apparel, to desire change, is a token of little wit or sadness. A costly vesture above the state or degree of the person is a sign of lightness. Trust him rather for your friend that doth somewhat for you, than him that saith I am yours, in all that I can & may do. In words you shall find great plenty of friends, a true friend loveth at all times and never faileth at need. Riches may not be compared to a faithful friend, when you give council say, thus seemeth to me best, not thus you must needs do, lest you might rather get blame for your council then thank, if it speed not well. If jesters jouglers, or minstrels come to your house, say that you have no lodging for them, or for such gestoures. If you be once delighted in their uncomely pastimes, they will appoint you anon to be married to an other wife, whose name is poverty or beggere, chose you whether, if it chance you to be where as they be, I advise you to make wise that you heard them not, nor set by their unchristenlyke pastimes: For if they perceive you but once to laugh, they will take it for an earnest to cry largesse, & to have reward, wherefore have not much to do with the galow clappers. God is not well pleased with that occupation whilst they be ministers to sin, and use sinful words. If you have a servant of an high proud mind and stubborn stomach (lest he do you and yours harm) put him away, so do him that doth always (specially to your face) praise your manners. Think that flatterers and liars be to true men enemies, as they be to the truth which is god Ever suspect the flatterer, & think that he speaketh to deceive both himself & you. Make your buildings rather for need then pleasure, lest for your pleasure's sake God will not long suffer you to take profit of them. The desire of building for pleasure will never have end, until poverty teach wit somewhat to late. If you be compelled to sell your lands, sell them not to great persons, but rather for less, to men of lower estate. Better it is to sell, then to borrow by usury, for usury may cause you to use this world gloriously. It will shit you clean from the glory of God. If you buy a bargain, be not check fellow with great states. Dew temperance in an household is a thing of an high praise, let your wine rather than ale or bear be wholesome and temperate. Strong drinks maketh weak brains, and feeble to be known. Sober drink is healthful both to body and soul And the sober will be content with little drink small and quick, who that among much strong drink is sober & not troubled in brain, may be called a God upon earth Wrestle not with it if you do by my council, lest you catch a fall If it should happen to trouble your brain, get you out of company to sadness and sorrow if you will not be utterly ashamed before men. Before God how your conscience shall judge you it is not in me to judge, who that by words would excuse his drunkenness, declareth his own disease. The use of wine belongeth not to young persons. Beware of drunken surgynes or physicians lewd and ignorant, let him not learn in you to heal other.  
Hawks and hounds do spend more than they do get. I dell persons may have them to set themselves a work to lose time, fools and negligent persons and careless have many misfortunes, and therefore they accuse and blame fortune, which is not to be blamed, for it is her nature to deceive whom wisdom, discretion, forlight & learning doth not lightly blame, diligent wareness and a good foresyght be no companions to misfortune, but misfortune, negligence & sloth be lightly never asunder, they be cater cousyns. The sluggard saith, God will help. Yet will not he begin to help himself. I may say to him, that God giveth all things, but yet giveth he not to thee, the bull by the horn. Set thy hand to the cart, and God will it up pull. The wise man sendeth the sludgarde for example unto the pysmyer or aunt to learn to labour. For a man is borne to labour, and the bird to fly. He that laboureth not, is not worthy to eat. Let few or none idle people therefore be in your house, & take good heed to every one of them, specially that they can say, our Christian believe, called the Crede, and our lords prayer called the Pater noster, with the ave Maria, and the commandments of God. And at every dinner and supper let one of your household either say by heart or upon book the same, that other may learn and that they that have learned may keep them in memory. If there be any obstinate person or other, that hath openly offended, let him be openly punished to the example of other, if the person be of a tender age with a sherpe rod. If he be of further age, let him eat courser meat then his fellows & that in the middle of the hall upon a stole by himself, or other such like rebuke or shame let him suffer, and fear not to correct vice, lest God's punishment will correct you, but correct for love and not vengeance. Then shall your servants love you, and blame theimselues and learn to hate sins and offences.  
Spend as you get, it is no good husbandry to borrow when you wax old, & at all times trust God better than children or friends, That you send before you, you must needs find. Heaven is a surer keeper of treasures than any coffer, castle or tower. Think then when the poor proffereth forth his hand, that God apposeth you what you would do for him, and of the goods that you leave behind you, appoint every person his part. It were better to leave nothing, than that strife & God's displeasure: should be left among yours, for your goods. Trust them best, that best love their own souls.  
Not them that will say that they will do for your soul.  
Make your Testament every year, or else as occasion shallbe given alter it, and lay it, where when need is, it may be found. No man is sure how to end his life or when, but well to end his life, or to die well, is well to live, which he grant you and me, and other believing people that bought us, our Lord jesus Christ our saviour redeemer, feather, and defender, in whom live you and reign world without end through his grace and mercy.  
Amen.