THE covert OF good Counsel.  
WHEREIN IS SET down the true rules, how a man should choose a good Wife from a bad, and woman a good Husband from a bad.  
WHEREIN IS ALSO EXPRESsed, the great care that Parents should have, for the bestowing of their Children in Marriages And likewise how Children ought to behave them selves towards their Parents: And how Masters ought to govern their Servants, and how Servants ought to be obedient towards their Masters.  
Set forth as a pattern, for all people to learn ● it by: published by one that hath dearly bought it by experience.  
¶ At London printed by Ralph Blower, and are to be sold by William Barley at his shop in Gracious Street. 1607. (⁂)   

TO THE RIGHT Worshipful Sir john Iole's Knight, and one of the Worshipful Aldermen, of the Honourable City of London.  
HAVING (Right Worshipful) the industrious labours of a willing practioner, in the discourses of Moral Philosophy, (the same coming by chance into my hands to be imprinted) which said matters bear the Title of The Court of good Counsel, wherein the duty of all sorts of people is most lively set forth: Which for th'excellency of the discourse, deserves a Patron of a judicial censure. And now your Worship being one whom my secret thoughts deeply affect, I have boldly dedicated the same unto you, wishing the same as worthy of your Worship's acceptance, as my desire most humbly requireth. Thus leaving your Worship to the Tuition of the Almighty, whom I pray to bless in this world with much prosperity, And in the life to come with blessed Eternity.  
Your Worships in all duty W. B.   

Hear beginneth the table of this book.  
CHAP. I. 
Certain reasons entreating of the great and comfortable joys of Marriage, if the same be duly and rightly regarded as they ought to be.  CHAP. II. 
How that oftentimes wise Parents may have foolish Children, and foolish Parents wise Children, and how that oftentimes rich men's Children (being left rich) become poor, and poor men's Children become rich.  CHAP. III. 
What great care a man ought to have in the choice of his Wife, and what circumspection ought to be had therein: likewise showing, that many mischances often happen to the Children through the manifold imperfections of the Parents.  CHAP. FOUR 
How an untoward young woman, or a wanton Wife, may be easily governed by her Husband, if she have any good nature or modesty in her at all, especially if the man himself be of any reasonable government.  CHAP. V. 
When a man or woman hath been once Married, and afterwards becometh a Widower or a Widow again, what great inconvenience happeneth often to the Children by Stepmothers: especially if that both the parents, do not agree well together.  CHAP. VI 
Hear followeth the manner of life, that aught to be observed and kept, betwixt Man and wife and how a man were better to choose a young Wife, than one that is aged.  CHAP. VII. 
How some sort of men by giving of their wives overmuch liberty, do persuade themselves, that that is the next way to make them honest.  CHAP. VIII. 
Of the great care that every Husband ought to have for the keeping and maintaining of his Wife, whereby that through want, she be not driven to alter her manners and conditions.  CHAP. IX. 
Herein is showed the lone and obedience of the Wife towards her husband, and how that a woman that regardeth her own credit, aught to refuse the company of a woman that hath an ill name, or deserveth any cause of suspicion.  CHAP. X. 
An admonition to the wise and discreet woman, how to govern herself: Showing that chastity joined with vanity, deserveth no commendations at all. And how many women give occasion to beil thought of, for these four causes following, (Viz) Deeds, Looks, Words, and Apparel.  CHAP. XI. 
How a woman ought not (as near as she can) give any occasion to her Husband to provoke him to anger, neither ought she to be jealous of him without great cause of desert, showing also that it is better to cover his faults, then to disclose them.  CHAP. XII. 
Hereafter followeth certain admonishions how the wife may continue her love and goodwill towards her Husband.  CHAP. XIII. 
Of the conversation of Parents towards their Children, and of the disagreements that oftentimes happen betwixt the Father and the Son.  CHAP. XIIII. 
Of the great discomfort that Children many times bring to their Parents, through their mis-deameanor towards them: And of the evil success that oftentimes happeneth thereby.  CHAP. XV. 
Wherein is showed the occasions of the great difference, that oftentimes happeneth between the parents & the children.  CHAP. XVI. 
Of the great wisdom of men, in getting of riches, and of the excellency of many good and learned Masters, now in this age.  CHAP. XVII. 
Of the evil success of many Children, through the imperfections of their Parents.  CHAP. XVIII. 
Of the lewdness of many Children, through the want of their good bringing up whilst they are young: And of the over-fight of the Parents in suffering of them to grow too old or stubborn before they break them of their obstinacy.  CHAP. XIX. 
If a Child be of never so good a wit, yet for want of good bringing up, groweth to be over headstrong and base in conditions: and this oftentimes falleth out, by the cockering of the Parents.  CHAP. XX. 
Of the great commendations of such Parents, as keep their Children in awe, whilst they are young.  CHAP XXI. 
Hear followeth the duty of the Child towards the Parents.  CHAP. XXII. 
Of the diversity of the care that Parents ought to take of their Daughters, in the bringing up of them, more than they take for the bringing up of their Sons.  CHAP. XXIII. 
Of the great disagreements and discontentments that oftentimes doth happen between the Master and the servant.  CHAP XXIIII. 
Of the impatience of some Masters towards their Servants, over other some.  CHAP. XXV. 
Of the great abuses of some Servants towards their Masters, which is rather for want of wit, then for any other cause.  CHAP. XXVI. 
How a Servant may live quietly with his Master, if he be of any reasonable government.  CHAP. XXVII. 
How the Master with good persuasions may govern his Servant, and in the obstinacy of his Servant, what will ensue unto him.    

CHAP. I.  
The Court of good Council: or Certain Reasons, entreating of the great and Comfortable joys of Marriage, if the same be duly & rightly regarded as it ought to be.  
THE greatest joy, and sweetest comfort, that a man may have in this world, is a loving, kind, and honest wife: Contrariwise, there is no greater plaque, nor torment to his mind then to be matched with an untoward, wicked, and dishonest Woman. Therefore let him that intendeth to marry, and fie himself to that honourable state of life: (being the first bargain of thirst, and the first step to good husbandry) take all the best Counsel he can in the world in the choice of a Wife, yet scarce sufficient enough: for being once done it can never be recalled, but either lamented too soon or repent too late.  
Many be the occastions, that make marriage to have an unhappy success, by which good houses, and great kindreds are brought to ruin and decay: as the difference between the married couple, either in years, or in calling: whereof both arise many quarrels about housekeeping and manners of life: therefore the way to live quietly, is to marry equally in all respects.  
Touching the difference in years, in mine opinion it is an unseemly thing to ssee a young woman matched with an old man, that carrieth a countenance rather to be her Father then her Husband, and I am verily persuaded that young and dainty Damsels, got as willingly to such husbands, as to their graves: For they are sick to become widows in their husband's life time, and to spend their days in a most miserable case, for how modest or honest so ever they be, yet some will not stick to say that they are lewd and wanton, only by reason of their husband's white beards: Consider I pray you on the other side, what a name, old wrinkled, and toothless women get, in taking husbands that be young and beardless boys: and tell me whether the rage of these old women be not greater, than the young and of good nature, and have these outward marks, that do betoken a good horse.  
I deny not but by the looks of a woman, a man may gather somewhat of her disposition: but seeing God hath commanded us not to judge altogether by the face of the woman, we must yet use a more certain and commodious way, as in the next Chapter following you shall read.   

CHAP. II.  
¶ How that many times, Wise Parents may have foolish Children, and foolish Parents wise Children & how that oftentimes, Rich men's Children (being left rich) become poor, and poor men's Children become rich.  
I have always liked exceeding well of those Marriages which are treated of truly, without hiding of any thing, which after coming to light, bringeth grief and repentance to one of the parties, but neither men nor women now adays use that orderly endeavouring so much as they may, to cover the faults as well of the body as the mind. But yet the surest way to deal in the choice of a Wife: I will now report by the example of Olimpia the mother of Alexander. whose saying was, that women are to be married with the ears, before they are with the eyes, which is, that out of the mouths of divers people, a constant report may come of the parentage, life, and behaviour of them: But the greediness of the world is so great at this day, that a man will seek diligently for Oxen and Horse, of a good race, but careth not though his wife be ill brought by, and worse borne, so that she be rich enough: But be that is wise, will above all things have a special regard of the conditions and qualities of his wife, and will note what the life and conversation of her parents are, remembering the saying, that the Eagle breedeth not the Pidgion, but that always the Cat will after kind: Yet I will not deny, but that many good and virtuous men have gotten had and wicked children, and contrariwise, many wise children have been begotten by foolish fathers, and we daily see and know many very honest women have dishonest Mariots to their daughters, therefore to conclude, let all men, ●ine with discretion.  
But now to pass further in our discourses, those men whom Nature causeth their Children to be fools, in my judgement happeneth not by the birth, but by the bringing up, the which is the cause that many great heads by long practice, become ready witted. And other who ever in their cradles are sound to have a quick wit, in process of time, either through idleness, or gluttony, or some such mis-goverment, become slow and dull headed: Now from that consideration, I would come to this, that the father, who through much travel and trouble, both of body and mind, hath gotten wealth and honour, though be getteth children of great wit, yet he is so over-gone in latherly affection towards them, that knowing he hath provided for them sufficiently to live by at their case, he cannot abide to see them travel and labour as he hath done, so that vanquished with a certain tender effectien, he suffereth them to be brought up dillicately, and wanton, and is the cause, that by this idleness their natural force decayeth, and by Custom is quite changed into an other nature.  
Consider this also beside, how that many Children perceiving and knowing very well, themselves to be thus pampered up by their Parents, keep themselves so much as they way out of the Dust a Sun: neither care they for applying their thindes, to any commendable thing, nor for to seek to get any more Riches or substance, then that which their Parents have with great diligence formerly provided for them: but here it may be truly said of them, that they are not un-like the Crow who liveth only by such Fond as other Beasts a Cattle do usually lean: & surely there is no doubt of it, but if that they were meanly left by their parents (as many poor men's Children often are) then would they grow to be exceeding prudent & wise, and then would they be rich & sufficiently able to live in a Common wealth.  
We may daily see by experience that for the most part, poor man's children become rich by their own labour and industry and rich men's children war poor by their negligence and idleness: which is signified unto us by this proverb or wh●●le, saying, Riches breeds pride, pride breeds poverty, poverty breeds humility, humility breeds riches, and riches again brings pride. Therefore the good father must be admonished that he trust not too much in the goodness of his nature, that he thinks that not only sufficient to keep his children good: But beholding them with an eye, rather advised then pitiful and fatherly, he must seek to better their good nature, in stirring them up to virtuous deeds, for it is not enough to be well borne, but also to be well brought up.   

CHAP. III.  
¶ What great Care a man ought to have in the choice of his Wife, & what circumspection ought to be had therein, likewise showing, that many mischances often happen to the Children through the manifold imperfections of the Parents.  
HEAR will we now returns again to our former matter, in the choice of a good Wife, We must therefore first of all, be well and thoroughly informed of the modest behaviour and of the honest carriage of the Mother all her lifetime before, in heap that if the Mother hath always govern her life well, the daughter will follow her honest steps and good Nature, and Conditions: Yet it is not enough for to know the qualities of the mother, but we must like wise be partly in-sigted into the Conditions of the Father, for it oftentimes falleth out for, that the Children do (most continually) draw some imperfections from one of them, which the other (doubtless) is clearly void of.  
We must also consider, that if it be true, that Education will change nature, it is requisite not only know whether one's wise be borne of good parents, but also whether she have been orderly and well brought up: which always cometh not to pass: for there are some who having but one Daughter, are so blinded with the extreme love they bear her, that they will not have her hindered of her will in any thing, but suffer her to live in all wanton pleasure and dillicasie, which afterwards is the cause of many inconveniences, yet for all that the husband must not be discouraged for the too much tenderness of the parents over her: For she being yet but young with the help of her good Nature, he may easily, like a tender twig, make her strait, if she begin to grow crooked, and with grave admonitions reform her wanton mind: thereby we may gather, that it is better to marry a young girl, than a maid of ripe years who is hardly brought to leave her old qualities, and evil tricks, if she have but once taken any taste of them in her youth or Childhood.  
Yet there are some that are of a clean contrary opinion to mine, who hold it better for a man to take a wife which is well in years, and of good discretion (knowing how to order a house in good sort) then to take one of these Infants, newly come from their Mother's pays, whom a man must either teach himself, or else appoint an other to be a Governor in his house.  
Surely some would think that that man who having such a wife, should die for very shame, especially when any strangers should come to his house, to whom he would willingly give good entertainment, and then his young wife being a sottish, simple Creature, knoweth neither how to ask a question, nor how to make an answer, nor how in talk to show herself a wise and gallant wench: therefore I think (if she be not able to perform that) it were best for her husband to lock her up, and say that she is sick in her bed because that strangers may not perceive her qualities and conditions: which if they should see, it would be a great reproach to her.   

CHAP. FOUR  
¶ How an untoward young woman, or a wanton wife may be easily governed by her husband, if she have any good nature or modesty in her at all, especially if the man himself be of any reasonable Government.  
IN mine opinion, I do fully persuade myself, that a man shall never find a young Woman so un-toward and wanton, but that lining well and orderly with him, he will in a short time change her manners, and frame her to his fancy: But touching this point, if we do well consider how digerent the opinion of many Husbands are, and how divers the Customs of divers countries are, were shall stay to long about this matter: For certainly, some Husbands are so kinde-harted, that they wish their wives in any sort for to give their Friends Entertainment when they come to their houses, they thinking them-Ielus most happy to have wives that know how to behave themselves well in that point, and they are glad that the World may know, that there shineth in their house so rare & precious a pearl and jewel and one that can perform all things (without teaching) to her own Comfort, and her husbands great content.  
Now on the other side, there are some Husbands that are of this humour, that they think it a great dishonour unto them, that their wives should be Skilful in any thing else, but in sowing, spinning, knitting or other such work as they have ever been trained up unto. And if any stranger happen to come to their houses, they either run quickly themselves or else send some of their Servants, to give their wives warning to withdraw themselves out of sight, which immediately they do, and ●oe they are feign to bide themselves in a corner until such time as their Guests be gone away: Even no otherwise, but as the Chicken doth when he perceiveth the Bite coming, be flieth amongst the words, or else into some bush or hedge to hide himsealfe in, for fear of further danger that might ensue.  
I would not wish any one to dispute, which of these Husbands do best. (I mean) Either they which show their wives, or they that shut them up when their Friends come to their houses.  
Mary I say (in my foolish opinion) that all the Honour, or all the Blame, that may arise either way, falleth not upon the wives head, but upon the Husbands: But to return again to our purpose, a very young wife is easy to be framed to the pleasure of her Husband: And although at some times her husband must be feign to be her master to direct her: Yet it both him much good to see his precepts readily followed, and be is praud that he hath framed her with his own hand, to his own hand, and I think it be for nothing else, that it is counted a double pains to marry a Widow, but that she must be first made to forget the qualities of her first Husband, and then made to dance after the pipe of the second, which is a thing hard to be done.  
Me thinks also, that these second marriages, have the taste of Coleworts twice sodden, being so much the more hurtful, if both the parties have been twice married, and there upon I am put in minds of a merry tale, that happened betwixt two parties being twice married.  
There was a husband, that on a time fell out with his wife, as they sat at dinner together: the wise in despite of the husband gave half the meat that was upon the table, to a poor man that came to the door, saying, I give it th●● for my first husband's sake.  
Now the husband seeing this, took the other half, and gave it him also: saying, I give thee this for my first wives sake, and so they were feign to dine both with dry bread.   

CHAP. V.  
¶ When a Man or a Woman hath been once Ma●●d, and afterwards becometh a Widower, or a Widow again, what great inconvenience happeneth often to the Children by stepmothers: especially if that both the Parents, do not agree well together.  
THERE is as yet, a far greater inconvenience than all this that hath been heretofore spoken of, that is, for that yn second marring is oftentimes very prejudicial a hurtful to the Children of the first marriag, which (as God knoweth) are too often put to tri● their Stepmothers Crueine, who receiving the least discontentment (that may be) at their Husband's hands, so soon as their Backs are turned away, revenge themselves upon their Children, and beat them most pittcously that cannot do withal.  
Therefore, I think, that as it is better for a man to those a young Wife, than one that is years, so ought be likewise, to marry while he himself is young and not to stay till his Hairs war grey: for being both young, they are the like-lier to have children, and the likelier to live to see the bringing up of them, and in their old age, to enjoy their service and comfort: At which time the Children may do as mu●d for their Parents, as their Parents die for them before in their youth.  
But now I must needs confess, that all this talk is beside the matter: for I have hitherto spent the time, in a discourse, which tendeth to no other end, but to teach a man to choose a wise that is young, well borne, well brought up, reasonable rich, indifferent beautiful, of a sound and good judgement, and of a good wit and capacity: But we have not p●●spoken a word, of the manner of life betwixt the husband and the wise, as our purpose was to do.   

CHAP. VI  
¶ Hear followeth the manner of life, that aught to be observed and kept, betwixt Man and Wife: and how a man were better to choose a young Wife, then to take one that is aged.  
I THINK that to live kindly with one's wife, it is necessary, that he be well framed to love her: therefore it is needful first to learn, to know her good qualities and conditions, and which are the good parts of a woman, whereby men are induced to love them.  
Likewise it is requisite for the Father that loveth his Daughter, before he marry her, to sift thoroughly the qualities, behaviour, and life of his son in law: For it is a true saying, that he which lighteth upon a good Son in Law, getteth a good son, and be that mateth with an ill one, casteth away his daughter.  
Now the hussband knowing the goodness of his wife, being to live with her, he must above all things, love her most heartily and unfeignedly, for so the Law of God commandeth him For that is the strong foundation, which surely upholdeth Marriage, and that being neglected by the husband, breedeth him great shame and Infamy: For not in loving that, which be hath with care and diligence gotten, and once judged worthy his love: He manifestly showeth himself to be unconstant and fantastical, and that he were better to be matched with same fury of Hell, them with a loving wife, if he be of that condition himself.  
Therefore the Husband ought to accompany his love with & continual fear, to lose by his own fault, the goodwill of his wife, for he cannot give her a more assured sign of her bonest love, then in behaving himself towards her, in such sort as he would have her use herself towards him, which doing, he shall be sure to find her both kind and loving unto him.  
For let all men be assured, that the greatest part of ●he faults committed by wives in this age, take the beginning from the faults of their husbands, who for the most part require of their wives, such an eract observing of the Laws of Marriage, but they themselves make no account of them.  
You shall see some husbands, that both in word and deed● will use such rigour towards their wives, and usurp such superiority over them, as is commonly used towards ●●auts, and if abroad they by chance receive any injury, than their wives are sure to go to wrack for it when they come home: she wing themselves cowards towards others, and goodly men, towards their poor wives.  
By reason whereof, it is no ●ar●aile, it being overcome with grief and rage, they call to the devils to help them: and that at that instant, some lascivious mates take occasion to tempt her, and hope to attain her, for that she is. then ready to follow whatsoever envy, wrath and desperation, shall put into her head.  
But on the other side, when the wife knoweth that all the beams of her husband's love, saith, and loyalty, shine only upon her, holding her more dear than all other earthly things, you shall see her consume clean away in burning flames of love and cast all her care in thinking and doing, that which she knoweth will please him: And make sure account, that a friend loveth not so well his friend, a brother his brother, or a child his father, as a wife doth her husband: whereof there ariseth on both sides such assurance of trust, and security of mind, as maketh them live in most contented happiness together.  
But again, the assurance of trust, and tranquillity of mind, possesseth not the hearts of all husbands, for I am fully persuaded, that there are a number in the World (though they set a good face on the matter) which do in heart mistrust their wives behaviour: this common distrust that men have of their wives doth truly proceed from the weakness of love, which is usual with most men.  
For certainly make this account, that at the gate where suspicion cometh in, love goeth out.  
But if perchance the Husband have some occasion given him to mistrust, let him examine his own life well, and he shall find how the occasion came from himself, and that he hath not used her, as be aught to have done: but if he begin to repent himself, and begin once to regard her as the one half of himself, he will also begin to banish suspicion, and to think that he which loveth, is beloved, and that in mutual love, reigneth inviolable saith.  
But yet there is a certain inward spirit telleth me, that this rule before spoken of, is rather praised then practised.  
For he that would observe it, must let the rain lie too l●●se on the woman's neck, and must refer the care of both their good names, only to her small discretion: which is not the custom of out country of England, where women are looked too with honest diligence: This reason bringeth an old saying into my mind, which is this.  
A dishonest woman cannot be kept in, and an honest woman ought not: But those men that take upon them the keeping of their wives honesty, do think the world will judge the better of them for it: for they think that men laugh at those husbands, which give their wives the head too much, & they persuade themselves, that if they do not keep their wives short, they keep them not as they ought to do: Besides, they think this with themselves, that the wife seeing the husband take no care of her, will imagine he doth not care for her making (belike) this reckoning, that no man else will desire her.   

CHAP. VII.  
¶ How some sort of men by giving of their Wives over much liberty, do persuade themselves that that is the next way to make them honest.  
THE other sort of men, which willingly give their wives their free liberty, persuade themselves that that is the next way to keep them honest, alleging this reason: that the wife seeing the husband make himself master of her honour, is displeased with it, and taketh no more care to keep it.  
But when her honour is committed to her own keeping, she is careful of it, as of that which is her own: beside that we naturally are desirous of the things forbidden, and we know that she ●●neth less, who hath free power to ●na●. and in troth she is only to be counted honest indeed, who having liberty to do amiss, doth it not.  
But now to rid us out of these divers opinions, I am purposed to go an another way to work: For as we see oftentimes two porters bear up together one burden: so the Husband and Wife being two bodies, aught to uphold one only mind and honour: And to bear it up uprightly: there must be kept such an indifferent measure, that the one have no greater charge than the other, but that they is an● to each other of them a just part: taking especial heed that neither of them draw this way or that way: For if one shrink back anything, it is enough to lay the carriage in the mire: I say then once again, that there is nothing that maketh a more equal conjunction in good liking, then to exercise themselves in faithful and fervent love, which once beginning to fail either, on the one side, or the other, their honour forth with falleth to the ground.  
There is not any man of understanding, but be may soon consider with himself, that there is nothing doth more in venom and enrage the wife, than the dishonest life of her husband, for keeping no faith with her, he must not look that she should keep promise with him: For as the saying is, he that doth not as he ought, must not look to be done to as he would.  
And I will say unto you, that in the judgement of the wife, the adulterer deserveth so much the more grievious punishment: by how much more he ought to surmount his wife in virtue, and direct her by his example.  
Moreover the husband must consider what his authority is, and how far it reacheth over his Wife: For some men keep their wives in such awe, that they obey them not as their Lord and Master, but as a Tyrant: so that converting Love into Fairy, they make the poor women weary of their lives, and desirous of death.  
After which ill usage, not without just cause they verify the proverb: When their husband goeth about to make earth of them they go about to make flesh without him: For the husband must not persuade himself that he is above his wife as the Prince over his subjects, or the Shepherd over his sheep, but as the mind over the body, which are linked together by a certain natural amity: But rather we must consider, that man was not made of the woman, but the woman of the man, and was taken, not out of the head, that she should bear rule over man, nor out of the feet, that she should be trodden down by him, but out of the side, where is the seat of the heart, to the end he should love her heartily, and as his own self.   

CHAP. VIII.  
¶ Of the great care that every Husband ought to have, for the keeping and maintaining of his Wife, whereby that through want. she be not driven to alter her manners and conditions.  
THE Husband likewise must provide to satisfy, the honest desires of his Wife, so that neither by necessuse, nor superfluity, she be provoked to dishonesty: and he must remember that ease, and disease, make women oftentimes unchaste: And for as much as many learned writers have set down, the behaviour of the husband towards the Wife, it shall suffice to say, that he must account of his Wife as his only treasure on earth: and the most precious jewel he hath in the world.  
Therefore he must take heed; that by his fault the price of her, fall not, be must also remember, that there is nothing more due to the wife, than the faithful, honest, and loving company of her husband.  
He must also vouchsafe, in sign of love to deliver unto her his thoughts and secret counsels for many have found much profit in following their wives council: yea a man is happy that hath a loving wife to impart his good fortune unto, whose hearty rejoicing at it, redoubleth his joy: And if he disclose any ill hap unto her, she lighteneth his grief, either by comforting him lovingly, or by helping to bear a part of it patiently.  
Now if the husband, chance to espy any fault in his wife, either in words, gesture, or doings, he must reprehend her, not reproachfully nor angrily, but as one that is careful of her honesty, and what opinion others carry of her, and this must always be done secretly between themselves, remembering the saying, that a man must neither chide, nor play with his wife, in the presence of others: for the one bewrapeth her imperfections, and the other his folly.  
For as dallying in open Assemblies, is to be misliked: So is not a sour frowning countenance to be liked: For it maketh others to pity her hard life, that she leadeth with him.  
Therefore, I would always have them show themselves to their wives, both in speech and countenance, gentle and a miable not making a jest at that reason which is alleged by her, although sometimes, it be clean contrary to his mind.  
Thus much have I spoken touching the husband, now will I speak of the charge of the wife: To begin where as Bodes Law commandeth the wife, not only to love her husband, but beside to be subject and obedient to him: And therefore they must be put in mind that the sage matron Sara, called her husband Lord and Master.   

CHAP. IX.  
¶ Herein is showed the love and obedience of the Wife towards her Husband, and how that a woman that regardeth her own credit, aught to refuse the company of a woman that hath an ill name, or deserveth any cause of suspicion.  
BUT now me thinks I hear some say, that those wives have good hap, whose husbands are obedient to them, submitting themselves to their wives commandment.  
I term that rather mishap then ill luck, for that such husbands for the most part, are fools, dolts, asses, beasts, and are commonly termed wittols, that they believe so well, that they make it an ill conscience to mistrust any ill though they see an other and their wife in bed together, whereof it cometh often to pass, that their silly wives are like a body without a head, and suffer themselves to go astray.  
And though they be of good discretion and understanding yet the world maketh no account of them: whereas contrary wise, the wise doom, valour and authority of the husband, serveth as a buckler, to defend the good name of his wife, who thereby is bad in more reputation.  
Yet we see that women are glad to meat with husbands that are gentle natured, and a little foolish, that they may keep them under.  
But in my opinion, those which had rather command over fools, then obey the wise, the like to those that had rather lead a blind man in the way, then follow another having his perfect sight, and knoweth the direct way they must take.  
But such wives need not make boast of their sufficientis: For at this day the rate of the certain women are worn out: and therefore it is best for them to be content to let their husbands wear the breeches.  
A man may well give women this good Counsel, but there be few of them that will be so good as follow it: and which seek not still to bear rule over their husbands.  
It is a thing reasonable and agreeable to nature, that the stronger should command over the weaker: yet some women have the right quality to order things so well that their husbands should be thought to wrong them greatly, if they should find fault with them.  
Where upon Cato was wont to say to the Romans: we command over all the world, and wives command over us: and surely there is no doubt, but that many rulers and governors of Cities and Countries, are overruled by their wives: But as those women know how in time and place to be obedient to their husbands: So there are some such shameless women, that they will not at any time be commanded, but by their exclamations, scolding and brawling, continually: always with-standing their husband's wills, and make a mock at them, playing with them a thousand shrewd pranks, which caused a certain King to say that they were very fools, that would follow their wives running away.  
This saying puts me in mind of a merry jest of a husband, who, his wife having drowned herself in a River, went crying along the River side, seeking her against the stream: and being told that there was no question, but that she was gone down with the stream. Alas saith he. I cannot think it, for as in her life time she used to do every thing against the hair, so now in her death she is surely mounted against the stream.  
But to return again to our purpose, I will say that the wife as the weaker vessel, must obey the husband, and as men ought to keep the Laws of the country: So women ought to fulfil the commandments of their husbands, by which deed they become Mistresses of the house.  
I could here bring in divers virtuous women, who clothing themselves with humility, have caused their husbands to cast of pride, cruelty, and other wicked vices: whereby some have pardoned their enemies, and drawn back their hands from doing vengeance.  
Other some have undone unlawful bargains, lest swearing, and other vanities: and given themselves to devotion, and the health of their souls, they being brought thereunto by the honest and earnest persuasions and entreaty of their wives.  
But in an other sort, now if the woman see her husband fail in the love, which he oweth her, yet she must not do as he doth, but supply virtuously his default: showing to the world, that for her part, she beareth the cross herself, which doing she shall have double rewad of God, & double praise of the world: whereby you may gather that the breach of honour is committed more to the diligence and trust of the wife, then of the husband, and though the husband offend God as muth as the wife, in violating the sacred band of Matrimony: Yet the wife ought firmly to print this in her heart, and to remember always, that where the husband by his fault doth but a little blemish his credit, the wife altogether looseth her good name, and remaineth spotted with such infamy, that she can never recover her honour again: neither by any repentance, nor by amendment of her life.  
Therefore let a wife woman siop her ears against the allurements of those which lie in weight for her chastity: and to kéept more safely her honesty both in deed and in word.  
Likewise let her avoid so much as she may, the company of women that have an ill name: who endeavour by their naughty fashions, and dishonest speeches, to bring others to do as they do: and wish with all their hearts that all women were like themselves.  
But the wife must also know, that it is not sufficient to be bonest, and innocent in deed: but like wise to aubade all suspicion of dishonesty, and if she look well into the matter, she shall find small difference (in respect of the world) between being nought, and being thought nought.  
Therefore a wise woman will shun all lightness and vanity, and keep herself from giving her husband, or any other, the least suspicion in the world, knowing that a woman of a suspected Chastity, liveth but in a miserable case, and when she heareth other women ill spoken of, let her think in her mind, what may be spoken of her, imagining with herself; that when a woman is once in an ill name, whether it be deservedly, or without cause, she hath much ado to recover again her honour: she must not bear herself, so boldy upon her honest meaning, to think that God will always hold his hand over her head: For he oftentimes suffereth a woman to be reproved wrongfully, for a punishment of her lightness and vanity: For it is as common a matter for women to show themselves vain and light, as for peacocks to spread their tails.  
Wherefore I may boldly say this, when we have once taken all vanity from a woman, a man shall be able to take nothing else from her.   

CHAP. X.  
¶ An admonition to the wise and discreet woman, how te govern herself: showing, that chastity joined with vanity, deserveth no commendations at all. And how many women give occasion to be ill thought of, for these four causes following. (Viz) Deeds, Looks, Words and Apparel.  
WE will briefly comprehend the sum of that we have said and admonish the wife, that Chastity joined with vanity, deserveth no commendations at all, but rather yeth open to the saying of King Demetrius: who hearing a man find fault with one of bis Concubines. said unto him: My Concubine is far more modest, than thy Wise: Therefore a woman must take heed, that she give not men occasion to think hardly of her, ryther by her Deeds, Words, Looks or Apparel.  
The mention of this Apparel, now so emboldens me, that I cannot choose, but speak of the abuse which is committed now a days in our country in the ornaments and trimming up of women, who bestow upon garments all their husband's substance: and in guarding and trimming of them, all the Dowry which they borough with them, which maketh me amazed at it: and that which greaveth me most is to see how Husbands not only consent to such excess charge, but also are pleased well with the vanity which their wives show in the Strumpet-like dressing of their heads, whereby they make men rather laugh at them, then like of them: and I see not how it is possible for men, to maintain their Wives in such costly manner, as they do now a days in England: But that they must let out their money to Usury, and use other deceitful words and means.  
I will not say they keep their wives so bran by secret cozening and cut-throat bargains: And that otherwise they live poorly, and far hardly, purging the sin of pride, with the abstinency of the mouth making their servants die with Hunger: though women be very curious in their attire: Yet it is the hair that they make most ado about, and there are no sorts of Ointments which they will not prove, to make their hair of the bravest colour, in so much that many in going about to alter the the colour of their hair, by naughty medicines, have wrought their own deaths: But their folly this day is so great, that by means of such trumpery, when they feel their heads little ache, and their brains to be a little distempered: yet as murderers of themselves, they will not give over this shameful and deadly practice.  
But if they knew wherein consisted the commendation of women, they would sit up most part of the night, and rise betime in the morning, to bestow all the forenoon in dressing of their heads and if they would consider with themselves, that those which trim up themselves lest are trimmed up best.  
I have b●ne always of this mind, that those women whose minds are not decked with virtue, are these which labour above others in decking up their Bodies, thinking belike to have as good luck as the Lapwing, who though he be but a vile Bird, and liveth most in dirty lakes, and desert places: yet at the marriage of the Eagle, she was honourable above all other birds, because of the crown or cap upon her head, and of her pied feathers.  
But it happeneth to women oftentimes clean contrary: For the multitude of ornaments conereth that little good which is in them by Nature: and the glistering of their jewels, dimmeth the shining of their virtues: and it is commonly seen, that women, though never so honest, are unsatiable of such trifles: whereupon it is said that mills and women, ever want something.  
But it honest women would advisedly think of the matter, they should perceive that it is not the gilt bridle, that maketh the horse the better, and that by reason of those affected follies, they live with suspected honesty.  
Let women therefore be careful, to apparel themselves so modestly, that they may thereby rather please their Husbands, then make them jealous over them, by attiring themselves lightly: For men will alway suppose that a light mind is lodged in a gorgeous body.  
I have often noted those dames, which are so curious in their attire, to be very sluts in their houses, and those which neglect such folly, to be very good housewives: For it is a common saying, that one cannot drink and whistle altogether: and therefore it is no mar●aile, if those which spend all the day in tricking their bodies, have no leisure to see their house well ordered: But let us make an end of this matter, concluding that it may rightly be said of these costly clad carcases, that the feathers are more worth than the Bird.   

CHAP. XI.  
¶ How a woman ought not (as near as she can) give any occasion to her husband, to provoke him to anger, neither ought she to be jealous of him without great cause of desert, showing also that it is better for her to cover his faults then to disclose them.  
I Will make short and give charge to the wife, not only to avoid that which may anger her husband, but also to frame herself to do that which may please him, for as the glass is nothing worth which maketh a sad countenance seem joyful, or a joyful countenance seem sad: So that woman in my conceit is a fool, who seeing her husband merry, frowneth or lowreth upon him, or seeing him pensive, showeth herself pleasant, and therefore let her be resolved to frame herself to the thoughts of her husband, and to judge things sweet, or sour according to his taste.  
For the diversity of minds and manners, is nothing fit to maintain love and good will.  
Let her also by sweet words, and loving deeds, show unto him all the signs of affection she can: Considering that some husbands having been accustomed to the Amorous courtesies of other women, will think that their wives set no great store by them, if they show them not the like or greater.  
And in any wise let her continue her kindness towards him, lest by failing of her wont, she seem to war cold in love, or by exceeding her custom she seem to colour some crime, whereby she may drive some foolish toy into his head, which jealousy, if by chance he be once possessed withal, she must labour, by all means possible to rid him of it. Not doing as some foolish women do, who very un-wisely, and to their own great hurt, seek to continue that suspicion in their husbands, that others lay stedge to their own chastity.  
But now me thinks I bear some ask me this question, whether those women do well who make their husband's privy to it when they are importuned with any unlawful request.  
But those women in my opinion are commonly blamed, for that there cometh much harm by it, and I think it ill done: for thereby she doth not breed quiet, but trouble to her husband, making them doubt, least revealing one love, she conceal an other: and which is worse it breedeth a quarrel between the husband and lover, whereof much mischief may ensue.  
But a wise woman will always like better that her husband should hear by the report of others: of the repuise which she shall give her lover, then to make boast of her honesty herself  
And a wise husband will hold himself there with the better content, and be the more assured in his mind of his wives honest dealing: but to prevent all mistrust, it behoveth an honest woman, to she in herself so sober and chaste in countenance, that no man may be so hardy to assail her.  
For indeed Castles that come to Parley, are commonly at the point to render, but it she chance to be set upon, let her make this answer, which once a virtuous damsel made unto her lover, that was this.  
While I was a maid, I was at the disposition of my parents, but now I am a woman married I stand at the pleasure of my husband: wherefore I were best to speak to him, and know his mind what I shall do.  
And if her husband be out of the way, let her behave herself as if he were present, and to show him at his return, in what profitable work of the house she hath spent her time in his absence, whereby she shall be both the better liked of, and more commended of him.  
A wise husband in deed will take great pleasure in such things, but yet there are some men that are so testy and froward, that they will never be content with any thing their wives can do: but do most commonly so take on with them, that they make them wish themselves out of the world, therefore I will teach those poor souls some remedy against that mischief.  
If her husband be rough and terrible unto her, she must overcome him by humility.  
If he chide and brawl with her, she must hold her peace for the answer of a wise woman is silence, and she must stay to utter her mind, till be be appeased; if he be obstinate, let not her be over thwart, nor do as the woman did, to whom her husband brought for their supper two Thrushes: but she would needed say that they were Black-byrds, he replying apaine that they were thrushes: and the holding that they were Black-byrds, he in his anger gave her a bor on the oar, and yet for all that, when the Thrushes were served to the table, she termed them Black-byrds, whereupon her husband fell to beating her again: A week after she put him in mind again of the Blackbirds continuing in her obstinacy, till he fell to his old remedy: But this matter ended not thus, for at the years end, she hit him in the teeth, how he had beat her for two Black-byrdes, and he said it was for two Thrushes, but she said he was deceived, and so was well beaten for it again: But to return again to our purpose, I will set down a few more admonitions for the wife, how she may continue in love and goodwill with her husband.   

CHAP. XII.  
¶ Hereafter followeth certain Admonishions how the wife may continue, her love and good will towards her husband.  
A Woman cannot possible do any thing that may make her Husband more in love with her, then to play the good housewife in her house: For it not only doth him good to see his wife so thriftily given; but besides he conceiveth a good opinion of her honesty, seeing her take such great pains, and exercise her body in works belonging to her house, whereby she getteth a natural colour, and that virtuous vermilion, which falleth of neither with sweeting, neither with weeping, nor with blowing, nor with wiseing: which maketh him deny her no necessary thing belonging to the house.  
Also when he seeth her so careful to keep them in good order which is not the fashion of those light ●uswiuen, that live without doing any thing, without caring for husband, children, or any other household business: she wing manifestly that though her body be in the house, yet her mind is abroad, which foundeth to her own shame, and the husband's great disprofit.  
For it is well known, when the Mistress is buisied in vanities, the servants take little care of her profit, but look to their own matter, as the common saying is, while the mistress playeth, the maid strayeth, and as the Wife ought busily to look about her house, so it is unseemly for the husband to meddle with matters within doors.  
But if his hap be so ill to have a foolish wife, than it standeth him upon to supply her imperfections.  
But those men are to be laughed at, who having wise and sufficient wives, will (as they say) set their Hens to brood, season the pot, dress their own meat, teach the Chambermaids, and take their wives office from her: such husbands offend their wives much, showing thereby that either they mistrust them, or despise them.  
Besides that they do much wrong to themselves, and show thereby their want of humanity for if they were employed abroad in matters of importance, belonging to men of discretion, they would (being at home) be now desirous rather to take their ease, then trouble their wife and servants in meddling with their matters.  
Furthermore, they would consider with themselves, that the rule of the house belongeth to the wife, and that God hath mate women more fearful than men, to the end they should be more fit for the wary matching and keeping of the house, whereunto a careful fear oftentimes is requisite: I deny not but the husband ought to know how matters go in his house, to provide abroad for things accordingly, and now & then to correct some faults which his wife perchance either will not, or cannot.  
But it is great reason that she being as it were, the stern of the house) the husband should commit unto her the whole government of it, as a thing belonging unto her.  
For the rest you must know, that as in adversity and trouble true friends are known: so the wife cannot by any means more surely bind the goodwill of her husband to her for ever: Then by sticking to him faithfully in his need and adversity, which some women do not, who will gladly be partakers of the prosperity of their husbands, but will not willingly take part of their troubles: Forgetting the example of the fair and wise wife of Methridates, who for her husband's sake, caused her head to be paled, and framed herself to ride, and wear armour like a man, and so accompanied him valiantly, faithfully, and patiently, in all his troubles and perils, which gave her husband wonderful comfort in his adversity, and let the world to understand, that there is nothing so troublesome and gréevious, but that the two hearts of the husband and wife fast linked together, are able to support it, and to pass all grief and annoy away.  
Therefore when the husbands are afflicted with any infirmity, either of body or mind, let the wives be ready both in word and deed to comfort them, whereby they shall see their love will grow more fervent and faithful: But now for conclusion, the husband and wife must count all things common between them, having nothing of their own in particular, no not so much as the body itself, and laying aside pride, they most cheerfully set their hands to those things that are to be done about the house, belonging to their calling, and to strive in well doing, one to overcome an other: whereof will grow such contented quietness as happily prolong their lives to old age: And by the bond of love and concord, they shall give their children an example, to live in unity one with an other, and their servants to agree together in their business, and discharge of their duties.   

CHAP. XIII.  
¶ Of the conversation of Parents towards their Children. And of the disagreements that oftentimes happen betwixt the Father and the Son.  
FOR AS MUCH now as I have made mention of Children and youth, I think it fit that from dence forth, according to my determination, to speak of the conversation that ought to be between the Parents and the Children: For I think it a matter very expedient to be set down, the order which they ought to observe together, for that even amongst them, there is not for the most part I found that good agreement, and that discreet dealing which ought to be.  
For the world is now come to this pass, that the child is no sooner come to any understanding, but that he beginneth to cast in his head of his father's death: as a little child riding on a time behind his father, said simply unto him: Father when you are dead, I shall ride in the saddle, Yea there are many great and knavish children, which wish and work the death of their fathers.  
The salt whereof I know not to whom I should impute it, whether to the fathers, which keep not their children in such awe, neither bring them up in such sort as they ought to do, or to the children who know not how much they are beholding to their fathers: But in my mind I conclude that the child rather is to be in the fault, who cannot bring any action against his father, though he do him never so great wrong.  
First of all therefore will I begin to excuse the father whom some will think to be in fault, who ought to have informed him in his duty, when he was young and tender.  
If the father give his son good lessons, and he will not hearken unto them, what can he do more.  
If the father offereth Instructions to his child with his right hand, and the child receiveth them with the left, what fault is the father in? None but this in my opinion) but that he deferreth till evening, to give him those Instructions which he should have given him early in the morning, at the sun rising, I mean whilst he is young even as it were with the milk of the nurse, not considering that in tender minds, as it were in war, a man may make what impression he lift.  
But I know not how to excuse the children, who after their father hath nourished and brought them up carefully under the learned men, and instructed them in the faith of Christ: in the end run astray, living lewdly, bring forth fruit unworthy their bringing up.  
I matualle not so much, that a child virtuously brought up sometime falleth out nought, but I count it strange and as it were against nature, that both the father and the son, being both honest men, and for their good dealing well spoken of by all men, it should often fall out that they cannot agree together in one house, but live in continual strict and variance, and agreeing well in public affairs, still disagree about household matters, whereof I could bring forth many examples.  
But this I must say, that the son in duty ought to suffer his father to command over him, and that he ought to obey him, without any resistance: And that their conversation may frame the better: I think it necessary to counsel the father, how he ought to proceed in his fatherly jurisdiction, that he exceed not the bonds of reason, and give not his son cause to find fault with him, in his heart, and to think himself ill dealt withal by him: by means whereof, he waxeth cold in the love and reverence, he ought to bear to his father.  
I cannot forget the old saying, that few children are like the father, and that many of them are worse, and those that are better, are very rare and thin sown: therefore I would willingly search out the cause, why so few Children resemble the Father, and answer to the hope he conceiveth of them.   

CHAP. XIIII.  
¶ Of the great discomfort that Children many times bring to their Parents, through their mis-deameanor towards their parents: And of the evil success that oftentimes happeneth thereby.  
FIRST it is to be considered that Children bring small or no comfort to their Parents, if Nature and Fortune be not well tempered in them: For as a fruitful grain sown in a soil unfit for it, bringeth forth no increase: So a child that is naturally given to learning, will never do well, if be be fet to husbandry: so much it behoveth the father to find out in his Childhood, whereunto he is most inclined.  
Therefore it behoveth fathers to use discretion in this point, that is to find out the natural inclination of their children, the which is best done in their Infancy, as the proverb is, that by the morning it may be gathered, how all the day will prove after, whether it will be either fair or foul.  
I think this counsel most necessary to be respected by the fathers, who force their Children to enter into trade of life, which is altogether contrary to their minds, and therefore no marvel though they receive small comfort of them: For thereof many times ensueth the dishonour of their house, and which is worse great offence towards God, as when poor boys are put to study divinity, who even from their mother's womb desire the wars.  
Those fathers that set their children to things contrary to their disposition, are rather to be pitied then blamed: for that happeneth commonly for lack of taking hade, but those which thrust their children into Colleges before they are of years, to choose or refuse that life: Are no doubt greatly to be blamed for that they bring their children too it, either through fear, or through false persuasions: which is nothing else, but to withstand the will of God, and so take from their children that free choice which God of his divine goodness, hath promised them.  
Therefore if the father be careful of the love and quiet of his house, let him be also careful to know whether his sons minds, be given either to learning, or to armies, or to husbandry, or to merchandise, and when he shall perceive he hath drawn him out of the right, let him make him return into it forthwith, and set him again where he should be, otherwise let him assure himself, that a thing ill begun will come to a worse end.  
Seeing we are to search why children oftentimes fall not out according to the good hope of their parents, we● have need to begin at the milk they suck in their cradles, for that the nurse's milk is of such force, that the use thereof maketh the child take after her, then after the mother which brought him into the world: and when I remember the custom of divers women in France, who bring up their Infants only with the milk of beasts: I thinks thereof it cometh that divers of them are so sterce and cruel, that by their ill life, many of them show themselves scarce to be endued with that reason proper to men.  
I am of mind without doubt, that the effects of the milk is marvelous, and it is a thing certain, that if a lamb be nourished with the milk of a Goat, or a kid with the milk of a yeaw, the kid will have a very soft hair, and the Lamb a very rough and barry wool.  
And therefore it is thought that as the child by reason of the milk, taketh after the complerion of the Nurse.  
So the disposition of the mind, fol oweth the complerion of the body: and thereof also it cometh, that the daughters of honest women, oftentimes prove altogether un-like them both in body and mind: so that to deliver Children from their mother to nurses, cannot be said so be other than a corrupting of nature.  
But if we should make mention of this first nourishment, we should have spoken of it, when we discoursed of unfortunate marriages, but I neither spoke of it there, neither will do here.  
The reason I forbear to speak of it, is, for that women at this day, are so curious of their comeliness, or rather of their vanity, that they had rather to pervert the nature of their children, then change the form of their hard and round paps.  
Whereof it cometh often to pass, that the children fashioning themselves to the humours of their nurses, serve from the love and duty they own to their mothers, and have not in them the blood which moveth then: to obey: which is manifest by the example of a bastard in Italy, who returning from the wars laden with the spoils of the enemy, had his mother and his nurse coming before him, be gave to his mother a silver ring, and to his nurse a chain of gold, which his mother misliking with, he talde her, she was to blame to do so, saying: You hore me but nine months in your womb, but my nurse kept me with her seats the space of two years, that which I hold of you is my body, which you gave me scar donestly, but that which I have of her proceeded of a pure affection.  
And moreover as soon as I was borne, you deprived me of your company, and vanished me your presence: but she most graciously received me (banished as I was) between her arms, and used me so well, that she hath brought me to this you see: these reasons with others, stopped his mother's mouth, being ashamed, and made his nurss further in love with him: but resurne we again to our matter.  
Seeing that divers women will not be the whole mother of their children they ought at least to be careful, to choose good nurses and of a good complexion.  
For as the first abuse began in setting out their children to nurse: so consequently followed the second, not to respect the nature of the nurse.   

CHAP. XV.  
¶ Herein is showed the occasions of the great difference, that oftentimes happeneth between the Parents and their Children.  
BUT now let us go forward, to show the occasions of the difference between the fathers and their children, holding for certain, that the difference proceedeth from the trade of life the child is set too, and therefore I say, that it is not enough for the father to know whereunto his child is not naturally given: if afterward he endeavour not to assist him, and carefully to provide to place him in that Art or Science that he most desires.  
Another cause of this difference between the father and the child, is when the father loveth himself better than his child keeping him with him to play withal, without taking any care to set him to masters which may instruct him in Learning, or to the Court, or to those professions, whereunto his mind is most inclined.  
In this many wealthy fathers greatly offend, who bear themselves bold upon their goods, and never take care for the bringing up of their children, in learning and virtue, but suffer their wits to be dulled with idleness, and gluttony, that (as the proverb is) they know not chaff from corn, but grow to have as good judgement as the Ass, which judged the Cuckoos singing, to be more sweets than the Nightingales: but now some will say, that the more the father keepeth his children about him the more he maketh their manners like to his.  
But such men are deceived, for the life of the old father is no pattern for the young son to shape his doings by: and beside in time he will accuse his father, for that having opportunity to send him abroad to get wealth and estimation, he kept him at home, and thereby hindereth his preferment: Therefore those fathers that love their children will not by keeping them under their wings, hinder their preferment, for in my judgement the father shows his child the greater sign of good will, in letting them go from him, then in keeping him at home, for thereby he prefers his child's profit before his own, and if he love him as he ought by nature: he must also love his preferment, and seek to better his estate, liking better that be should die like a horse in a battle, then live like a bog in the mire.  
I have yet made no mention of fathers, which are endued with learning, sufficient to make his child partaker of his knowledge, for indeed they be very rare, and if there be any such, yet they will not or they cannot take such pains, nor tie themselves to such a charge, having other business.  
Marry if they would undertake it, there is no doubt but great good would come of it, for that the father would instruct the child more carefully, and the child would receive it more haedefully of his father, then of his master.  
For Cato of Rome, himself taught his son, and brought him to great perfection, without the help of any governor or master.  
Likewise Octavian Augustus being Emperor took no scorn to teach his two adoptine sons: but the iniquity of this our time is such, that men would count it a monstruous thing to see a father being a gentleman to teach his son, but the shame of those fathers is greater, who being neither sufficient nor willing to teach their children themselves take no care to put them out to be instructed by others, such men in my judgement are very simple, and know not the difference between the learned and the ignorant.  
Yet for all that, the abuse of this age is such, that the men of our time, will not have their sons break their heads with study and in a manner mislike that they should read, forgetting quite, that the ignorant in comparison of the learned, are worse than dead, and that rich men without learning, are budies without minds, and termed by Diogenes, sheep with golden fleects: and therefore they ought to be more careful to instruct their children in learning, for as the poor are driven to study by necessity, so the rich are hindered from it by superfluity: and they consider not until it be too late, that learning is more necessary for rich men, then for poor: for the rich have more dealings in the world, and have ●●ore need of wit then the poorer sort, for riches are brettle and frail, and can hardly last, without they be kept with great wit and wisdom.  
And it is certain that a man siveth better with a little gotten by labour, than a great deal given him by fortune, and those which waxproud through abundance of riches, show themselves not to know what happened to the snail that made his brags how he had gotten to the top of the pine tree, a little before a tempest blew it down.   

CHAP. XVI.  
¶ Of the great wisdom of men, in getting of riches and of the excellency of many good and learned Masters, now in this age.  
LET us now go a little further, and consider that those which are wise, the richer they are, the better they will consider with themselves how riches are gotten with travel, kept with fear, and lost with grief: and that he which putteth his trust in them shall be deceived: for the true riches are those, which cannot be lost being once gotten, and therefore wise fathers will be careful to bring up their children in learning, persuading them that they are never rich, until they be learned.  
There are in this age many master's excellent in learning, and yet lewd in life: therefore it is the father's wisdom to be very wary in the choice of them, lest what his son getteth one way, he looseth an other way, for he must have as great care to make him virtuous, as learned, and he must have more care to make him good, then to leave him riches.  
For as one said, if thy son be wise and honest, thou shalt leave him good enough: but if he be a fool, thou shalt leave him too much: for fools are not fit to possess riches.  
Now, if the child be not given to learning, the Father must not fail to employ him some other way: for there is nothing more dangerous than an idle young man: and as the tree that blossometh not in the spring time, bringeth forth no fruit in harvest, so he shall never come to live honestly when he is a man, who is not virtuously exercised while he us a child.   

CHAP. XVII.  
¶ Of the evil success of many children, through the imperfections of their Parents.  
VT amongst the other occasions of the ill success of children, this is one, when the father is careless, to make them in time to raise themselves from the ground, my meaning is, that the father being careful of his sons advancement, is many times so curious to see him instructed in worldly matters, that forgetting how the beginning of Wisdom, is the fear of God, be taketh no care at all to instruct him in the Christian Faith: whereof it cometh to pass that many unhappy children trained up altogether in worldly astayres, and deprived of the true light, cannot see the right way, but runneth into perdition.  
For the wisdom of the world, is folly with God, and it is a thing impossible for him to live well that knoweth not God.  
Therefore I would have parents to take care both for the mind and body of their Children: but because the mind being the more excellent, it is reason to cast out chiefest care upon it.  
And for that the mind in Infants is like a table book wherein nothing is written, and like a tender twig which may be bowed every way, it is clear, that virtue or vice may be easily planted in it, and for that it is known by proof, that these things are kept best in memory, which are learned in youth: Fathers ought to instruct their Children in the best thing they can, especially in the fear and love of God, holding it for a general rule, that he which knoweth every thing, and knoweth not God, knoweth nothing, but if the father be diligent to instruct his children in the Law of God, he shall get his joy by it, that his children thereby will do him the more honour and reverence, knowing that it is gods will they should do so.  
But now let us return again to the former occasion of the ill success of children, to which may be added this, when the father setteth before them a stained and spotted glass to look in, that is, when he giveth them ill example, which the Romans were very circumspect in, whose modesty was so great, that the father would never bathe himself in the company of his son, for it is counted a great fault in the father, to suffer himself to be seen naked by his son.  
It is no marvel though Cato put Manlius out of the Senate of Rome, only for kissing his wife in the presence of his daughter.  
Therefore the father ought above all things to show himself such before them, as he witheth they should be: for the master doth not them so much good by his instruction, as the father doth them harm by his evil example, for they are by nature lead rather to follow his steps, than their master's precepts  
For it is so natural a thing, for the son to resemble the father in wicked qualities, as swearing cursing, and such other vices, that if by chance some child do not follow his father in them but liveth virtuously: yet the world will scarce believe that be doth so, by reason of the evil opinion they have of the father, but rather will think that the child is ●e●re to his vices as well as to his lands: and when they can find no fault with him any way, some one or other will not stick to hi● him in the teeth, that he was the son of a wicked man.  
Likewise it the father be honest and the son lewd, the father's good name is called in question through the sons folly.  
And many men think it unpossible that the son should tread awry, unless he were by his father led thereto.  
And thereupon it is thought, that those men which use too extreme severity towards their children is not done so much upon displeasure that take against them, as for the care then have to maintain their own credit.  
I would therefore have all fathers to frame themselves to line well and orderly, as well for their own sakes, as for the venefit of their children, who seeing virtue shining in their father's deeds, will have a desire in all goodness to follow their steps.  
For when children see their father's servants of the house stand renerently waiting upon him, and ready at the holding up of his finger, to do his commandments, they will thereby take example to do their duile likewise, and not be less obedient than leruants and strangers, and besides endeavour to be like to their father in deeds, that they may in time to come receive the like reverence of their servants, as they see their father do of his: For the father that giveth an ill example to the child, in time shall be had in contempt by the child, so that be shall neither receive succour of him in his latter days, nor at his death, that last duty to close up his eyes: besides the father living disorderly many times make hand of those goods which his Children should live by.  
I will now pass further to more occasions of the unfortunate course of life, betworne the father and the child, whereof there are two that come into my mind: the one is when the father is more than a mother, the other when he is more than a father.  
My meaning how he should be more than a mother, is, when he is to blinded that he seethe not the imperfections of his child, or if he see them, yet is ready to commend them, or to excuse them in such sort, that if his son be haughty or harebrained, be termeth him courageous: if he be base-minded, he connteth him modest: if a prating boy, he will have him all Orator and in flattering thus himself, he thinks him the best Child in the world: with which blindness, the fathers of one only child, are for the most part strucken.   

CHAP. XVIII.  
¶ Of the lewdness of many children, through the want of their good bringing up whilst they are young: And of the oversight of the Parents in suffering of them to grow too old or stubborn before they break them of their obstinacy.  
I Must néeder in this place mention unto you a youth of fifterne or sixteen years of age, of a ready wit, but otherwise vicious and lewd of life which happened through the fault of the father and mother, who were so far from correcting him, that they durst not so much as threaten him, nor say any word to him that might displease him: and I remember when he was five or fire years old, if any told them that they must rebuke him for some fault he had done, they would excuse him by and by, saying, he was not yet of age to know his fault: And being seven or eight years old they would nover beat him, nor threaten him, lest through some great fear his blood should be chase or inflamed, whereby he might be cast into an ague.  
No, at ten years old, they thought not good to trouble nor molest him, alleging that stripes and threats would too much pull down his courage, and take from him his stout and proud stomach, and though now for his haughty conditions he be hated of all the whole City yet they leave not to excuse him still, saying, he must first grow, and then after be wise, and that within few days they will send him to school, where he shall learn wit.  
But now many a one looks when he shall be of age to he hanged o●● the gallows, to hear him before the people to lay the fault upon his father and mother, and justly curse their foolish loan, and shameful cockering, attempting as one did once, to tear their nose and their ears of with his teeth.   

CHAP. XIX.  
¶ If a child be of never so good a wit, yet for want of good bringing up, groweth to be over-bad, and base in conditions: and this oftentimes falleth out, by the cockering of their Parents.  
BY this example in the former Chapter recited, it is verified that a child though of nover so good a wit, yet being ill brought up proveth too bad, but this great tockering and compassion is proper to the mother, who commonly bringeth up her children with more tender affection and discretion: and according to the old saying, it is an hard matter for a mother to be fond of her children, and wise both together: but yet the right love, is to beat and correct them when they shall deserve it, for certainly the rod doth not tessen the mother's love, but rather increase it, for if the excess of love be to be blamed in the mother, much more is it to be reproved in the father: whese part it is ito examine and correct his children's faults, assuring himself the only way to spoil them, is to be too much fond and tender over them.  
But now I must tell you, which be these fathers, that I call more than fathers, in my opinion they be those, which are too cruel to their children, and beat them continually like slaves for the least fault in the world.  
Truly those fathers are to be misliked of all men, for that without any discretion they measure their children by themselves, and require at their hands a matter impossible, which is to have them be old in their youth, not suffering them to enjoy that liberty which is allowed to their age and in my mind, they deserve no other name then of Schoolmasters, for that they cannot manner their children well, unless they have a rod in their hand: for if they were right fathers they would be content that their children should learn of them nothing else but to refrain from doing ill, and to use to do that which is good and honest, which a child is brought too, rather by love then by force: but the authority which some un-wise fathers take upon them is so great, that without respecting age, time, or place they will heap their children under by force, and make them do every thing contrary to nature, yea even to wear their apparel after the fashion of the good men of the time past.  
In this they do amiss, and hereby they make their children not to love them harsely, and to obey them rather for fear then affection: And beside, they consider not that the beating without measure, and the keeping them in continual fear, is the cause that a man cannot judge to what manner of life they are by nature inclined Moreover it dulleth their wits, and represseth their natural strength, in such sort that their is no lively spirit left in them: and coming in any company, they know neither which way to look, nor what to do but stand like simple Idiots.  
There I give this counsel unto all parents, to leave their butchery beating, and consider rather that for lark of years, their children cannot have perfect understanding and experience in things, whereby they are to be borne withal when they do amiss.   

CHAP. XX.  
¶ Of the great commendations of such parents, as keep their children in awe, whilst they are young.  
I Like those fathers well, that can keep their children in awe only with shakeing their head at them, or using some such like sign and can only with a word correct them, and make them ashamed of their fault: yet I am persuaded that there are few fathers, that know how to keep the mean, but they will orther be too rough or too gentle to their children, whereof as the one drives them to desperatenes, so the other bringeth them to wantonness.  
We must think that a child hath given unto him a father and a mother, to the end that of the wisdom of the one and the love of the other, that mean I speak of might be made, and that the severity of the father may be somewhat mitigated by the levity of the mother.  
Now this calls to mind an other disagreement between the father and the child, which is the partial love of the father towards his children: for in my mind it is a great fault that he should love one more than an other, and that all being of his flesh and blood, he should cast a merry countenance upon some of them, and an angry look upon other some.  
Yet this is the nature of man, that a father loneth not all his children alike, and yet he whom he loveth least, cannot justly complain of him: for the in-equality of love is permitted to the father's affection.  
A father that is a husbandman, having one son a scholar, an other a Merchant, and an other a husbandman, of those three it is a great chance but he will love the husbandman best, for he seethe him like himself in life and manners, wherein his other sons in duty must be content: for by nature we are led to like those things which resemble us most: Oh how hard a thing it is for the father, after partial love is once entered into his heart, to give justice indifferently.  
The greater is the wisdom of the father, who preferring the deserts of his children, before his own partial love maketh his senses yield to reason, and showeth himself in deeds a like towards all.  
I will not deny, but the father by his authority may distribute his favours as he seethe good, to one more, to an other less, according to the state and doings of his children, for as by gentle usage he encourageth a child that is well, given to do well so by hard handling, he may bring one that is untoward to goodness: Yea if he have any child that is past grace, without any hope of recovery, he may lawfully not only love him less than the rest, but quite cast him out of his favour.  
But those fathers are greatly to be blamed, who with unjust partiality, and without any reasonable consideration on will use one child as ligetimate, the other unlawful: whereof it followeth, that he which is so meanly accounted of, doth not only fail in affection to his kindred, but beginneth to fall to secret war, with his own brothers: whereby the father that might establish peace and concord amongst his children, shall by his partiality plant amongst them a root of continaull discord: Therefore the father ought to be well advised how he preferreth in good will one child before an other, and not to do it upon every light occasion  
I likewise think it a great folly in some fathers, that make some of their children their darling and minion with out seeing any towardness in them in the world, and let every man to have knowledge of their fond & causeless affection: yet it often falleth out that those children by reason of their wanton and delicate bringing up, prove dolts and simple sots: whereas contrariwise those which are banished from their father's love, and driven to shift for themselves, do oftentimes by their own pain and travel, so advance their estates that they are in better case, than their father or their lawful brothers, to whom oft-times they afford aid and secure in their distresses: we may boldly then say, that the injustice of the father, breedeth disagreement between his children and himself.  
But now again to our purpose: It is commonly seen, and that for the most part those children which are most made of, fall out the worst, and have many misfortunes: which makes me remember a pretty jest of an Ape that had two young ones at a litter, whereof she loved the one, and cared nothing for the other: which Ape upon occasion was driven from her den, and having taken that which she loved in her arms, and tied the other at her back, in running she stumbled and fell howne against the hard ground, and so killed her young one, she had in her arms, and loved so well, but the other which was at her back had no harm at all whereby we may see that the Father oftimes doth penance for his fondness.  
But to return to our matter, there is yet remaining one occasion of the disagreement between the Father and the Child, which is when the Father will not suffer his Children to come forth of their Infancy, meaning that when either through the authority of old age, or covetousness, the father (though his Children be grown to man's estate) will allow them neither more living nor more liberty even they had when they were Children: therefore let all men learn & know that Children now adays are borne wise, and have grey hairs in youth: and as men live not so long in these days, as they did in times past, so they grow sooner to ripeness of wit now, than they did here tofore, therefore I am to advise the Father (if he tender the well doing of his Child,) to allow him with discretion, some liberty in matters of the House, suffering him sometime to invite to welcome & make his companions good cheer, to give entertainment to strangers, and as occasion shall serve to use the goods of the house to serve his turn, but above all things he must still counsel the Son to play the good husband, & to see to things about home whereby he may be able to keep & augment his estate, & keep himself from falling into decay.  
Hereof will rise three good effects: the first is the love of the son, who seeing his father withdraw himself by little & little, from the government of the house, to the intent to put him in his room receiveth thereby wonderful countentment, and thinketh himself in mind much bound unto him, & not only honoureth him, but witheth him long to live on earth.  
The second is the commodity of the son, who by this means, after his father's death, shall have no need to seek counsel at his friends & kinsfolks hands nor to put the ordering of his house to the discretion of his servants, having by the foresight of his father, at things long before in his own hands, so that the government of his house shall not be strange nor troublesome unto him, as it is to many, when they have lost their Father.  
The third, is the sweet rest, and content of mind, which the Father enjoyeth in his old days, both for that he feeleth himself rid from all worldly troubles; and beside seethe his Son by his example, govern his house orderly: and for my part, I count it the chiefest felicity in this world, for a man to have about him a number of goodly Children, which are grown to perfection; whom he may term the light of his eyes, and the staff of his age: and me thikes it must needs be a greater comfort to the Father to see a proof of his Child, and how discreetly he can dispose of his living, and order his household, then to do it himself: now when the Father shall be arrived to the haven of such happiness, me thinks he may joyfully look for the last hour of his life, and die most contentedly.  
Yet in the holy Scriptures in it written: Give no authority over thee; neither to thy Son, neither to thy Wife, neither to thy Brother, nor to thy Friend: and give not away thy living to another, while thou art alive, lest thou afterward repent it: Yet there have been in time past, and are at this day, many wise Fathers, which depart with their livings to their Children, and yet incur no inconvenience by it; mary they do it in such sort, that they neither bring themselves in subjection to their Children, nor into such case, that they are not able to live without them.  
But now in brief, I give the Father to understand, that there is nothing in this world, wherein there ought more care and diligence to be bestowed, then in the bringing up of Children, for thereof proceedeth for the most part, either the maintenance, or the decay of Houses: therefore he must begin in time, to furnish their tender minds with the fear and knowledge of God, and such good conditions, that they may learn to live, as if they were still at the point to die: that he endeavour to keep them in obedience, rather by love then fear; and cause them to do well, rather of their own accord, then by enforcement: yet how forward so ever they be, he must not cease to encourage and prick them forward; knowing that there is no Horse, but needeth the spur; that he suffer them not to be idle, but set in tune to labour, the better to endure it afterward.  
That he enter not into rage and impatience with his Children; tor a good Father useth Wisdom in stead of Anger, and awardeth a small punishment for a great favit; and yet is not so foolish pitiful altogether to pardon it, knowing that as by sparing the Rod he may spill his Child; so by wearing it too much, he make him either dull, or desperate.  
That he provide them of good Masters to teach them; for young Children must be propped up like young Trees, lest the tempest of vices either break them, or bow them crooked.  
That he suffer them not in any wise to haunt the company of such people as will corrupt with wanton speeches, and naughty conditions.  
That he be careful to mark in their childhood, to what kind of life they are naturally inclined, that he may disigently set them unto it: for an untoward beginning, hath ever an unlucky ending.  
That without just occasion, he use no partiality amongst his Children, unless he be willing to set them together by the ears.  
That in all his doings, he show himself grave and modest: and by doing well himself, give his Children an example to do the like: that in his old age when his Sons are grown men, through covetousness, he withhold not from them reasonable stipends to live by: otherwise in stead in honouring him, they will wish him buried.  
Finally, that he be so careful over his Children, that at his death, he feel not his conscience charged in having to make account for his negligence in their behalf: persuading himself, that amongst all the abuses of the world, there is none worse, than a negligent Father: therefore he is moved by Nature, pricked in Conscience, and bound in Hovestie, to have a great care of his Children.   

CHAP. XXI.  
¶ Hear followeth the duty of the Child toward the Parents.  
BUT now to fall from the care of the Father, I will briefly speak of the duty of the Child: For all Children ought to know, that by Nature they are bound to honour their Father and Mother: in doing so, God giveth his blessing, and pramiseth the reward of long life; for, next unto God, there is none more to be honoured then the Parents. If the Father be churlish and cursed unto them, let the manifold benefits received of him, countervail that cruelty, and continue them in their duty.  
Let Children take heed of molesting their Parents any way; but to overcome them with patience: for they shall never stude a surer friend, than their Father: and they must always carry in their minds, that he which stubbornly striveth with his Fahter, provoketh the wrath of God against him, so that he shall neither pass away his life quietly, nor yet make his end honestly: Then let them so behave themselves, that their Father have no cause to curse them, and wish ill of them: for God still heareth the prayers of the Father against his Children.  
Let them not think any service sufficient to requite their Father's goodness towards them: for when they have done their duty, to the uttermost they can, yet shall they not have done all which they should.  
Lastly, let the stick to their Parents, in all troubles and adversity, assuring themselves, that they which forsake their Parents, shall be forsaken of God: and that is the greatest offence that may be committed.  
Let all men be assured of this, that he shall have the same measure made him by his Children, as he shall meet to his Father: like as there was a Father, who was driven out of his own house by his Son, and was feign to take up his lodging in the Spitie-house; and seevig his unkind Son upon a day going by the door, prayed him for charity sake, to send him a pair of Sheets to lie in: The Son moved with his Father's request, was no sooner come home, but he commanded one of his sons to carry a pair of Sheets to the Hospital to his Grandfather; but the Child delivered but one of them, which his father blaming him for, at his return: he answered, I will keep the other for you Father, when in your old age you shall go to the Spitle-house, as my Grandfather now doth. Hereby we may learn, that our Children will deal with us, as we deal with our Parents. And this shall serve to close up our Discourse, touching this matter.   

CHAP. XXII.  
Of the diversity of the care that Parents ought to take of their Daughters, in the bringing up of them, more than they take for the bringing up of their Sons.  
NOw will I make some particular mention of Daughters; for that the Father is to use himself otherwise towards them, then toward his Sons; yet divers be the manners of bringing up of Daughters in England at this day: for, same fathers will not suffer their Daughters to set their foot forth of doors, not past once or twice in a year. Some will allow them, not only to keep company with their friends and kinsfolk at home in the house, but also to visit their friends abroad, and to be present at Banquets & meeting of friends. Some will have them taught to write and read, and to have skill in Music: others will have them learn nothing but to sow and spin, and govern the House: All these diversities, I will a little touch in this manner.  
First, not to suffer a Maid to go abroad but once or twice in a year, is the way to make her become foolish, fearful, and out of countenance in compante.  
Now the other, which goeth abroad every day with her Mother, and haunteth Feasts and Banquets, melteth away like Ware in the fire; and driving by little and little the maidenly modesty, out of her looks and gestures, there appeareth in her a licentious and wanton behaviour; so that she is rather taken for a Mother, than a Maid: and if there come no worse of it, the Mother may assure herself, that in bringing her Daughter so often abroad in public places, maketh her thereby less prized, and worse bestowed, then otherwise she might be.  
I say nothing of these that are taught in their Chambers to write, to read, and sing, and never come down into the Kitchen; but I will leave that charge to the poor Hushands, whose Hause goeth to decay, and all for having so learned a wife.  
Then if you cast your eyes upon one of those which can do nothing but sow, & spin; you shall see in attire, in talk, and in behaviour, the very figure of a country Milkemayde, who will have as good a grace amongst other women, as a Kitchenstuff-wench amongst courtly Ladies.  
It behoveth then all discreet Fathers, who are to bestow their Daughters in Marriage, to consider of what calling his Son in law is like to be, and so to frame his Daughter accordingly: as, if he purpose to marry her into the Country, to bring her up in Country huswiterie. If the Fahter mean to marry his Daughter to a Courtier, he must set her to the Court to the service of some great Lady, and must be learned to read to write, to discourse, to sing, to play on Instruments, to dance, and to be able to perform all that, which belongeth to a Courtier to do: by this means many are married to great Gentlemen, without one penny dowry given by their Father.  
Some (I know) will allege, that the Father hath not always his Sanne in law in his sleeve; for indeed Marriages are made in Heaven, and are guided by Destiny; so that the Father may be ten years in brewing a matter, which in a moment he may be driven to change: therefore to conclude this matter touching Daughters, I can give no fit advertisement than this; that the Fathers bestow all their study and diligence, to bring them up chaste, as well in body as in mind: for a man weigheth it not much to have the flesh unspotted, if the mind be defiled; and therefore it is needful to put into their hearts godly imaginations, that from their inward purity, there may shine outward modesty; and for that Beauty is a frail and dangerous thing, those which are beautiful, have so much the more need of that virtue, to keep their Beauty unblemished, for Beauty in an unchaste Woman, serveth to no more purpose, than a gold Ring in a Swine's snout.   

CHAP. XXIII.  
Of the great disagreements and discontentments, that oftentimes doth happen between the Master and the Servant.  
OUR Discourses (I perceive) now braw near to an end, and we have nothing left to speak of, but the Disagreements that daily happeneth between Masters and Servants; of the which I will delate as followeth.  
He that will be a Master & Commander of Families, must as well know how to serve and obey, as to control and command; for it is not so easy a matter to know how to command, as to be a Master: and although there be few that take upon them the right course of a Master, and can do that, which belongeth unto them to do; yet almost in every House, Masters are so undiscreet, proud, fantastical, and insolent, that they use their Servants no otherwise, then if they were slaves, speakeing imperiously to them; being not content, unless they see them tremble in their presence; using no speech unto them, but full of terrifying, threatening, and reviling.  
By such manner of dealing, it cometh to pass, that Servants, though good and sufficient, begin to grow nought, and to wax cool in goodwill, and negligent in duty totowardes their Masters: But those Masters are more undiscreet, which brawl and chide with their Servants before strangers, whereby in mind they make the strangers think they are scarce welcome to their house; and beside, thereby spite their Servants the most of any thing in the world: for proof whereof, when a Servant seeketh a passter, he never inquireth whether he be of an evil life; but whether he be hard to please or no:  
But in my mind yet, those are worse, which speak to their Servants with their hands; who belike, have been beaten by their Masters, whom they served before time, and therefore they will revenge it upon their Servants then being. Other Masters are of this fond humour, that they will have their Servants understand their mind, in making only a sign, as if themselves were dumb, and their Servants diviners. Some will have their Servants do three or four things at once, ot having the judgement to consider, that (as a Sexton said) a man can not carry the Cross, and ring the Bells together. Some are so curious, that if they had a thousand Servants, they would trouble them all, and never be content; for that none of them all can please them: whose fashion it is every month to change a Servant.  
We have in London here, a Gentleman whom I well know, who about six months since, bestowed upon a Servant of his, a Livery cloak: which since that time, he hath bestowed upon four others, and taken it still from them again. In this humour be many Masters now adays: But to return to our Philosophical Discourse again.  
The Master that often changeth his Servants, receiveth great dishonour thereby; and withal, showeth himself an impatient man, and hard to please; and beside, spreadeth his secrets and doings the farther abroad: for when a Servant departeth from his Master, in what sort soever it be, whether contented or discontented, he cannot refrain from reporting where so ever he go, the life and behaviour of his former Master: and though with one troth, he mingle a hundred lies, yet there be enough that will believe him: and beside, the Master is troubled to tune his new Servants to his fancy.   

CHAP. XXIIII.  
¶ Of the impatience of some Masters towards their Servants over other some are.  
AMONGST other ill masters may be comprehended leine so impatient, and so unreasonable that they will insoven their servants to impossibilities, and to do such thing, as they are not able to do, but the worst of all are those who will burden their servants wrongfully with naughty dealing, and thereupon turn them away.  
But I s●● it would be to● long to rehearse all the imperfections which be in such masters: Therefore I will pass to the occasion of the di●●a●r●ment between the master and the Servant. which cometh by those Servants that know not bow to serve and obey, I mean by the unfit to serve. no● only sooles not ignorant asses, but also dishonest and h●a●●sh companions who though they are sufficient to perform any thing comminuted to their charge, yet they have some notable fault, whereby their master hath ●●st cause to put them away, but it is as hard a matter to s●●de Servants without faults, as drop st● patents without thirst, and though than faults he innumerable yet their chiefest ornaments, are the three properties of a Dog, to wit the gullet, for that they are Gluttone, barking: For that the master can do nothing, but they will presently report it abroad: Fitting, which is so natural unto them, that let their master do never so well by them, yet they will not stick to call him ungrateful, and to speak the worst word in their belly by him, this vice is accompanied with lying (a thing of all others most base) but this is to be understood of the base and ras●all fort, for it is not to be said, but as there are good masters, so likewise there are good servants.  
But now to take away all disorder, it is requisite, that the good Master and the good Servant be matched together: For if they be not both good, it is hard for the wisdom of the one, to supply the want of discretion in the other: Here we must needs call to mind, that the golden world being gone, the Master and servant must both think, that some faults must be borne withal on both sides: Which consideration the Servant not only aught to have, remembering that it is his duty, to submit himself to the will and pleasure of his Master: But the master much more: knowing that Servants being for the most part of base condition and naturally inclined to do ill, will not have that fidelity, diligence and affection towards him, as he would have towards any prince that he should serve, and considering that it were better for him to wink at some faults in his Servants, then to disquiet himself in going about to reform them.   

CHAP. XXV.  
¶ Of the great abuses of some Servants towards their Masters, which is rather for want of wit, then for any other cause.  
THERE are some Servants, I know who in their Master's presence, look as though butter would no: melt in their mouth, but out of their sight they will play their parts kindly: Yea and will not stick to make moes at their master behind his back: ●nt the master must not in any wise, suffer his servants to commit either in word or deed, any fault, whereby God himself, or his neighbour may be dishonoured: giving them to understand, that he will entertain no naughtiness in his House, but that he hates it mostally: whereby though he be not able to root out, their wickedness, yet at least be will do his best endeau●our to make thee honest, and to fear God.  
Touching some other natural imperfections of small importance, as to be rude, soolish, undiscreet, crafty forgetful, quarelons, spiteful, negligent, and such like, they ought to be borne withal, if they cannot be reclaimed from them: Though for my part I think such Servants better lost then found, and the house it● worse, that they are in, yet I know some honest Gentlemen, who so long as their servants are trusty and faithful, care not though they be soolts or ●esters to make them merry.  
There are likewise some Masters who when their Servants take their pleasure of them with mocks and scoffs, rather take pleasure in it, then seem angry with them: ●ike as he, who called his Servant King of fools, who answered, I would to Bed I were King of fools, I would net doubt then, but I should bear Rule ever him, which is better than myself: This Servant was without doubt profitable unto him, or else be would not have taken this scoff at his bands: but for all that all Masters are not so make minded, to be served with such men, nor all Servant so happy to meet with such masters: Therefore I will set down some such order, that the Master and the Servant may live and continue long time quietly together.   

CHAP. XXVI.  
¶ How a Servant may live quietly with his Master, if he be of any reasonable government.  
FIRST of all I think it necessary, that be which doth desire to be well served require in his servant three special things, that is to say, love, loyalty, and sufficiency, & such a one that a master shall eastly come by, which will show himself, to be a good and looing Master, following the commandment of the wise man, love him whom thou noutishest, and he shall be forced to love thee again, if Masters will but think that Servants are men, and their humble friends, they shall win their good wills and encourage them to do diligent service, but withal I hold well that the master keep his state and degree, to love them well, but not to embrace them, for being haile-fellow well met with his Servant, he should show himself too low mindrd, and not fit to command, and to be as it were a servant with servants, which would redound to his reproach, beside, he should soon perceius that too much familyarity would breed contempt and therefore men of judgement will behane themselves with their servants in such fort, that they will nerther make them too sawey, by overmuch familiarity nor to fearful by overmuch severity: For in no wise let a master be terrible to his servant, lest in forwning still upon him, he make him think that neither he loveth him, nor liketh of his service, which is the way quiterd disco●●rage him: And yet in giving good countenance to his Servant, be must be wary to observe fit time and place, for as it beformeth the master abroad in the presence of strangers, to cast a grave and sad look upon vis servants, so it is his part being at home in his own house, to look more pleasantly upon them, and to speak more familiarly unte them which is thing they love of life, and are thereby encouraged to do him good service.   

CHAP. XXVII.  
¶ How the Master with good persuasions may govern his Servant, and in the obstinacy of his Servant, what will ensue unto him.  
YOU see here then that a master may with his honour show courtesy to his servants, and thereby get their gadwil and love, pet must be not persuade himself that his servants ought to discharge him of all his business, but that he must take part with them & consider that it is no east matter to govern servants, and that the greater number be shall have, the greater will be his trouble to guide them, for there falls out many household quarrels and contentions where there are many servants: he must also think, that there is no servant so well framed to the service of other Masters, but that he must be feign to receive new laws of his new lord: and therefore he must not think that at the first bash, his servant is made to his bow, but he must leisurely and patiently, let him understand his mind & to speak fraely unto him, as well to make him leave his old fashions which perchance be liketh not, as to frame him to his own fancy. And if I were to take a serunat, I would rather choose a freshwater sowler, which never had served, them one accustomed of long time to service.  
For those which have served in many houses, have for the most part gotten the use of some ill quality, which they will barely be brought to leave, but one that is but raw in service, showeth himself more tractable more gentle, and more fit for all manner of service, & the master commonly will be the better pleased with his goodwill then with the others skill for it is a thing too hard to change the manners of an old servant, and yet a master for a time must be feign to use great patience, and take great pain with a young servant, but yet to avoid the more trouble, let him be su●e to chase one of a good wit, and fit for service.  
This brings into my mind a pleasant story of a Spanish Gentleman that had one day good trial of the good wit of a new come servant, which Gentleman hanging sent his other servants about other business, after be had mate ●un dress up the house be willed him to cover the table, which be did, and though that day he dined alone in his chan●●er, yet his servant set two trenchers on the the table, and two stools, the one against the other, the Gentleman said nothing to it, but suspecting the meaning of his new come man, attended the end of the play: meat being brought in, so soon as his man bade given him water, he washed and sat him down, which he bade no sooner done, but his man having likewise washed, sat him down right over against him: the Gentleman being naturally eluen to be merry kept his countenance, and let his man alone having eaten a while friendly together, the man began to think him, how his master might perchannce be a thirst: whereupon be sait, master, when you will orinke, I pray you make courtesy to command me, whereat the Gentleman lought so heartily, that the poor fool knowing his fault, rose to fetch him drink, but would fit down no more.  
But now to return again to our matter, that Master who will be well served, must not be sparing of his speech, as well to command what he will have done, as gently to instruct his Servant in that wherein he is ignorant, by telling him of his fault.  
Therefore if he will have his servant careful and diligent in his service he must likewise himself be careful about his business for there is nothing that more awaketh the servants than the diligence of the master, as one the other side it is impossible, the Servant should be diligent if the Master be negligent: And thereupon it is said, that the eye of the master fatteth the horse to which purpose a Philosopher being asked which was the way, to make land bring good store of corn, answered, for the master to walk often about, which is to sae it himself without trusting to his servants: Moreover he must use his authority in such sort, that he may be better served with the turning of his eye, than others are with threatening words.  
But now when the master knoweth he hath gotten the love and fidelity of his servant, he must be careful in any wise to keep it, where unto there is nothing of more force, then to use him courteously: aiding him in his troubles, visiting him in his sickness, and bestowing on him when occasion shall serve, that which shall cost the master little, and pleasure the servant much: Therefore let him not forget to reward the good servant, and keep him always about him as a precious thing, remembering that there is nothing in this life, more necessary than a good Servant: Let him be to thee as thine own soul, take not scorn sometime to bear his reasons, and govern thyself according to his faithful adutie, for that there have been found servants, which have more profitted their masters house, than his Brothers or Children have.  
Likewise give charge to the Servant, this lesson to conclude, that be take heed of failing into the common error of Servants, who like a new broom which sweepeth the house clean serve diligently at the first, but after grow slothful, that is not the way to get favour, for not be which beginneth well is worthy of recompense, but he that continueth in well doing: for the master will look that his servant should rather heat, then cool himself in service.  
Let the Servant also take heed, that ●e go not about to creep in credit with his Master, by flattery and hypocrisy, but to serve and obey him with an unfeigned ha●t, for by feigned words, men gather an argument of saithles deeds: whereby his Master be●●●msh to sos●en him, and to think that he had more need to be over looked, then instructed: But in any wise let not the Servant forget to do his faithful and true fatent, not for f● are, but for duties sake: But that service is above all other ill bestowed, which is not well accepted: and there is no greater grief to a man's mind, then to serve and not to please, therefore when after certain proof, he seethe that Bee cannot frame himself to his masters fancy, let him sake to departed rather from him with his goodwill, then with his ill.  
And when he seethe that he is in his masters books, let him there hold him, saying in his bart, happy is be, who serveth the happy, and not seek to channge, remembering that the rolling stone gathereth no moss.  
Then let there be no want found in him, of love, of reverence, of faithfulness, of diligence, of readiness, and of secretness: let him not account of his own life, being in his Master's service.  
But to conclude, there is one service which exceedeth all the other, which is the service of the King of glory: and those servants which enter into that kind, of service, do (no doubt) love well both the master and the service: In which blessed Service, the Lord of all Lords make us all diligent servants. Amen.  
FINIS.