THE School of good manners.  
OR, A new School of Virtue.  
Teaching children & youth how they ought to behave themselves in all companies, times, and places.  
Translated out of French. By W. F.  
LONDON, Printed by I. Danter, for William Ihones: and are to be sold at the sign of the Gun, near Holborn Conduit. 1595.   

TO THE Virtuous and towardly young Gentleman, Master Edward Harington, Son and heir to the Worshipful Master james Harington of Ridlington in Rutland Esquire.  
NOT without just cause (in my judgement) did that renowned lawgiver of the Lacedæmonians, among other things ordain, that all parents should not only frequent the public banquets themselves, but should always bring with them their children thither, that there they might the better learn to observe, what fashions, manners and usage were best beseeming, and holden most praise worthy, where the reverent account of the presence of their betters, might be as a bridle to hold them within the bounds of modesty; and the beholding of the glorious rewards of such as deserved well, & the open contempt, reproaches and shame with the sharp punishment of dissolute and evil disposed children, might terrify them from vice, and animate them to labour greedily to be holden virtuous. If the like assemblies were now holden among Christians, where children with mirth might learn good manners, and together with the refreshing of their bodies might learn with quick & wise sayings to exercise their wits aswell as their members with active feats, I think it would prove to youth a way very profitable: For Example I hold to be the most forcible schoolemistres that can be, touching manners. Now having of late happened upon a little book in French concerning children's manners, I having more leisure than I well liked, thought good to expel my languishing idleness, by translating, and (in places needful) correcting, this treatise, which I have entitled an A. B. C. or the first school of good manners. Much more sufficiently (I confess) this argument deserveth to be handled: but all good & virtuous manners be as most loving sisters: who so is daily conversant with some of them, cannot long be unacquainted with the residue. And that child that will lay fast hold on Diligent observation, and be ruled thereby as by his Pedagogue he shall attain in good time to the knowledge and use of all good manners.  
This treatise (good master Edward) I have dedicated to you, not as though you needed any such instructions; for I am assured that you know and daily practise, more and better than here are prescribed. But for that I esteem you already a pattern of virtuous good manners in the view of many other, I have thought good, to make you a patron of this little school, where the rude & ignorant may (if they will) learn some form of fashions, by reading & practising that here is proposed.  
Now the Lord the Author & fountain of all goodness, vouchsafe so to power his graces upon you, that you may profit and prosper in all your virtuous endeavours, and so apply yourself in husbanding this spring time of your Adolescency, as when you are grown to a perfect man, you may gloriously reap the happy harvest of your labours, to your own good, and the comfort of all your friends.  
Your well-willer William Fiston.   

¶ A School of good manners for Children and youth.  
THe fear of the Lord, is the beginning of wisdom, said Solomon the wise most truly: wherefore he judged those to be already in a great forwardness to knowledge, and right understanding, that seek diligently to learn how they may walk rightly in the fear of god: For that fear doth not terrify, but teach: it with holdeth not from weal, but forewarneth how to fly from evil: yea, it is a nurse that nurtureth, but therewith giveth most wholesome nourishment. Let Children therefore, first and principally learn to walk in this fear: and let them know, that the first point of good manners, is to show most dutifulness unto him, who is most of Majesty, honour and worthiness, and to whom for benefits received they are most bound. Consider then (O Child) that in regard of honour and majesty, all Nobles, Princes, and greatest Emperors, are but inferior underlings in comparison of God Almighty, holding their states but during his pleasure: yea, in respect of his excellency, they are but as the shadow of a man is in respect of the man himself: and all the pomp and glory that thou canst see in this world, is but as a thing of nought in comparison of God's perfect true honour and eternal glory in heaven: whereof thou shalt be partaker in the life to come, if (walking in his fear) thou indevourest to do well.  
If thou also consider, how infinitely thou art bound unto God Almighty for benefits received, thou shalt have just cause to desire, that thy whole life might be nothing else but a continual praising and glorifying of God's name. For what good thing hast thou or ever hadst thou, which thou hast not freely received of his bounteous liberality? Nay what good thing could be wished, whereof he hath not most graciously made thee partaker? He hath not only made thee a living creature, whereas thou hadst no being, but hath made thee a reasonable and everliving soul; even a Semblance or Image of his own excellent Majesty, a partaker of reason & divine knowledge in heavenly things, with the Angels. He hath also ordained thee (if thou walk in his fear) to be an heir of his everlasting kingdom, and a fellow heir with his own Son Christ jesus; where shall be joy without ceasing, true glory never failing, plenty without wanting, and all happiness without harm for evermore. God hath also sent his Son jesus Christ to redeem thee, by his merits, and sufferings, he hath accepted him as a Sacrifice for thy sins and for all those that shall be saved, whereas otherwise thou wast accursed, and like to have been damned for ever. This did he of mere mercy and love: wherefore thou art most bound to fear and love him.  
God hath also given thee the comfortable use & enjoying of his holy spirit, if by earnest and faithful prayer thou crave the same: That spirit regenerateth thee, and yieldeth thee always present comforts against all fears, safety against dangers, strength against assaults, warranteth thee harmless against all thy wavering doubts; and is to thee a sure Bulwark of defence, against all the sleights of Satan, the malice of enemies, and whatsoever might hurt or trouble thee. Seek diligently then for the aid of this holy spirit, by daily fearing and obeying God.  
If thou wouldst weigh thy duty toward God, by consideration of the outward benefits that thou receivest of him in this life, I say it again, what hast thou or ever hadst thou, but thou receivest the same of God's free benefit. He conjoined thy Parents together in wedlock: & afterward gave them both will and power to beget and conceive thee: that done, he powered into thee a living and reasonable soul, he form thee into a right shape, and nourished thee miraculously, even in thy mother's womb. He gave unto thy parents after thy birth, a tender loving care over thee, to cherish thee in thy helpless infancy: he hath given and still giveth unto things growing from the earth, virtue and power to nourish and sustain thee. He maketh thy hands and divers parts of thee delighted with feeling, thy mouth with tasting, thy nose with smelling, thine eyes with seeing, and thine ears with hearing. Thy heart also, he maketh full of joy and gladness: and (that which passeth all the residue) he giveth unto thy soul (if thou walk in his fear) a taste in this life of the endless and unspeakable joys of heaven. Consider with the aforesaid benefits, how he hath relieved thee from time to time, and made thee grow stronger and stronger, and wiser and wiser; and still assureth thee (through hope) that he will daily more & more multiply his graces in thee, if thou endeavour to do well.  
If then thou meditate well on God's wonderful wisdom and power, showed in his benefits bestowed upon thee; thou shalt find in thyself (as it were) a little beautiful world of God's glorious workmanship. To God therefore, to whom thou art most bound: nay, to whom thou owest thyself, and all that thou hast, yield all duty, studying to live according to his laws, so as thou mayst best please him, that is best manners. But forasmuch as thou must learn in every particular action how to live godly, partly by hearkening to good instructions of parents and teachers, partly by hearing, reading and meditating on God's word, & chief by the inspiration and direction of God's holy spirit, which must daily be craved for, by earnest prayer: all which cannot be sufficiently handled in this short Treatise, I will now hasten to my purposed instruction touching thy manners and behaviour among men.  
Understand therefore (O child) that, by reason of original sin corrupting thy nature, thou art but as an untilled piece of ground, apt to bring forth nothing that is good. Daily experience showeth thee, how the Earth yieldeth itself a most bountiful and kind mother, in bringing forth brambles and unprofitable weeds, nourishing the same most liberally: but corn, and herbs, best for men's use and necessity, it hardly relieveth & nourisheth, after much painful ploughing or digging, diligent and careful sowing, setting or planting, and continual wéeding, showing itself unto them an unkind and cruel stepmother. Even so, thy corrupt nature, most plentifully bringeth forth, & willingly nourisheth and cockereth in thee, all vices and evil manners: but virtuous and right commendable manners, it hardly admitteth to be planted in thee, and practised of thee, after much careful tilling and digging up by the roots, of the weeds of wickedness and ill behaviour; and the diligent sowing, setting and planting of civil and good behaviour, endeavoured by thy tender parents, and vigilant teachers.  
Let then, thy industrious diligence concur with the sage instructions of thy teachers; and knowing thyself to be ignorant of many things which they know, be ready to hear, and diligent to practise, what good they shall propose: so shall their documents do thee good: and thou shalt be delighted in that which is good and seemly, forsaking filthy, rude, and corrupt manners and fashions.  
The chiefest cause that hindereth many Children from the practice of good manners, is, for that they esteem themselves to know sufficiently how to behave themselves, when as indeed they know not at all, or at least regard not, to observe that which for their tender years is comely, or to fly that which in them is most unseemly in any point. But rejecting such headstrong carelessness, suspend thou thine own judgement, and submit thyself dutifully to the good direction of thy discreets advised Governors, and skilful learned Teachers: and still be sure to eschew (with all diligence) whatsoever thou shalt be admonished to be ill beseeming thee, or hearest or seest to be noted unseemly in other.  
And see thou mark heedfully, and imitate rightly, all good manners taught thee, or whatsoever behaviour praiseworthy that thou shalt see in another. Beware therefore of ungodly and ill mannered children, how thou accompany thyself with them: but with the virtuous and well nurtured let thy fellowship be: for of a virtuous and industrious young age, cometh an honourable, or at least a commendable old age. But now to our purpose.  
The tongue is called the interpreter of the mind, and the behaviour may be rightly termed the true image of a man: for by the manners are lively represented the habit of the mind, and disposition of man. And according to the behaviour, so is the party judged of: and by the same he getteth either credit or discredit. Learn thou then in childhood so to behave thyself, as with the best thou mayst win praise. Which manners, although they cannot be so largely taught by precepts in each particular, as by an industrious practice of him that will be diligent to observe, they may be learned perfectly: yet for the instruction of those that have willing minds to learn, and small means to attain, I have thought good to set down these few rules to be followed.  
In meeting with any person that is thy better (as thou art to esteem all thine Elders thy betters), see thou give him the way; and putting off thy hat, use a reverent show in countenance or manner of greeting to him. And if he be some Man of authority, a Minister of God's word, any of thy Parents, thine Uncle or Aunt, or thy Schoolmaster, look that thou bow also thy right knee somewhat in thy saluting of them.  
Let it be far from thee to reason thus: What should I show duty or reverence to one that I know not, or to him that never did, nor is like to do me any good? For God (by Solomon) commandeth thee to rise up, and make obeisance before thine Elders. Age is honourable, and commanded of God to be honoured: nay, it is a sign of God's great lasting favour, and of everlasting life in heaven. To despise it, is then to despise Gods favourable mercy and loving kindness toward thyself and others.  
God by S. Paul commandeth also, that double honour be given to the Ministers of his Word. And as for those in authority, as Princes and all Magistrates, etc. S. Paul saith plainly, that to despise them, is to despise God's ordinance: he speaking of heathen & unchristian Princes and Magistrates. How much duty then own we to those Princes & Magistrates that endeavour to show themselves the faithful lieutenants of God on earth, commanding and ruling according to Gods own will, and seeking our good both of soul and body.  
The nearest duty that thou in thy childhood owest privately next unto God, is to thy parents, which are the instrumental causes of thy being: without them thou hadst never been begotten nor borne: without their tender love and careful providing for thee, thou hadst never been relieved nor fostered in thy infancy, when thou wast of thyself quite helpless: they still provide thee of all necessaries, and labour so to maintain thee, and bring thee up in learning, and knowledge of good arts that thou mayest be able hereafter to live in credit as a man among men: Which benefits received of thy parents thou canst never be able in any sort to recompense them.  
Be then diligent to please, and ready to be ruled by them of whom thou hast thy being and all thou hast, & whom God hath made so able and willing to bring forth, to help and do thee good: and whose kindness so far exceedeth all that thou canst deserve.  
Next to thy parents, thou art nearly bound in duty to thy Schoolmasters and teachers, who are as spiritual Parents, to beget and bring forth in thee virtues and all Godliness; and who endeavour to nourish thee, and to make thee grow up stronger & stronger in knowledge, learning and wisdom, until thou become a perfect man.  
A certain duty and reverence, saint Paul also willeth to be used to equals: thou then being a child must be careful to use good behaviour in manners and courtesy even towards thy equals and companions. And know, that he that showeth himself most courteous and well mannered among his equals, is so far from sustaining any discredit thereby, that he getteth thereby the goodwill and commendations of all his familiars.  
In speaking to thy superiors, use not many words: and let those words thou speakest, be uttered with reverence, both of speech and countenance. When thou speakest to thine equals, let thy countenance be amiable, and thy speech familiar and friendly.  
Shamefastness is a Virtue beseeming a child, so as it be moderate: for, as to be brazenfaced and shameless, is a vice; so, to be over bashful and ashamed to show his face, is a fault also.  
If any honourable man, or one of great account offer to take thee by the hand, before thou deliver him thy hand, kiss lightly the forefinger of thy right hand, then delivering him thy hand, bow modestly first thy right knee, after thy left, and humbly bow thy body withal: & always when he speaketh to thee, or thou art about to answer him, bow thy right knee once modestly. If he continue talking with thee, look thou still modestly on him, not moving thine eyes much: but beware thou stare not too much in his face, for that were a shameless and most unmannerly part. Neither let thy looks be too much hanging down, for that were peevish, and a sign of one having a guilty conscience.  
To look askew with thine eyes cast aside, were a sign of one imagining some mischief.  
To toss thy sight, or turn thy face this way and that way, were a sign of a foolish and unconstant mind.  
It is also a fowl and unseemly thing for thee to make faces, in writhing thy visage into divers forms: or, to rub one while thy nose, another while thy forehead: or, one while to lift up thine eye brows, another while to pull them down too much, or to patter with thy lips; or, one while to thrust out thy mouth too much, another while to pull it in overmuch, or to shake thy head, or to cough, unless thou be there too enforced: or to spit oft, or to scratch thy head, to pick thine ears, or to blow thy nose, or to smooth thy face with thine hand, as if thou wouldst wipe away shamefastness from thee: to be picking or rubbing thy neck, as if thou wert lousy: or to cling in thy shoulders, as some Italians use. All these are evil.  
In standing thus before thy betters, hold thy hat in thy left hand, with both thy hands mannerly before thee: for to hold thy hat or book under thine arme-pit in standing so, were clownish.  
As thou art thus standing in talk, thou mayst not wink with thine eyes, nod at any body, nor turn away thy head.  
If were an ill favoured thing, thus standing, to play with thine arms, to use apish toys with thy fingers: or, to be short, not to seem for to speak with thy tongue, but with thy whole body.  
Let thy voice be gentle and soft, and therewith deliberate not too quick nor too slow: nor too high, for that were clownish, nor too low, but it may easily be understood.  
Let not thy speech be too hasty, (as I said) but let it go with thy understanding, and be uttered so leisurely as it may well be understood: for many are so rash in speaking, that they make themselves soon windless, and forget half of that which they should have spoken: besides that, it bringeth them to an ill habit of stutting and stammering, which might have been avoided, if heedful deliberation had been used in their childhood.  
In speaking to any Honourable or Worshipful person, it is good manners to repeat now and then the title of his Honour or Worship.  
There is no name should be of greater account, nor more dear than that of Father and Mother: nor none more loving and friendly than the name of brother & sister.  
If thou be ignorant of the titles of dignities of each estate, know that Lords are honourable, Knights & chief Gentlemen, worshipful, and use to any man seeming of any good account, this title, Sir, etc.  
It is a most shameful thing for a child to be heard swear either in test, or in earnest. A like shame it is for them to utter any word of ribandrie or filthy speech: nay they must not abide to hear any such filthiness. But in many places now a days, (all fear of God, and care of modesty set a side) children even from their infancy, are delighted in these abominable evils, which they ought most of all things to abhor.  
If thou be driven to name any unclean or dishonest thing in speech, use first this preamble, saving your honour, saving your worship; or to mean persons, saving your reverence.  
Beware that thou once name not, much les that thou show any secret part of thy body, which nature willeth to be kept hidden and secret.  
Beware how thou gainsay any thing spoken by thy elders, & if thou hearest them affirm any thing that thou knowest to be contrary to their saying, if thou be driven to reply unto their speeches; deny not flatly their speeches but courteously first say: with your favour, Sir, I know the matter to stand thus, or thus: or, I have heard Sir, that it is thus, or so. Nay, it is evil and unseemly for thee to give the lie to thine equals or fellows.  
A well mannered child will never quarrel nor brabble with any: but will rather, either put up wrong, or commit the matter to arbitrement.  
Thou must not boast nor extol thyself above other, thou must not find fault with the doings of another. Be not hasty to reprove other. Tattle not abroad whatsoever thou hearest. Backbite no body. Disdain not another for whatsoever infirmity or uncomeliness Nature affordeth him: knowing that God could also have made thee more ugly than a toad: but thank God for shaping thee aright in all parts, and comely to see too; whereas he hath made divers ill favoured, lame, blind, etc.  
To interrupt any body while he is speaking, and break off his tale, is an unmannerly part.  
Be not angry, nor quarreling with any body: use gentleness and friendly behaviour to every body. But make choice of such for thy nearest familiars, to be conversant withal, as thou findest to be most virtuous and well mannered.  
Say nothing to any body, that thou wouldest not have known abroad to all: for it becometh not children to be talkers or meddlers in any thing, but those things that concern their learning or profiting in goodness.  
It is a folly for thee, to look to have kept that secret by telling it another, which thou couldst not keep secret thyself.  
The surest way for thee to eschew blame and reproach, is, that thou never do nor say any thing, whereof thou mayst be justly ashamed, or have cause to repent.  
Be no meddler in other men's matters: and if thou hast seen or known any thing of their doings, make as though thou knewest nothing.  
To look aside over another man's shoulder, while he is reading his letters, is an unmannerly part.  
If a man open his coffer or desk while thou art by, go aside: for it is no good manners for thee to look therein, much more unseemly is it for thee to handle any thing that is therein.  
If any men near thee enter into any secret talk, get thee aside, and intermeddle not thyself with their speech, unless thou be called.  
The manners (as I said before) are lively representations of the dispositions of the mind and those do shine principally in the good order of the visage, let therefore thine eyes be modestly, yet pleasantly disposed: shamefast and steadfast, and also peaceable; not too much lifted up, or disdainfully cast aside, for that were a sign of pride and cruelty: not wavering, and afraid to look up; for that betokeneth folly and want of wit: not be amishly hanging down for that betokeneth sullenness: not with an eager sullen show for that betokeneth one practising some treason: not too open staring, for that showeth a blockhead and shameless fool: not twinkling, for that betokeneth cowardice and in constancy: not looking wildly, for that is like mad folk, and men amazed: not sharply as if thou were angry: not beckoning and as it were speaking to the party with thy look, for that were want of shamefastness: but let thy look be so ordered, as thereby may thy mind appear to he quiet, settled, amiable and courteous, with all reverence, And surely not without cause did the ancient philosophers call the eyes the seat of the soul.  
Paintings made in old time do show, that in times past it was counted especial good manners, for to look with the eyes half shut, as among some Spaniards it seemeth yet to be esteemed comely to look with the eyes somewhat winking. Also we find it by the said paintings, to have been esteemed a valorous and manly part to go somewhat back and to close the lips: But that which is comely by nature, will be accounted fair and seemly among all people: yet, in these matters we must some times do as the fish doth, which changeth the colour according to the thing that it meeteth.  
There are certain countenances of eyes, which nature hath given to one after one sort, to another after another fashion: the ordering of which cannot in every point, be sufficiently handled in precepts: but this I say, that evil and uncomely behaviours, do spoil not only the fashion of the countenance but also of all the body: whereas contrariwise, well ordered and seemly behaviours, make that which is comely by nature, to be most well beseeming and commendable: and whereas is any uncomeliness or imperfection of nature, it taketh away, or at least, maketh to seem less the blemish thereof.  
It is unseemly to look upon any man holding one of thine eyes shut, as if thou were shooting in a gun.  
Let thine eybrowes stand also stretched right forth, not rimpled together by being turned back again, which betokeneth fierceness: not staring up on high, which is sign of pride: not hanging down over the eyes, which is a sign of one meditating mischief.  
Let thy forehead be merry and plain, showing chéerfulnes, and a resolute quiet mind, not wrinkled and turned up again like an old man, not going up and down like a hedgehog, not casting thy forehead a cross like a bull.  
Let not thy nose be snotty, for that is a most filthy and loathsome thing to behold: neither mayst thou wipe the same upon thy hat, cap, clothes, hand or sleeve: for, that is too slovenly: neither mayst thou blow thy nose with thy hand, and strait way wipe thy hand upon thy clothes: but blow thy nose on thy napkin, turning thy head aside from the company: if thou want a napkin, go into a corner, and blowing thy nose with thy forefinger and thumb, tread out quickly that which fell from thee.  
To snuffle or make a rutling in the nose is filthy: to speak also in the nose is unseemly and ridiculous.  
To blow thy nose very loud, is unmannerly.  
If thou be driven to néese in company, it is manners for thee to turn a little aside, and afterward to put off thy hat, and to thank them that have bid, God bless thee. But let the violence of thy neezing be first passed: for neezing and yawning do take away the sense of thine ears utterly. It is holden also for good manners, after thy neezing to put off thy hat, and to say, With your leave.  
When thou art driven to yawn go aside, or else, if thou canst not put thy hand before thy mouth.  
It is good manners to salute another when he neeseth, saying, Christ help you.  
When as thine Elders or betters shall salute any man that neeseth, it is manners for thee to put off thy hat.  
To strain thyself for to make much noise in sneezing, or to neese oftener than necessity forceth, is unmannerly. Neither take I it healthy for to restrain thyself from sneezing, when thou art moved violently thereto: and health is commonly to be preferred before too nice manner lines.  
Let thy cheeks be died with natural shamefastness, and not with painting. To blush when thou art reproved, or charged with evil (though undeserved of thee) it is a sign of grace, and good manners. Beware thou show not too bold a face: and take like heed, that thou be not too bashful.  
To puff up the cheeks is a sign of foolish pride. And to pluck in the same too much showeth one of mind forlorn, and despairing of himself. The one betokeneth a proud fool having too high a conceit of himself: the other betokeneth a judas like traitor.  
Let not thy mouth be too close shut, as if thou fearedst to take breath: nor yet let it be gaping open; for that is like a fool: but let thy lips be even as it were gently kissing one another.  
Take heed thou pout not out thy mouth for that is ill favoured, and beastly. Neither make a pohing with thy mouth in company, as men do passing by some stinking place.  
To laugh at every thing, betokeneth a fool: neither mayst thou laugh a loud at any thing: nor stir and shake thy body in laughing in a cause of great laughter, thou must smile and show a modest joyfulness. But, beware thou laugh not at any ribawdrie or filthy knavery, nor once smile thereat. Too earnest & violent laughter, is seemly for no age: but most unseemly for children.  
Some laugh so unreasonably, that therewith they set out their teeth like grinning dogs: make wry mouths and disfigure their faces. But fly thou such dissolute and unmannerly fashions.  
These are words of fools to say: I was like to be piss myself with laughing: I had almost burst with laughing: I was like to have died with laughing: or I had almost sounded with laughing. If so great a cause of laughter be offered, that thou cannot choose but laugh out, thou must hide thy face with a napkin, or with thy hand. To laugh alone or without cause is accounted foolishness: yet if at some conceit thou smile to thyself, it is the more tolerable, if thou canst readily yield a sufficient cause therefore.  
To bite the neither lip is a vile unmannerly part: for that is the sign of a furious man, or such a one that is spiteful & threatening, & like evil is it to bite the upper lip: and as unmannerly is it to lick out the tongue above or below the lips, or on either side of the mouth.  
It was in times past holden a grace or good fashion amongst the Dutchmen, to put out their lips somewhat, as if they were ready to kiss: but that is holden for a bad fashion now a days.  
To mock any body by blabbering out the tongue, is the part of wag-halters & leaned boys, not of well mannered children.  
When thou spittest, turn thy face aside: and beware that thou spittest not upon any body, nor before any body's sight.  
If thou hast spit any thing upon the ground, that is fowl to be seen, tread it out quickly, lest it offend any body's sight.  
If thou be where thou canst not turn from the company, receive thy spittle with thy handkerchief from thy mouth very closely.  
It is a beastly thing to use spitting often, as some do by a lewd custom, not for need. Some likewise use still coughing and humming almost at every word they speak, as if they were still forging a lie that would not frame. All such fowl fashions must thou warily eschew.  
Some others get a filthy custom in their childhood, to rospe, and make as though they would break wind upward still in their talk & use the same until their age: whereof Clitipho in Terence was reproved by a servant. But if thou be forced to cough, cough a side: and beware thou cough in no bodies face, neither rospe, nor break wind in any company, as near as thou can, especially eschew it in talk.  
If thou be driven to vomit, get thee aside out of company lest thou make the stomachs of other to loathe thee: and they judge thee a glutton or drunkard.  
Keep thy teeth clean by rubbing them, and thy Gums every morning afore thou rise with a linen cloth, for that is most wholesome. As for powder to make them white, leave that to nice maids. To use rubbing much with salt or alum, doth fret the gums. And as for washing them with Urine, leave that to the Spaniards.  
If there be any thing hanging in thy teeth, get it not out with thy knife, nor with thy nails, like Cats and Dogs, nor with a napkin, but with the point of a tooth-picker, made either of some fine piece of wood, or of a quill, or of the little bones taken out of a Capon's leg.  
It is esteemed comely and wholesome, to wash the mouth with fair water once in the morning: but to use the same oft in a day, is foolish and unseemly. Of usage of the tongue we will speak in another place.  
It is both a thing clownish and unwholesome to go unkembd. I speak of kembing for cleanliness, for avoiding lice and nits, etc. not of chrisping, curling and laying our locks like wanton young women.  
To use to scratch the head in presence of others, is both slovenly and evil: and so is it to use scratching or rubbing thy body. Let not the hair of thy head hang in thine eyes, nor on thy shoulders.  
Shake not much thy head, nor strut it not too much out with bridling in thy chin: for that is more comely for great Horses than for thee: yet must thou remember to carry thy head upright in a modest sort.  
To pull in thy head & thrust up thy shoulders, were the part of a slothful sloven.  
To bow in thy back thrusting out thy belly, is foolish proud gesture and very unseemly: but to go with thy body straight up is comely and commendable.  
Let not thy head hang lolling on one side nor other: for that showeth either a fool or an hypocrite.  
Thou must bear thy shoulders even, with an equal counterpois, not thrusting up the one and down with the other like Antikes, for many children practising such Apish and unseemly toys, make their bodies grow crooked for ever, & become thereby deformed and ill fashioned in their whole body beyond nature. Some also by crooking out their shoulders, and stooping with their backs get such a custom in their childhood, as they grow crooked for ever, and cannot by any means go straight again when they would.  
The bodies of children are like tender plants, which may be made to grows straight with heed and propping: But without regard had, those that by nature are disposed to be most straight will soon grow crooked, or some ways deformed.  
When thou sittest, let thy knees be near together, and thy feet not far asunder. But whether thou sittest or standest, beware thou settest not thy feet too wide at the toes: for the use thereof will make thee splay-footed. Neither use to tread thy shoes awry.  
Sat not, nor stand with thy legs a cross: nor with one leg cast over the other. It was indeed an ancient fashion of Kings, to sit with the right foot cast over the left thigh, but that is reproved in children.  
In Italy some use to set one foot upon the other, like a Stork, but that is not comely for children.  
To make a leg, bowing thy knee handsomely unto thy beters, thou art bound of duty: but if it be not done orderly it disgraceth thee. Some use to bow both knees together, holding their bodies strait: but that is for women & girls: for a aman or boy it is holden, in England, for the best manners when they make obeisance to their superiors, to bow modestly first the right knee and then the left. And this obeisance must thou observe as oft as thou meetest, or talkest with or receivest any thing at the hands of thine elders and betters.  
The frenchmen use to bow only the right knee, with a gentle moving and bowing of the body.  
But if thou be conversant with strangers, or with thy betters, delighted in the manners of strangers, it will not be amiss, if thou sometime frame thyself to use the manners of them best pleasing.  
Let not thy going be either too slowly, & dreamingly, like one that cared not whether he went or not, nor yet too hastily, as if thou were rash & headlong in thy doings. The one is like effeminate persons: the other like mad folk. Neither go traversing the way unconstantly; as doth the Swisser Soldiers, who take it a great glory to wear great plumes of feathers in their hats.  
Neither go as though thou didst half halt; nor yet nicely tripping with thy feet: the one is like counterfeit rogues; the other like harlots.  
To shake with the legs as thou sittest, or to make much stamping and toying with thy feet, is the property of a fool. And to ●●mble or show a number of Apish toys with thy hands and fingers, is a sign of one not having a sound and stable wit.  

Of Apparel.  
WE have spoken of the body already, and the ordering of it: now we will speak a few words of apparel: for apparel may be called the body of the body: & by it and wearing thereof, may partly be conjectured, and judged what is the nature and quality of the mind.  
Yet thereof can be no certain fashion prescribed, in as much as diversities of Countries, honours, dignities, and riches, make some kind of apparel well or ill beseeming one Country or calling, and some other like to another. Again times change the fashions in many Countries: whereto somewhat must be yielded, but I would not have thee follow every fond and strange devise.  
Be thou content with such apparel as thine estate and the bounty of thy friends affordeth: knowing it is not the outward gorgeous apparel, but the inward virtues of the mind, that maketh one esteemed. What apparel so ever thou hast, see thou do not ware it torn, or fowl, and slovenly: but keep it clean and handsome, brushed & and rubbed: See thy points be tied, thy girdle on, thy hat clean, thy shirt band rightly set about thy neck, thy clothes fit about thy body, thy stockings clean and close gartered, and thy shoes made clean also.  
Party coloured and too gaudy clothes, are fit for fools and Apes, than for discreet and well nurtured folk.  
Fine apparel is to be desired none otherwise but for comeliness, and according to the dignity and riches of thy friends.  
Children must not be curious of gay clothing, but careful to please their Parents and Teachers, and study to learn virtuous Arts.  
There are some children so slovenly, that they wet and perfume the lower parts of their shirts and clothes with urine: Some other that bespotte and all to daub their breasts and sleeves filthily, with dropping of drink and Pottage and so forth: Nay which is most loathsome, with snivelling of their nose, and drivelling of their mouth, but in any wise beware thou of this beastliness.  
Others let their clothes hang about them like a sack, like such as are all careless of credit, and cleanliness.  
If thy friends have given thee any trim clothes, go not thou when thou wearest them, casting thine eyes still on thy gay clothes, in a foolish jollity and pride, like the peacock beholding his tail. Neither show thy clothes to other bragging thereof: for so much the more as thou art partaker of worldly commodities, so much the more good manners and modesty it is for thee to show humility.  
Let poor folk and such as have escaped out of Captivity or any great misery, rejoice for their better estate and deliverance: (so it be modestly, and with attributing the praise unto God:) But, for a rich body to glory insolently in his riches or costly apparel; is esteemed a reproach unto those that want such plenty: and the ready way to get hatred.   

Of manners at School.  
WHen thou goest to the School, remember that the School is the very nursery of all virtues: the workhouse of framing thy mind and body to a right fashion: the pathway to knowledge and the very direct entrance into a happy & well ordered course of life.  
Esteem of thy teachers, as of spiritual Parents, knowing that all their studies and endeavours is to do thee good: And know that to them thou owest most great duty, love and reverence next unto God, and to thy natural Parents: For surely unto thy Parents and faithful Schoolmasters, thou canst never be able to make sufficient amends.  
Be it far from thee to go unto the School with as ill a will as wicked doers go unto the Stocks, or to the Gallows: Neither account it an intolerable toil and labour, to apply thyself daily to learning, for learning is but a sport and play to such as have willing minds, and therefore in Latin it is called, ludus literarius. And indeed, how soever the corruption of man's nature misliketh of, and striveth against Learning and knowledge, yet knowledge and learning (being rightly applied) is the food of the soul, the best delight of the mind, & bringeth with it (if it be well sought) the greatest and surest honour and happiness.  
Pray therefore earnestly to God every morning, that he would suppress in thee all rebellious, stubborn and careless affections: that he would lighten thine understanding, make thy mind willing, diligent and tractable; ready to conceive and able to carry away whatsoever shall be taught thee. These things if thou crave unfeignedly, God is able to give, and will readily bestow on thee.  
When thou art at School, be studious in thy lectures learning, attentive to thy Master's words and documents, what soever thy Master shall teach, mark it heedfully, and meditate thereon earnestly until thou have learned the same perfectly. At void times be sure to get all those rules, phrases and lectures without book, which thou must render again or mayest make use of, to have them in readiness.  
Be ashamed that any of thy equals should learn faster than thou: but endeavour thou to learn faster than all those in lecture with thee.  
In matters of doubt, ask help earnestly by entreaty or rewards, at the hands of other scholars better learned than thou. And be thou most ready and willing to help any thy equals or inferiors in learning.  
Fly all fight and wrangling with thy fellows. But be courteous, gentle & lowly, among all both rich and poor.  
Make no noise nor use any mean, whereby thou mayest disturb thy schoolfellows: much less thy schoolmaster.  
Be a pattern of good manners, industry, courtesy, and obeying thy Master unto all in the Shoole. So shall thy praise be great, and thy profit greater.   

Of manners at Church.  
WHen thou comest into the Church, remember that it is the house of God-Almightie, consecrated to his service who is the King of Kings, Lord of Lords, Father of thy Father and thee, governor of thy governors and of thee: he giveth all things unto them that give any thing to thee: he giveth that nourishment unto meat, drink and clothing, which doth nourish thee: he maketh pleasant those things that delight thee: all thy relief, comfort, and defending from evil, cometh by his merciful bounty, and invincible power. And albeit his glory filleth every place, his eyes see all things in all places: his ears hear all that is said or intended: and he understandeth all the thoughts: so as thou can think, say, nor do any thing never so secretly but it is known to him: he therefore is to be prayed unto, obeyed, reverenced and pleased in all places. Yet the Church is a place appointed especially for all people to meet of all sorts and ages, and there (as it were) with one heart and voice to call upon God's name: to praise him for benefits received, for he only giveth all good things: To pray for wants to be relieved, for he hath the storehouse of all plenty, and giveth most bountifully, and is most liberal to all that faithfully ask to crave his aid against all perils: For he is an impregnable bulwark and fort of defence to all his: And to conclude all spiritual as well as corporal graces are for all estates to be sought for by earnest prayer in general, and God's name is there to be hearty glorified, by Psalms, spiritual Hymns, and singing praises. And this aught to be each Saboth days whole endeavour and work only.  
When thou art in the Church, see thou be not idle, much less given to play or tattle: but let thy whole meditation be on heavenly things, lifting up (with the Minister and (people) devoutly thy heart by prayer, to him that sitteth in the throne of endless Majesty in heaven for evermore.  
When the Minister readeth the word of God or preacheth, be attentive to mark all that is read and preached, meditating on the same afterward: that thou mayest still carry in mind the effect of that which was spoken, and profit by it. So shalt thou amend thy memory, grow in knowledge, & learn to live as becometh a Christian, if thou wilt observe what sin is reproved in God's word, and fly the same, and mark what virtue is commended, and indevourest to practise the same.   

Of manners at the Table.  
AT the table thou must show a cheerful & modest countenance, neither is it fit for thee to use prattling there: nor to speak much in the company of thy betters; unless thou be asked questions, or some matters of importance necessary to be uttered, lieth in thy mind & not that, if before or after it might as well or better be by thee uttered. Before thou sit down, see that thy face & hands be clean washed, and thy nails pared, so as no foulness be seen left, for that would be holden for a slovenly part.  
When thou hast wiped them, cast off all pensiveness and grief before thou sit down: for thou must not at the Table show a heavy countenance, nor make others sad and heavy.  
If thou be to say Grace, set thy face in a modest order, and holding thy hands up devoutly, then fastening thine eyes mannerly on the worthiest person at the Table, bow thy knee and begin and say distinctly and plainly: if some other say Grace, stand thou with like modesty and devotion.  
Place not thyself too high, but first give all thine elders leave to sit down: If for thy birth, or some especial friendship, the chief of the company, offer to place thee above, refuse it shamefastly once or twice: but if they still force thee, refuse it not obstinately.  
When thou art set, hold both thy hands on the table, not joined together, nor on the table napkin, but on each side of the trencher, but lay not thy hands on thy lap, nor in thy bosom.  
Lean not with thine elbows upon the table, for that is only lawful for old feeble persons: Notwithstanding some Courtiers use it, judging all that they do is to be tolerated.  
Take heed that thou trouble none of them that sit next thee with thine elbows, nor those on the other side of the table with thy feet.  
To sit rocking on thy stool is foolish wantonness, and too unseemly for children: or to sit hitching from one side of the stool to another is a most slovenly part: But sit thou as upright and still with thy body as thou canst.  
If thou have a table-napkin, lay it on thy lap, or hang it on thine arm, or as some will have it on thy left shoulder: and wipe thy fingers therewith when they are fowl, and not on thy clothes nor on the tablecloth.  
It becometh thee not to be covered on thy head, sitting at table with thy Parents or men of account, unless they command thee to put on thy Cap or Hat.  
Some use to have their children stand at their meat at the table's end, and not there to abide all Dinner or Supper, but having eaten somewhat, to take away their trenchers and napkins, and so making a courtesy looking towards the worthiest of the company, to go their way, and then to wait at the table.  
Others have their children sit until the meat be taken away, and when fruit is brought in, than they rise and wait. Let children each way be diligent to please their Parents, and every way careful to use good manners.  
Break not thy bread at the table, neither pair it about, nor feel it thrusting with thy hands, but cut it crust and crumb together, a piece and away.  
folk in old time did at all their meals use to eat bread with very great reverence, as a sacred thing: thereupon grew a custom to kiss the bread, when one had let a piece of it fall. And surely it is to be received with great reverence and thanksgiving to God, for God giveth it force to nourish and sustain our life.  
To begin the meal with drink, is a fashion of Drunkards, which drink for custom and not for thirst: and that custom is both unwholesome and unseemly.  
It is also both unhealthy and unmannerly, to drink presently after eating of pottage or milk.  
It is neither healthy nor seemly for a child to drink above twice or thrice at a meal. And when thou drinkest, guzzle not greedily but let it go down softly and quietly, not pouring like a gutter.  
Wine and strong drinks are both hurtful for the health and memories of children: and a discredit for them to use. Wine and strong drinks are fittest for old age which is cold. Let children drink small drink, or small wine mingled with water, and that not too much of it, for their blood will soon be inflamed, and they in danger to surfeit, besides the weakening of their brain, and spoil of their wits.  
See here what profits they reap that are delighted in wine and strong drinks: their teeth soon wax yellow and hoary, their cheeks puffing hang flabbing: their eyes staring and ill favoured, their wits and memory quite dulled, their body subject to the palsy, dropsy, gout, and infinite other diseases, their bodies drowsy and unapt to all goodness, they wax old in young age, and are in danger of destroying both body and soul everlastingly.  
Swallow down that which is in thy mouth before thou drink, and before thou put also the cup to thy mouth, wipe the same well with thy table napkin: and after thou hast done do the like.  
It is an unmannerly part to look aside, or backward when thou drinkest.  
Thank him gently that drinketh to thee, and make semblance to pledge him, setting the cup to thy mouth, and making as though thou didst drink, though thou drink little or nothing.  
But if any be so rude and void of good manners, that he would force thee to pledge him more than is necessary: refuse it modestly, desiring him to pardon thee.  
In drinking, let thy drink go down leisurely and easily, not gulping it in, or swallowing it greedily like a brute beast.  
When thou eatest pottage, thou mayest not bite thy bread, and so put it in, neither wring it a pieces in with thy hands, for that is clownish, but cut it on thy trencher in small morsels, and then put it into the pottager. And beware thou soup not thy pottage, but eat it leisurely with a spoon, without taking it into thy mouth greedily, forcibly drawing thy breath with it, as some clowns do use, sounding at the receipt of every spoonful Slurrop. Beware also that thou spill no pottage nor sauce, either on the table cloth, or on thy clothes.  
Some there be, that can scarce abide, till they be set at the table, but they will fall to their meat, like greedy wolves, or cormorants: but be not thou too hasty, though it be among thy equals, for so thou mayest be noted of arrogancy and immodesty: and by putting a morsel too hot in thy mouth, thou mayest be driven quickly to void out the same again: than the which nothing can be more slovenly, and make thee more laughed to scorn.  
A child must stay a while, before he begin to eat, though he be hungry, that he may learn to moderate his affections: therefore Socrates, when he was old, would not drink assoon as his cup was filled, although he were very thirsty. If a child sit at table with his betters, he must be the last that shall put his hand in the dish, and scant do that unless he be bidden: but must be contented with that is given him.  
A child must not use dipping his hand in the sauce: but if he be willed to use sauce with his meat, let him take the meat on his knife's point, and dip it therein. To turn the dish, & choose where to cut, is a liquorish and unmannerly part: but cut on that part next thee, how ever it fall. Leaving the daintiest morsels always for thy betters.  
Thou must neither lick nor pick the meat nor lick the sugar from about the platters side. Beware thou offer not to eat of any dish whereof thy betters have not first eaten. Much less mayest thou presume to touch those dishes first, which should be last.  
Whensoever thy betters shall offer thee any meat, reach out thy trencher and take it, but remember that presently thou bow thy body reverendly to him that gave it thee. If a dainty piece of meat be offered thee, make a reverend show of refusal, as if thou hadst rather that the party should keep it to himself: but if thou be earnestly willed to take it, receive it with like modesty as is aforesaid: and of such dainty piece give always part to him next thee, or to two or three by thee, if the portion will extend so largely.  
That which being offered, thou canst not receive conveniently, according to manners with thy fingers, receive the same with thy trencher or plate.  
If a piece of Pie or of Tart be offered thee, receive that on thy plate or trencher, & not with thy fingers.  
If Custard or such like meat be offered thee, receive it on thy plate or trencher, and wiping the spoon (wherewith it was delivered thee) with thy table napkin, deliver it again with humble bowing of thy body to him that gave it thee, if he be thy superior.  
It is unmannerly and evil to lick thy fingers being moistened with the fat of meat, or to wipe them on thy clothes: and as unseemly and also unwholesome is it to swallow down whole morsels without chewing like Storks and Herons.  
If thou seest one cutting meat that thou likest, it is ill manners for thee to offer thy trencher before he make any offer thereof to thee: for thou shouldst so be judged a liquorish greedy gut.  
When thou receivest any thing at the table with thy hand, lay hold of it with no more but thy thumb and two forefingers, the hinder fingers being bowed in mannerly.  
In eating thou must put thy morsels of bread and meat being cut, leisurely and modestly into thy mouth with the thumb and forefinger of thy left hand, the other three fingers being bowed in, one beneath the other.  
If one offer thee meat that thou lovest not, or goeth against thy stomach deny it not churlishly as Clitipho answered his mother, saying: I will none of it. But give him thanks shamefastly: if he still offer it, say: Pardon me Sir I love it not: or it is not good for me.  
Let Children also learn how to carve meat: for there is one manner of carving the leg of flesh, another of the shoulder, another of the breast, etc. one manner of cutting up a Capon, another of a pheasant, another of a Partridge, another of a Duck, another of a Conie, etc. all which must be learned by daily experience.  
Beware that in cutting thy meat at the table, thou handle or touch no part of the meat, more than thou cuttest for thyself. For avoiding of which evil the Italians and Germans use little forks of silver or steel with their knives in cutting meat.  
It is a most slovenly thing to offer to gnaw any bread or meat at the table. And as evil is it to offer unto another, that which thou hast already half eaten.  
To bite meat or bread and then dip it in the sauce, is very clownish: and as unmannerly to take any thing chewed out of thy mouth, and lay it on thy trencher.  
If by chance thou have got into thy mouth any stinking or unsavoury morsel of meat, which thou canst not swallow, turn thy face aside, and with thy napkin cover thy face: and so rid it away secretly, that it be not seen or perceived.  
To take up again to eat the fragments from thy trencher, is no good manners.  
Throw not down thy bones to file the house, or make dogs fight: nor lay them on the cloth, but put them on a voider, or on a corner of thy trencher.  
Pick not the meat out of an egg with thy fingers, nor lick it with thy tongue.  
Let no grease hang about thy lips, but keep thy mouth clean with thy table napkin.  
To gnaw bones is doglike, but to pick the meat off with thy knife, is good manners.  
Thou must take salt with thy knife out of the salt-seller, not with thy fingers: if it be too far off, desire some others help.  
To lick the dish or trencher whereon any sweet thing hath been, is rather the property of a cat, than of a well nurtured child.  
Cut thy meat in pretty morsels, and to every morsel of meat, eat a morsel of bread: that is both wholesome and good manners.  
Some ravenously devour their meat, rather than eat it, as if they should never again come to meat: but these rather steal their meat, than receive it thankfully.  
Some thrust so much into their mouths at once that their cheeks swell like bagpipes. Other open their jaws so wide, that they smack like hogs: some blow at the nose. All which are beastly fashions.  
To drink or speak when thy mouth is full, is not only slovenly, but dangerous.  
Some eat and drink all the while they sit at the table, glutton-like. Others scratch their heads, pick their nose and ears, or play some apish toys with their hands, or shake their heads, or wink, or look awry with their eyes, or play with their knife or cough, or spit: but all these are signs of Clownish fools.  
Though children be not permitted to talk at the table, in presence of their betters; yet they may mark the wise and pleasant discourses of other: And if they be asked any question, they must have a regard to answer discreetly, yet cheerfully. And if they be willed to discourse of any thing, they must not be too bashful, as they may not be too saucy.  
It is not good manners to sit at the table looking heavy and sad, but to show a lightsome and cheerful countenance, is requisite and commendable.  
There be some so blockish that sitting at the table, they mark nothing what is done or said: Nay if a man speak to them, they are as it were half a sleep, and can scarce tell what they eat. These are rather like senseless stones than like men. But a heedful child may get much profit, aswell by marking the wise sayings of others, as by observing the manners of those that best behave themselves at the Table.  
It is no good manners to gaze about the Table, marking what every one eateth: neither mayest thou look long upon any that sit at the Table, or that stands by: and it is less good manners to look a squint still upon any that is beside thee.  
It is a dishonest part to report abroad whatsoever hath been spoken at the Table in secrecy: or as one friend may utter to another, things which he would not have published.  
A child sitting at table with only his equals may talk, but let his talk be seasoned with modesty and wisdom. But if he sit with those that be far his superiors he must not talk at all, except it be that a question be asked him.  
When merry talk is used of his superiors, he may not laugh a loud: but must smile a little modestly.  
If any his superiors chance to utter any speeches of of ribawdrie, he may in no wise laugh thereat, but must make semblance, as though heard them not.  
Silence is counted a virtue in women: and much more seemly is it in Children.  
Beware thou answer not, before he that speaketh to thee, hath ended his speech: for so shalt thou be but mocked.  
Solomon the wise accounted it foolishness to answer before the tale were heard: and it it were necessary to pause a little after the question.  
If thou understand not well what he spoke, and he expect an answer, pray him to bear with thee, and tell him the cause.  
When thou understandest his demand, answer discreetly, briefly and cheerfully.  
Thou mayst not there speak any thing 'gainst a man's credit, nor to renew his grief.  
Thou mayst not dispraise any victuals set before thee: but those thou lovest feed on modestly & thankfully, leaving the other.  
If any at the table behave himself undecently, seem thou rather not to see than to mock him.  
Be not thou ready to find fault with others follies, but endeavour to be thyself unreprovable: imitating those that best behave themselves.  
It were not good for children to sit over long at the table: for that both hindereth health and dulleth the wits. But children must obey their parents wills.  
Those that would suffer children to be pinched with hunger, are merciless: and they that would have them eat and drink until they be ready to burst, are less their friends.  
Children should be fed, and not crammed: for some think that they are neverfull, unless the belly be thrust so full, that they he like to burst, or to spew. But a measure should be learned from the infancy.  
Some think to love, but hate their children so, that they suffer them to be banqueting almost all night.  
If the banquet be so long that thou canst not well sit it out, arise, take away thy trencher and scraps with thy napkin, making obeisance toward him that seemeth the worthiest in the company, and come and wait by the table mannerly.  
In taking off or setting on any dish to the table, beware thou spill no broth nor such like upon any body's clothes.  
In reaching or taking any thing, use thy right hand, and not thy left.  
If thou wilt snuff the candle, take it from the table, & being snuffed, tread out the snuff plucked off quickly, lest the smell thereof offend any body,  
The manner of voiding the table: like as also of furnishing the same, and of spreading the cloth is sundry ways used, according to the dignity of persons that are to eat: for the service of princes is of one sort; that of great Lords is of another sort; of worshipful persons is otherwise: all which fashions are far above this subject, which is but a short instruction for certain observations to be marked of the ruder sort. Yet forasmuch as some Gentlemen and other, will have their children to take away the table commonly after meat, I think it not amiss to speak a few words of the manner how to take away the Table.  
When thou therefore art appointed by thy parents or betters to that function, look that in taking off the dishes, thou take them off in the same order that they were served to the table, the grossest meats (which were first served) being first taken away, and the daintiest (that were last served) take last away: and in taking away the dishes, beware that thou spill no broth or sauce on the table cloth, or on the clothes of any that sit at table. And if thou be willed to fill any wine or beer to the table, fill not the cup too full, lest thou spill in delivering it.  
But forasmuch as children are not troubled with any more than with voiding of the last furniture of the table, namely, with the chief and fruit, let us speak thereof.  
If in waiting this while at the table there be given thee an apple or such like, thou mayst not stand eating the same before the table, but bestow it till afterward: neither mayst thou gaze steadfastly on such junkets as thou seest and likest there, much less mayst thou stare on those that sit and eat: but be attentive and ready to serve what shall be called for.  
When dinner is done, and thou willed to take away, first cover the salt, (if it be not covered before) then take away the fruit dishes in order, the last served first, and so on, and lastly the cheese. But beware of catching for figs, comfits, or such dainty things, before the table be voided, and grace said. When cheese and all is voided, set on the table a fair voiding charger, making therewith a leg: then with thy trencher-knife take up the trenchers, putting them into the voider one after another, beginning at the upper part of the mess first: and with the same trencher-knife gather all the crumbs and fragments into the voider, and still lay or deliver away the table napkins, as thou gettest them, all save one, which thou shalt hang on thy left arm. When thou hast thus gathered into the voider all the crumbs and scraps, bring down the voider lower, and with the table napkin that hanged on thine arm, holding the one end thereof in thy right hand, and the other in the left, take with thy right hand the loves from the salt, one by one, & put them in the voider, but so as the end of the table napkin be between the bread and thy hand, & lastly take the salt as thou didst the loaves with thy right, and holding the same on the right side of the voider with that end of thy table napkin, and having before laid the voiding knife on the top of the voider, draw over the other end of the napkin with thy left hand, and so lifting up the voider with both hands, make obeisance and carry it away: then return and fold up first both the sides of the table cloth, than the ends, and so turning it three or four double, drawing it toward thee downward, take it of, making a low leg, looking toward the chief at the table.  
In honourable and some worshipful houses, the salt and voiding knife is taken away solemnly alone after the voider. But, this shall suffice for the meaner sort. After the table cloth is taken away, attend till the company be silent, then with a sober countenance and gesture after thou hast made obeisance, begin to say grace.  

A grace or prayer before meat.  
O Lord God almighty and father most merciful, which givest all good things, and blessest all that is blessed, bless us we beseech thee, and all thy good benefits ordained by thee to our comfort. Give us grace thankfully to receive them, moderately to use them, and to be bettered by enjoying of them. Vouchsafe also to save, prosper and preserve thy Church universal, our Queen and this realm: and send us true peace both of conscience and of bodily state, and a right unity in religion, through jesus Christ our Lord and Saviour. Amen.   

A grace or thanksgiving after meat.  
WE yield thee most humble and hearty thanks O God of all graces, and father most favourable, for this our good refreshing, and all other thy infinite bounties bestowed most mercifully on us. Feed us also we pray thee, with the food of thy holy spirit, that we may daily grow stronger and stronger in true faith, godliness and virtue. Vouchsafe also to save, prosper and preserve thy Church universal, our Queen and this Realm, and send us true peace both of conscience and of bodily state, and a right unity in religion, through jesus Christ our Lord. Amen.    

Of manners at play.  
PLay is to be used for sport at some times, and for to refresh the spirits, and make the body more healthy and active: it is not to be used as an occupation.  
It is said that the natural disposition of a child is most easily to be seen in play, whether he be given to pride, lying, anger, strife, self will, deceit, or what other virtue, or vice.  
Be thou therefore in play gentle, pleasant just and friendly, remembering, that thou playest to exercise thy body and delight thy mind: and by contention and wrangling thou shouldest distemper thy body, and disquiet thy mind.  
Play not for great wagers, but for friendly familiarity. Strive not so much for the wager, as to win victory, yet rather than thou shouldest seem contentious, yield over the victory to the vanquished, and fly all falsehood or fraud.   

Of manners in the chamber.  
WHen thou comest into thy chamber at evening, remember that thou art now going to bed, which is a figure of thy grave, and that sleep is an image of death. Call to mind therefore, how thou hast spent the day past: examine thy conscience, whether thou have committed any evil thing: if thou have, cry God heartily mercy therefore, & pray him for Christ's sake to forgive thee. That done, look over heedfully once or twice that which thou hast to repeat next morning. Afterward, kneeling on thy knees devoutly, pray that God would lighten thine understanding with his holy spirit, which may lead thee into all truth: that he would protect thee and keep thee from all evil both of soul and body. Pray also for all in authority, for thy friends, and for all whom God would have prayed for: and concluding with the lords prayer, commit thyself into the hands of God almighty.  
In putting off, or putting on thy clothes, beware that thou uncover not any part of thee which Nature would have hidden.  
In lying with another, touch him not, nor be any way troublesome unto him.  
Make no noise, shouting, nor foolish laughter in the chamber, but remember, that even there where thou thinkest thyself most private, God almighty beholdeth all thy doings: to whom thou owest more duty and reverence, than to all the men in the world.  
Be cleanly and neat in thy chamber, avoiding all sluttishness.  
In the morning when thou risest, call to thy remembrance also, how thou art to enter into the course of that day, as into a long and dangerous journey: for the devil will be ready to assault thee divers ways, the examples of the wicked to allure thee, the lusts of the flesh to entice thee to evil: and all these are enemies to the true happiness of thy soul and body; besides many mischances that may befall thee. Pray therefore earnestly unto God, to safe-conduct, guide and defend thee, so shalt thou be safe under his shield. And remember in the day to use as occasion shall serve the manners before in this Treatise spoken of.  
Now the Lord of life, and Author of all goodness, grant thee grace to walk in true godliness and good manners, that thou mayst grow to be a perfect man in Christ jesus.  
Amen.  

A prayer for children to use in the Morning.  
O Lord God, most holy, most high, mighty and glorious: that by thine unspeakable wisdom and omnipotency hast made all things, and placed them in their beings: and which governest all thy creatures according to thy good pleasure. Look mercifully I beseech thee on me, that am the work of thine own hands. And as it hath pleased thee of thy great loving kindness, to keep, save, and defend me from the manifold dangers of this night past: for the which I yield unto thine excellent Majesty, all due humble and hearty thanks: so let it be thy good pleasure to keep and defend me this day and evermore from all evils both of soul and body. Be thou my protector, my guide, and my sovereign Lord and Governor. Grant O Lord, that as the night of darkness is now past, and the clear daylight doth appear; so I may by thy gracious assistance learn to cast off all darkness of wickedness, error and ignorance, and have my soul and understanding more and more lightened with true faith, wisdom, & godly knowledge. Let thy holy spirit be my instructor and chief teacher: which is able to lead me into all truth. Make me, dear father, apt to conceive, and diligent to practise whatsoever good and virtuous documents shall be taught me by my parents, schoolmasters, or wise elders. Keep stubbornness and disobedience far from me: but make me delighted in that which is good, that I may with all patience and dutifulness be ready to incline my heart to all wise and godly precepts.  
And forasmuch, as both natural duty bindeth me to be mindful of the weal and prosperity of the Prince and Magistrates, under whose protection I live in safety, as also for my parents and friends, whom thou hast given to be the authors of my life, nourishment, and maintenance: and for that also Christian charity bindeth me, to be careful of the good of all Christians in general, yea, and to pray, that still more may daily be added to the Church: I therefore for them all even as for myself, do beseech thee to extend forth thine abundant mercies to every one in his place, that they may live & die to thy glory, & their own salvation, concluding with that holy and perfect prayer, which thine only son Christ jesus hath taught us, saying, Our Father, etc.   

A prayer to be said of children at evening before they go to bed.  
O Lord God, our most gracious heavenly Father, I most humbly thank thee for thine unspeakable mercies & bounty showed me at all times hitherto, and namely for keeping me this day passed in thy fatherly protection, defending me from all evils, and bestowing on me comforts necessary both for my soul & body. O Lord, now that the dark night is come, which is a sign of horror, death, and woe, and that I am to lie & sleep on my bed, which is an image of the grave wherein my body after this life is like to rest, let thy holy spirit so guard, protect, direct, and comfort me, that neither terrors of conscience, assaults of Satan, suggestions to sin, fleshly concupiscence, idle slothfulness, nor fearful dreams may trouble me: but that sleeping & waking my soul, mind and spirit may wholly be meditating on thy precepts, and may still await to attend to do thy will: that I may learn to die unto sin, and live unto righteousness, & my rising in the morning may put me in hope of the rising to everlasting life. Grant this to me and to all thy Church, for Christ's sake. In whose name, etc.   

Every creature of God is made holy unto us by his word and prayer. 1. Ti. 4.5.  
A Prayer before meat.  
WE humbly beseech thee, O heavenly Father, to forgive us all our sins, and to bless us and these thy good gifts which we receive from thee, through jesus Christ.   

When thou hast eaten & art full, thou shalt bless the Lord thy God.  
A prayer or a grace after meat.  
O Lord we beseech thee to make us thankful for these and all other thy benefits bestowed upon us miserable sinners, but specially for thy holy word, and our redemption by jesus Christ. Amen.   

Two other prayers, for morning and evening, made by a zealous and learned minister of God's word.  

Morning prayer.  Watch and pray, lest ye enter into temptation. Mat. 26.41. 
O Most mighty God our heavenly & merciful father, we most wretched sinners humbly confess unto thy Majesty, that all good things we have, do come from thy only mercy, that we are most unworthy of them, & yet altogether unable hearty to pray for the continuance thereof, yet seeing thy dear son jesus Christ hath commanded us in his name, to pray, and that with assurance to speed, and to be heard: we beseech thee for his sake to prepare our hearts by thy holy spirit, to put out of our minds all worldly things and vain fancies, and to stir us up earnestly to consider what great need we have of thy continual help both in our souls and bodies. O Lord we have through our manifold sins deserved thy wrath, and eternal damnation of body and soul, yet by the virtue of the great sufferings of jesus Christ, and the shedding of his precious blood, forgive & wash away all our offences: we are unworthy of thy favour, either in this life or in the life to come, yet through his holiness receive us unto mercy, and make us heirs of thy blessed kingdom, and so increase in our hearts every day unfeigned repentance for our former wickedness, in that we have neither worshipped thy Majesty, nor lived towards others according to thy word. Strengthen our faith (O Lord) in jesus Christ, for the forgiveness of our sins; and for thy tender mercy sake, power into our hearts the grace of thy holy spirit, which may stir up in us a more hearty love unto thee and thy blessed word, that by it we may learn to worship thee aright, & to live faithfully and truly towards all men in our callings, striving continually against all sin, chief in ourselves, and then also in others, so that whensoever it shall please thee to call any of us out of this short and sinful life, we may willingly deliver up our souls into thy blessed kingdom, and may come with joy (as loving children) to thee our heavenly and merciful father. O Lord make us thankful for all thy corrections, giving us grace by them to fear thee more carefully, and to sorrow for our sins more heartily. Make us also thankful for all thy benefits, namely for the sweet sleep and quiet rest whereby thou hast this night refreshed us, we beseech thee now in like manner (O gracious God) for Christ's sake, to receive us this day into thy blessed keeping, preserve us from all perils and dangers, from sin, from the wicked cares of this life, and the vain desires of the flesh, shining into our hearts by the grace of thy holy spirit, and the true knowledge of jesus Christ, the true light of the world, that we may guide all our thoughts, words and deeds, according to the same, and walk painfully and truly in our callings, to the glory of thy blessed name, the good example of all others, and the great assurance of our own salvation, through thy dear son jesus Christ our only Saviour, in whose name we pray for these and all other graces, as he hath taught us saying, Our Father, etc.   

Evening prayer.  The Lord is nigh unto all them which call upon him, even unto all such as call upon him faithfully. Psal. 145.18. 
WE most humbly beseech thee, O gracious God and heavenly father, even for thy dear son jesus Christ's sake, to pardon & forgive us all our sins, in thought, word, and deed committed against thy holy laws and commandments, to turn away from us graciously all those plagues which we most justly have deserved for them, both in this life & in the life to come, working in our hearts every day by thy holy spirit more true and unfeigned sorrow for them, with greater care ever hereafter to know thy blessed will revealed in thy word, and to order all our opinions and doings according to the same, and so much the rather, O Lord, because of thy manifold blessings whereby thou dost daily move us hereunto, for the which (O heavenly father) make us more hearty thankful, specially for our creation at the first after thy own holiness and righteousness, for our redemption by jesus Christ when we were utterly lost, for that knowledge of our Saviour, which by the preaching of thy blessed Gospel through thy holy spirit thou hast wrought in our hearts, for true repentance, for faith, hope, & love, for watchfulness in our doings, and all other gifts of thy grace pertaining to our salvation, all which graces (O Lord) are very weak in us, because of the great wickedness of our hearts striving against thy holy spirit, so as in thy wrath thou mightest justly forsake us utterly: yet (O Lord) let it be thy gracious pleasure to increase them in our hearts every day, even so long as we live in this world, as of thy goodness thou hast begun, that thereby the assurance of our salvation may be more certainly sealed up unto our own consciences, that so we may also learn to be more truly thankful unto thy majesty for the benefits of this life: namely, that thou hast hitherto ever since we were borne, given us those things that were needful for our bodies, as health, food, apparel, and such like, that thou hast kept us from many dangers, comforted us in all our troubles, and strengthened us in all our weakness, and given us grace this day to labour faithfully and truly in our callings, having brought us safely past all the dangers thereof, unto this present hour. O Lord forgive us the sins of this day and of our whole life, and specially our great unthankfulness for these thy manifold blessings, and in jesus Christ thy dear son continue them towards us ever hereafter both in souls and bodies, & specially this night receive us into thy blessed keeping, preserve us from all dangers, from sin, from all ungodly dreams and fancies, granting unto us comfortable rest, so as we may be the better strengthened to serve thee faithfully in our calling, and giving us grace always both sleeping and waking to be ready when thou shalt call us out of this miserable world. Last of all, because thou hast commanded us to pray for others also, we beseech thee good Lord be merciful to all nations, specially to those churches where thy gospel is truly preached, continue thy mercy towards this realm, preserve our Queen, bless her counsel, and all in authority with necessary graces, increase the number of faithful preachers, strengthen the godly, lighten the ignorant, convert the wicked, be merciful to all schools and places of learning, to all our friends and kinsfolks, and others, afflicted in body or in soul, granting to every one of them, as to ourselves, those necessary graces which thou knowest to be needful for every one of us in our several estates and callings, to the glory of thy name, and the better assurance of our salvation through Christ jesus, in whose name we ask of thy majesty as he hath taught us. Our Father which, etc.     
FINIS.