lo here a Beauty, in her Morn, who shakes  
Day from her hair, and whose Perfection makes  
The Sun amazed a heaven on Earth to view,  
So much can Birth, and Education do I-Chantry-sculp- R C    

The Second Part OF Youths Behaviour, OR Decency in Conversation Amongst Women: Containing Excellent Directions for the Education of young Ladies, Gentlewomen, and other Persons, and Rules of Advice how at the first to deport themselves, and afterwards govern the Affairs of a Family.  
By the same Hand that translated the last Volume of Caussin's Holy Court.  
Whereunto is added a Collection of Select Proverbs and wise Sentences out of several Languages, useful in Discourse and the government of Life, many of them never in Print in any Language. By the same Author.  
Together with several Letters profitable and delightful according to the Nature of the Subject.  
Prov. 31.29. Many Daughters have done virtuously but thou excellest them all.  
Prov. 12.4. A virtuous Woman is the Crown of her Husband.  
London, Printed for W. Lee, and are to be sold at the Turks-head in Fleetstreet over against Fetter-Lane. 1664.   

TO THE True mirror of her Sex, the truly Honourable Mrs ELLINOR PARGITER, AND To the most accomplished with all real Perfections Mrs ELIZABETH WASHINGTON her only Daughter, and Heiress to the truly Honourable Laurence Washington Esquire, lately deceased, &c.  
Madam:  
IN the beginning of Times, there was an Equality of Condition amongst All, It was virtue which afterwards made the Distinction, and gave the pre-eminence, which as it did reflect a generous lustre upon Posterity, so this lustre by the Access, and Degrees of knowledge was wonderfully improved by Education.  
It is every Day disputed amongst the Professors of Philosophy, Whether the seed of moral virtues be lodged in our Hearts by Nature, or not; which although it be granted to be true, yet it cannot be denied but Education doth awaken and quicken them into growth, and fruitfullness: It is that which doth give an addition to them, and doth render them as useful as they are beautiful. It being the Constant Method, and the Business of Art, and Knowledge to profit and to perfect Nature.  
And indeed without Education, there is such a winter, and a Sloth of Ignorance upon our understandings, and such an extravagance in our Practise, that either, little, or Nothing doth spring up, or the Production is so unseasonable, that it runs into such wild Seeds of error, and Licentiousness, that raunting falsehood will put on the Face of Truth, Impudence will pass for good Manners, and the foulest deformities for the greatest Beauties. Education is that Noble, and unwavering Light which abundantly doth comfort and confirm us in the way of Honour, and doth faithfully admonish, and direct us when we are out of it.  
And although the Experience, and the Practise of it doth Crown old Age with Happiness, yet it is Youth that must be seasoned with the Principles of Knowledge. Youth as it is more tender, so it is more tractable and more apt to receive, and to retain Instructions. But it is the Infelicity of the best Natures to be soonest wrought upon, and the female Sex being of a more delicate Constitution than the Masculine, is exposed to greater Dangers of Temptation; for by how much the Complexion is the purer, by so much it is more subject to be stained; And, indeed, in most Beauties there is a secret Flattery by which they do tempt themselves, and whiles they desire to be commended, they do begin to be seduced.  
Madam: These Considerations, and some others like unto them, have prevailed upon me to undertake this Treatise of the Education of young Gentlewomen which I hope will prove as profitable as I have found it difficult; for although there are extant in Greek, and other languages, many excellent Books concerning the Institution of Youth, yet I never have red any that have precisely treated of the Education of Gentle women. I here most humbly prefer it to your Acceptance, and protection, and to the growing. Honour of her Fathers House, your most accomplished Daughters, not that she needeth any Precepts, having so Incomparable an Example as yourself, but that making it her business to imitate you, others may prefer it to be their Happiness to imitate Her, and so by the Community of Practise, and the Benefit of Instructions, some Credit may peradventure arrive to these rude endeavours of Him who is,  
Madam, Your most humble and most devoted Servant, Robert Codrington. Feb. 10th 663/ 4.   

An Advertisement of the Bookseller to the Reader.  
SOme years since I printed a Book entitled Youths Behaviour, and having found what satisfaction it gave unto the Readers by the many Impressions that was sold thereof, I was again, and again encouraged by some Eminent Personages to make an Addition to it concerning the Education of young Gentlewomen, which induced me to acquaint myself with a Gentleman of Knowledge, and Learning, to whom I gave certain Heads in relation to the whole Subject, who did take the pains to draw them up into so many Chapters, which I here present to the public view, to be either annexed to the former Book of Youths Behaviour, or to be sold alone by itself.  
I presume the Workwill be acceptable; and the rather, because it is a Subject( although very necessary) yet rarely treated on. I have always used my utmost endeavours to please my Readers, as may appear by the list of the many Books I have priued, the Names whereof I have inserted at the End of this Book. And to leave nothing unattempted that might convey Profit and Delight unto young Gentlewomen, I have for their sakes also in an Alphabetical Order the most remarkable Proverbs used almost in all Nations; One Proverb is casually omitted, which by reason of the distance and delays of the Author, and the Charges of the Press doth properly seem to challenge a place at the End of this Advertisement, and it is, Far fetched and dear bought, is fit for Ladies.  
I could not contain this Second Part of Youths Behaviour in less compass than nineteen Sheets of Paper; so that both Parts do make a complete Work, by which both Sexes may be so well accomplished in their Behaviour and Carriage, that nothing will be wanting to any ingenious Apprehension.  
The Price of both together is two shillings; if you buy them by themselves, the one is six pence, and the other eighteen pence.   

The Table of the Contents of the several Chapters in this Book.  CHAP. I. OF the Ordering and Education of young Ladies, from the seventh year unto the twelfth, &c. page. 1. CHAP. II. Of their Ornaments, and apparel. page. 17. CHAP. III. Of their Hours and Times of Recreation. page. 26. CHAP. IV. Of their Behaviour. page. 31. CHAP. V. Of Beauty. page. 43. CHAP. VI. Of wisdom requisite to them. page. 49. CHAP. VII. Of their Honour, and Reputation. page. 56. CHAP. VIII. Of Learned Ladies. page. 60. CHAP. IX. Of Marriage. page. 63. Of the Vanity of some young Gentlewomen. page. 78. CHAP. XI. Of their Knowledge in Spicery. page. 87. CHAP. XII. Of the Art of Candying, and Preserving. page. 98. CHAP. XIII. Of the Art of Distilling. page. 99. CHAP. XIV. Of dairies, and the making of Butter and Cheese, belonging to Countrey-Gentlewomen, and not improper to be known by those of the City. page. 103. CHAP. XV. Of Diet. page. 107. CHAP. XVI. Of the Raising of Pasts. page. 122. CHAP. XVII. Of chirurgery. ibid. CHAP. XVIII. Of New Fashions. page. 124. Of Business and Employment, and the benefits thereof. page. 131. CHAP. XX. Of Idleness, and how prejudicial both to Mind and Body. page. 134. CHAP. XXI. What Pleasures to be permitted to young Gentlewomen. page. 135. CHAP. XXII. Of the virtues of Silence and Secrecy. page. 139. CHAP. XXIII. Of the Advantages of an honourable Parentage. page. 143. CHAP. XXIV. Of Women in general. page. 146. CHAP. XXV. Of Modesty. page. 150. CHAP. XXVI. Of immodest Songs, and vain Ballads. page. 155. CHAP. XXVII. Of Memory, and the great benefits of it. page. 171. Of Disobedience to Parents. page. 173. CHAP. XXIX. Of Sleep, or Rest. page. 175.  

The Contents of the First Part.  

CHap. 1. General and mixed precepts, as touching civility amongst men. p. 1  
Chap. 2. Of the first duties and ceremonies in conversation. p. 8  
Chap. 3. Of the fashion of qualifying or titling of persons to whom one speaketh, to advice them to break a jest. p. 14  
Chap. 4. Of clothes and arraying the body. p. 16  
Chap. 5. Of walking, be it alone or in company. p. 18  
Chap. 6. Of discourse. p. 21  
Chap. 7. Of carriage at the Table. p. 29    

The Contents of the New Additions.  

A Letter from a Gentleman to a Scholar, to whose tuition he commits his Son. p. 45  
His Answer. p. 47  
A Letter from a young Scholar to his Sister. p. 48  
Her Answer. p. 49  
A Copy of a Letter to a friend, touching his Powdered head of Hair. p. 50  
A Discourse upon some Innovations of Habits and Dressings. p. 53    

Added now this Year 1663.  
OF the first entrance of a Youth in the University.  
Three Alphabetical Tables: The first explaining the Titles of Books written upon all Arts and Sciences.  
The second, of short sayings in latin and English, with some few Mottoes: the like also in French, to encourage youth, and others, to improve their understanding in discourse and reading.  
Also the brief Table at the end of that Treatise of Youths Behaviour, for the explanation of the hard words in the Book, which is much enlarged throughout the whole Book; being but a part before.   

Imprimatur,  
G. straddling, S. T. P. Reverendissimo in Christ. Pat. D. Gilb. Archiep. Cant. à Sac. Domestic. Ex Aed. Lambeth. Nov. 12. 1663.   

THE EDUCATION OF YOUNG LADIES AND Gentlewomen.  

CHAP. I. Of the Ordering and the Education of young Ladies and Gentlewomen from the seventh year of their Age unto the twelfth, and so, to the sixteenth, &c.  
GReat was the error of Francis Duke of Britany, who declared himself to be the more enamoured with Isabella Daughter of Scotland, because he understood she was altogether unexperienced in the knowledge of good Literature, alleging that a young Lady( being to be married) was learned enough, if she could but put a difference betwixt the shirt and Doublet of her Husband. This indeed was a weak conceit, for they who would not have young Ladies endued with letters, do deserve to have what they so much fear, and preposterously do ground their suspicions, on those Reasons, which ought to afford them the greatest Security.  
It is the help of Learning that fortifies the best Inclinations, and they who are persuaded that the reading of Books is but a School to learn to do evil with more dexterity, 
Their Reading.  may do better to believe that young Gentlewomen do thereby find a greater means to correct, than to corrupt themselves.  
In the Education therefore of young Gentlewomen, the chiefest care is to lay a good foundation, by giving them in their minority such generous encouragements, as may promise to their Parents much happiness when they shall arrive to the full growth of understanding.  
And the best way to improve their understandings is to bring them up to the Knowledge of Letters; For young Ladies when they have arrived to some knowledge by reading, afford great pleasure in their Conversation to others, and receive no less when they are alone by themselves; for Reading assisteth Conversation, and is absolutely necessary to make the Spirit acceptable and grateful; for as in Reading they do gather and find, almost on all occasions, a fit subject for discourse, so by conversation they find a happy and easy method to deliver themselves with Ornament, and to join plenty to facility: And without this Education, Conversation is an intolerable Tyrant; for we cannot without torment entertain any Discourse with those Gentlewomen, who if they be of the country, can administer no other Discourse unto you, but of their Ducks, or their goose; or if they be of the City, can talk of nothing, unless it be of their Whisks, or their Gorgets, or those Attires that are most in fashion.  
And because Education exceedeth Nature, for by Nature we have a Being only, but by Education a Well-being; A great care is to be used by the Parents, 
Their Exercise.  as soon as the Infant is able to go, or to speak, concerning the forming of her Mind, and the well-ordering of the Body: we will speak first of the Body.  
To preserve the Body in health( when physic is not requisite, and physic in such tender constitutions is but seldom to be used) some moderate Exercise is required, as walking in the fields, if the season be dry and fair, or if the weather be not so kind, some Recreation that reflects on motion within the doors. The Faculty of Dancing in a young Lady is very commendable, but so, as not to make it the most remarkable in her properties, 
For where Dancing is the best,  
Beshrew me I suspect the rest.   
The curious do here give precepts not to lye too long in bed, by dulling the Spirits with too much sleep, nor yet to repair too late to rest, by decaying them with too little. There are Cautions also prescribed for young Ladies for their sitting, and stooping, and for the carrying of young children in their arms to preserve the Body upright, and in a straight posture. Remedies also to prevent infirmities incident to the Bodies of young people, and to rectify exuberances, and defects by Nature, which because they properly belong to the practical care of the Physician and chirurgeon, we shall leave these Considerations unto them, and pass from the well ordering of the Body to the forming of the Mind.  
I have already made mention, that Reading of Books doth conduce much to the Improvement of the understandings of young Gentlewomen; 
What Books they are to red.  now great care is to be taken to provide them with such Books as may enrich their knowledge, and to teach them what to love, what to fear, and desire. In the first place they are to red Books of Piety, which may inflame their hearts with the love of God; and in this all the faculties of their Memory, Imagination, and of their Reason are continually to be exercised; it cannot be imagined how much this Impression prevaileth even to the conquering of Nature itself, for this will preserve their souls from the contagion and corruption of the world; the better to effect which, their Governesses, who have the care of them, must use their utmost diligence to keep unviolated the two Gates of their Souls, that is, their Ears, and their Eyes, and especially to keep them from conversing with those persons who delight in wanton and loose discourses, it being a far easier task to surprise the Ear, than the Eye; for in the perusal of good Books, the Eye cannot err, but idle discourses do pleasantly and privately insinuate themselves into the Ear, and do carry a bad Air with them that doth infect the Soul.  
It may here be questioned, Whether the reading of Romances may be permitted to young Ladies, of which divers men speak diversely according to the variety of their fancies; but the most received opinion is, that such Romances that are of a serious, generous, and of a noble Subject, are not only to be permitted, but to be preferred to their observance; and I am ready to jump into this opinion with them; for I know a young Lady in this City of London, who reading in Cassandra of the Love betwixt Orondates and Statyra the Daughter of Darius, and of the cross Events, that, up to a wonder, did attend it, was so delighted with the Story, that it left an honourable, and a gallant Impression upon her Spirits; not that she was in love with Orondates( though represented to be a Princely parsonage) but with the magnanimity of his noble Patience, and with his incomparable Constancy, and Courage that did render him so remarkable. And young Gentlewomen, I would to God, that you had all such accomplished persons for your Husbands, as Orondates is there expressed to be.  
To entertain young Gentlewomen in their hours of Recreation, we shall further commend unto them, 
The grounds of all the thirty Histories are true, as appears in the last Epistle before the Book.  Gods Revenge against murder; And, The Arcadia of Sir Philip sidney; Art midorus his Interpretation of Dreams. And for the Business of their Devotion, there is an excellent Book entitled D. Taylors Holy Living and Dying: The Duty of Man, in which the Duty to God and Man are both comprehended.  
Having thus made an Assay of the Education of young Gentlewomen, as to their Reading, we will now proceed to their Working, 
Their Needle working.  which consists in several particulars, as True-Stitch, satin stitch, Queen-stitch, Rock-work, Frost-work, Mosse-work, and a hundred more of the like curiosity, which being altogether the Exercise and Subjects of the Needle, and not of the Pen, we will leave them in their performances to the Eye and Care of their governess or her Substitute, and proceed, to instruct you what their Instructresse her self, o● their governess ought to be.  

Their Governesses.  The persons to guard and instruct young Gentlewomen, should be Gentlewomen well born themselves, of a civil and a sweet pleasing conversation; they should not in their teaching proceed against their scholars in any rough or severe manner, but instruct them sweetly, mildly, and cheerfully; they should not strike them, nor startle them with any loud importunity of Reproof, which breedeth in tender Constitutions, a fear and a hatred of that which they should love, and takes away their courage and delight in learning. The precept of the Apostle to Parents, Col. 3. may be well applied unto them, Parents provoke not your children to wrath, least they be discouraged.  
Undoubtedly there is something servile in Rigour and Restraint, which looks another way, and is an Enemy to Ingenuity and Honour; Taunts are for Fools, and Blows for Beasts that understand not Reason, and Reason being the Beauty of Action, is to be accompanied always with cheerfulness, and an allowed liberty.  
Many Instances may be given of the evil consequences which attend unadvised and passionate Governours in Schools, whether Male, or Female. I do red that in the dayes of Queen Elizabeth a great part of the scholars did run away from Eaton-School, by reason of the great Severity of the School-master, which gave occasion to Mr Ascham, by the encouragement of some great Personages, to writ that excellent Book concerning the Education of Youth.  
Some years since a Governess of a School in the County of Northampton, being falsely and spitefully possessed by two of her scholars, of some evil carriage of another of their fellows, without any examining of the accusation whether it were true or false, did give the innocent Maid such violent correction, that she grew distracted on it.  
The like lately happened in Surrey, where a young Maid lying longer in Bed than she was accustomend, and complaining of a great pain in her head, was so cruelly entreated by her Governess, that she sent up a lusty Maid unto her, to overcome the violence of one pain, by the smart of another; and this was performed with so much Insolence and Tyranny, that on the next day the poor young Gentlewoman died. This was not long since done, and it is still so fresh in memory, that her Parents and Friends do no sooner hear her Name mentioned, but they season the freshness of their griefs with the salt of a Tear.  
And in this respect, the Severity and Imperiousness of some Mothers is much to be condemned, who as Queen Margaret of France maketh mention in her Memorials of her own Mother, do look upon them with so awful a countenance, that they are glad( though innocent) to steal away from them for fear they have done something that might offend them. They never look upon their Children, nor speak unto them but with Authority, as if they were Tyrants over them, rather than Mothers, not caring so much for their Childrens love, as that they may he feared, reverenced and adored. And for this cause many of them do keep their Children sparing, and in want, and are ever threatening them with some small pittance of portion that they will leave them when they die. 
Parents should not be too rough with their children.  And this severe way of Deportment( too frequent in England amongst many mothers) is to distrust their own proper, natural Authority, by getting unto themselves an Artificial one, and to cause them to grow in contempt with their own Children, which is clean contrary to that which they pretend.  
It is therefore the judgement of a Person eminent for his Learning and his Wisdom, That Parents should receive their Children, as soon as they be capable, unto their Society, and admit them into their councils, and to the Communication of their Designs, yea and consent to their honest-Recreations, and their Pastimes, that reverend Degree of Age, by which they are distinguished, and that becoming Authority, with which God and Nature hath endued them, being always reserved.  
Now if it so comes to pass that young Gentlewomen in the hours of their employment, 
How they are to be dealed with when faulty.  do fail in the performance of their tasks, they are so discreetly to be dealt withall, as not to be enforced to have recourse to lies, and false Excuses to save themselves from the Rigour of Punishment; but they are to be used freely and liberally, with sweet and mildred persuasions which engender in their hearts the affections of Honour, and of shane; the one whereof is as a Spur to Good, and the other as the rain of a Bridle to check, and to withdraw them from Evil. And it is farther to be observed, that what cannot be effected with Reason, Wisdom and Diligence, shall never be done by force, or if it be done, it will be but to little purpose. I knew therefore a tutor of eminent worth in the University of Oxford, who if he found his pupil intractable, he would forbear all violent courses, and return him to his Parents from whence he received him to learn him some other Arts, and another course of life, since Learning was so averse unto him.  
But whiles we here speak of using young Gentlewomen in their minority with tenderness and love, let no man think that we give the least approbation to any loose or flattering Indulgence to defend them in their sloth or vanity; for Youth( as the Wise man saith) must be held in with Discipline and Obedience.  
Now since that Education consisteth most in Instructions; Instruction is gained three ways, the one by Precept, 
Examples to profit ●y.  the second by Conference, and the third by Example. Now Examples are by the Living and by the Dead; by the Living in their way of Discourse, and Commerce with them; and this is the most ready way of all, for it teacheth with most ease, and most delight: To teach by Precepts is a long way, because it is a painful thing to understand well, to retain well, to practise well: But Discourse and Imitation 
Imitation.  do teach above any Precept, and do invite with more ardour, and do promise to ourselves that Excellence which we learn to imitate; The Spirits and Manners of young Gentlewomen are apt to conform themselves to the Dispositions of those persons with whom they commonly do converse.  
The other way of profiting by Example is taken from the Dead; and this Commerce with the Dead is by Books; the Gentlewomen who know how to make use of them, will receive thereby as much assistance, as Delight; for the company of good Books will discharge them of the burden of tedious idleness, and withdraw their minds from fond Imaginations.  
And this indeed to some Dispositions will appear a more grateful way, than that of Commerce or Conversation; for there are many young Gentlewomen of so innate a Modesty, that until they be very well acquainted do not desire a familiarity with any, be their Discourses never so attractive, or their parts so excellent; now a Book is always a ready and a faithful Companion.  
The Governess who is to teach, if she finds her young scholar addicted to reading, is to ask her, what she thinks of such a Book, or such a Book; or if she finds her more addicted to company and conversation, she is to demand of her, what she thinks of such a Gentlewoman, or such a Gentleman, whose Example she conceives to be attractive, and whose Virtues to be a Guide and a Guard unto her: And when she hath delivered her mind, the Governess is to desire her to give a Reason for her saying, which will make her young scholars more careful of what they speak. 
Probation.  And to give them better encouragement therein, the Mistress or Governess is not to neglect what answer they do make, but to commend it, and applaud, at least their good Essay and endeavour. And this is a way, which if more used, would be more profitable, then at the first notion can be imagined; for( as my latin author saith) it is no bald Instruction.  
That which is most to be desired in young Gentle women, is good Manners, 
Good Manners.  in which both Soul and Body have a part; The great business is to hinder the growth of evil manners, and to over-reached the Good: There can be no time too soon to obstrust the Birth of those corruptions which are growing even upon the purest Natures without a diligent circumspection.  
The first to be condemned, 
What evil things to be abandoned.  is the speaking of an Untruth, especially, the standing in it, being spoken; this is a 'vice belonging rather to slaves than to free born persons, and it is the Argument of a licentious, and of a fearful mind.  
The second may be ranked rather amongst the number of Infirmities, than Vices, and it is an Over-modesty, when young Maids do seek to hid themselves from the observation of those, who peradventure have taken the pains on purpose to come to see them; or when they hold down their heads, and cannot endure the least Reproof without some manifest alteration of their countenance: Nature indeed bears a great sway in this, but is must be corrected with Education and Discretion.  
The third is Obstinacy, which is a sullen fault indeed, and not to be excused, for it is not only unprofitable, but ugly and sordid; and in this let a young Maid be never flattered.  
The fourth is Sloth, by which she becomes not only burdensome to others, but to her self, by which she contracts diseases, and becomes heavy and dull both in Mind and Body.  

What good to be embraced.  The Seeds of virtues and good Manners( as the moral Philosophers affirm) are naturally in every Man and Woman, but good Education will make them bring forth and multiply: The first that is to be improved is, the Fear of God, 
The Fear of God.  to serve him at the least every Morning and every Evening, to tremble under his Infinite and Incomprehensible Majesty, to know him in all his Attributes, and to be conformable to the Discipline of the Church.  
The second Virtue is Ingenuity, Candour, and Integrity, and an honest, and an honourable Mind in the mere consideration of Virtue itself.  
The third is Modesty, and a ready Accommodation to all kind of approved persons; and in Schools the good Company of young Gentlewomen, and their mutual Conversation with one another, doth produce a sweet kind of Affability.  
The fourth is a reverend Esteem of their Parents, whose blessing on their knees they are to crave every Morning and every Evening, and whose roughest and hardest commands they are to obey, and mildly to endure the pettish Infirmities of their old Age, and to lend them their Assistance, if necessity shall require, and not to do any thing without their advice and approbation.  
And thus much concerning the Ordering, and the Education of young Gentlewomen, which being the foundation of all their Future Happiness, I have insisted something longer on it, than I promised.   

CHAP. II. Concerning their Ornaments and Apparel.  
AUgustus Caesar beholding his Daughter Julia too curiously dressed, viewed her a long time without speaking one word unto her, signifying his discontentment by his silence; on the next day perceiving her more modestly attired, he said unto her with a smiling countenance, This Habit doth better svit with the Daughter of Augustus. The Reply of the Princess was no less considerable than was the Caution, and the Advertisement of the Emperor. The day before( said she) I was dressed for my Husband, but to day for my Father.  
Surely, as the wiser sort are not to be offended, that women be constrained to please many, to keep but One; so, we must confess, that if they dress and attire themselves but to One, there cannot many be displeased at it; but certain it is, that in whatsoever sort young Gentlewomen be appareled, they can hardly please all sorts of Persons, but either the young or the old will find something to carp at. Habits as well as Words should be conformable to the Times. We see that men every day do adorn their Seelings, they guild their Swords, they cover their clothes with gold Lace; and why should they forbid any new or costly Dresses unto young Ladies, when their purposes are not evil; why should that be denied to them which they permit in all other things. St. Jerome is not of this Stoical Humour, who writing to Gaudentius concerning the Attires of young Patula, doth seem to excuse the innocent curiosity of many young Ladies, who do cloath themselves according to the Decency of their Condition: Their Sex( saith he) is curious in their Ornaments, and naturally they are addicted to sumptuous Apparel, insomuch that you shall see many most chast and virtuous Women, who yet attire themselves with elaborate Artificiousness, for no other end at all, than for their own particular liking, by I know not what complacence, and innocent satisfaction. And this Inclination of theirs is so natural to them, that there have been some Women, who dying have caused their Ornaments to be laid in their Coffins, to carry that along with them into the other world, which they so dearly loved in this.  
But is it not a most shameful thing to see that men in this Age are more addicted to these superfluities than women: What need I mention Hortensius the Roman Orator, who spent half the day in beholding and dressing himself, in stead of studying his Oration. Do not we live in an Age wherein men make profession of this vicious Curiosity, more than ever? Do they not equal, if not exceed, the pride of Anaxagoras, who took such pains to play the spruce Gallant, till at last they called him, Madam, at every word. These ribbons of Affectation, and new, and strange Dressings add nothing unto Beauty; when all is done that can be laid on the Face, or on the Back, they have nothing which you find not in Shops, they glory in a thing that is none of their own. He that shall mark them well, shall perceive that they are but walking Pictures, and that they deceive the Eyes, like those guilded Images of old, which are eaten with worms without, and are nothing but rottenness within. And thus much for the pride of men, who have far less excuse for their Vanity than women.  
And surely, if the inconsiderate women, who wholly addict themselves unto Pride, and make it their business from Morning unto Night to be extravagant, did but know what precious time they do lay forth in dedicating the first hours of the day to Pride and Folly, in crisping and curling their locks, in using new washes, and laying new complexion on their Cheeks, committing Idolatry on themselves by the flattering reflection of a Glass, in composing an adulterate Countenance to seduce the Fancy of their Beholders, and to delude them as well of their Reason, as of their strength, by their lascivious Allurements: Did they consider how they spend the Afternoon in needless Visits, immodest Objects, and light presentments, in running to Interludes, and other Recreations, which bring nothing but Repentance with them, they would turn to another Resolution; they would change themselves, and their Children should be so brought up, as that their Infancy should be seasoned with Principles of Piety; for there is nothing that makes more vain or wavering than the want of a solid and well-grounded Education, which as it is the office of Parents to provide, so it is their Duty to suffer no temporal respects to decline them from it.  
That Lady is to be commended, who never eyed her Garment, but she watered it with a Tear, remembering what Necessity the ambitious Thoughts of her Grandmother Eve had brought her to. Novertheless young Ladies have in all Ages, a kind of liberty allowed to them in their Apparel; and what is ridiculous in another, appears to be decent and commendable in them. Justin reporteth that all things in Alcibiades were laudable; we may affirm the same of young Gentlewomen, there is a kind of privilege in Youth for the wearing of those Jewels and Diamonds, which Nature,( who doth nothing in vain) hath provided: And whatsoever the stoics may whisper to the contrary, the use of Apparel is to dignify the wearer, and add more beauty to the Creature, provided that the Apparel be not above the Degree of her that weareth it, nor doth exceed the arithmetic of her Revenues. It was unto the Matrons that St. Peter left that Divine Precept, which indeed may very well serve for the unmarried. Array yourselves in comely apparel with shamefacedness, and modesty, not with embroidered hair, or gold, or pearls, or costly Apparel; but as becometh women that profess the fear of God: for even after this manner in time past did the holy women who trusted in God attire themselves. Indeed choicer Ornaments can no Lady have to adorn her, nor is there any fashion that will better become her.  
Much may be argued against Delicacy of Apparel. Soft clothes introduce soft minds. The servants of this world seek Honour, Delight and Pleasure in their Attire; but the true Servants of Christ will be sure to be clothed with the Garments of Innocence.  
I find also in the Scripture that outlandish fashions are reproved, as in the first of Zephany, where the Lord threatens to visit the Princes, and the Kings Children, and all such that are clothed with strange Apparel.  
But whiles in the lines foregoing, I have given some allowance o● liberty to young Gentlewomen in their Habits; for it is impossible there should be Youth without some vanity, yet I know not how to excuse the vain Custom now so much in fashion, to deform the face with black Spots, under a pretence to make it appear more beautiful: It is a Riddle as well in Nature as in Reason, that a Blemish should appear a Grace, and that a Deformity should add unto a Beauty; I have seen a face so spotted with half Moons and Stars, that my young Lady might not only seem a stranger to others, but to her self also. There is a native modesty in the gallantry of Attire, as there is in the Gesture, and which doth more fully become, and would more absolutely accomplish a young Lady, than to cover the face with Love-spots, as if she would keep her self from the sight of her own Vanity. To attemper this Frenzy, I hold no receipt more sovereign than to enter into a serious Meditation of our own Frailty: How is it that we disesteem our souls, preferring the flesh above them. A great absurdity it is, and ridiculous, for the Mistress to play the Handmaid, and for the Handmaid to act the Mistress, for a pure beauty to be beholding to a pitiful black spot to commend it. There can be neither Decency or Order, where the Family is managed so perversely. Long trains do sweep away long Acres; A foreign Tire-woman must have a constant pension to put the Love-bespotted Idol of the Face into a more disfigured fashion. Is it not pity that women should darken their Beauties with such vails of pieced and patched Deformity. Certainly that Lady doth lay a great blemish on her better part, who ties her self to that formality, that she dares not put off the least spot that she wears in her face, least she should lose the vain opinion of being complete: The Age labours of this disease, where the eye becomes a Determiner of our worth by the outward habit which we wear: It reflects not of what is in us, but what is on us; you will say, She is not to be accounted a Court Visitant, who restrains her self either in her choice of Delicacy, or in the Variety of Habit. What then! What! Shall a vicious and an effeminate Age deprave us of our judgement, or a corrupt time deprive us of our Reason? No, for Ladies may be confident that they have more absolute perfections within them, than to be blemished with these imperfections which too frequently they bear about them: Let Modesty cloath them, and let it be their chief Honour to make Civility their Director; this will more incomparably grace them than any fantastical Attire whatsoever, which though it begetteth Admiration, it endeth with Derision. I have red that the Moon beholding the glistering rob of the Sun, would needs have a Gown of the same cloath of Gold made for her; but the Tailor more wise and more honest than commonly Tailors are,  told her, It was impossible, for she was so full of Change, he should never fit her.   

CHAP. III. Of the Hours and Times of Recreation and Pleasure assigned to young Ladies and Gentlewomen.  
PLeasure is a quality that is not greatly ambitious; It is accounted rich enough of itself without the addition of any thing to the reputation of it.  
The chief thing to be considered is, How young Gentlewomen should carry and govern themselves in their pleasures which wisdom will teach them; And the chief Rule of Wisdom is to reject and condemn all pleasures that be vicious, 
The Rules for Recreation.  and to receive those that are lawful, but yet with Rule and Moderation: And this consisteth in three particulars.  
First, That it be without the Offence, Scandal, Damage, or Prejudice of their Associates, or any others.  
Secondly, That it be without any prejudice to themselves, their health, their reputation, their leisures, or their Functions.  
Thirdly, That it be with Moderation. A sad thing it is when we make pleasures our Business, and do enthrall ourselves unto them; for Pleasure should be but an Accessary, a Recreation for the Time, that we may more cheerfully return to our labour; as sleep which strengtheneth the Body, doth give us the ability with more strength and vigour to follow our employments: Young Ladies are to use it, but not to enjoy it; for this Moderation and Rule in pleasures is an excellent and profitable thing according to the Laws of God, of Nature and of Reason. The excess of Pleasure softeneth and weakeneth the vigour both of Soul and Body; It besotteth the best Complexions; it doth banish and chase away the principal Virtues; and though we call it Pleasure, it will almost in a moment degenerate into that which is clean contrary to it, which is sorrow and repentance.  
The Recreations most proper unto Ladies are three, music, Limning and Dancing. Of Dancing I have made mention already. And although the Romans had no very good opinion of it, as may appear by sallust speaking of the Lady Sempronia, Saltabat meliùs quam honestam decuit, she danced better than became an honest Lady; yet the civility of these times doth confess that it is a generous and a becoming property; neither is there any better way to put the Body into a graceful Posture. music 
music.  is no doubt an excellent quality; some of the ancient Philosophers have held, that Souls were made of Harmony, such an operation hath music that it hath struck Civility and candour into the most barbarous minds, and without this quality, a Lady can hardly be said to be absolutely accomplished.  

Limning.  Limning also is undoubtedly an excellent Recreation; and though there be many Artists that are admirable in it, and who do make a profession of it, yet it is a Recreation in which many noble Gentlemen beyond the Seas do exercise themselves, and many accomplished Ladies both beyond the Seas and in this Nation, do not only delight in it, but merit a singular applause for a rare dexterity in it.  
To these Recreations of Ladies, there are some who do add the fourth, which is going to stage-plays, 
stage-plays.  in which I leave young Gentlewomen( if they have the consent of their Governesses) to make use of their own liberty, as they please; for though the stage-plays amongst the preciser sort do suffer much in their Reputation, and are by divers accounted worse than vanity, yet most certain it is, that by a wise use, and a right application of many such things that we may there hear and see, we may meet with many excellent Precepts, for Instruction, and sundry great Examples for Caution, and divers notable passages, which( as I have said) being well applied, as what may not be perverted, will confer no small profit to the judicious Hearers. And it is not unworthy of your Observation to consider, that the Reformer of the English Church, the most incomparable Edward the sixth, did so much approve of stage-plays, that he appointed one who was a Courtier of a delicate Fancy to be the chief Disposer of the plays, who by his Office was to take care to have them set forth in a sumptuous manner, as it became the presence of the King, before whom they were acted; which Office to this day retains the Name of The Master of the Revels. And Queen Elizabeth of blessed memory, was pleased to term these plays, The harmless Spenders of Time, and conferred large Exhibitions on such as then were most remarkable both for writing and acting; neither did she hold it any derogation to her Royal Person to give often Countenance to their endeavours, the better to encourage them in their proceedings.  
But if the moderate use and Recourse which Gentlewomen make to plays be to be excused, certainly the daily frequenting them is as much to be condemned. I have heard often of a Gentlewoman, when I was a young man, who in her health being accustomend every day to see one Play or other, was at the last struck with a grievous sickness, even unto death, during which time being exhorted by several Divines, who were sent for her to call upon God, she would not give the least ear unto them, but continuing in her raving fits, she perpetually did cry out, O Jeronimo, Jeronimo, me thinks I see thee brave Jeronimo; neither could she be withdrawn from this extravagancy by all the persuasions of the Divines, but fixing her eyes intentively, as if she had seen Jeronimo acted, she died. This may serve for a Caution, but enough, if peradventure not too much of this subject.   

CHAP. IV. Of the Behaviour of young Ladies and Gentlewomen.  
ZEuxis being to paint a perfect Beauty, proposed to himself five of the most accomplished Ladies in all Greece, to take from every one of them those charms and Representations, which he conceived to be most powerful: but to frame the model of a Woman, 
What necessary in Behaviour  whose Behaviour should be such as to please in all Companies, he had need of greater assistance; all that Nature affords, or Morality teacheth is too little for this End. In this Subject the fairest Ornaments are most necessary, and an Aggregation of all the best Qualities that can be desired, since they do all terminate and end in Conversation as in their Center.  
To say then what seemeth to me to be at the first most necessary, I could content myself to wish in young Gentlewomen those three perfections which Socrates desired in his Disciples, Discretion, Silence, and Modesty; I would not have them think that I purpose to take away from them the use of Speech in the stead of Ruling it, I should not do well to go about to frame a Conversation of dumb persons, but to make a powerful war against all Noise and Clamour, a most dangerous Enemy in human Society; Silence gives I know not what grace to Speech itself, and there is nothing truer, than as Rests in music, so pauses in Discourse being well used, do make that more plainly appear, which is the best of all and the sweetest in it.  
Behaviour belongeth both to the Body and the Soul, and Society is the Comfort of the Living, Life without it is a kind of Death; no hour can be so tedious which Conversation and Discourse cannot pass over with delight. What a desert is the World without Society and Behaviour? Gentlewomen who would be observed for their behaviour, 
Choice of Company.  ought to beware whom they elect into the number of their Companions, for the World will be apt to judge of them according to the Company they do keep. Augustus Caesar discerned the Inclinations of his two Daughters Livia and Julia, by the Disposition of those who professed Courtship to them, for Ladies of Honour and of Eminence came to attend upon Livia, and those who were more licentious on his Daughter Julia. Young Virgins( saith Plutarch) above all things are to consort with those whose lives were never tainted with any suspicion of Incontinence, and whose tongues were never stained with any immodest Language. Many Questions are oftentimes asked them by those that profess love unto them, which are not to be answered but by silence.  
To enter into discourse with strangers doth argue Lightness and Indiscretion: if I might advice, 
Rules for Good Behaviour.  their Carriage in this Nature should not be too loose, nor too precise. The simpering Countenances, and such kind of antic Gestures, are more suitable to the Condition of cornfields, than Gentlewomen. Resolution and Modesty attended with Mildness do carry a constant and a sweet Correspondency. It is too often seen that young Gentlewomen by Gifts are courted to interchange, and to return the courtesy; 
A Caution in Presents  Rings indeed and ribbons are but Trifles, but believe me, they are not Trifles that are aimed at in such Exchanges: let them therefore be counseled that they neither give nor receive any thing that afterwards may procure their shane, 
A Caution for writing of Letters.  nor writ any thing to any that profess Love unto them, that may afterwards be a witness against them, nor give the least advantage to any that under the pretence of Love do endeavour to ensnare them. Although their innocent credulity be as far from the conceit of Evil, as the wild heats of their lovers are from the thought of any Good, yet such Intercourses of Friendship are not to be admitted, lest by too much Familiarity an Entry be opened which may procure their Destruction. And above all they are not to entertain any parley with any that are despicable in their Conditions, 
Not to entertain any familiarity with Serving-men.  such as are Servants to their own Parents or Kindred, or any other of such a sordid Relation, for by this means, to my knowledge, many a beautiful Gentlewoman, and as high in their Fortunes as they were Honourable in their Birth, have stooped to so low a Contract, that forgetful of themselves by the present Importunities of their over-blown Desires, and the ungovernance of Youth, they have become a perpetual Torment of shane and Poverty to themselves, and a lamentable Spectacle of Sorrow and Reproach unto the Families from whence they were derived. It is dangerous therefore( as I have said) to admit of any such Persons of an inferior Rank into a parley with them. Virginity is an enclosed Garden, it should not admit of the least Violation, the very Report may cast a blemish on it.  
It was the Experience of an old soldier, that the Fort doth hold out the longest, which doth conceive itself to be the least secure, when indeed it is the most secure that can be. It is the greatest weakness for a Lady to presume on her own Strength; the readiest way to betray her self to Danger is to be negligent of Danger, and to invite it by being careless of it.  
How subject they are to fall into Temptation, 
Not to be too severe  especially when they are left to be their own Guardians, daily Experience doth sufficiently discover: and they oftentimes have proved the weakest, who have been most confident of their own Strength; and were resolved to contemn or to deny all that should court them, and in their public meeting have made it their choicest merriment to give Love the affront, and to discourse of Affection with an Imperious Contempt, to laugh their amorous Suitors out of Countenance. But what hath been the event that hath attended their insulting spirits, 
Too much confidence dangerous  they have sported so long with Love till they have fallen in Love in earnest; a moment hath made them of sovereigns, Captives, by roving them to that passion deservedly, which at the first they entertained so disdainfully. Presumption is a daring sin, and always brings forth an untimely Birth.  
The way to prevent this is in the behaviour, to give not the least Occasion to the Tempter that shall endeavour to ensnare them, nor to give way to the weakness of their own Desires. 
Not too much to affect to be seen in public.  How excellent had many Ladies been, and how impregnable had been their Chastities, if they had not been possessed with such a dangerous Security, when they let open their Windows to betray themselves, when they leave their Chamber to walk, and on purpose; to be seen in public, when they throw off their veil of Circumspection to give attention to a vain wanton Story; when they consort with youth and blood, and make them their chiefest Counsellors; then, and never till then, the Infection begins to be dispersed, when thus the Sick, and the Sound are permitted to come together; let not therefore young Gentlewomen, such especially who are in the first Flower of their Youth and Beauty, hazard their liberty by tempting their Chastity. Apelles found fault with Protogenes that his hands were always on the Board, and such licentious amourists as these will be watching always an opportunity to fall a Board, and there especially where they have the least to do. It is almost impossible for any Lady to come off fair from such foul fingers, the greater Care therefore, and the greater Circumspection ought to be used.  
Young Gentlewomen are to have a great Care to keep themselves from all Privacy, and Retiredness, 
Too much privacy in some cases dangerous  unless it were with Good Books and Duties of Devotion; Diogenes when he found a young man walking alone, he demanded of Him what he was doing, he returned Answer that He was discoursing with Himself, Take Heed,( said he) that thou converse not with thine Enemy. And not much unlike to this was the Report of a young Girl, who was so lost in love, that it was truly said of Her, She minded her work least when she sate down to it and eyed her Sampler.  
Though some in their Emblems have represented Women by a Snail, because the Snail doth always carry Her House about Her, as it ought to be the property of a good House-keeper, yet a virtuous and discreet Gentlewoman by her Resort unto public places, 
The true character of a true Gentlewoman.  may confer no less Benefit to such as see her Behaviour, than she doth profit to her Family over whom she is an Overseer; for many of them in public places have been observed to express such a well-becoming Garb, that every Action hath deserved, the applause and Imitation of all that were in her Company, her Conceits were many, and tempered without lightness, her Jests innocent, and seasonable, without the least Capriciousness, Her Discourse free without niceness, her whole Carriage delightful, and flowing with a seeming carelessness; when the Indiscretion of others did make use of an Ocean of words but hardly of one Drop of Reason, they speak much but express little; they give too much, and too loose Reins to Liberty, making pleasure their Vocation, as if they were created for no other end, than to dedicate the first fruits of the Morning to their Looking-glass, 
The vanity of some Ladies.  and the Remainder of it to the Exchange. The artificial Colour is no sooner laid on their Faces, but the Play-Bills for that Day must be brought unto her by her Pensioner whom she keeps in Constant Pay for that Purpose; Her Eye views it, and reviews it, and out of her Female Judgement, she makes choice of one which she is resolved to see, purposely to be seen; being come, much she observes not in it, only she desires to be observed at it, to be observed in one of the Boxes of the Play-house, where she is no sooner sate, but her Behaviour is such that you would believe, she was a Bee in a Box she makes such a Buzzing, and a rustling in it; but if they take not up the afternoon at the Play-house, then this Lady or that Lady is to be seen, or which is worse, such a Lord, and much of this proceeds from the evil Education of her Youth. The End of one of these Gentlewomen was not long since very Remarkable, when in her last Conflict with Nature, being earnestly persuaded to commend her Soul to God, and to make her Salvation sure, she answered, She had made it as sure as Law could make it, and so she departed this World.  
That Behaviour in all persons is most to be approved which is farthest off from Affectation. 
That Behaviour is best which is farthest off from Affectation.  Young People are to know that Apes in the wilderness are catched by Imitation; if Gentlewomen would not be taken with Indiscretion they must do nothing servilely; there is nothing that detracteth more from true Gentility. It is Discretion only that appropriates to every Degree a peculiar Distinction; many things there are which very handsomely will become the mistress, which will show very ugly or very ridiculously in her Maid, but in no Degree will that Behaviour seem comely which is brought in by Affectation, whether it be in City, Court, or country.  
I know many Gentlewomen who endeavouring to cover some small Infirmity, do lean so much on the other side of it, that they render it far more unsightly than it was before. You shall observe One to attempt to simper with her lips, that she may the better cover the Deformity, or the Greatness of her Teeth; Another contracts with her Tailor to wear her Gown in such a manner, or such a careless looseness to hid from the Eye what she would not have observed in her Body; 
Affectation ridiculous and dangerous  Another doth lay an azure Complexion on her Veins, or doth imbolster her decayed breasts to purchase her a Sweet-heart. But what an Affectation is this to gain a popular Estimation, when the Body is not a whit the straighter, nor the taller, nor the Tooth, nor the Hand will continue long the whiter.  
Many there are both young and old, both Male, and Female, who have suffered much in their Reputation, because too much addicted to this Disease of Affectation. Sempronia though young, and continent, yet she was accounted light by reason of her affencted Gesture and Habit; And Pompey surnamed the Great by reason of the Glory of his achievements, yet he was esteemed to be vain, because he would always scratch his head with one Finger. Wheresoever we turn our Eyes either in the Street, or on Books, we shall find Subject enough to entertain us with Variety of fantastical, and affencted Humors; but virtue admits of no such Affectation in her Gesture, 
virtue admits of no Affectation.  or her Habit, which is proper, and not enforced, native, and not apishly introduced. Therefore Gentlewomen, seeing nothing more befits you than what is your own, Be your own Creatures, and Despise all Formalities whatsoever. Resort not to the Temple to take a Pattern of any new Fashion, Modesty blusheth at all servile Imitation, what you see in another that doth become her, may peradventure become none at all, or at least none so well as her self, for you find oftentimes by your own Experience, that what takes in one Complexion doth displease in another. The Ass in Aesops Fable seeing the Spaniel to leap and fawn on his Master, thought it would become him also to do the like, which he adventuring to put in practise, was soundly beaten for his labour.  
It is very easy to distinguish betwixt an enforced and an unaffected Behaviour, the first blushy will discover the One from the Other. We shall observe those who are tied to Affectation, to look with a starched Countenance, and to set themselves in any posture which they think may Confer a fantastic Grace on their Behaviour, and this they will perform so punctually, as if they had entred a Ceremonious, and a solemn Contract, with their Eye, Face, Hand, Foot, and every part, to hold constantly such a Dimension to beget in the Beholder a more settled Admiration; 
Generosity abhorreth Affectation.  whereas those who are of a free, generous, and Genuine Disposition, do abhor to tie their Affections to such a servile Restraint. The Discreet Gentlewoman whose Honour is the freedom of her Behaviour, and whose Praise is to be Exemplar to others in Goodness, will so attire, express, and behave themselves, that neither too much Curiosity can tax them with Pride, nor too much Neglect( in what is requisite to adorn themselves) can upbraid them with Sordidness. And thus much concerning Behaviour.   

CHAP. V. Of Beauty.  
THere is nothing that doth more set forth Behaviour, than Beauty, it therefore doth render itself most fitly to be treated of in this place.  
They who do adore, or contemn Beauty, do ascribe too much or too little to the Image of God; 
The Excellence of Beauty.  it is undoubtedly one of the rarest Gifts which Heaven hath afforded unto Earth: according to the Opinion of Plato, It is a human splendour, lovely in its own Nature, and which hath the Force to ravish the Spirit with the Eyes.  

Beauty of the Body and Beauty of the Mind.  The Judgement which we frame and collect to ourselves of the Beauty of the Spirit, because it is lodged in a handsome Body, is not often, much amiss, and if it fall out to be otherwise, we then say that Nature hath  told a lye in such or such a Person, the Nobleness of her Spirit being not answerable to the handsomeness of her Body.  
This worthy Quality is worthy of Respect wheresoever there be eyes, or Reason; it hath no Enemies but the Blind and unsensible, all the World yielding Homage to those to whom Nature hath given the pre-eminence over others.  
Now if the beautiful do sometimes suffer themselves to be vanquished, this reflects not on the strength and power of their Beauty, but on the weakness of their Spirit. A place is no less impregnable because he makes a surrender of it who ought to have defended it, the Fault is in the Captain, and not in the citadel. And as Kings do laugh at the compliments of their Courtiers, because they observe they do use them more for private Interest, than to testify their Duty or Affection; so should young Ladies laugh at the services of those Gallants, because with all their Courtship, and Submissions, they do but seek their own pleasure in it, and the ruin of those young Gentlewomen, who do listen to them.  
Therefore those Ladies who imagine that the Number of their Servants do add something to their Beauty, 
Rules for the beautiful.  and thereby seem to take much satisfaction in their submissions and services, do give a great advantage to their Enemies, and show they may be won at an easy rate, whilst there needs no more for them to become Masters of their Desires, than Praises, and Respects.  
Some there are who make it a Scruple to praise Beauty, 
Beauty a Flower.  because it so soon doth pass away; it is a Flower, they say, which fadeth so soon, as it is blown, a Flower which the Wind doth shake, the Sun doth whither, the Rain doth wash, a Flower that is so delicate, that without touching, or having any Enemies, in a moment it finds its ruin in its own feebleness.  
But the fairest of Women may find an excellent Remedy against Vanity, 
The best use to be made of Beauty.  if being at sixteen years of Age they could represent unto themselves the defects and Inconveniencies of old Age. How fair soever the Colours are which Art or Nature lends them, they would be ashamed as well as the Peacocks in beholding their feet so foul: could they at those years foresee so great a Change, and such wrinkled ruins, certainly they would never afflict themselves for a thing which years do insensibly steal away from them, and which diminisheth every Moment in the Despite of Art.  
Nevertheless it is worth the Observation, that Cato had Beauty in so high an Estimation, as that he was heard to say publicly, It was no less a Crime to offend Beauty, than to rob a Temple: it is very probable that what he spake in this Nature, was in relation to the Innocent Beauties of such young Gentlewomen to whom this whole Discourse of Education is directed.  
Sulpitia amongst the Roman Ladies had such beautiful eyes, that the Men of those Dayes could not behold her without a Will to adore her. It is recorded that the Neck and bosom of Theodeta the Athenian was so pleasing, that Socrates himself, did fall in Love with them; 
Beauty not to be beholding to Art.  they are Draughts and Charms which are not to be sought by Artificiousness, nor possessed by Vanity: Nature affords them to some Ladies on purpose to please the Eye, and to raise the Mind unto the Love of Him who is the Fountain of all human Perfection. All Counterfeit Beauties do fall shamefully in the sight of All Men, just like unto false Stars, which after they have deceived our Eyes for a Time, do show us by their Fall that we mistook a Vapour for a Star.  
Galen doth make mention of Phryne, who whenever she appeared she eclipsed the Lustre of all the Ladies of the Assembly, and filled them with Revenge and shane; at the last they invented a Sport amongst themselves which every one was to Command by turn, when it came to her turn to be Commandress, she  told them that she would lay but an easy Charge upon them, which was that every one of them should wash their Face, and their Hands, which when they had done,( for they were bound unto obedience) they might easily discover the true Beauties from the Counterfeit, and there was hardly any one that could be known by their former Countenance, their Faces were become quiter others than they were.  
This pastime if it were put in practise in our times, would no doubt be as ungrateful to many of our Ladies. I do the rather make mention of this rare Beauty, because that it was for her, that those famous Judges called the Areopagits, did lose the Name and Reputation of Judges not to be Corrupted, because not believing her to be innocent, yet when they beholded her, they could not judge her to be faulty. 
Beauty blindeth Justice.  Hipperides the Orator pleaded in vain against her, for as soon as she made her appearance, her Presence served as an Apology, and she needed not, but only to appear, to defend her self. The beautiful ever gain their svit, and if Justice doth open her eyes to behold them, how poorly soever it is solicited, their Cause cannot go ill.   

CHAP. VI. Of wisdom requisite in young Ladies and Gentlewomen.  
BY Beauty Women are but human, but by wisdom, 
wisdom more necessary than Beauty.  they are made almost divine. If Beauty win them Love, it is wisdom that makes them worthy of Admiration, and Respect. This is the virtue which is far more necessary than Beauty, for it gives them more Authority, in regard that without it, all other beautiful qualities are without Ornament, or at least without Order, like scattered Flowers which the Winds carry away Confusedly. And as Architects have always a Compass in their hands to measure all their works, so Women of whatsoever Condition or Age they are, should continually have the Rules of Prudence set before their Eyes, to make all their Actions reasonable.  
Slanderers do accuse Women for want of Soundness in Discretion; they allege they have no Apprehension, or knowledge, but for ordinary or evil Actions, and that, like Spiders, all their Arts are poisoned, and that they never spin their webs but to catch Flies. But this is a falsehood, a Calumniation more worthy of punishment than of Answer. It is a Tyranny, and a custom no less unjust than old, to reject them from the public Government, 
Women capable of the greatest employments.  as if their Spirits were not as capable of Affairs of Importance, as the Spirits of Men. To give satisfaction to young Ladies( to whom these Instructions entirely do dedicate themselves) I will here insert some few Examples, which will testify that the praises we give to Ladies are not without ground, and we have reason to maintain that they have often brought good Remedies to the most desperate distresses of States, and Provinces.  

A rare Example of a discreet young Gentlewoman.  At such time as the Sabins demanded the Roman Damsels in marriage, with swords in their hands, to prosecute the Denial of them with Death, the Senate was much troubled how to give them an Answer, especially in such a Case where the refusal would occasion a Certain War, or their Consent put the Estate of the Commonwealth in Hazard, in regard that this Alliance which they demanded, was but a mere pretence to make themselves Masters of Rome. Tutola being then not above sixteen years of Age, did present her self to give her Advice, and after she had observed a great irresolution in the Discourse and Debates of so many ancient and grave Senators, she proposed her counsel, which was suddenly and generally approved. She remonstrated that it was necessary to yield to the Demand of the Latins in what they required, and to dress up their Handmaids as Spouses, to the end that the Sabins entertaining themselves in their pleasure, might be diverted from the Intention they had to make War upon them.  
And this took effect according to expectation, and these Bond-maids seeing their pretended Husbands laid in a sound sleep, did cunningly, according to their Instructions, steal away their Arms, and by a lighted Torch advertised the Roman Souldiers to surprise their Enemies, who were unprepared to defend themselves. They could not sufficiently extol the Courage, the counsel, and affection of Tutola, who found the means to preserve the Common-wealth, whilst so many eminent Personages were puzzled in a great Incertainty.  
Whatsoever of Indiscretion is laid to the Charge of Women whether young or old, it Men would take the Advice of those whom God hath given to them for Helps in the Government of their Affairs, 
Men to take advice from women.  it undoubtedly would redound much to their Advantage, and they would aclowledge they had done themselves no little wrong, to neglect and slight them in those Occasions where Prudence, and Direction were requisite.  
It is not unworthy your observation, that when Theseus was exposed to the minotaur in the Labarinth, it was Ariadne that expedited the means for a happy Issue out of it: he had never disentangled himself from those intricate windings, but by the thread which he received from this young Lady. This Labarinth is the Representative of difficult, and thorny affairs, Theseus doth personate Men that are perplexed with them, the thread is wisdom, and Ariadne who gave it Him doth represent unto us a Discreet Woman, who ordinarily do led men out of their Extremities, whence they could not otherwise have so readily come forth.  
In the like manner when Jason was to serve as a Prey to those furious Bulls that kept the golden Fleece, it was Medaea that did enchant them, 
Their Dexterity to help in greatest Dangers.  and made the passage free unto the Prince, to carry away that rich Spoil which none but he durst enterprise. By these Bulls we understand the Dangers and Obstacles, which would deprive us of the possession of the best things; By the Fleece, the Glories, and the Laurels which we obtain by our achievements, and by Medaea, a Lady of wisdom and Knowledge, who without any Charm or magic than that of Prudence only, can relieve, and bring those safely off who resemble Jason, that is, who have more courage to enterprise Affairs, than they have gifts of Providence to come off with Safety.  
I have purposely here inserted this, that young Ladies may perceive they have not only a Capacity to understand that which is important in the Affairs of the World, but that which is sound, and comes up to the height of the purest wisdom. But it is not enough to prove that they are capable of virtue, unless they are provided with means to keep it; after they have seen it is natural to them, they must see that it is necessary for them. There is nothing then more certain, than that wisdom, and Fear are always inseparable, and as Rashness puts the most Confident in Danger, so Distrust doth put the weakest in Safety.  
Pallas who ought to serve as a Pattern to Woman-kind, 
Ladies to stand upon their Guard.  was feigned by the Poets to be always armed, to show to those of her Sex, that it is requisite for them to stand upon their Guard continually, and having so many Enemies, to have always some Defence in readiness. Women should tremble no less than the Covetous, at the shadow of every Reed, since they carry a Treasure which is more easy to lose, and more worthy to be kept: and surely whatsoever her merits are, she that is without Fear, is as a Town without a Wall, as easy to take, as it is hard to be kept.  
I understand not by this that Prudence should always keep us in a Fear. There is a way betwixt Fear and Confidence, which this virtue doth teach us, either to prevent, or to eschew the mischiefs which might happen to us. And truly, many there are who are too credulous, or too distrustful, there need no imposed Fancies with which to affright them; their Fears are as idle as their Hopes: and since wisdom showeth the point of Mediocrity to other virtues, so should it show in this, what the excess, or Defect is. But not to dissemble, Distrust is more often with wisdom, than Credulity, and if it be not more reasonable, at the least, it is more secure.  
This virtue consists no less in choosing the Good, than in fearing the Evil, and yet we see there is nothing more Common in these Dayes than bad Elections, whether it be in Friendship, or in Fortune. This Fault is repaired by wisdom, which is particularly employed in deliberating, and choosing. To speak the Truth, many have great need of this virtue, nor should they wonder much if Repentance wait upon their Affections, whilst Knowledge, 
Why Repentance followeth many friendships  and Choice doth not accompany them; when they fail there is nothing but brutish Affections, nothing but dangerous Conversations, and uncertain Confidences.  
I know to whom I writ, I would not therefore appear too difficult to be understood; but in all Occasions where Discretion is to be wished, there is a certain Consideration which examineth all the Circumstances of the Design; and if Prudence be the Eye of the Soul, this Discretion is the apple of that Eye.   

CHAP. VII. Concerning the Honour, or Reputation of young Ladies and Gentlewomen.  
WE live in an Age of Pomp, and Ostentation, where the practise of Morality is almost quiter put down, and where the virtues of the Times consist but in Excess, and Extravagance. 
Young Ladies to be tender of their Honour.  Howsoever young Ladies are obliged to do all they can to take away the Subject of evil tongues, and to avoid scandal; but the wisest, and the most virtuous do labour oftentimes herein to little purpose, for do they what they can, there is no infallible Rule to save their Reputation; and since it depends so much upon the opinion of others, there is more of Fortune in it, than Discretion. We may not think that Innocence alone, and a good Carriage is sufficient for it, since our Saviour himself, who is the fountain of all Goodness, and wisdom, had his Renown questioned for a Time, by the Malice, and Impostures of his Enemies, who would have him to pass for a Man that was addicted to licentiousness. This only Example shows sufficiently, that we must have something else besides a good Comportment to preserve our Reputation.  
Moreover, there is I know not what unhappiness in some persons, that doth expose them to the Tongues of the Detractors; and this more often happens to the virtuous than to others, 
The best Ladies most subject to be censured.  because their Denials do beget them Enemies, and thereby they often put themselves in Danger( as Susanna) to be accused of a Crime they never would commit.  
There are also some Countenances, which do incite evil tongues to censure amiss, and the reason of it is, because there are a generation of sullen fools, who do conceive that a Woman cannot laugh and not be vicious, and that there is no Innocency, but where they see a sadness, and a melancholy. This is the Censure of the Ignorant, who imagine that virtue should always weep, and that of all spirits, the most pleasant is the most dangerous, as if there cannot be a pleasant humour without an evil Conscience. But if Gentlewomen should now make it their business to contest with such Hypocrites, they would find too many Enemies to deal with, and they should be surer of their Hatred than their amendment.  
Amongst the Romans, Claudia the vestal Virgin was innocent, 
Chastity protected by a Wonder.  and yet she was accused for being Bankrupt in her Honour, only because she dressed her self with too much Curiosity: it was enough to cast her, that she took a little more pains, and Care in her Habit, and Discourse, than did well become a Religious Woman. To speak the truth, this was but a little appearance to ground a Process, on, yet she never could have come off either with life or Honour, but by an immediate Wonder, when she removed a Ship with her Girdle only, which many Men, and Engines could not stir.  
It is therefore to be wished, that those who do intrude themselves to judge of Dispositions, not knowing well their Natures, were to be chastised with the punishment of Midas, who preferred the rustic sound of the Bag-pipe of Pan, above the Harmony of Apolloes Lute, giving his suffrage to that which made the loudest noise. The Judgement of many is not unlike to his, who esteem of things by the Colour, and the look only, and are no less worthy than Midas was to wear long ears, as the token of their Stupidity.  
There is a great deal of savage brutishness in such wild censures, and yet the World abounds with them, and these are they that give an ill Reputation to those persons who deserve to have a good one.  
And yet they must not become vicious for the ill opinion which the wicked World hath on them; 
A virtuous use to be made by Ladies when censured.  they should strive to live better to purchase a better Name, which though they have not the happiness to possess, they should not fail to have always the virtue to merit. The Testimony of a good Conscience is more valuable, than all their Censures: if there were no Enemies to praise, or blame, the virtuous Ladies would always find enough in their own mirror to satisfy themselves, and the soul ones to be afflicted. The Innocent should no more perplex themselves, when they are called or accounted guilty, than they should say they are sick, when they are well. If all Actions should be examined, it would be found that they are all subject to Interpretation. Who can judge certainly( setting Christian Charity aside) of a Man who gives Alms in public, whether it be for a good Example, or for Vanity? Can they not say of one that is patient, that it is a sign of a dull tame spirit, as well as of a virtuous one. May not those Ladies who are serious, be accounted sullen as well as modest. 
Interpretation the greatest Friend or Enemy.  Interpretation doth all, and when things are indifferent, we speak of them according to opinion, and not according to their own Nature. The Wise therefore must seek Consolation in their own Consciences, and when they have done all they can to deserve a good Reputation, they must resolve to neglect and not mind the Ill.   

CHAP. VIII. Of Learned Ladies and Gentlewomen.  
TO give an Encouragement to young Gentlewomen, who desire to be absolute and accomplished in all things, we shall in the first place affirm that their Complexions( according to Physicians) being more delicate than ours, they are also thereby better disposed for study of the Arts, and Sciences. We shall find in History, that the ancient Gaules reserving to themselves the achievements of Arms, did leave unto their Wives the establishment of the Laws, and the management of the Commonwealth, and whatsoever at home doth concern the glory of Peace. Let what will be objected against it, they are capable as well as men; we shall not go far for Examples: this Nation hath reason to confess it with me, which was crwoned with Honour, and Happiness, and lived in its highest flourish under the Government of Queen Elizabeth; 
The Incomparable Example of Q. Elizabeth.  what Language was there so difficult in which she did not excel? Mr. Ascham who was one of her Instructors, hath left it recorded to the everlasting Glory of her Name, that she did red more Greek in one Day, than many great Doctors did red Latin in a whole Week.  
Undoubtedly there is no Defect in Women, for the attaining of the greatest Knowledge that can be purchased by Learning. Have we not Ladies as well in country, as in Court, who can writ upon the hardest, and most serious Subjects, and can speak to the purpose of the highest Mysteries of Religion, who know well all Histories both profane and Holy, who understand the foreign Languages as well as their own, and whose entertainment is every way as solid, as it is acceptable. Have we not those Ladies who are experienced as well in foreign Languages as in their own, and do so excel in Knowledge, as it is much to be lamented, that the tyranny of custom hath hindered many of them from publishing their Works, in which, in our Nation, that great mirror of her Sex, and of our Age, the Marchioness of Newcastle, is only happy, by leaving the benefit of her Writings to Posterity.  
And although men are sparing, and very Backward to writ of the praises of Women, they cannot choose but testify this Truth, that as Men have an Apollo for the Author of Sciences, so Women have their Minerva, who invented the best and most profitable ways for the advantage of human life. If I were unwilling to uphold a Truth so interlaced with fictions, I might content myself to sand them who make a doubt thereof, to the nine Muses of the Poets, to whom all the Ancients do attribute the Invention of the Arts. I shall only add, that if the Oracle of Apollo had declared Socrates for the wisest of Men, Socrates himself confessed that his Wife Diotima had taught him all his Prudence. 
The rare Commendation of Diotima.  It is no small Prerogative for this Woman to have instructed a Philosopher, whose life was so full of virtues, and whose Morality had more Relation to the Precepts of Christianity, than to any other. We see nothing of Women in Histories, which Experience doth not every day hold forth to those, who will judge of Women without passion.   

CHAP. IX. Of the Marriage of young Ladies and Gentlewomen.  
NOtwithstanding that Marriages have been said to be made in Heaven, and established in Paradise, yet divers Objections have been made by some Gallants against it.  

The first Objection Some difficulties in Marriage.  As first( to which Nicholas Causinus seems to lean) it is looked upon as a Captivity, whereby one person is enthralled to the Cares and Humours of another: and if it so fall out, that either party hath mistaken in his or her Choice, and have met with a hard bargain, his whole life is ever after most miserable; for what greater Injustice can there be, than for one hours Folly, for a fault Committed without malice, it being but a mere over-sight, yea many times to obey the Counsels of another, that any Man or Woman should be bound to an everlasting Torment.  

The second Objection. It effeminates the Spirits.  It is again alleged, that Marriage is the spoiling of rare and excellent Spirits, insomuch the Flatteries to one another, the Affection towards Children, the Care of household Affairs, and the Improvement of their Families, do abate and mollify the vigour and strength of the most heroical Spirits that are; and for the attestation of this, they do allege samson, Solomon, and others. And therefore however the matter goes, we had not need to mary, for we see that those who have more Flesh than Spirit, who are strong in Body, and but weak in Mind, do tie themselves to the Flesh, but such who have strong and powerful Spirits, do not seem to be affencted with Marriage at all.  
We find again by experience, that divers persons of Reverence do exclude themselves from Marriage, and the Reason is, because Marriage hindereth and averteth those high and beautiful elevations of the Soul, the Contemplation of things celestial and Divine, which is inconsistent with the daily molestations of domestical Affairs, for which Cause St. Paul prefereth the single life before Marriage. Conveniency( they say) may well hold with Marriage, but Honesty and an obstinate Chastity is quiter on the other side.  
It is again objected, 
Another Objection.  that it is a great trouble to Devotion, and to Holy Enterprizes, whereupon St. Augustine doth report, that having resolved with some of his Friends,( amongst whom some were married) to retire from the City, and Conversation in public, the better to attend to the Study of wisdom and virtue, their purpose was quickly altered, by the Wives of those who were married. Whereupon, or upon some Consideration like unto it, another wise Man said, That if Men could live without Women, they should be visited and accompanied by Angels.  
Marriage moreover is a hindrance to all such that delight to travel, to see the Condition and Government of foreign Countries, whether they learn to make themselves wise, or to teach wisdom unto others, and to publish what they know.  

Another Objection against Marriage.  They allege against Marriage, that it doth not only Corrupt and deject good and great Spirits, but it depriveth the public of many singular Improvements, which cannot manifest themselves sitting in the lap of a Woman, or dancing a little Baby in their Arms. Is it not a great loss( say they) that he who is able for his wisdom and policy to govern a City, should spend all the talent of his Time in the Government of a Woman, and a few Children. And therefore it was well answered by an eminent parsonage, that was solicited to mary, That he was born to command Men, and not to subject himself unto a Woman; to counsel Kings, and Princes, and not little Children. 
The Answer to the several Objections.   
But to this, and to whatsoever else of any Force, that can be objected against Marriage, it may be answered, that the Nature of Man is not Capable of Perfection, or of any thing against which nothing may be objected. The best and most excellent Remedies afforded unto Man, are in some degree or other but sickly, and Mingled with many Inconveniences, and this is the best that could be devised for Mans Preservation and Multiplication. And if there be such troubles in Marriage, 
Marriage is a School of virtue.  a Man may say that by reason of these thorns and Difficulties, Marriage is a School of virtue, and by long use is become a Familiar and a domestical Exercise: whereupon Socrates a great Doctor of wisdom, did once say unto one who did upbraid him, with the petulant Noise of one of his Wives, name Xantippe, That he did thereby learn within his own Doors, to be Constant and Patient every where else, and to esteem the Crosses of Fortune to be sweet and pleasant to him. It cannot be denied with St. Paul, but that he who can live unmarried doth best, but yet for the Honour of Marriage, a Man may undeniably hold forth, that it was first Instituted by God himself in Paradise, before any other thing, and that in the state of Innocency, and Perfection.  
The Son of God did afterwards approve, and honour Marriage with his Presence, 
Constituted in Paradise, and afterwards honoured by the Son of God.  and with the first Miracle that ever he wrought, which was done in the Favour of Marriage, and of Married Men: moreover he hath honoured it with this privilege, that it serveth as a Figure of that great Union of his with his Church, and for that Cause it is called a Great Mystery.  
Without all question, Marriage is not a thing that is Indifferent; it is either a great Good, or a great Evil, a great Content, or a great Trouble; it is either a Paradise, or a Hell; either a sweet and pleasant Way, or a rough, and a dangerous Walk.  
It Consisteth of many parts: there must be a meeting of many qualities; there are many Considerations to be had besides the parties married, for whatsoever a Man saith, he marrieth not only for himself; his Posterity, Family, Alliance, are interests in it, and all of them of great Importance.  

The praise of Marriage.  Marriage is a step to wisdom; a holy, and an inviolable band: if the Choice be good and well ordered, there is nothing in the World that is more beautiful. It is a sweet Society of life, full of Trust and Constancy, and an infinite number of profitable offices, and mutual obligations. It is a fellowship not of not distempered Love, but Amity, for Love distempered, and Amity, are as different, as the burning Heat of a fever, from the natural Heat of a Sound Body. Marriage hath in itself Amity, Utility, 
What Marriage containeth in itself.  Justice, Honour, Constancy, a plain pleasure, but firm, and solid, and more universal. Love is grounded upon pleasure only, and it is Ardent, and inflaming. Few Marriages succeed well, that derive their Beginnings from amorous Desires. Marriage hath more need of a nobler Foundation, and must walk more warily. This boiling Affection is worth nothing.  
In Marriage there are two things that are essential to it, 
What essential in Marriage.  and which at the first aspect do seem to be Contrary, although indeed they be not, that is to say, an Equality sociable, such as is amongst Fellows, and an Inequality, that is to say, Superiority and Inferiority. 
In what the Equality doth consist.  The Equality consisteth in a perfect, and an entire Community of all things, as Souls, Wills, Bodies, Goods, which are the fundamental Laws of Marriage, and in some places do extend even to Life, and Death, in such a manner that the Husband being dead, the Death of the Wife must incontinently follow. And this in those places is practised by the public Laws of the Countries, and oftentimes with so ardent an affection, that many Wives belonging to one Husband, will publicly contend for the Honour to go first to sleep with their Spouse.  
This Equality doth likewise consist in that Power, which they have in Common over their Family, whereby the Wife is called the Companion of her Husband, the Mistress of the House and Family, as the Husband is the Master, and the Lord.  
But the Distinction of Superiority, and Inferiority, doth consist in this, that the Husband hath power over the Wife, and the Wife is subject to her Husband in all things. 
The Wife though the more noble to be subject to her Husband.  Although the Wife be more noble, or more rich, yet she is subject to her Husband; and this is naturally grounded on the Strength, and Sufficiency of the one, and the Insufficiency of the other.  

A remarkable Observation.  Man at the first was immediately made by God, according to his Image, and perfect, for Nature doth always begin with things perfect. The Woman was made in the second place after Man, of the Substance of Man, to serve as an Aid, and to be as a Second to Man, who is her Head, and therefore she is the more imperfect. And this is the difference by order of Generation: the Woman moreover, was the first in Evil.  
The power of the Husband hath been in some places, as that of the Father over Life, and Death; and the Husband amongst the Romans, had power to kill his Wife in four Cases, Adultery, Suborning of Children, Counterfeiting false keys, and immoderate drinking of Wine. This Power, as also amongst the Grecians, and the ancient Gaules, was afterwards moderated.  
The Wife is bound to hold the Condition, follow the quality, country, 
What the Wife is bound unto.  Family, and Habitation of her Husband. She is bound to accompany him in all things, in his Journeys, his Banishment, his Imprisonment, yea although he be condemned to be a wandering Person, a Vagabond, and a Fugitive.  
The Examples hereof are many, and singular; as of Sulpitia, who followed her Husband Lentulus, being banished into Sicily; of Erithraa, who followed her Husband Phalaris; of Ipsicrates, who followed her vanquished Husband Mithridates throughout all Extremities. Some add to this, that Wives are to follow their Husbands even in the Warres, and into those Countries, where her Husband is sent with the public Charge.  
Marriage in all Countries is not carried after one and the same fashion, but according to the diversities of the Climates it is more strict, or more easy. Some Nations to make Marriage more free and fertile, have practised the liberty to take and leave Wives, as the Turks, Jews, and others: And whereas they lay unto our charge, that this Christian Restraint is the cause of many lascivious Acts and Adulteries; we may truly answer, that Christianity converseth not of Marriage by reasons purely human and temporal, but it doth weigh it with reasons more high, and noble: And to say the Truth, Adulteries are as Common where Polygamy, 
Poligamies  and Repudiations are in force; witness the Jews, and King David himself, who for all the Wives that he had could not defend himself from it: and besides, Experience sheweth in the greatest part of Marriages, that this Constraint increaseth Love, especially in honest and noble minds, who do easily accommodate themselves when they find themselves in such asort linked; And as for lascivious and idle persons, it is the Immodesty of their manners that makes them such which no liberty can amend.  
The use of Divorce is likewise different, for with some, 
Divorces.  as with the Hebrews, Greeks and Armenians, the Cause of the Divorce is not expressed, and it is not lawful to take a Wife that hath been once divorced, although it be lawful to mary another. But by the Law of Mahomet, the Separation is made by the Judge, with knowledge taken of the Cause( except it be by mutual consent) which must be Barrenness, Adultery, Incompatability of Humours, or an enterprise on his or her part against the Life of each other.  
This latter way of Divorce which doth express the Cause, seemeth not to be as good as the former, for it dishonoureth the parties, and doth discover many things which should be concealed; and if it doth so come to pass that the Cause be not sufficiently proved, and thereupon that they do still continue together, prodigious swoonings and murders do ensue, as it was found to be most true at Rome, where a Woman being apprehended for poisoning her Husband, accused others, and they also accused many more to the number of threescore and ten, which were all executed for the same offence.  

The Duty of the Husband.  In the next place we shall represent unto you what is the Duty of married parties; And the first is of the Husband, to Instruct his Wife with mildness in all things that belong unto her Duty, or whatsoever she is capable of, In the second place to nourish her, whether she brought any portion or no portion with her. In the third, to cloath her, and love her, and defend her; But to hold her under as a servant( a fault too common in foreign Countreys) or to make her as it were his Mistris, by subjecting himself too much unto her( a fault too common in the English Nation) are two extremes that are vile and sordid.  

The Wife above all things to believe that her Husband is a wise Man.  The Duties of the Wife are, first to have a sure, and settled Apprehension, that her Husband is a wise Man, for on that particular depends a great part of the Wives obedience, who will be apt to run into extravagancies when she is once possessed of the weakness of her Husbands discretion; she is to give Honour, Reverence, and Respect unto her Husband, for so have the wisest Women that ever were esteemed of their Husbands: She that dischargeth this Duty, doth honour her self more than her Husband, and doing otherwise, she wrongeth none but herself. Moreover, She is to give obedience in all just and lawful things, and apply, and accommodate her self to his Humours, and Disposition.  
Thirdly, To provide for his Viands, either by her self or by some other.  
Fourthly, To keep the House, whereupon the Wife is compared to the tortoise. Some there are that give Instructions, that in her Husbands absence she ought to be Invisible, and not appear in her full splendour but when she comes near the Sun.  
Fifthly, 
Silence in married Women.  She ought not to speak many words but in her Husbands presence; and because such a silent Woman is a rare thing and but seldom found, she is said in Ecclesiasticus, to be a precious gift of God.  
Lastly, She is to employ her time in the practise and study of housewifery, which is the most Honourable, and Profitable Profession of a Gentlewoman: This is her chiefest quality, and which a Man of a mean Fortune should especially seek in his marriage; it is affirmed to be the only Dowry that serveth either to ruinated or to preserve Families.  

A moderation to be had in pleasure.  Moreover, in the private acquaintance, and use of Marriage, there must be a moderation; for the pleasure that is therein must be intermingled with some regard to the rules of Health, and of long Life, it must be a wise and a conscionable Delight. There can no certain Law or Rule be prescribed to it: Plutarch in the Life of Solon, would persuade young Women that thrice in a month is fair, but they have wished him hanged for his counsel.  

Good housewifery is a great virtue.  To govern a House is an excellent and a profitable employment: there is nothing more beautiful than a household well and peaceably governed: it is a Profession that is not difficult, for she that is not capable of any thing else is capable of this, but yet it is troublesone by reason of the multitude of Affairs, nevertheless it is a great happiness, and a good way to live at ease, to have one whom a man may trust, and on whom he may with confidence rely himself; to which purpose he must choose one true and loyal, and oblige her to do well by that confidence which he putteth in her.  
The principal Precepts that belong to Frugality are these: 
Excellent Precepts of Frugality.   
First, To buy and sell all things at the best times and seasons.  
Secondly, To take an especial care least the Goods in the House be spoiled, or least they be miscarried: This doth properly belong to the Wife, to whom Aristotle doth give this authority and care,& she is to provide most principally for these three things, Necessity, Cleanliness, and Order. A Feast must not be more costly, than cleanly; it ought not to exceed either in mirth, or cost.  
Again, A course is to be taken to moderate Charges, which is not done but by taking away superfluities; an angel in a mans pocket will do a Man more good than ten immoderately spent.  
And very good counsel it it to make a great show with a small Charge, and above all not to suffer the expense to grow above the receipt of the Income, and a great Care and Eye is to be had over the whole: It is a Proverb in France, That the Eye and Vigilance of the Master maketh the Horse fat. 
Another singular Precept.  But above all, the Master, or Mistris must have a great care to conceal their Ignorance and Insufficiency in the affairs of the House, for if the servants once find that their Masters look not to them, they will quickly make them to repent it.   

CHAP. X. Of the Vanity of some young Ladies and Gentlewomen.  

Vanity as an Original Sin in many young Ladies.  THe love of Bravery is so thoroughly engrafted into some Gentlewomen, as that we may as easily take off their skin from their Bodies, as this Vanity from their Minds; it is the original Sin which many of that Sex do bring into this World from their Mothers Womb: there is no Baptism that can cleanse them from the tincture of this Infirmity, and he that shall go about to accuse, or condemn them for it, must expect to be so prosecuted, as to have an Action to be commenced in Law against him.  
If this were only amongst some Ladies at the Court, peradventure it might be something pardonable, but almost all Women are born with this passion, and so entirely they are addicted to it, that it begets a Confusion in Habits; 
No Distinction in Habits betwixt inferiors and superiors.  there is almost no Distinctions in Orders, Citizens Wives and Daughters will be as Queens, and if great Ladies will be as Queens, they must become as Citizens Wives. Nevertheless the most envious to the Sex must aclowledge, that all Women have some Right to Comeliness, and a Decency in Garments, ever abiding within the limits of Modesty, that so the most severe may not blame their superfluities, nor they who are more favourable accuse their defects.  
It is too true that Women in their Habits, 
Womens Vanity have served a long time for a Common-place to Preachers  have already served very many Ages, as a Common-place to the Preachers, they afford matter of Censure unto all, and oftentimes they are ridiculous to their own sex.  
It is the strongest armor that Ladies have from Nature, when they can manage their Spirits with Discretion, and govern their Affairs by sweet and peaceable ways, they then astonish the most Confident, disarm the stoutest, and triumph over all opposition. It was with a mildred Spirit that Esther changed Ahashuerosh into a Lamb, and by which Abigail was more stronger than the Armies of David.  
A young Gentlewoman well accomplished is as a star with five rays, or as a jewel with five precious Pearls, Devotion, Modesty, Chastity, Discretion, Charity: Such Women are of an heroical Composition, they seem to have been moulded upon the celestial Globes by the hands of Angels, so sweet are their Deportments, so rare their Virtues, and their price so unvaluable: They are in their Houses as the Sun in his Orb: He that should attempt to represent their worth, should he draw out all the rich Our, and precious Stones which are in the Center of the Earth, he should rather find insufficiency in his enterprise, than want of Merit in the Subject.  
But all are not of the same Temper, for some there are( of whom already some mention hath been made) who must be dressed up like to so many Idols, their waiting Gentlewomen have more to do to attend their Beauties, than the vestal Virgins to maintain their sacred fires. In the morning they study their Glass, in the afternoon they are taken up and down with Visits, where their Discourse is so loud, that a few Women would suffice to make the Noise of a Mill. Others there are, who entertain themselves with trifles, with Songs, and Pamphlets, in which they are so well red, and would seem to be of so great an Ability, that they will give Laws to the Poets, and Writers themselves. Others are only taken up with their own Sensuality.  
There is a frenzy in the Pride of many Gentlewomen: 
A Frenzy in the pride of many Women.  He who would see the Stuffs taken up at the Mercers, to cloath a little Body of theirs, whereof the Worms will quickly make a Dunghill, would think they had undertaken to cover some creature of a most prodigious Bulk. Should we reckon up all the Furniture of many Gentlewomen, as we see them lying on the Table, having never beholded such Vanity before, we should think it Mercery enough to furnish a little City, rather than the Body of a little Lady. They are like those Birds who have almost no Bodies, but are all Feathers; more business it is to adorn one of them, than some do take who have a Commonwealth to manage.  
What shall we say, when they begin the adulteries of their Bodies, with the adulteries of their Face, which insensibly is eaten into with painting and poison, as if they would derive their Beauty from Destruction. Fashions are every day invented rather to sell naked Bodies, 
They go so naked as if they were rather to sell their Bodies than to cover them.  than to cover them. I know not what( saith one) may be reserved for the eyes of a Chast Husband, when almost through all Markets where they go, the secret parts of his Wives Body are exposed, as if they were ready to be delivered to the best Bidders. Surely since Women are born with some supereminency of Body, and are the goodliest Creatures in the World, why should they go to beg glory from the Corruption of the Earth, from Worms, from Patches, and sometimes from the rankest poison?  
And these new fashions of attiring the Body, as they are costly, so they are dangerous. What a wild affectation is it in young Gentlewomen, to think a slender Wast to be the most exquisite proportion, and by straight lacing of themselves, they would seem if possibly they could to be as slender in the Wast,( at the next Gambole,) as the May-pole is tall in its height. Although they are big enough to be wiser, yet they never think themselves to be fine enough in the Small, until they can span their own Wasts.  
But what a desperate, 
To be over-straitly laced most perilous.  what a wilful Inconvenience is this? By this means they reduce their Breasts into such pinching Extremities, that it doth suddenly engender in many a noisome Breath, and by shutting up themselves in a Whale-bone Prison, they open a door to Consumptions, and other perilous Inconveniencies. It seems this foolish Fashion was in the Time of Terence, as may appear in his Comedy called Eunuchus:  
Haud similis Virgo est Virginum nostrarum, quas matres student demissis humeris esse vincto pectore, ut graciles fiant.  
Si quae habitior est paulò, pugilem esse aiunt, deducunt cibum.  
This Maid is nothing near so pretty,  
As are the Lasses in our City.  
Whose Bodies are so closely laced,  
To make them have a handsome Wast.  
This foolish custom is much practised at Auspurge in Germany, as well as in England, and some neighbouring Nations that do affect Novelty. They are( he saith) straight laced, and slender, with shoulders penned in, lest being full bodied, they should be thought to be of too masculine a Temper. And this may be one Cause why many are now troubled with the epidemical Disease, called in French the white Flowers, a Disease so unknown in former times, that Ancient Women boast they never heard of it.  
Paraeus making mention that the Bodies of Female young Children, are more moist, 
To be too straight laced is the occasion of many Diseases.  and more tender, than the Bodies of the Male, doth affirm, that thereupon they become oftentimes more crooked, by the crooked posture of their Bodies, in carrying, sitting, stooping, or the like. Moreover he affirms, that Crookedness is seldom incident to the country people, but is for the most part incident to those who live in Cities, or the Habitations of great persons; and this comes to pass, by the straightness of the Garments which they do wear, occasioned by the folly of their Mothers, or Nurses, who while they strive to have their young Daughters Bodies so small in the middle, do pluck and draw their Bones awry, and make them Crooked, for the ligatures of the Back-bone being very tender, at that age, and soft and moist withall, the muscles or spondels do easily slip aside. Thus Nurses whilst they too straitly do lace the Breasts, and Sides of Girls, on purpose to make them slender, do cause the Brest-bone to cast itself aside, whereby one Shoulder doth often become bigger, and fuller than another. From hence the said Children become Asthamatick, that is, 
It oftentimes causeth Deformities.  to have an evil Breath, the Lungs and Muscles which serve for breathing, being pressed together, and straitned.  
The same error is committed, if they lay their Children more frequently along upon their Sides, than upon their Backs, or if taking them up when they be awake, they take them by the Feet, and Legs, and never put their other hand under their Backs, never so much as thinking that Children grow most towards their Head. And I would to God( says my Author) that the Inconfideration and Imprudency of many Mothers, did not unwittingly many times cause a Deformity in their Children, whilst they are in their womb; for not to mention those Impressions of Deformity, which depend upon Imagination, Affrights, or Blows, they are oftentimes occasioned by the ill placing of the Mothers Body as she is sitting, for hereupon not only the Body of the Mother, but the Body of the Child enclosed in the womb, is oftentimes perverted and distorted. 
The care which Women great with Child should have.  Therefore many Gentlewomen who all the time of their going with Child, do sit with their Legs across, or with Bodies bowed downward towards their Knees, or do wear long bellied, and straight laced Garments, do bringforth Children awry, or distorted in their Hands or Feet, because the Child can neither move freely, nor commodiously extend his members.  
More cautious( according to Spigelius) and far more advised, are the Venetian Dames, who never do lace themselves so straitly, and do account it an excellence of beautiful proportion, to be round and full bodied, to attain which comeliness, they use all the Art that possibly they can, and if they cannot be corpulent by Nature, nor yet really be brought to it by Art, they will yet counterfeit such a fullness of Body, by the loser Garments they wear on them.   

CHAP. XI. Of their knowledge in Spicery, &c.  
IT is a very commendable quality in Gentlewomen, whether young or ancient, to visit the sick, which that they might perform with as much Reputation as Charity, they should have some knowledge in physic, and in the several operations of Herbs and Spices. This indeed would be too great a task for our present Institution, but because we are to give an essay to all things, which belong to the education of young Ladies and Gentlewomen, we will touch a little upon this.  
And in the first place, because the Knowledge of the sundry sorts of Spices is very requisite, whether for persons sick, or in health, we will begin with them.  
Pepper is a very hot and dry Spice, 
Pepper the Nature of it.  even to the fourth degree. Black Pepper is with us most in use; it heateth much, it cutteth tough and gross phlegm, it helpeth Concoction, and is good against Crudities, it is not to be small beaten, for fear of inflaming the blood, it is more safely to be used in old Age, than with younger people, for whom the too frequent Use is exceeding hurtful.  

Ginger the Nature of it.  Ginger is the next, which is said to be hotter than Pepper, but it is so spoken in this respect, not that Pepper is much cooler, but because the biting heat of Pepper is less durable, and is not of so terrestrial a substance. Dry Ginger is very hot, and though not so much in use to season either Fish, or Flesh as Pepper, it is good to help Digestion, and to open obstructions, to discuss wind, and to expel it out of the Body. Green Ginger preserved in the Indies is not so hot, and it is good to eat fasting for a waterish or a windy stomach, the more moist and succulent it is, it is so much the better. That which is here prepared and preserved in syrup is not so good, and it is hardly to be concocted by a weak stomach, of which many Experiments are to be given.  

Cloves and how profitable.  Cloves is a Spice brought from the East Indies; they comfort the Head, Heart, and Stomach, they help the eye-sight, and Concoction, and strengthen Nature, they are good against Faintings, and doings, and against the Plague, or any other Infectious Disease, they are good against all fluxes of the Belly, proceeding of could Humours, they strengthen the retentive faculty, and make the breath sweet, but young people, and hot, and choleric Complexions are to be sparing in the use of them, as of all other sort of Spices.  
Nutmeg is the fruit of a three growing in the East Indies, 
Nutmegs good, and for what.  and it is covered with that Spice which we call Mace. Nutmeg is accounted hot and dry in the second degree, and are good for the same Causes for which the Cloves are commended. Nutmeg is very astringent, and good for could, Flegmatick bodies, and could Diseases, and Fluxes. The Nutmeg being yet green, and covered with a green Husk as the Walnut, is preserved in the Indies as the Ginger, but it is not so hot nor drying; it is very comfortable for the Head, and stomach.  
Mace covereth the Nutmeg, 
Mace in what Degree hot, and how comfortable.  as already is expressed, it doth partake of the same Nature with it, it doth strengthen the animal parts, and it is good against Fluxes, and spitting of blood.  
Cinnamon is the inward Rind, or Bark of a three growing in the East Indies; it is hot and dry in the third Degree, and yet in regard of the tenuity of its parts, it is thought not to heat so much as some other Spices. This Spice both in regard of its fragrant Smell, and pleasantness to the Palate, may justly challenge the first place of Excellency; it comforteth the Spirits, 
Cinnamon and its properties.  and doth open obstructions both of Men and Women, it furthereth the expulsion of the Birth, helpeth Concoction, and expelleth Urine: But the same Cautions in it, as in the Waters distilled from it, are to be observed, which have been mentioned in the former Spices.  

The praise of Saffron.  Saffron though growing at home, is nothing inferior to any of the former; it is hot in the second, and dry in the first Degree: It reviveth the vital Spirits, it is good against all obstructions, it is very good against the jaundice, and the stuffing of the Pipes of the Lungs, it is good to further the monthly Courses, and to facilitate Birth; but if it be taken in too great abundance, it doth much offend the Head, and the Brain, and procureth oftentimes the headache, and instead of facilitating the Birth, the excess of it may procure abortion.  
We shall follow the trace of good husbandry, and from Saffron we shall descend to Honey, which is hot and dry not above the second degree at most. It is a sovereign Preserver from putrefaction. choleric constitutions and young people are to be careful, as in the others, so in this also, how they fall into an excess with it, and rather leave it to old age, which may more safely use the same. It is undoubtedly best for phlegmatic complexions, for in those of a hotter constitution, it is suddenly converted into Choler: It is far better boiled, than raw, and is more nourishing and easier of digestion.  
The best Honey is very sweet, 
Garden Honey best, and how to be Clarified.  pleasant of smell, of a clear, and yellowish colour, indifferent stiff, and firm, yielding but lettle scum in the top when it is boiled. The Garden Honey is the best; it is clarified by adding a little water unto it, about the fourth part, and so scum it whiles any froth ariseth, or till the water be evaporated, which is easily known by the bubbles rising from the bottom; If you will have it more pure, put into every pound of Honey the white of an egg, and afterwards scum it again in the boiling: Honey is good in divers pectorall Infirmities, the Cough, shortness of Breath, the pleurisy, &c.  
Although( as I have said) Honey moderately taken doth open obstructions, being of a cleansing faculty, yet immoderately taken, it doth engender them, and many other Diseases are procured arising from it.  
In the next we shall give you an account of Sugar, which being more pleasant to the palate, is become in these latter Ages of a far higher esteem, and every where in frequent use, as well in Sickness as in Health: It is certain that the ancients had not the knowledge of Sugar, 
Sugar unknown to the Ancients.  so commonly as we have attained to it. They indeed knew Sugar Canes, and some Sugar they had, which naturally was congealed on those Canes like Salt; they had also a kind of liquid Sugar which they squeezed out of the carries, and used it in the stead of Honey, but it doth no where appear that they had the Art of preparing it, as now it is in use. Sugar is neither so hot nor so dry as Honey. 
Brown Sugar the best.  The coursest being the brownest is the most cleansing, and approacheth nearest to the nature of Honey. Sugar is good for abstersions in Diseases of the breasts, and Lungs. That which we call Sugar-candy, being well refined by boiling, is for this purpose in the greatest request: And although that Sugar in itself be opening and cleansing, 
Sugar taken too much very hurtful.  yet being too much used, it produceth dangerous effects in the Body, as the jaundice, Cachexies, and Consumptions; it rotteth also the teeth, and maketh them to look black, and many times it causeth a noisome and a distasteful breath: And to what may the geeat number of people that weekly die of the Consumption weekly in the City of London be imputed, as many Physitians now living in it do affirm, but to the immoderate eating of Sugar plums, and such sort of Confections.  
There is one thing besides of which you are to take an especial notice, 
Some hard Sugar very dangerous  which is, that a great store of our finest Sugar, and which is most called for, is refined, and whitened by the means of the lee of lime, which how prejudicial it is to our health I leave to every one to judge.  
I should here give you an account of the skill in several common Diseases, and of what Medicines are most effectual for their recovery, in which our accomplished young Gentlewomen ought to be instructed, but if I should be so precisely curious as to fall upon all particulars, I should make this little Book to swell into a volume; I shall therefore forbear the further discourse of Diseases, and having  told you of the nature of several sorts of Spices, I shall only acquaint you, that we have here at home in our own Gardens, and under our own Hedges, 
Excellent Plants in our own country as good as Spices.  many excellent aromatical Plants, such as Rosemary, lavender, Time, savoury, Sage, Mints, Pennyroyall, Bazill, sweet Cerfueil, Avens, Angelica, and many others, insomuch that some Galenists do wonder, that being supplied at home with such excellent Simples, we should seek so eagerly for outlandish Spices, which by the difficulty of transportation, or by the carelessness of the Merchant, are often brought unto us rotten and worm eaten, or at least by their age have lost a great deal of their virtues.  
But before I take my Pen quiter off from this paper, which was intended to represent the waves of Recovery of certain Diseases, I shall only acquaint you with a great Inconvenience, and practised by many, which is, they are unwilling that the sick person in the time of sickness should often change his linen, and I know not by what prescription, they are very unwilling that a sick Maid or Woman should often change her head-clothes. The Nurse and the Neoterick may pretend what they please, 
A great Caution in sick persons concerning the changing of their linen.  but the Rules of the most received Physitians are, that the sick should be often shifted, for it much discourageth and dejecteth the sick person to lye in foul linen.  
It is their common Objection, that in the first place by this means, the sick may catch could, and secondly that it much weakeneth them to be shifted. To this it is answered, that it is but the vain fear of some foolish old women, who fear where there is no cause of fear, for if it be in could weather, it may by the means of fire be easily prevented: And as for the danger which many allege, that shifting of linen doth weaken the sick, it is a very absurd objection, and as frivalous as the former, for it is so far from weakening the sick, that it is rather an apparent means to increase their strength.  
To make this the more easily understood, we are to take notice, that in the body of Man there are three several Concoctions; the first in the stomach, or Maw, commonly called Chylification, having for its excrement, the excrement itself which is thrown into the draft.  

A remarkable Observation.  The second Concoction is in the Liver,& hath for its excrement the Urine.  
The third is called Nutrition, and it is performed in the whole Body, and hath for its excrement certain fuliginous vapours, which by insensible transpiration, do breath out themselves by the pores of the body, and by the Sweat which is apparent to the eye; now in times of sickness, especially in all sorts of fevers, this last excrement doth most abound, and doth make foul the linen in which the sick persons lye, that linen especially which is next unto their skin; for which cause sick folk should have their linen often shifted, especially when they do sweat much; for if they be not shifted this danger doth ensue, that the Sweat continuing about the body, will be drawn in again by the same way it went forth: for this must be well considered, 
The Arteries of the Body have a double motion.  that the Arteries of the Body have a double motion, one whereby they expel the excrements already name, and the other whereby they draw into the Body the ambient Air to refresh the blood. Now whatsoever Air is next unto them, be it good or bad, they do draw it in: And therefore if this foul sweaty linen do lie about them, or upon them, undoubtedly the Arteries will draw in the noisome Airs of it, which will suffocate the natural Heat, and by consequence prolong the disease. Laurentius Jubert in his Book entitled, Des Erreurs populaires, to confirm this Truth, doth give this Instance, Let any Person come newly out of a hot Bath, where great store of Dust is newly raised, and he shall presently feel a kind of pricking over his whole Body, which is nothing else but these atoms of Dusts drawn in by the Arteries.  
By this then it doth infallibly appear, that the skin ought to be cleansed from all Corruption, and the Pores and Passages to be kept open and clean, by removing whatsoever may obstruct the same. And this I have purposely in this place inserted, that young Ladies and Gentlewomen may see how much they are oftentimes injured, by their Ignorant, and wilful Nurses, that do attend them.   

CHAP. XII. Of the Art of Candying, and Preserving; as also touching Preserves, and Pomanders, &c.  
THese are curiosities which are not only commendable, but required in young Ladies and Gentlewomen; to represent them at large would ask more Art, and Time, than I have either the ability or the leisure to perform it; and besides there are already in Print, many excellent Books concerning the same Subject, as The Queens Delight, for Candying, and Preserving: The complete Book, for dressing of Flesh, and Fish, as also for the ordering of Sauces, and the making of several sorts of Paste: Also another Book entitled, several selected Experiments; with many others.   

CHAP. XIII. Of the Art of Distilling.  
IN the first place, the young Gentlewoman is to be furnished with very good Stills, for the Distillations of all kind of Waters, which Stills must be either of Tin, or sweet Earth, and in them she shall distil all manner of Waters, meet for the Health of her household, as Sage-water, which is sovereign against all Rheums and Collicks, Angelica-water good against Infection, Radish-water good for the ston, Vine-water for Itchings, water of Cloves for the pain of the stomach, Eye-bright-water excellent for weak and dim Eyes. 
How to distil after what colour you please.  And if you would have your distilled Water to look of such, or such a Colour, or of what Colour you do please; First you must distil your Water in a Stillatory, and then put it in a Glass of great strength, and fill it as full as you can with those Flowers whose Colours you desire, and then stop it, and set it in the Stillatory, and let it distil, and you shall have the Colour you distil.  
There are six precious Waters, which it is said that the Famous Hippocrates made, and sent to a Queen sometimes living in England, which here for the Novelty thereof I will insert.  
Take fennel, Rue, Vervin, Endive, betony, Germander, read Rose, Capillus Veneris, of each an ounce, stamp them, and keep them in White-wine a day, and a night, and distil Water of them, and divide it in three parts, the first part you shall put in a Glass by itself, 
A Water more precious than Gold.  for it is more precious than Gold, the second part is said to be as precious as silver, and the third part as sovereign as Balm. This Water purgeth all gross humours, and is very excellent for the Eye-sight.  
The second is, Take a pound of Salgemma, and lap it in a green Dock-leaf, and lay it in the fire till it wax white, then put it in a Glass against the Air one night, and in the morning it will be turned into a Water like to crystal; keep this Water well in a Glass, and put a drop thereof into the Eye, and it shall cleanse and make sharp the Eye-sight; it is good for any Evil at the Heart, for the Canker, and the Morphew.  
The third is, Take the Roots of fennel, Parsley, Endive, and betony, of each an ounce; first wash them well in luke-warm water, and bray them well with White-wine a day, and a night, and then distil them into Water. This Water is most excellent for the Head and Eyes.  
The fourth is, Take seeds of parsley, Achannes, Vervin, Carawayes, and Centory, of each ten drams; beat all these, and put them in warm water a day, and a night, and then put them into a Vessel to distil. This Water is most precious for all sore Eyes, and very good for the Health of the Body.  
Fifthly, Take Limmell of Gold, 
A very precious Water and the manner how to distil it.  Silver, latin, Copper, Iron, Steel, and led, and Lethargy of Gold, and Silver: Take Calamint, and Columbine, and steep all together, the first day in the Urine of a Man-Child, that is to say, a day and a night, the second day in White-wine, the third day in the juice of fennel, the fourth day in the white of Eggs, the fifth day in Womans Milk, that nurseth a Man Child, the sixth day in read Wine, the seventh day in the whites of Eggs, and upon the eighth day put all these together, and distil the Water of them, and keep this Water in a Vessel of silver, there can be nothing too precious to contain it. It expelleth all Rheums, and all manner of sickness from the Eyes, it wears away the Pearl, the Pin and the Web, it draweth again the distorted Eye-lids unto their own place, it easeth the ache of the Head, and maketh those that use it to look young even in old age.  
Sixthly, Take the Goldsmiths ston, and put it into the fire, till it be read hot, and quench it in a pint of White-wine, and do so nine times, and afterwards grinned it, and beat it small, and cleanse the Water as clean as you may, set it afterwards in the Sun, with Water of fennel distilled, until it pass over the Touch four or five inches, and when you will use it, stir it all together, and then take up a drop with a Feather, and put it on your Nail, and if it abide, it is very good, then put it into the place that runneth, and anoint the Head with it, if it acheth, and the Temples also: And this upon Experience hath done much good, and it is said to be the same, which many Mountebanks about this City of London do so much boast of.  
But since the Art of chemistry is so much in our dayes in request, there are many sovereign things conducible for the Health of Man, which by them are every day found out, and for your better satisfaction I must refer you to them.   

CHAP. XIV. Of dairies, and the making of Butter and Cheese, and other things belonging to Countrey-Gentlewomen.  
I Must now speak something of dairies, for the better satisfaction of the Gentlewomen both in City, and country, that so the one might the better understand the practise in the country, and the other being delighted with her own Experience, may give a full Consent to the Truth of what we shall deliver.  
In the first place, 
How to choose the Kine.  the Kine must be of the best Choice, and Breed, that can possibly be procured, the larger the Cow is, the better she is, and a good Reason is given for it, for when she grows old, she may be fed, and made fat, and fit for the Shambles, and good Beef is better Nourishment than Milk.  

The Marks of a good Cow.  The Signs of a Cow that gives good Milk are a wreathed Horn, a thin Neck, and a large hairy Dewlap, a full Udder, and the Teats long and thick.  
The best Kine that are black, are said to come from Cheshire, Lancashire, Derbyshire, yorkshire; and the best Cows read, and which give of all the most nourishing Milk, do come from Gloucestershire, and Sommersetshire; the pied Kine come generally from Lincolnshire. Amongst these the good housewife may take her Choice as she pleaseth; but above all things she must be sure, that the Bull be of as good a Breed, as the Kine themselves. And it is very good counsel, that if at any time you buy any Kine to increase your Dairy, you must be careful that they do not come from a soil, that is more fruitful than your own, but that rather they come into a better Pasture, for then they will prosper, and thrive with you; when otherwise they will pine away, and fall into Diseases, as pissing of blood, and other Inconveniencies.  
Those Kine are said to give most Milk, which have but lately calved. 
When Kine do give most Milk.  For a Cow to give two Gallons at a Meal is rare; there are many who give constantly a Gallon, and a half, but if a Cow gives at once but one Gallon at a time, and that constantly, she may pass very well for a good milk Cow.  
The best time for a Cow to calve in, 
The best time for a Cow to calve.  is the latter end of February, and in the Moneths of March, and April, for then the Grass is either coming on, or springeth up in its perfect goodness.  
The best and most approved hours for Milking, 
The best hours for Milking.  are in the Spring and Summer, betwixt five and six in the morning, and about six of the Clock in the evening. And although some there are, who will have their Kine milked in the Summer-season, betwixt twelve and one, yet there is no profit that can arise from it. It is an old Proverb, That two good Meals are better than three bad ones: It is the worst point of housewifery that can be, to leave the Cow half milked; for besides the loss of the Milk, it is the only way to make the Cow dry, and altogether unprofitable to the Dairy.  
The Profits arising from Milk are chiefly three, 
The Profits arising from Milk  Cream, Butter, and Cheese: The Cream is the Heart and Strength of the Milk, which must be skimmed very cleanly, for this Cleanliness is such an Ornament to a good housewife, that if she wants any part thereof, she loseth both that, and all other good Names whatsoever. Cream is not to be kept above two dayes in the Summer, and not above four in the Winter, if you will always be provided with the sweetest and the best Butter. To keep Cream at the most above three dayes in Summer, and above six in Winter, cannot be done without great prejudice.  
If after the month of M●y, before you salt your Butter, you shall preserve a lump thereof, and put it into an earthen Vessel, and set it into the Sun, during the space of that month of May, it will be very good for all manner of aches, strains, wounds, and other grievances.  

The best time for salting of Butter.  The best time to pot up Butter, is in the month of May, for then the Air is most temperate, and the Butter will take Salt best; howsoever it may be done at any time betwixt May, and the end of September.  
The third Profit which ariseth from the Dairy is Cheese, 
Of the making of Cheese.  of which there are three kinds, Morning-milk Cheese, Nettle-Cheese. The Morning-milk Cheese is for the most part the fattest, and the best Cheese that is ordinarily made in the kingdom. The Nettle-Cheese is so called, because that Nettles when the Cheese is but newly made, are put upon it, which Nettles once in two dayes are to be renewed. The Floaten-milk Cheese is the worst of all Cheeses, and indeed so course, that I neither love to writ of it, nor to feed of it.   

CHAP. XV. Of Diet.  
TEmperance which is a Regular ordering of the Diet, and a certain Moderation in our Meat, and Drink, is a Divine virtue, and such as brings Strength, and Vigour, both to Mind, and Body.  
It will furnish young Gentlewomen, 
The benefit of Temperance.  and especially persons who addict themselves to Piety, with such a way and manner of Living, as with more ease, and cheerfulness, and fervency, they may the better apply themselves to Devotion, and to the faithful service of God. And the pious Professors of it do affirm, that it is not to be believed, with how great an Alacrity, and with what abundance of inward Consolation, those Men and Women who do apply themselves to Sobriety, may attend the service of God in public, and in their private Devotions.  
It is true indeed that young Gentlewomen of themselves, are naturally inclined to this virtue, and custom besides doth greatly confirm it in them, insomuch that we shall hardly find any one Gentlewoman, who is given to Excess of Diet. But because it may afford general help unto all those, whose Employments consist as well in the labours of the Body, as in the Affairs which pertain to the Mind and Understanding, I have determined for the public Good of all, to explain myself a little more largely on this Subject.  

What Temperance is.  That is to be called, a Sober Life, and Diet, which prescribes Rules to be observed in Meat and Drink, so that a Man or Woman must neither eat nor drink any more, than the Constitution of his Body allows, with reference to the Services of his Mind, and this is called, an Orderly, Regular, and a Temperate Life, or Diet.  
The Subject about which this Temperance is chiefly conversant, is Meat and Drink, in which a constant Measure is to be observed. Now this Measure is very different, according to the diversity of Complexions in sundry persons, and according to the diversity of youth and strength in the Body, for one kind of proportion doth belong to youth, when it is in its full strength, and another to old age. The sick and the sound have likewise their several Measures, and in regard of these several Constitutions, the nature of the stomach is very different. There are some Masters of Abstinence, who would have this Measure of food to be exactly proportionable, and they say, that such a Measure is exactly proportionable, over which the stomach hath such a mastery, 
Less Meat to be taken by young Gentlewomen and Students than others.  as it can perfectly digest it in the midst of any Employments, either of the Body or the Mind. It is to be observed, that a greater Measure is required in him, who exerciseth the labour of the Body, than unto him who is altogether exercised in Meditations and Prayers; for the Exercises of the Mind, do much hinder the Concoction of what is eaten, because in calling up the whole forces of the Soul, they do suspend the Powers, and Actions, of the inferior faculties. And this may be proved by daily Experience; 
The Reasons of it.  for when we are wholly taken up with Meditation or Prayers, and when young Gentlewomen( for this Discourse must always have a reference to them) are busy in their Petitions, for the enjoyment of such or such a Husband, or Friend, &c. they neither hear the Clock, nor take the least notice of any thing, that doth present itself before their Eyes, so entirely they are addicted to that Object, which the whole Faculties of their Souls are exercised upon: And by this means it comes to pass,( as some greatly learned have observed) that not only the animal, but the vital Spirits themselves, are withdrawn from their proper services.  
Some men there are( and indeed this is very remarkable) that will not be induced to believe, 
Excss the occasion of all Diseases.  that Distillations, Coughs, Head-aches, pains of the stomach, and other Infirmities, should proceed from the excess of Diet, but they will lay the cause on Ventosities, ill airs, extraordinary Watchings, when the true cause doth lie only in Surfeits, in not observing a right order in their Meat and Drink Great is the Power of Order, and Disorder in the Government of all Bodies as well politic, as individual; And if the World doth consist of Order, and our corporal life doth depend on the Harmony of Humours, and Elements, it is no wonder at all that Order should preserve, and Disorder destroy. It is Order that crowns the Arts with Laurels, and Armies with Victories, and confirmeth Families, Cities, and Kingdoms in Peace; whereupon it rightly may be inferred, that an Orderly life is a most sure way, and ground of Health, and a long Life, and the true, and the only Medicine of many Diseases.  
The Rules to find out a true discovery, 
The certain Rules to know all Superfluities.  and to avoid all superfluities and excesses in Diet, are these;  
If we take so much of the Creature as thereby to be disabled in the performances of Holy Duties, and in the Duties of following our Vocations, it is then most evident that we do exceed the measure that Nature is contented with; for both Nature and Reason do require, that the part of him in which the growth and conservation of his Body doth consist, should be so ordered and cherished, that no offence should arise thereby unto the animal, and the Reasonable part of the Soul, for the Vegetative part being the inferior, is ordered to the service of the superior, and is therefore to be an Assistance, and no way a hindrance unto the other in its higher function, and operation.  

Another Rule.  When therefore to glut the Appetite, so much Food is taken in, as to hinder the clearer operation of the Fancy, the Understanding and the Memory, it is a certain sign that this due measure is exceeded. Now this Impediment and Offence, proceedeth from the abundance of Vapours that are sent up into the Head out of this sick and nauseating stomach, which would arise more sparing, did not the parts thereabouts sweat with too many Vapours.  

A remarkable Observation.  But you are further to understand, that although those Vapours and Fumes do cloud, and overshadow the clearer exercises of the Brain, yet oftentimes they do proceed not only from the Meat immediately taken before, which begins to boil again in the Stomrck and to Concoct, but also from the abundance of blood, and other Humours which are in the Liver, the Spleen, and in the Veyns, which all of them are boiling in the stomach( after manducation) and do abundantly sand up their noisome and afflicting Fumes into the brain.  
Now a temperate Diet doth gradually diminish these Plethoraes and Cachochymiaes, as the Physitians call them. This abundance of humors, and this ill moisture, by the prescribed Rules, will wast away of themselves, by feeding on their own superfluities, when after a little Abstinence, 
The benefit of Abstinence.  Nature shall perfectly govern, and so order all the Humours, that no Disease shall arise by any imposed crudities on the Body, nor any Impediment follow that shall obstruct the superior offices, and the faculties of the Soul.  
The second sign of the Excess in Diet will appear, when we find in ourselves a certain kind of dullness, and heaviness in our Spirits, which before were quick and active; for Meat and Drink ought to refresh the strength and powers of the Body, which before began to languish.  
Many indeed there are who are much deceived in this particular, for complaining of continual weakness, and of faintness, they do persuade themselves, 
Variety of Food dangerous.  that this defect ariseth from the want of nourishment, and of the Spirits, whereupon to render the Remedy more prejudicial to them, they seek out variety of higher food, when this weakness they complain of, doth not proceed from the want of Nutriment, but from the abundance of evil Humours, as may easily appear, both by the evil Constitutions of their Bodies, and more particularly, by the swelling of their Bellies. Now these bad Humours do obstruct the Muscles, and the Nerves, through which the Spirits have their course, and passage, and by this means it comes to pass, that the animal Spirits cannot exercise themselves, nor enjoy that free course, and passage, which they ought, for the animal Spirits being the most general, and immediate Instruments of the Soul, all the Vigour of the Soul in Sense, and Motion, is derived from them: And from hence proceeds that weakness, and that dullness of the Body, and in the Senses, the animal Spirits being intercepted in their passage, by this excess of Humours.  
And this that great Master in natural Philosophy Sir K. D. hath recorded to be certain; 
Superfluous Humours to be abated by Abstinence.  for when these Apophlegmatismataes are by Abstinence exhausted, the Body becomes more cheerful, and more active. Wherefore if a Man or Woman desire to be lively, and ready to Exercise, these superfluous Humours are to be lessened, by the abatement of Diet, that so the Spirits may have the freer passage, through all the parts of the Body. It is nevertheless to be observed, that we are not immediately to pass from a disordered kind of life, to a more strict, and a preciser method, but it is to be performed by degrees, and by small abatements, to abstract from that excessive quantity, whereunto we have been accustomend, until at the last we do arrive unto that just measure, which doth not oppress the Body, nor offend the faculties, nor operations of the Soul, for all sudden Changes, 
All sudden changes of the Body are perilous.  especially( as in this case) they are remarkable, and are prejudicial unto Nature. And it is my opinion, that Bodies enured to Galens Botanicall physic, are not, unless in some desperate exigencies, to be tampered withal by the chemist, for it cannot but be very dangerous, to be driven off forcibly from that, which our Bodies have been for a long time accustomend unto, for that which is against a long and an inveterate custom, is hardly to be undergone.  
But I will return, from whence peradventure I have too long diaressed. The best Relection that young Gentlewomen can take in the Morning, 
The praise of Panadaes.  is the Panada, called by the Italians Panatella: I need not speak much in the commendations of it, because it is every where used both in England, and beyond the Seas, and the Ingredients therein being various, according to the emergent conditions of those persons who do take it. Of all this is the least subject to putrefaction, and breeds the best blood.  
But amongst all sorts of Food which is prejudicial to Health, we ought most to refrain( although peradventure most pleasing to the Palate) from fat Meats, 
Fat Meats to be avo ded.  which do make loose the stomach, and do much weaken the astrictive, and the retentive faculty of it, insomuch that other sorts of Meat, are much hindered by it in their Concoction, and are caused to slip out of the stomach undigested, and as it were half raw. Moreover these fat Meats do sand up many fumes into the Head, whereupon there ensueth a dizziness in the Brain, attended with Coughs, and those wheezings, and other Infirmities in the Lungs, which the Physicians call Asthmata. And to conclude all, these fat Meats unless they be very well concocted by a good stomach, and a deliberate length of time, do turn into evil Humours, and are the Originals of fevers, by an exuberancy of phlegm, and Choler. 
The Excess of salt Meats prejudicial.  Salt Meats also in the least excess are prejudicial: The benefit of a temperate Diet is, that it doth free a Man from all manner of Diseases. Physicians do affirm, that Crudities are the Nurseries of all those Diseases, wherewith Men are ordinarily vexed: Now that which we call Crudities, 
What Crudities are in themselves.  is the imperfect Concoction of Food; for when the stomach either through the excess of Meat, or for the variety taken at one Meal, or some other evil quality, doth imperfectly digest what it hath received, the juice of the Meat so taken is said to be crude, that is to say, raw, or to have a Crudity in it, which is the occasion of many Inconveniencies.  
For in the first place, 
The Dangers of crudity.  they do fill the Brain with many flegmatick Excrements, and over-heats the Bowels, whereupon many obstructions a●e bread in the narrow passages of them. Moreover these Crudities do corrupt the temper of the whole Body, and stuff the Veins with putrid Humours, from whence proceed many grievous Diseases; for when the first Chylus is crude, and what we eat is malignantly concocted, it is impossible that any good blood can be bread in the second Chylus of the Liver, for the second Concoction can never amend the first.  
Again, These Crudities are the cause, that the Veins through the whole Body, are replenished with foul and with impure blood, and mingled with many Humours, which do break forth into desperate Diseases.  

The way to prevent or take away Crudities.  Now these Inconveniencies are taken away, by a sober course of Diet; for when there is no more received into the stomach, than what it is well able to concoct, the Chylus is made good, and agreeable to Nature, and from a good Chylus, or a good Concoction, good blood is bread, and from good blood, there followeth good Nourishment, and a good temper in, and throughout the Body.  
By this means the putrefaction of the Humours in the Veins, is avoided, as likewise all obstructions in the inward parts, together with those superfluous vapours, which do so often molest the Head and inward parts, and all the joints o● the whole Body, and the Health of the whole Man is hereby preserved, for Health consisteth in these two things; first, 
The two most remarkable particulars in which Health consisteth.  in the due proportion, and symmetry of the Humours, both in respect of quantity, and quality; and secondly, in a certain kind of spongy Dispositions throughout the whole Body, having no let nor Impediment by any Obstructions, so that the Spirits, and the blood, have their free passage, and recourse, through all and every part.  
But there is another advantage, which is received by a temperate Diet; for it doth not only preserve from those Diseases, which are occasioned by Crudities, and Corruptions of Humours within the Body, but it doth also much avail in outward Causes; for they who have their Bodies free, and clear, 
A temperate Diet good for all outward Maladies.  and the Humours well tempered, they are not so desperately hurt by wounds, dislocations, or breaking of Bones, or heats, or colds, as other persons are, who are full of evil Humours; and if at any times they are afflicted with any such Infirmity, they are much sooner, and more easily cured, for in persons who do so well order themselves, there is no Flux at all of any evil Humour, or at least very little to that part so affencted: Now the Flux of Humours doth very much hinder the cure, and causeth pain, and Inflammations. It doth also very much fortify against the Plague, 
Good against the Plague.  for the poison thereof is much better resisted, if the Body be clear, and free.  
Besides it mitigateth incurable Diseases; and this is seen by daily Experience, for there are many who have Ulcers in their Lungs, hardness in their Liver, and the ston in their Reins, or Bladder, which, although incurable, yet by the help of good Diet, do prolong their Lives a great time. We may add to this, 
Many singular advantages by a good Diet to be received.  That it makes men lively and ready for all employments; it maintains the Senses in their Integrity, and Vigour; it mitigates the Passions, and Affections; it preserveth the Memory; it helpeth the Wit and Understanding; it quencheth and allayeth the heat of Lust; it maketh Men to live a long time, and in the end to die without pain; it is not of any Grief, or Trouble; whereas Intemperance produceth many great and grievous Diseases.  
Since therefore a Temperate life is so happy and so pleasant a thing, what shall we do, but embrace it with open Arms. A Regular life is better than a physician, for every Man by long experience may know the Qualities of his own Body, and what hidden Properties it hath; what Meat, and what Drink agreeth with it best, which things by the Doctor cannot so easily be known, especially since there is a greater diversity of Tempers, than of Faces, and the Urine, as Galen himself confesseth, and a great many Doctors of physic after him( some few Diseases only excepted) is but meretricious.  
I have been longer on this Tract of Temperance than at the first I intended, not so much for the use of young Ladies, who for the most part are not subject to the least Excess, unless it be of the Macaroon, or the Sugar-plum, and for which they are too often punished, by the discomplexion, and pain of their Teeth, or the licourishness of them, but to prescribe Rules of Health to the greatest number of Men, whose extravagant Appetites are too much addicted unto Riot, and Intemperance.   

CHAP. XVI. Of raising of Pasts.  
THere are many Qualities which although they are not so proper unto Ladies, yet they are very commendable in them, in which number is this piece of Cookery, to have a good hand in the Pastry; and because I must confess my Ignorance herein, I shall refer them to those Books which are the best that are extant on this subject, as The accomplished Cook Sect. 11. and Rabishaes Cookery Book 14. Markhams Way to get Wealth Book 2d.   

CHAP. XVII. Of Chirurgery.  
IT is every day confirmed by the Experience both of City, and country, that many Ladies and Gentlewomen have a very rare hand in the curing of Contusions, green Wounds, and many Sores, and other Evils which are daily incident unto Men, and Women, in which, I know not by what happiness, they oftentimes exceed the cunning of the chirurgeons themselves, whether their Integrity reflecteth more on the ways of Honour than of Profit, or whether by a secret complacence, the Cure affecteth the one more than the other, and the soft hand of the Lady is almost as prevalent as the plaster itself; or whether the Gentlewoman being for the most part on her knees to dress the Sores of her Patient, her Charity, and her Humility be as acceptable before GOD, as the Pain and the Danger of her Patient is importunate with her, and by this her silent Oratory, a more speedy, and a more grateful way of recovery is effected. The same may be said of their administrations of physic.  
Nevertheless we deny not but that Physitians and chirurgeons are very necessary, and greatly to be esteemed for the knowing and curing of Diseases, and other Maladies which Men are subject to, for if a Friend who comes to condole us in our sickness performs a thing that is acceptable to us, how much more dearly should the physician, and the chirurgeon be respected, who not only come as Friends to visit us, but as Benefactors to restore us. The most remarkable Books for physic and Chirurgery which I shall commend to Gentlewomen, for their Improvement in the knowledge of Chirurgery are, The Queen's Closet, The Countess of Kents Secrets, Dr. burgess his Vade Mecum, &c.   

CHAP. XVIII. Of New Fashions.  
SEcond Cogitations are always the best; if I have been a little too rigid in the Treatise before, concerning apparel, I shall endeavour to make amends for it, it being the business of this Pen, to inform and delight young Ladies and Gentlewomen, rather than discourage or affright them.  
If Man at the first was left to be his own tailor, and had the Universe to supply him with Stuff, and Trimming, and did make up his clothes, as he himself thought convenient, it is apparent that the following of Fashions is left at liberty, 
Fashions left to liberty.  and amongst wise Men it ought not to be taxed, unless it be inconvenient or ridiculous.  
Every Mans or Womans Palate may be as well confined to one kind of Meats, as their Fancies to one kind of Fashion: It is not only lawful for a Man or Woman to vary in their apparel, but even to please themselves in that Variety, since in itself, one is as lawful as the other; a little Skirt which was in fashion the last year, is as legitimate as the large deep one now in use; and the Hat with a high Crown is even as unreprovable, as that with a narrow Brim, and which sits close to the Head: Nature is the Mistress of Variety, she made all things for Strength, Use, and Ornament, and it is Neglect, and indeed, a sloth that converts all things into a Weakness, and a loathed Deformity. We need no more but sit still, and Diseases will arise only for want of Exercise.  
Though we hear nothing of Apparel, till sin sent Man to seek for it, yet since it is a Covering for shane, there is certainly something of Decency in it. 'tis generally believed, if Adam had not fallen he had no need of Garments, his Innocence was his clothing: It is true that after his fall he made himself a Covering of Fig-leaves, and whether he lighted upon it by accident, as the next at hand, and the readiest, or whether it was taken for a present necessity, there being no better to be found, we have not leisure here to dispute; but sure it is that it was a Garment so uneasy, and so unfitting for him, that GOD himself out of pitty to his Creature, did put him into a more durable, a more warm, and defensive clothing, than what his own ignorant wretchedness had lighted on. And indeed we find it natural to wear apparel, there being no People, or Nation so extremely savage, but they have something about them to cover their shane: Nor can any Men be so unreasonable or so profane, to complain of Providence, because that Man came naked into the World; for seeing he was Lord of all, and was endowed with wisdom to make use of all, there was no need to bring him clothed on the Stage of the World, as other Creatures were, who have no abilities to help themselves. We see in Birds, that the parts most to be concealed, are covered with Feathers, and in Beasts; with a tail. It was Sin that first brought Man to stand in need of a Covering, who is so ashamed of the cause, that ever since he doth what he can, to find out ways to cover his sin.  
We red that GOD himself commanded the Garments of his High-Priest, to be glorious, and beautiful; not only to be rich in the outward materials, and curious in the workmanship, but orient in the Colours, and refulgent with Jewels: And whether it were learned from the Jews, or the Heathen had it naturally of themselves, it is most certain that their Priests were more magnificent in their pomp, and in their Robes, than others were though of the highest Dignity. From which premises this Doctrine may be raised, that good clothes are not displeasing unto Heaven: 
Good cloths not displeasing to God.  Many Reasons may be given for this, and good Uses may be made, which for brevity sake I omit. We look almost with admiration on the Peacocks starry Train, and what a way Nature hath provided in that Creature to spread it, and to have it seen. apparel no doubt is an ornament, and yet they are not right that in their habits are too sordid, or too singular; the one argueth too sullen, and the other too light a Disposition. Howsoever as the World goes, a Lady doth not lose in her Reputation, by being clothed a little above her rank, rather than altogether beneath it. The Lapidary that is to set a Jewel, doth give it all the best advantages that possibly he can think on, and the richer it is, the greater is his endeavour and his care to grace it in the lustre. Although a Diamond will glitter, and cast abroad its rays when it is never so plainly set, yet we think that neither the Cut, or the Water can make it sparkle too much. It is not only convenient, but necessary, that upon occasion young Ladies be braver than ordinary, as upon their addresses to Persons of Eminency, upon causes of public Joy, and on solemn and sacred Meetings. Socrates, an austere Philosopher, being one day demanded, what was the reason he was so extraordinarily fine in his long Cassock, and his new Shoes, made answer, That he might appear handsome to the handsome. We ought in our clothes, to comform ourselves to those with whom we do converse. We find in the Epistle of St. James, that the gold Ring and the costly apparel found more respect, than the Man that was not so richly arrayed. We do guess at the goodness of the pasture, by the grass which we see upon the ground. Young Gentlewomen in their habits should comform themselves unto custom, and to the Fashion that is decent and general, to the occasion, and to their own condition: That is best which best suits to every ones calling, and the quality they live in: and because most Men, and Women judge by apparencies, it is behoveful to provide for a good estimation even from clothes, and from the outside. If there were not a due respect to be had according to ranks, and qualities, what use would there be of the scarlet die, what use of Pearls, or Jewels, what use of Silk, and softer raiment? they would be accounted as superfluities, and be rather burdens, than benefits to the World. It is a Principle in Philosophy, that Nature doth nothing in vain: Certainly it was not without some great design, that Nature should provide such great riches, and that she should be so careful to conceal them from the sight, as much as the possession of the vulgar. The Scarlet colours, the Purple, the Silks, the furs, the ermines and Beavers, the Pearls and Diamonds, do justly find wearers whom they well become; yet in apparel a gallant carelessness doth far exceed any affectation whatsoever: Too curious a Dress doth proclaim unto the World that we dwell too much on outsides. 
Three Uses to be made of clothes  There are three good Uses which we may lawfully make of apparel: to hid the shane of nakedness, to preserve from could, and to adorn the Body; the worst task we can put it to is to engender pride. When Demonax saw a young Gallant in brave apparel, and to put on an extravagant Insolence with his Feather, and his new Fashions, he whispered these words into his ear, Those Silks, and fine clothes you boast of, were spun by a Worm, and worn by a Beast, before they came on your back, and yet the Worm continues still a Worm, and the Beast a Beast, and the bide in whose Tail was the Feather in your Hat, is a Fowl still. There are some persons who although never so gorgeously attired, yet no clothes can hid them from the Fool or the Clown, whilst others do give a grace to any thing they wear; and this may partly persuade us, that comely apparel is far better than costly, or conceited. A Lady may be allowed to please her fancy in her habit, provided it doth not disparaged her Judgement. She that will be singular in her apparel, had need of something in her extraordinary, that might weigh down her affectation.   

CHAP. XIX. Of Business or Employment in which Ladies and young Gentlewomen may be concerned.  
LAdies for the most part are of a tender Constitution, and there be many of them that have so great an aversion to the performance of any Business, that carries difficulty with it, that you may sooner persuade a Cat to leap into the water, than procure them to enter upon any thing that is troublesone or unpleasing. And these for the most part are Gentlewomen who have passed their youth undiscipli'nd, and have been bread up in such a Delicacy, that they know no other business but their pleasures, and are impatient of any thing that looks like a hindrance to it. And by this means it often comes to pass, that the management of the affairs doth descend into inferior hands, and that for want of skill all the wheels of Family-government are out of order: Certainly those are the active Spirits that give Laws to the idle and voluptuous. 
Business the heart and comfort of human life.  Business is the Salt of human life, which not only gives a grateful relish to it, but withall it doth dry up those Crudities which otherwise would prove offensive; it preserves from purrefaction, and doth chase away those blowing flies that would corrupt it: He that with a Sythe should mow the empty Air shall be sooner weary, than he who sweats with toil to cut the standing Corn. And the better to perform business, they should first be thoroughly acquainted with what it is they go about, for they shall be subject to go astray if they have no certain guide ro direct them; and if they want temper, they shall be sure not to want trouble; no storm can shake the frame of that Mind that is builded upon Temperance; it placeth us out of the reach of others, and bringeth others to be subjected to, and to be within the compass of our own power. Let every one be sure to drive his own business, rather than to let it drive him; when we are once brought to be necessitated, we are become slaves to our own affairs, they do master us which should be commanded by us. But in thy right ordering of affairs, a special eye is to be had to Circumstances, for Circumstances many times are more than that which is the Main, and those must carefully be laid hold on as they do offer themselves to occasion.  
There is as great a difference betwixt industry and neglect, as there is betwixt a Garden curiously kept, and the Field of a Sluggard Which Solomon maketh mention of; the one is clothed with beauty, and a cheerful loveliness, and the other with brambles and thorns; take the weeders away from the Garden, and a very little time will change it into a Wilderness. 
Every young Lady to be like a Watch.  Every young Lady should think her self to be like the Watch she carrieth in her Pocket, if evening and morning it be not wound up with circumspection, it becomes either false, or unprofitable, it either goeth not to direct, or it serveth to misled; the least neglect will led them aside to improficiency or offence.  
How fair and fresh soever the soul be, yet in our flesh here in this life it liveth in smoke, and dust, and if daily it be not brushed and cleansed, it quickly will discolour. Diligence alone is a good Patrimony, but neglect consumeth the greatest Fortune; the one is active, it preserveth, and gathereth, and the other like Death is the dissolution of all. But that the honour of Industry may the more appear, we shall in the next place represent unto you the ill consequences of the 'vice of Slothfulness.   

CHAP. XX. Of Idleness, and how much to be avoided by young Ladies and Gentlewomen.  
I Believe it is too true, that young Ladies oftentimes learn to do ill, by doing what is next unto it, and that is Nothing. How bright doth the soul grow with use, and negotiation; in what a height of constant happiness doth that Family flourish, where the Mistress of it steereth in an ordered course? 
The dangerous effects of Idleness.  Idleness is the most corrupting fly that can blow in any human Mind; it not only stupifieth the Minds of Virgins, but groweth also upon their Bodies, and their blood, and betrayeth them to Discomplexion, and Sickness, and to many Infirmities. Industry is never wholly unhealthful, or unfruitful; if it be not attended with health and joy, it will banish want and poverty. There is a good Angel always waiting upon Diligence, which carrieth a laurel in her hand to crown her. What an unworthy memory did that Lady leave behind her, of whom we find nothing else recorded but only that she lived, and died. Every one should smell of that which he is busied in, as those who stir amongst perfumes, and spices shall, when they are gone have still a grateful odour with them. It is none of the meanest happinesses to have a Mind that loveth to be exercised in virtues: virtue is the only and the absolute improvement of the soul, and there is no creature so ruinous, or so wretched, as the idle person.   

CHAP. XXI. What Pleasures, and how far to be used by young Ladies and Gentlewomen.  
PLeasure undoubtedly is lawful in itself, 
Pleasure lawful in itself.  and GOD at the first did ordain it for use. If it be taken as it was at first provided, it will be taken without a sting, but when we exceed either in the measure, or the manner, we pollute the purer stream, and drink our own destruction. That either Men or Women should let loose the reins to all the corrupt and mistaken pleasures of this life, was never licenced by any of the wiser sort of the Heathen. Young Ladies and others may rejoice, and delight themselves in all that GOD gives them for pleasure, but yet they must use this delight with such a moderation, with such a prudence, and so much warrantableness, that they may be able to give an account thereof to GOD, who in his bounty hath given such pleasures to them. And above all, those pleasures are most to be commended, which on all sides are so legitimated, that they leave in the conscience no private check behind them, to upbraid the sense for the unlawful using of them. He that plungeth himself in a puddle, doth but engage himself to an after-washing to get his filth away; and who is so mad to feast on that, which he knows would make him sick if he eats it. Almighty GOD would never have allowed to Man or Woman the desire of pleasure, and the faculties to enjoy it, if he had not meant that in decency they should make use of them. Actions that are so natural in themselves, are not unlawful, but as they are found to run into excess, and to be attended with unlawful Circumstances. St. Paul saith in one of his Epistles, that all things were lawful to him, but all things were not expedient: All things in themselves, as they were pure natural Acts, and indifferent, neither good nor bad in the commitment, were lawful, but being chased about, and pounced with the settings off, and the pouderings of excess, they were not expedient for him. There is so much corruption adhering to their use, by exceeding the measure, mistaking the manner, misplacing the time, that although they be lawful in themselves, yet if they be circumstanced amiss, they are not expedient. It is not a sin to be honestly rich, nor a 'vice chastened to enjoy the Rites of Marriage; the unlicensed pleasures are those that leave a smart behind them.  
We may prove also from the sundry variety of delights which GOD hath created in the World, that the use of them is lawful, for GOD would never have made them so distinct in their kinds, not so many in their numbers, if it had been wholly unlawful for Man, or Woman to use them. All the several casts of food were intended to please the palate, as well as merely to content our hunger. Of all the beautiful fruit in Paradise, there was but one three only that was exempted. I conclude therefore that Men or Women, 
Pleasure how to be used.  as well young as old, may enjoy themselves in those felicities and delights, which they have a well grounded inclination unto, provided they ought so to use them, as not to be enthralled in the guilt of them, but they may be well able to acquit themselves upon the account for using them. Whatsoever they do, they ought before the Act to examine the sequel, if that be clear, the present enjoyment will be ease, and content; but to rush inconsiderately upon pleasures that must end in repentance, doth not svit with that wisdom which all ought to be endowed withall.   

CHAP. XXII. Of Silence requisite to young Ladies and Gentlew●men.  
I Have oftentimes observed in some Gentlewomen such an unlucky kind of disposition, and such an envious pride, that they cannot endure that any but themselves should be set forth, as excellent, insomuch that when they hear one justly praised, they will either seek to extenuate her virtues, or if like a clear light they be truly eminent, they will wound them by detracting from them; or if their tongue cannot condemn them, they will be sure to leave them in a suspected ill by Silence.  
They should think that the applauding of virtue would win them far more honour, than the seeking slily to disparaged it. If we knew Vices in Men or Women, we cannot show ourselves in a nobler virtue, than in our charity to conceal them. When friends part, they should lock up one anothers secrets, and interchange the keys. She that pretending to virtue, is busy in the stains and blemishes of others, is like to him that seeks lost gold in ashes, in unsettling, and blowing them about, he hides that more which he better might have found with stillness.  

The true virtue of Silence.  The true virtue of Silence cannot be too much commended. It is such a quality that I want words to express its worth: I cannot well tell which I should most commend to Gentlewomen, either Speech or Silence, since the one of them doth too much, and the other too little; Speech enricheth, and corrupteth, but Silence is poor, but honest. I am not so much against Discourse, as vain prattling, which consumes time, and profiteth no body. Speech indeed is one of the blessings of Nature, but to ride still on the top of it is too vehement. They that use it are at great pains in feeding hungry ears, and to speak properly are the very Bellows to kindle laughter; and they are not only guilty of this fault, but they are unsafe and dangerous, their words discovering their mind, and negligently betraying to every eye the sight of their heart. When I hear one of these common speakers, I let his words pass without any more attention, than I bestow upon a Clock when I care not for the hour of the day; but he that solicits my ears but seldom, I receive his pleasure with pleasure, and willingly grant him a room in my memory.  
The first word in the School of Cleanthes that great Philosopher, was Silence; and the first word of Command amongst Souldiers in the field now adays, is Silence. A talkative Man or Woman is like an unbraced Drum, which beats a wise Man out of his wits. Some are blabbs of secrets, and these are traitors to Society, they are vessels unfit for use for they be bored in their bottoms. Others there are who will boast of the favours they have received, and by this means they often bring goodness into suspicion; they both lose love, and injure famed. Some have variety of Stories, even to the tiring of their hearers, and these for the most part are the grave sort of the follies of our Age; their ungoverned tongues do stray into a waste of words, and so give us cause to condemn their memories, which do retain so much of their youth.  
A Gentlewoman that is silent, besides the advantage she hath of the talker, in receiving all she hath without paying back any thing for the receiving of it, doth by eschewing and loathing the profuse vanity of the others words, become not only more silent her self, but if she be virtuous, more secret also. Secrecy is of two kinds, 
Secrecy of two kinds.  of our Friends, and of our own; that of our Friends, Religion commandeth us to keep; that of our own, Discretion. For the secrecy belonging to ourselves, there have been some Men and Women who have not been so secret, 
A just check to some pretending to Silence.  but foolishly have divulged, that if the linen which they do wear next unto their Bodies, should be privy to their Determinations, they would burn that linen. This Silence is a mere babbling, and argues no discretion but extravagance.  
Many States have used to punish the laying open of Secrets, with the loss of their tongues, which was a very just Law, and a sure one, for no example prevails with a born tatler, but the forfeit of his tattling Organ. I wonder that the Turks do not generally deprive their slaves of their tongues, as of their stones: methinks they should be as jealous of their secrets, as they are of their lusts. Certainly all people that are subject to this flux of words, are very dangerous. I never knew tattling a safeguard, but only by the goose that preserved the capitol; they are all to be shunned, their conversation being more unsafe, than the fellowship of the most malicious, for words are more pernicious than blows; there is no Fencer that can find a Ward for them. I shall conclude this Chapter with that of a famous Writer, There is a Time when nothing, there is a Time when something, but there is no Time when all things are to be revealed.   

CHAP. XXIII. Of the Advantages which Ladies and Gentlewomen have by their honourable Descent, over others that are of a plebeian Race.  
MOst certain it is that by our own Virtues or Vices we often differ from our Progenitors, howsoever through successive Generations the blood most commonly doth hold its tincture. In a Noble Family for the most part the Stream doth still hold Noble; and we observe that Offices of Trust and Places of Command, are settled on the Heirs of some deserving Families, as presuming they will merit to preserve, what their Ancestors at first by their merits did acquire. A noble young Lady having some Temptations presented to her, which are unworthy of her, will consider with her self before she gives assent, Is this according to the Laws and Rules of Honour? according to the Example of so many excellent Ladies, from whom I am descended, and to whom by the Interests of Duty, or Consanguinity, I do owe the greatest obli●ations? Is it according to the Rules of Piety? Is it attended with such Regularity and Order, that I find nothing unseemly, nothing inordinate in it? And thus weighing the lawfulness of the Act, before she gives way unto it, she preserves her self in the honour of her primitive Integrity, and prevents all dangers that threaten to undermine it. She that discharges her duty to God, and her Parents, cannot but be eminent in all the rest of her Conversation; 
In what the true foundation of Honour is laid.  the foundation of Honour, and Greatness, is laid in obedience, and respect to them; and thus being seasoned with the principles of Honour, she is beyond the standard of ordinary Women, and liveth in a higher, and a more noble Region. And not to speak of the Helps of Fortune, which give 〈◇〉 great advantage, it is most certain, that Earth cannot present us with any thing more glorious, than such noble young Gentlewomen, when they are illustrated with the rays of virtue. In a beautiful Body the Temper and the Delicacy of the Spirit doth conclude it admirable; if there were not something more than ordinary that lies couched in the practise of Honour, Nature would never have planted such a transcendent desire of it in generous, and enlarged Souls.  
The Ladies that are of the highest merit in themselves, do insist least upon their Ancestry, for they very well know who vaunteth vainly of his pedigree, commendeth not what is his own, but what is anothers, and that the best way to keep their Ancestors virtues in memory, is to add unto them, and to illustrate them by some actions of their own. When Posterity can boast of nothing but their Forefathers merits, they subsist just like Felons, by the protection of that Altar, from whence they are no sooner pulled, but they fall to death, and shane.   

CHAP. XXIV. Of Women in general, amongst whom young Ladies and Gentlewomen may find many excellent Examples to direct them.  
EVery man is so much the better, by how much he comes nearer unto GOD. Man is nothing more like him than in being merciful, yet Women in general are far more merciful than Men, it being a Sex where pity and compassion are more eminently remarkable: And as they are the more compassionate, so they are the more temperate. It is heat that transports Man to immoderation and fury; 'tis that which forceth him to such a savage and libidinous violence. Women are naturally the more modest, and Modesty is the seat and dwelling place of virtue. Whence proceed all bloody villainies, but from an unblushing Impudence? It may be thought that if Adam and Eve had both continued in their estate of Innocence, that Eve had never been in that subjection, but had enjoyed a continuance of her former estate, which had nothing but blessedness in it. If it be argued from the words of the Text, that the Male is there placed before the Female, and therefore the more worthy; it may be answered, we find there that the Evening and the Morning made the Day, yet from thence we do not conclude, that the Evening is better, or more worthy than the Morning. That Adam was made the governor of Eve, may rather be thought to be the punishment of her sin, than the prerogative of his own worth, All do aclowledge that her Body was more admirable, and more beautiful than Adams; more full of Curiosity and Wonder, and shall we be so profane to think, that GOD would put a worse Soul into a better Body? It is a principle in Philosophy, that the Manners of the Mind do follow the Temper of the Body, by which( without being much beholding to any logic) we may easily conclude, that the comeliest outsides are for the most part the most virtuous within. The Dispositions of Women in general, are of a more tractable temper, than the harder mettall of Men; it is their easy Natures that hath caused Men to accuse them of Fear, and Inconstancy, and to be sometimes extreme in their passions; when if we should but take the pains to examine their Inclinations, we may peradventure find it to be as innocent, as their accusers do render it faulty, and to be worthy of excuse, if not of commendation. They are not commonly of so light a Temper, as to suffer themselves to be carried beyond the bounds of Reason.  
But I must submit myself to some Qualifications, for I should not set up a School of virtue, but of 'vice, if I should seek to justify Women in all things. The Garlands of true praise are only due unto the pious, and those of a generous descent, and those who are the most generous, are the most pitiful. They know it is more glorious to vanquish their own passion●, than their Detractors, and that to give life when they may take it away, is as it were to raise the dead without the working of a Miracle.  
Nothing doth more misbecome that Sex, than Choler. I have often seen a fair Woman melancholy, yet I never heard that any hath seen a fair furious one. They had need indeed of some Philosophy, to assist them in the conquest of their other passions, but to defend themselves from this, it is enough for them to make use of their Glass only, for in the height of their passion let them but look therein, and it may be a good means for them to correct themselves as to that passion, for the time to come. Women in general are like unto that Herb of which Plutarch maketh mention, they being well prepared become a sovereign Antidote, but growing too luxuriant, and running into seed, they degenerate into the rankest poison.  
I might here propound unto them many remarkable Examples, which may serve to inflame them to the love of virtue, and of their own Honour, as of Penelope, Portia, Paulina, and others, who being Heathens, their Examples should be of a greater force; for if persons living without the knowledge of the true GOD, and assisted with no other Helps but those of Nature only, and of Reason, have made no delays to walk in the rough and narrow paths of virtue, and without any fear of the thorns, have with their own hands put away whatsoever might make their passage difficult, what should not the Ladies do of our Time, to whom GOD himself hath given Directions to guide them in their way, whom he hath assisted with his Graces for the exercise and performance of all Duties, and whose performances he hath promised to reward with joys upon joys, and every Joy environed with Eternity.   

CHAP. XXV. Of Modesty.  
OCcasion and our Nature are like two inordinate Lovers, they seldom meet but they do sin together; nevertheless if they do meet, and the Heart consenteth not, some great Scholars are in doubt, whether the offence be punishable, though the act be committed: Who wilfully doth any thing evil is a wicked Man, but he that doth it out of necessity is ●●t altogether evil. They do add, that even actual sins have so far their dependency on the Hearts approbation, as that alone can viciate or excuse the act. But I am of opinion, that there is no Man but is faulty in all his actions be they what they will, at least by some circumstances, though peradventure sometimes excusable in others that seem to be of more importance, For if we shall calculate aright, Man is his own Devil, and oftentimes doth tempt himself: So prove are we to evil, that it is not one of the least Instructions that doth advice us to beware of ourselves.  
Now an excellent Virtue to restrain or check a Man or Woman from running into 'vice, is Modesty. I am persuaded many Women had been bad, that are not so, if they had not been bridled by a bashful Nature. There are divers that have a Heart for 'vice, that have not a Face accordingly. Modesty chides young Maids from bold Company; it restrains them from sordid enterprizes; it teacheth them to love virtue only; it aweth the uncivil Tongue, and chains up the licentious hand. Surely the Graces sojourned with a blushing Virgin. It is recorded that the Daughter of Aristotle being asked which was the best Colour, made answer, That which Modesty produced in ingenious Spirits. Certainly the Heart of the blushing Lady is nearer Heaven, than the Forehead of the brazen Rauntress; for it is the offspring of Humility, and when that leaves a scarlet tincture behind it, virtue is always upon that Varnish. It was Liviaes Modesty with which Augustus was affencted. A Spirit modesty bold is like the Wind, to purge the Worlds bad Air. To blushy at 'vice is to let the World know, that the Heart within hath an inclination to virtue. But when Spirits do begin to degenerate into sloth and wantonness, they are apt to fall from one Infirmity unto another, and at the last( transported, I know not with what boldness) they do leap into the highest Impudence.  
To give a check unto such young bloods, who weigh not the danger until they are fallen into the snare, and who then to expediate themselves from the suspicion, and the guilt of one sin, do commonly commit a greater, and do proceed from the acts of Lust to the acts of murder; I am enjoined in this place, for the Information of all young Maids that are ignorant of it, and for a terror to all those who to excuse their Honour, are obstinately resolved to commit a murder, to give them a sight of this ensuing Act of Parliament.  

An Act to prevent the destroying and murdering of Bastard Children.  
WHereas many lewd Women that have been delivered of Bastard children, to avoid their shane, and to esc pe pu●ishment, do secretly bury or conceal the Death of ●heir Children, and after, if ●he Child be found dead the said Women do allege that the said Child was born dead, whereas it faileth ou● sometimes,( although hardly it is to be proved) that the said Child or Children were murdered by the said Women their lewd Mothers, or by their assent, or procurement,  
For the preventing therefore of this great Mischief, be it enacted by the Authority of ●his present Parliament, That if any Woman( after one Mo●eth next ensuing the end of this S●ss●●n of Parliament) be delivered of any Issue of her Body, Male or Female, which being born alive should by the Laws of this Realm be a Bastard, and that she endeavour privately, either by drow●ing or secret b●rying thereof, or any other way, either by her self, or the procuring of others, so to conceal the Death thereof, as that it may not come to light whether it were born alive or not, but be concealed, in every such Case the said Mother so offending shall suffer Death, as in case ●f murder, except such Mother can make proof by one Witness at the least that the Child( whose Death was by her so intended to be concealed) was born dead.  
And to make the Sentence of this Act yet more severe; It is most certain that a Woman in the City of Chester was delivered of a Child, which she laid in an Orchard, and covered it with leaves; it so fell out that a Kite seeking for her prey, discovered it, and struck so violently at it, that the Child died thereof: We do find here that the Mother was not the immediate cause of the Death of her Child, but the Kite; nevertheless when she was arraigned at the Assizes following, she was condemned, and executed. In this Case( so strict was the Jury) that the will was taken for the dead: And I do find the Case in Print to be thus reported and printed, Car ell avoit un intent par ces voice pour le tuer; for by this way she had an intent to have destroyed it.   
Not out of any Design of my own have I inserted this Act of Parliament, for it is not agreeable to the candour and simplicity of this Pen, nor to the tempers of young Ladies, whose innocence needs not any such terror of Examples to preserve their Chastities.   

CHAP. XXVI. Of immodest Songs, and vain Ballads, and other idle Pamphlets, which make young People immodest, and with which they are oftentimes too inordinately affencted.  
I Have already made mention of the nobler sort of Pamphlets, 
Of Songs and Ballads.  and how far they are to be admitted. Young Gentlewomen must not make pastimes to become their exercises, nor turn their most serious times into hours of recreation, and vain delight: There is nothing that is made only for pleasure. Creatures that are the most glorious are the most active: The Sun, the glory of the Universe, by whose light beauty is known to be beautiful, doth never stand still, nor hath ever made a halt, but once by a great Wonder, in the dayes of Joshua. His setting in one Hemisphere is his rising in another. Business is as well the content and comfort, as the enriching of Mankind. Undoubtedly the Gentlewoman that finds a way to preserve her self from idleness, doth go to bed with a far more satisfied conscience, than she who spends all her time in sloth, and vanity.  
Books of recreation should be only used in the hours of recreation, and so should stage-plays, and all other Subjects of harmless wit.  
For whilst Books containing honourable and noble Subjects, 
Reading requisite for young Gentlewomen.  may be permitted to young Gentlewomen, to entertain the hours of their greatest leasures, there is no toleration given for the reading of wanton and licentious Pamphlets. Some stoics indeed there are, who will not allow any Books to Womankind; they will be content that young Gentlewomen communicate with learned persons, but yet I know not by what severe nicety, they would keep them from reading their Works, like to the professors of the Religion beyond the Seas, they are well pleased the people should know that there is a Bible, but they must have a great care not to look into it. But to speak the truth, what can be desired for the ornament of the Mind, which is not contained in Books, where virtue is to be seen under all kind of visages, and Truth discovered in what manner soever they desire it: They may behold it with all its force in the Philosophers; with all its purity in the Historians; with all its beauty and its dresses in orators, and Poets. In this pleasing variety, all humours and conditions may find wherewith to content themselves, and wherewithal to be instructed. Here it is that Truth is not altered through passions; here it is that she speaks as much without fear, as without interest, and trembles not at her entry into Palaces, nor in the presence of Monarchs.  
And for this cause it is that Reading is very requisite for Women, 
And for what cause.  whether young, or old. They have no less need of dumb Teachers than Princes; for Beauty as well as Royalty, are constantly attended with more flatterers, than instructors. To discover, and aclowledge their faults, it is necessary that sometimes they learn of the dead, what the living dare not tell them. It is in Books only where they may discover the imperfections of their Minds, as they find the imperfections of their Faces in their Glasses. Here they find Judges that cannot be corrupted either with Love or Hate; the fair and the foul are both treated alike, having to do with Arbitratours who have no other eyes, but only to put a difference betwixt virtue, and 'vice.  
But as I have already admonished; since all Books are not Excellent, and there are some which justly do deserve not to see the light, unless it be the light of the fire; there is I must confess, no less difficulty for Gentlewomen to choose good Books, in which they may employ themselves alone, than to choose good Spirits, to entertain themselves in company.  
And here I cannot choose but blame the Tyranny of some Governesses, 
The Tyranny in some School-Mistresses justly reprehended.  and Mistresses of Schools, who think no Books to be approved, but those only which please there own fancy. As the value of Coins depends on the Ordinances of Princes, so the worth of Books, and purity of Language, depend only upon the price of their imagination. The best Scholars cannot avoid their censure, if they submit not to their Judgement. All the practise, and all the approbation, are in their hands. Their allowance must be sought for to have it take, and there is no other glory, but what they distribute. Although Men of the best rank do differ in their Judgement from them, yet they are but shallow fellows, for all the Reasons they can allege to maintain the contrary, and must be so reputed in the opinion of their Schools. By this error it often comes to pass, 
Why good Books are oftentimes condemned by some Women.  that good Books( in their Schools especially) do taste no no better at the first, because these petty if not pretty impostors do cry them down, and do labour to obscure their worth. They conceit, that having blamed the Works of others, it will add unto their Glory, and that all other women for the time to come will altogether rely on their judgement, as a Rule infallible. But as virtue at the last in the despite of all her Accusers, so these Books will shine in their full Merit, in despite of the Ignorant, and the Envious, and Reputation which for a time is hindered by their Malice, will dilate itself with a greater Glory. Experience doth let us see, we are not. to follow there Advice, because they speak not of Books according to Truth, nor sometimes according to their own Opinion, but according to the Interest they propose unto themselves: by which young Gentlewomen may see, that they are not so far to ascribe to the judgement of others, as quiter to renounce their own, and that they have no Reason to trust altogether to such ill Guides.  

More Cautions for young Gentlewomen in reading of Books.  Howsoever I would not have young Gentlewomen to take the pains to red all Books, or to affect the multitude of them: I am altogether of the contrary opinion, and do believe that it is no less unprofitable than fastidious, to red all sort of Books that shall present themselves unto their hands, unless they shall Peradventure do as the traveller, who having passed through divers Countreys where he made no stay, but only taken a survey of them, did at the last make choice of some one of the richest of them to inhabit in: for why should young Gentlewomen take the pains to seek that in many which they may find in one: as if the Sun had need of the stars to give light, or as if it had not light enough of its own to illuminate the world.  
Quantity is not the measure, one sole Book when it is good may serve for a great Library: To which purpose St Jerom writing to Fulvia hath a singular expression; As you would sell( saith he) many Pearls to purchase One which had the Brauty and the Price of all others, so you should renounce all sorts of Books, to devote yourself wholly to One, where you may find whatsoever is needful to instruct you, and to give you contentment.  
And indeed to red few, so they be pleasing and profitable, is not to diminish the fruit, but rather to augment it: It is not to be less knowing, but to be the less troubled; for as they who do eat continually, do gather together a mass of Crudities, so such who will be reading in every Book that possibly they can get, 
The danger of reading many Books.  must needs be clogged with a great confusion. And as excess of Meats do weaken the natural heat, so the excess of Reading doth diminish the light and the vigour of the Mind.  
It is not necessary then to red many Books, but to red the best, and especially never to be curious of such, whereby we cannot learn any thing, without the danger of becoming vicious. And here I needs must encounter with two great errors, the one proceeding from Fear, and the other from Boldness. Some Mothers of Children, and others there are, who make a great scruple, that their Children should red the Books of the Heathen, such as Seneca, Plutarch, and others, in English, and yet they will give them full leave to red any lying Pamphlet. There are some again, who make a conscience to red the Books of the Apoerypha, though full of good Precepts, yet the History of Parismus, or Ornatus and Artesia, must be commended and red by them.  
But not to dissemble: This scruple of theirs proceedeth from their Ignorance, 
Ignorance proceeding from Fear and Boldness.  and they tremble( as the Scripture hath it) where there is no cause of fear: For since GOD commanded the Hebrews to take away the Vessels of egypt, and to consecrate them to the service of the Tabernacle; why should we not take good Precepts from any Pagan Author, so we do it on purpose to employ them to the Glory of GOD, and to the Instructions of our own Consciences. The Israelites took only away the Treasure of the egyptians, but left them their Idols; so we taking the Science of Pagans, do not take with them their error, and Idolatry. What hurt is it to steal divine Riches from a Heathen Author, to put them to a better use.  
And if peradventure they do meet with any evil things in them, they must behave themselves in reading of them, as the Jews in marrying with Strangers, whose Nails they pared, and whose Hair they cut: That is, they are to prune whatsoever is superfluous, or may offend their belief.  
But of the loser Pamphlets we must speak in another manner, since there is nothing in them but what is evil, and dangerous. There is only a show of evil in the Books of many of the ancient Philosophers, and but a show only of good in the licentious Pamphlets; so as taking away the mask, and searching deeper into it, we find nothing but 'vice in the one, and virtue in the other.  
Perhaps my Judgement herein will offend many, to whom falsehood seems more specious than Truth, who can take no pleasure but in that which is unprofitable, and who believe they cannot pass the time but in losing it. Prudence doth teach us to separate virtue from 'vice, and not to fly them both at once: And when the corruption which many Pamphlets, and idle Songs and Ballads bring with them, 
Idle Songs and Ballads forbidden.  is truly laid to heart, there is no sober Spirit but will hold himself guilty, if he should forbear to show those snares to those young Spirits, who do not dread the danger.  
And to speak first of Pamphlets; what contentment can there be in a counterfeit Pamphlet, which is not found in History? Are there not successses, and events fair enough? Can there be a greater pleasure, than to be present at the Birth, and ruin of Monarchies, and Empires, and in the compass of an hour, 
The praise of Histories.  to see what hath passed many Ages? Is it not an honest and a witty way, to shorten time when it seemeth long, by fetching it again when it is slipped away, and to find recreation against cares, and memory against oblivion? What cause that young Gentlewomen may not refresh themselves, without danger of debauchment?  
And suppose we sometimes find some good Instructions in Pamphlets, what need is there we follow the Example of that, which we know to be imaginary, and how shall we imitate Examples that we know to be false; as if we would take lights from Stars in a Picture, in stead of using of those which the Heavens do discover to our view.  
The like may be said of Ballads, and wanton Songs: For grant that there may be some pleasure in them: is there not also a great deal of idle and licentious fancy? 
wisdom will renounce a little pleasure for a great deal of danger.  wisdom will always abandon that which delights, for that which hurts; it will renounce a little pleasure, for a great deal of danger. To take pleasure in an idle Song, without staining ones self with the obscenity of it, is a thing almost impossible; for wickedness enters insensibly into the soul, and what care soever we take to guard ourselves, it is almost impossible but to be tainted with this alluring poison. It is remarkable, that what Spirit, or what Innocence soever we have, our Bodies even without our assent, will take and taste of the qualities which we feed upon: So our Spirits, whether we will or not, will put upon them, I know not what of the Books we red. Our Humour will be altered ere we be ware; we shall laugh with those that laugh, we shall entertain wanton suggestions at every passage we red of the Libertines, and we shall be sad with the melancholy; insomuch that we have seen persons wholly changed, after the reading of certain Books.  
And the Reason is not hard to find: For since some Mothers cannot fix their eyes on certain Pictures, without leaving the complexion or some marks in their Infants; why should not we believe, but that the lasciviousness contained in these Ballads, may have the same effect in our imagination, and do always leave behind them some impressions in our Spirits.  
And although we know they are but fictions, yet nevertheless they truly move, 
Our inclination to Evil is very powerful.  being red. The inclination we have to Evil is so powerful, that it takes strength through Examples, and will be contented with false ones, when it cannot meet with true; so the Ivy doth mount up on a three which is hollow, as on that which is perfect, and doth lean no less on a withered three, than on a green one. Our corrupt Natures, and our unruly Appetites, do strongly sway us to that which is forbidden, and a false History is enough to carry us more boldly to any wicked enterprise. And as the Birds pecked the Grapes which Zeuxis painted; so passion doth take fire with the Loves, which these Ballads do decipher.  
The reading of many wanton things do heat by little, and little; it insensibly takes away the repugnancy and the horror we have to Evil, and we acquaint ourselves so thoroughly with the image of 'vice, as we afterwards fear it not when we do meet with 'vice itself. When once shane is lost, we are in great danger to lose that which is not preserved but by it. If Waters violently break forth, when the Dam is broken up, and the Trenches which kept them in, are cut, Affections in the same manner will break out with all manner of liberty, when this honest Fear is lost, which doth suppress them.  
This Licentiousness is not bread in a moment; and it is true, 
Licentiousness was not bread in a moment.  that even by reading of wanton Songs and Ballads, we do not arrive to the height of 'vice, at one, and the same instant. The contagion in Songs and loose Pamphlets, do seize on the heart by degrees; it worketh on the minds of young persons, as seed in the earth; it at the first doth begin but to show the head, but afterwards it grows up every day more powerfully than another.  
But this is not all; for after that these Pamphlets, and Songs of wantonness, have made young Maidens bold, it afterwards doth make them to practise what they red, or sing; then they labour to find out subtleties, to carry them on to what so much they do desire, and do learn not only the Evil which they should not know, but even the fairest way to commit the same. And to speak the truth, what likelihood is there for them to be familiar with such alluring Books, and Songs, and not put their innocency itself in danger. In those vain Pamphlets, they do red how this Virgin leaves her country, and her Parents, to run after that Stranger; another is in love in a moment, when she reads that she hath received Letters from such and such a Gallant, and how they have appointed private places where to meet together. These are but cunning Lessons, to learn young Maids to sin more wittily; and there is no Man can comprehend with what reason, nay with what probability, such perilous Books, and Sonnets, may be justified.  
On the contrary, if the lacedæmonians did forbid plays, because adulteries were exhibited; why should such Pamphlets amongst us be permitted, where such dishonest actions, lascivious examples, and extravagant passions, are maintained? Shall we dare to red in Books, what the Pagans prohibited to be acted on their theatres? Shall it be said that Christians have less love for virtue, than the Infidels.  
And yet some there are, who will accuse me of too much severity, in taking away this too much accustomend delight, which many young Women have in reading vain Pamphlets, and singing vainer Ballads; they will lament no less for depriving them of these vicious Books, than did those Women who sate weeping for Thammuz. falsehood hath a great deal more power than Truth. Young Maids more willingly do red those Books, which do corrupt good manners, than those Books which do teach them; and there are more Ladies who learn by heart the Tales of Parismus, or Amadis de Gaule, than the Histories of saving Truth. They take less pleasure at a Sermon, than a Comedy, and had rather hear Jack Pudding, than a Preacher. And this made Strato to complain, that he had fewer Scholars than Menedemus, because there are more who haunt the School of Voluptuousness, than that of virtue, and we love them better who flatter us, and make us laugh, than those who make us sad, and humble.  
And not to dissemble, 
The forbidding of idle Books makes young people more curious to red them.  it is a great calamity to see now adays, that it is even to make us more eager, and it doth put an edge upon our curiosity, to red a Book that is forbidden. It seems the same Spirit who deceived our great Grandmother Eve, by seducing her to lose the sweetness of the fruit of Knowledge, inspires no less too many with the same liberty, promising that their eyes shall be opened to see admirable things, and that they are denied the reading of such wanton Books, only out of pure envy. This error corrupteth a great number, whom flatterers do persuade, that as feeble Spirits are every where in danger, even amid good things, so pure and virtuous Spirits are in no danger at all, even in the midst of bad things. I am of another opinion, and must represent to young Gentlewomen, that be they of what Spirit soever, they are always obliged to fly danger; and I believe there are very few who have so much heat or force, as to feed on poison, and to live on that which is the destruction of others. I allow no more of Poets than of Pamphlets, when there is hurt in them. Wheresoever I find 'vice, my intention is to fight against it, and I shall always blame those idle Books, which serve but as a School to learn sin with more dexterity.   

CHAP. XXVI. Of Memory, and how much conducible it is.  
MEmory is as well the ornament, as the benefit of all persons, both young and old.  
Experience is the Mother of the Arts; Memory is the Parent of Experience. Memory by Philosophers is placed in the hinder part of the Head, as Fancy is in the former part thereof.  
The Art of Memory( though held forth by many as an excellent help) is rather an advantage to the professor of it, for his private profit, than to bring any benefit to those who are to learn it. And to speak the truth, there is so great a difficulty to place such, and so many words, into such, and such Cells of the Brain, that it appears rather to vex, than any ways to benefit the Memory: And some lettered Men, who have attempted this way to improve their Memories, have confessed as much. The best Rules therefore to preserve that in our Memory, which we desire to be remembered, are briefly these:  
The first is not to overburthen the Memory, 
Rules for Memory.  for I have red that Memory is like a Purse, which if it be so full that the strings cannot be drawn together, all will drop out of it.  
The next is to fasten that with often repetition, which we desire to remember. several discourses on other Subjects will cause that to be lost, which we desire most to remember: Therefore in relation to it, it was well said, That it is best over night to knock the Nail in,& to clintch it on the morning following.  
The third is to put that which we would remember, into a handsome method, and so to place it, that according to some alphabetical order, on the name of that thing to be remembered, after a little ponderation, it may promptly come again unto our Memory.  
The last and the best is not too much to trust the Memory, but to have some Book to put us in remembrance of what is already done, or what according to promise, or design, is of any importance to be done. Good things, as the memory of good Men, ought to be had in perpetual remembrance: As for bad, we may say as Themistocles to one who would have taught him the Art of Memory, That he had rather he should teach him the Art of Forgetfulness.  
Moderate Diet and good Air preserve the Memory. There are excellent good Remedies for the preserving of the Memory, whether in dry or moist Constitutions, for which I shall refer you to Dr. Jacob Mosan his general practise of physic, who hath written at large on this Subject.   

CHAP. XXVII. Of Disobedience to Parents.  
THe Laws Divine, Natural, and Civil, do straightly oblige Children to the Honour, and the Duty which they are to give unto their Parents; It by the Instinct of Nature doth belong unto them, as the beam belongeth to the Sun, or the River to its Fountain, or the Branch unto the three.  
Nor from the Stork alone are Creatures, not endued with Reason, taught this Principle of Love and Duty. The Lions whelps who are untractable in their rage and ravening, do cheerfully go a hunting to provide prey for their Sires worn out with age; and these Inclinations are found in Birds of Rapine, who pull the prey one from another to feed those who did beget them.  
And human Laws give many excellent Precepts of the Piety of the Children to their Parents. If we may believe the History of the Persians, recorded by Aelian, we shall observe, that there have been some found amongst them, who have made voluntary wounds, and cut deep gashes in their own Bodies, wherein to bury some part of the Bodies of their Parents reduced to ashes. A thing truly wonderful, and which condemneth the Ingratitude of those Children, who will not vouchsafe to preserve the Memory of their Fathers in their Hearts, much less their Ashes in their Bodies.  
By the Laws of GOD, Children are taught to prosecute their Parents with Love, Reverence, Obedience, and Succour. The Name of a Father is as a Rock, whereon all the waves of Passion should split asunder.  
A barbarous thing it is to see Children despise their Parents because fallen into Poverty. For such a wicked Contempt, some Parents transported with fury, have inflicted severities on their Children even dreadful to those that red them; and others unpunished for their Contempt, have thrust those alive into their graves who did give them life.  
Children ought to succour their Parents in their necessities, according to their abilities, which if they have not, they are to support and assist them with Prayers: and on the other side, Fathers and Mothers are taught to give due Respects unto their Children with all Affection.   

CHAP. XXIX. Of Sleep, or Rest.  
OUr Task being now almost brought to an end, and our Pen beginning to rest, we will in this place speak something of Rest, and what Rest is to be given to young Gentlewomen, 
What hours of Sleep to be given to young Gentlewomen.  for the better preserving of their Health.  
The moderation of Sleeping and Waking is very necessary, and when either exceedeth, the Body is much endamaged,& Health much hindered.  
Immoderate Watching drieth up, and doth exhaust, and weaken the Body, and the Spirits, and therefore it doth not only procure Diseases, but in many Diseases it is very dangerous.  
But Rest or Sleep produceth contrary effects: For although the excess thereof doth make the Body heavy, and by moistening of it too much, doth oppress and suffocate the natural heat, and engender abundance of Excrements, yet moderately used benefiteth both the Body and the Spirits; for by this means all Concoction of Food received in the stomach, 
The benefit of Sleep.  and all the parts of the Body, is best performed. Sleep moisteneth and nourisheth the Body; it maketh it fat, and expelleth all corrupt Humours either by Sweat or Urine; it perfecteth what is not fully concocted, and maketh it profitable for the nourishment of the Body; it mitigateth and qualifieth Choler; it cooleth the Body; it is the quickening of the weak and weary Members; it is finally so needful to Nature, that without Sleep it cannot be upheld.  
To rise betimes in the Morning is for a good End; for it tendeth to the Health of the Body; but to rise betimes in the Morning to address themselves to the Temple of God, as many young Gentlewomen do in London, is of remarkable advantage to the Health both of Soul, and Body, and effectually conduceth to the best End of all.   
FINIS.   

HAving treated of the Education, and Behaviour of young Gentlewomen, it will not be unnecessary to show here the several seasons in the Year, as to all manner of Flesh, Fish, and other things, to be provided in good Families, in the best manner, both for use and ornament, as also for the orderly placing of every Dish of Meat; and finding some difficulty in it, I have taken the advice of many experienced persons, that are well acquainted with the several seasons, and the ordering of all abovesaid, in the best manner: whereupon I have been desired to draw a Bill of Fare, for every month in the Year, wherein all former Books of Cookery have been much defective, which accordingly I have done, it being of great use in Families, especially for the younger sort.  

A Bill of Fare for every month in the Year.  

January.  
1. BRawn.  
2. A boiled Capon, with oysters and sausages.  
3. A Surline or ribs of roasted Beef.  
4. A roasted Goose.  
5. minced Pies.  
6. A roasted Turkey.  
7. A marrw Pie.  
8. A made Dish, or a bread Pudding.  
9. A roasted Capon.  
10. Larks, Partridges, or Woodcocks, which may best be provided.  
11. Lamb.  
12. A Tart of Wardens, or Quinces.  
13. Tame Pigeons.  
14. A dried Neats Tongue.  
15. Anchovies.   

February.  
1. A Hen and Bacon, or a Calves Head hatched.  
2. roasted Beef, or Veal.  
3. A minced Pie, or a Lamb Pie.  
4. A roasted Goose, or wild Ducks.  
5. A made Dish.  
6. A Turkey.  
7. Collops and Eggs.  
8. Capon and Tarts.  
9. A Skirrot Pie.  
10. Fri'd Oysters.  
11. Rabit, chickens, or tame Pigeons.   

March.  
1. boiled chickens.  
2. A dish of stu'd Oysters.  
3. A Grand salad.  
4. A roasted breast or Line of Veal.  
5. A Pigeon, or Chicken Pie.  
6. A dish of Soles or Smelts.  
7. A dish of young Rabits.  
8. Custard, Capon, and Tart.   

April.  
1. Veal and Bacon, or Pullet and Bacon.  
2. Green goose.  
3. roasted Veal, roasted with a Pudding in it.  
4. Spring or Lumber Pie.  
5. A tansy.  
6. Rabits and Tarts.  
7. You may add Salmon and Lobsters.  
8. Prauns, or Sparagrass.   

May.  
1. boiled chickens.  
2. roasted Veal.  
3. A Lamb Pie or pastry.  
4. roasted Capons.  
5. Rabits.  
6. Westfalia Bacon, and Tarts.  
7. Sturgeon, Salmon, and Lobsters.  
8. A dish of Sparagrass.  
9. A tansy.   

June.  
1. A Leg of Mutton, or Pigeons, or Neats Tongue with Colliflowers.  
2. Stu'd Rabits.  
3. A fore-quarter of Lamb.  
4. A chicken Pie.  
5. A dish of Pease.  
6. A roasted Capon.  
7. A Gooseberry Tart.  
8. A dish of Strawberries.   

July.  
1. A Westfalia Ham of Bacon, with Pigeons.  
2. A breast of Veal roasted.  
3. A Venison pastry.  
4. roasted Capons.  
5. A Codling Tart.  
6. Lobsters and Salmon.  
7. Hartechokes, or a Hartechoke Pie.  
8. roasted chickens.  
9. Dried Neats Tongues.  
10. Salt salad, Caviere, Anjovies.   

August.  
1. An Olean or Grand boiled Meat, or Friccasie.  
2. A roasted haunch of Venison.  
3. A big.  
4. A Pigeon Pie.  
5. A dish of crammed chickens.  
6. A Tart.  
7. Some Creams or Fruit.   

September.  
1. A Capon and white Broth.  
2. A Grand salad.  
3. A Neats Tongue and Udder roasted.  
4. A powdered Goose.  
5. A roasted Turkey.  
6. A Potata Pie, or chicken Pie.  
7. A made Dish.  
8. roasted Partridges.  
9. Larks and chickens.  
10. A dish of Tarts or Fruit.   

October.  
1. Boy'ld Capons with sausages.  
2. Bacon and Oysters.  
3. roasted Beef.  
4. A roasted Goose.  
5. A Grand salad.  
6. A roasted Turkey.  
7. Tongue and Udder.  
8. A Warden Pie, or Tart.  
9. Custards.  
10. roasted Capons.   

November.  
1. Pullets and Oysters.  
2. A dish of stu'd Oysters.  
3. A Neck of Mutton, and a Neck or Chine of Veal or Mutton roasted, and in one Dish.  
4. minced Pies.  
5. A Warden Pie.  
6. A roasted Capon.  
7. A Turkey: Tart and Custard.   

December.  
1. A Coller of Brawn.  
2. A Lambs Head and white Broth.  
3. A Neats Tongue and Udder roasted.  
4. A minced Pie.  
5. A Venison or Lamb pastry.  
6. A roasted Capon.  
7. A made Dish.  
8. crammed chickens  
9. A Quince Pie.  
10. Wild Ducks.  
11. Warden Pies and Custards.    

A Bill of Fare for a Fish Dinner: Also a Bill of Fare for Fish Dayes.  

1. A barrel of Oysters.  
2. A Pole of Ling.  
3. A dish of green Fish buttered with Eggs.  
4. A dish of buttered Prauns, or Craw Fish.  
5. A Pike boiled.  
6. A Carp stu'd, and stu'd Oysters.  
7. A pair of Soles fri'd.  
8. A roasted Spitchcock.  
9. A Dish of Smelts.  
10. Salmon, Sturgeon, and Lobsters.  
11. A Skirrot or Potatoe Pie.  
12. A Carp or eel Pie.   
Note that Oysters be in season all the Winter, and so many Moneths as the Letter R is in the month; and are commendable raw, stu'd, fri'd, or baked in Pies, and may be added to many boiled Dishes of Butchers Meat, and Fowl.   

A Bill of Fare or Entertainment in October, November, or December.  

1. BRawn.  
2. Grand boiled Meat.  
3. A Turbet hot, or Carps with eels or Oysters.  
4. Pullets boiled.  
5. A Bisk of Fish.  
6. A Grand salad.  
7. A Chine of Beef, Mutton and Veal.  
8. A Venison pastry.  
9. A Turkey roasted.  
10. Chewetts.  
11. minced Pies.  
12. Hare Tongue and Udder roasted.  
13. A made Dish.  
14. A powdered Goose.  
15. Fresh Salmon.  
16. A Quince Pie.  
17. A Westphalia Ham of Bacon.   

Second Course.  
1. A Pike boiled.  
2. Pheasants roasted, three in a dish.  
18. could baked Meats.  
19. Capons roasted.  
20. A Custard.  
3. Jelly.  
4. Cocks and Partridges three in a Dish.  
5. An Oyster Pie.  
6. Plovers, six in a Dish.  
7. A Lumber and Potatoe Pie.  
8. A preserved Tart.  
9. Six Snipes and eighteen Larks in a Dish roasted.  
10. Lobsters.  
11. dried Tongues with Salt salads.  
12. Sturgeon.  
13. Marchpane.     

A COLLECTION OF Many Select, and Excellent PROVERBS Out of several Languages, Most useful in all Discourses, and for the government of Life, In such an Exact alphabetical Method, and Manner, as hath not heretofore been Printed.  
By Robert Codrington Master of Arts.  
A word fitly spoken is like apple of Gold in Pictures of Silver, Prov. 25.11.  
A word spoken in season how good is it? Prov. 15.3.  
LONDON, Printed by A. M. for William Lee at the Sign of the Turks Head in Fleetstreet, 1664.   

The Variety of many Choice and Excellent Proverbs, not only English, but of all other Languages, in that Method and Order that hath not heretofore been extant.  

A  
A Poet maketh but bad Verses in adversity.  
A Man is not so soon he aled as hurt.  
A Man may cause his own Dog to bite him.  
A piece of a Kid is worth two of a Cat.  
A close Mouth catcheth no Flies.  
A Mouse in time may bite in two a double Cable.  
A good Tale ill  told is marred in the telling.  
A Pound of Care will not pay an Ounce of Debt.  
An unbidden Guest knoweth not where to sit.  
A young Man old maketh an old Man young.  
A scabby Horse is good enough for a scabby Squire.  
A Bow long bent waxeth weak.  
A Friend is never known until the time of need.  
A hard fought field where all are killed.  
A Honey Tongue, a Heart of gull.  
A Hook well lost to get a Salmon.  
A Ma●d that giveth yeeldeth.  
A good Lawyer, but an evil Neighbour.  
A churl seldom careth for a Gentleman.  
A little thing forborn groweth heavy.  
All things are soon prepared in a well ordered House.  
A dry Cough is the Trumpeter of Death.  
A Maid that laughs is half taken.  
A great Dowry is a Bed full of Brabbles.  
A word to the wise if well observed is of great use.  
A rich Widow, a quiet House.  
A cool Mouth, and warm Feet, live long.  
An early riser hath care of something.  
A hundred Tailors, a hundred Millers, and a hundred Weavers, make three hundred Thieves.  
A good thing is soon snatched up.  
A Friend in the way is better than a penny in the Purse.  
A Maid oft seen, A Gown oft worn, are disesteem'd, and held in scorn.  
A thing being once well done, what needs addition?  
A Man must praise the Sea, and keep himself on Land.  
All Keys hang not on one Girdle.  
At three words he is on the top of the House.  
All her Dishes are chasing Dishes.  
A good Winter bringeth a good Summer.  
A Man may lose his Goods for want of demanding them.  
A fool demandeth much, but he is a greater fool that giveth it.  
Anger death quickly with a good Man.  
A good name keeps his own lustre in the dark.  
An ingratefull Man is the worst of Men.  
A fair Woman, and a slashed Gown, find always some Nail in the way.  
An egg is better to day than a Pullet to morrow  
A svit in Law and an urinal bring a Man t● the hospital.  
A long nosed Man is seldom a cuckolded.  
A good salad is the beginning of an ill Supper.  
An old Mans best praise is his prayer.  
A snarling Cur hath a scurvy Coat.  
A full Purse will make the mouth to speak.  
A good custom must root out that which an evil hath brought in.  
All is not lost that is in danger.  
All are not thieves that Dogs bark at.  
A three is known by the Fruits, and not by the Leaves.  
A Drunkard is not Master either of his Soul or Body.  
As a Man is befriended, so the Law is ended.  
A good Horse draweth his Master and himself on of the Mire.  
A good Forecaster is better than a bad Worker.  
An evil Chance never comes alone.  
An empty Purse filleth the Face full of wrinkles.  
A Man must sell his Ware according to the rates of the Market.  
A knotty piece of Timber must have square Wedges.  
A Man must not make a Wolf a Shepherd.  
A Man never surfeits with overmuch Honesty.  
A Wife is a fine thing; it is House-keeping is the Shrew.  
A little Body doth oftentimes harbour a great Heart.  
A Man must not look for a golden life in an iron Age.  
A valiant Man esteemeth every place to be his own country.  
A Man may love his House although he rideth not on the Ridge of it.  
A Man is a Man though he hath but his Hose on his Head.  
An old Cat laps as much Milk as a young.  
As ●●t as a Pudding for a Friers mouth.  
A young Saint may prove an old Devil.  
A Womans counsel is often good.  
A good Heart may do well any where.  
A sceptre is one thing, and a Ladle another.  
A Bean in liberty is better than a Comfit in prison.  
A green wound is soon healed.  
A married Man must turn his Staff into a Stake, viz. he must keep at home.  
A fool and his money is soon partend.  
A Friend is not so soon gotten as lost.  
A grunting Horse and a groaning Wife never fails their Master.  
A white Wall is a fools Paper.  
A handful of good life is better than a bushel of learning.  
A good bargain is a pick-Purse.  
A fat House-keeper makes lean Executors.  
A good paymaster starts not at assurances.  
A Woman and a Glass are ever in danger.  
A long tongue is sign of a short hand.  
A rugged ston grows smooth from hand to hand  
Although the Sun shine, yet leave not your Cloak at home.  
All things have their place, knew we how to place them.  
An evil Workman quarrels with his tools.  
A great Ship doth ask deep waters.  
All Feet tread not in one shoe.  
A Fool may throw a ston into a Well, which a hundred wise Men can never pull out.   

B  
BEtter the last smile than the first laughter.  
Between promising and performing a Man may mary his Daughter.  
Better be wise than strong.  
Beware of a reconciled Enemy.  
Better half a Loaf than no Bread.  
Bought Wit is best.  
Better late than never.  
Better to have a Child with a snotty Nose, than to have no Nose at all.  
By wisdom cometh Peace, and by Peace Plenty.  
Battels cost Blows on both sides.  
Beware the goose when the Fox preacheth.  
Black will take no other Hue.  
By scratching and biting Dogs and Cats come together.  
Better play for nothing than work for nothing.  
Better to have one Eye than to be blind altogether.  
Better to buy than to borrow.  
Better to bow than break.  
Beggars may sing before a King.  
Better my Hog dirty home than no Hog at all.  
Better sometime a scolding Wife than no Wife at all, for her Children may be quiet.  
Better an egg to day than a Hen to morrow.  
Better to be still single than ill married.  
Better to go about than to fall in the Ditch.  
Breed up a Crow and she will perk out thy eyes.  
Before thou mary, be sure of a House wherein to tarry.  
Beauty is but a blossom.  
Beauty is no Inheritance.  
Building and marrying of Children are great Wasters.  
brabbling Dogs never want sore ears.  
Better that the Feet slip than the Tongue.  
Better a bare Foot than no Foot at all.  
barefooted Men need not tread on thorns.  
Be the Mastiff gentle, yet bite him not by the lip.  
Buy at a Fair, but sell at home.  
Better to ride on an Ass that carries me, than on an Ass that throws me.  
By Suppers and surfeits more have been killed than Galen ever cured.  
Be not a Baker if your Head be of Butter.  
Being on the Sea sail, being on Land settle.  
Building is a sweet Impoverishing.  
Bear with Evil, and expect Good.  
Bells call others into the Church, but enter not themselves into it.  
Before you make a Friend, eat a bushel of Salt with him.  
Beauty draws more than Oxen.  
Bold is the Mouse that nestleth in the Cats Ear.  
Be what thou wouldst seem to be.  
By doing nothing we learn to do ill.  
Better it is( especially as the World now goes) to build two attorneys, than to maintain one.  
Between two Stools we fall to the Ground.  
Bashfullness is an Enemy to Poverty.  
Be not too hasty to out-bid another.  
Beauty and Folly are often matched together.  
Bashfullness doth moderate Desires.  
Beware what, and to whom you speak.  
Better to be beaten than be in bad Company.  
Breeding, not Birth, makes a Man.  
Better be a Coward, than too desperately to be fool-hardy.  
Better to be unborn, than untaught.  
Bad Cloath it is that will take no Colour.  
Better to see a Clout, than a hole out.  
Beggars would eat Larks, if wishes were Thrushes.  
Better safely to descend, than to ascend too rashly.  
Better to have a defect in one Eye, than not to see at all.  
Better it is to pitty, than for evenge.  
Bad is the Cause which none dares speak in.  
Better a Louse in the Pot, than no Flesh.  
Bought Wit is best.  
Better to spare at the brim, than at the bottom.  
Better an old Mans Darling, than a young Mans Wonderling.  
bait me an Ace key Boulton.  
Better die a beggar, than live a beggar. Remember the golden Mean.   

C  
CRaft bringeth nothing home.  
Charity and Industry do take all things doubtful in the best construction.  
Crosses are Ladders that do led to Heaven.  
Claw a Churl by the Breech, and he will foul your hand.  
Cavils will enter in at any hole, if it find none, it will make one.  
Children are their Parents Riches.  
Children are certain Cares, but uncertain Comforts.  
Cloudy Mornings turn to clear Evenings.  
Courting and woeing bring dallying and doing.  
Close is my Shirt, but closer my Skin.  
Cunning is no burden.  
Children and Fools cannot lie.  
Change of Women makes lean Knaves.  
Can a Jackanapes be merry when the Clog is at his heel.  
Corn in good years is Hay, in ill years Straw is Corn.  
Credit lost is like a Venice Glass broken.  
Change of Weather is the discourse of Fools.  
Choose Bread with eyes, and Cheese without eyes  
Christmas though long desired passeth away in one day.  
Craft is Bastard Policy.  
Corn is cleansed with Wind, and the Soul with Chastenings.  
Crooked Logs make strait Fires.  
Could all Fools be without babbles, we should want fuel.  
Chickens are bread up in the country, but the City eats them.  
Correct a Child behind, and not before.  
Call me not an Olive till you see me ripe, and gathered.  
counsel breaks not the Head.  
could Weather and Knaves come out of the North  
Comparisons are odious.  
courtesy on one side only doth never last long.  
Choose a Horse made, and a Wife to make.  
Courts have no almanacs.  
could, and comfortless.  
custom is another Nature.  
Cruelty is a Tyrant that is always attended with fear.  
Confession of a Fault makes half amends for it.  
Children are poor Mens Riches.  
Contentment is Treasure enough, nor needs he more who is contented with what he hath.  
Carrion Crows bewail the dead Sheep, and then they eat them.  
Common Beauties find more Lovers than Husbands.  
choleric Men never want Woe.  
Constancy hath one foot on Land, and another on Sea.  
Condemned although every where it be for falsehood, yet Astrology may be true, though the Astrologers can never find it.  
Chiefest of Diseases that reigneth this year is Folly.  
cursed Kine have short Horns.  
Counsels in Wine do seldom prosper.  
Children when they are little make Parents fools, when they are great they make them mad.   

D  
DEsires are nourished by Delays.  
Dinners cannot be long where Dainties are but short.  
Dogs that bark at distance, bite not at hand.  
Do what thou oughtest, and come what can.  
Defer nor till to morrow, if it may be done to day.  
Deeds are Fruits, Words are but Leaves.  
Deeds are Male, and Words are but Female.  
Do as the Friar speaks, not as he doth.  
Delays are the death of Suitors.  
Diseases are the Interests of Pleasures.  
Dogs wag their Tails not so much in love to you, as of your Bread.  
Dally not with Money, or with Women.  
Debters are liars.  
Discreet Women have neither eyes, nor ears.  
Disgraces are like Cherries, one draws in another.  
Dry bread at home is better than roast-meat abroad.  
Divine Grace was never slow.  
Death keeps no calendar.  
Dogs are fine in the Field.  
Deaf Men go away with the injury.  
Desert and Reward do seldom keep company together.  
Beware of Impatience, for fair words do cool more than a cauldron of Water.   

E  
Eaten Bread is forgot.  
Ever drunk, ever dry.  
Every Man basteth the fat Hog.  
Evil gotten, evil spent.  
Essex Stiles, Kentish Miles, Norfolk wil●ss, many Men beguiles.  
Every Man cannot hit the Nail on the head.  
Every Miller draweth water to his own Mill.  
Every Man is best known to himself.  
Ever spare, and ever bare.  
Early to bed, and early to rise, makes a Man healthful, wealthy, and wise.  
Every Mans Nose will not make a Shooing-horn.  
Every Man can rule a Shrew but he that hath her.  
Every Man after his Fashion.  
Every Ass thinks himself worthy to stand with the Kings Horses.  
Every thing is good in its season.  
Either live, or die with Honour.  
Envy never enricheth any one.  
Excusing is oftentimes accusing.  
Evil that cometh out of thy mouth, flieth into thy bosom.  
Every bide thinks his own Nest is the best.  
Every Path hath a puddle.  
Every thing is of use to a House-keeper.  
Every one stretcheth his Legs according Coverlet.  
Ease and Wine make many a bad Husband.  
Eschew the Pleasure that bites to morrow.  
Expect not fair Weather in Winter on one Nights Ice.  
Every first service the Child doth his Father, is to make him fond foolish  
Every Bees Honey is sweet.  
Empty Vessels sound most.  
Every one puts his fault on the Times.  
Every one hath a Fool in his Sleeve.   

F  
Fall not out with a Friend for a Trifle.  
Forgive any one sooner than thyself.  
Fools make Feasts, and wise Men eat them.  
Fo●ecasting is as good as working.  
Fortune is willing to help those who are willing to help themselves.  
For that which thou canst do thyself, rely not on another.  
Fish are thrown away that are cast into dry pounds  
Fools tie knots, and wise Men loosen them.  
Feasting is the Physicians Harvest.  
Fortune hateth the slothful.  
Fly Pleasure, and it will follow thee.  
Faint Heart never won fair Lady.  
Fools lad the Water, and wise Men catch the Fish.  
Forsake not the Market for the toll.  
Fools set Stools for wise Men to stumble at.  
Frost and Fraud have always foul ends.  
Foul Water will quench Fire, as soon as fair.  
First Deserve, and then Desire.  
Few Words to the wise are sufficient.  
Fair Words hurt not the Mouth.  
Fair Words deceive Fools.  
Fields have Eyes, and Woods have Ears.  
Foxes if sleeping have nothing fall into their mouths.  
Foxes when they cannot reach the Grapes, say they are not ripe.  
Fine Dressing is a soul House swept before the Doors.  
Fear keeps the Garden better than the Gardener.  
Fly the Pleasure that bites soon afterwards.  
Far shooting never killed bide.  
Fair is not fair, but that which pleaseth.  
For want of a Nail the show is lost,  
For want of a show the Horse is lost,  
For want of a Horse the Rider is lost.  
Folly grows without watering.  
Foolish Tongues talk by the dozen.  
February makes a Bridge, and March breaks it.  
Fools bite one another, but wise Men do agree.   

G  
GIfts blind the Eyes.  
Gifts enter without knocking.  
Good riding at two Anchors, if one fail the other will hold.  
Great Barkers are no Biters.  
GOD giveth Corn, and the Devil mars the Sack.  
Great Boast, and small Roast.  
GOD comes at last when we think he is furthest off.  
Give a scolding Wife Rope enough.  
Get thy Spindle and Distaff ready, and GOD will sand thee Flax.  
Great Cry, and a little Wool, when the Hog was shear'd.  
Good counsel will do sometimes more than a thousand Men.  
Grace and Goodness maketh a Man.  
Good is good, but Better carrieth it.  
Good to be merry at Meat.  
Good it is to have company in trouble.  
Good Ware maketh a quick Market.  
Good cheap is dear, for it tempteth a Man to buy what he wanteth not.  
Great Men are great Idols.  
Good to prevent an Evil in the beginning.  
Good Manners are durable, but Beauty is perishing  
God cometh with Woollen Feet, but striketh with Iron Hands.  
Great Care is great Merchandizing.  
Good Watch prevents misfortune.  
Good Harvests make men prodigal, bad ones, provident.  
Great Matters are not compassed in a moment.  
Give a Dog roast-meat, and beat him with the Spit.  
GOD hath often great share in a little House.  
GOD healeth, and the Physician hath the thanks.  
Giving to the poor doth enrich a Mans store.  
Gossips and Frogs they drink and talk.  
Go not for every grief to the Physician, nor for every quarrel to the Lawyer, nor for every thirst to the Pint-Pot.  
GOD deprives him of Bread, who likes not of the Drink.  
Gluttony and tippling kills more than the Sword.  
Great Trees are good for nothing but shade.  
Giving is dead nowadays, and Restoring is very sick.  
Good and quickly seldom meet.  
Give losers leave to talk.  
GOD provideth for him that trusteth in him.  
Give not St Peter so much, as to leave St Paul nothing.  
GOD keep me from four Houses, an Usurers, a Tavern, a Spittle, and a Prison.  
GOD, our Parents, and our Master, can never be requited.  
Goods are theirs that enjoy them.  
Green Wood makes a hot fire.  
Good to begin well, better to end well.   

H  
HE that goeth softly, goeth safely.  
He that hath but one Eye must take heed how he loseth it.  
He picked this salad out of more Gardens than one.  
He liveth long that liveth well.  
He is more bold than wise.  
He hath nothing that is not contented.  
He that chastiseth one, amendeth many.  
He that deceiveth another, is often deceived himself.  
He loseth his thanks, that promiseth, and delayeth.  
He that converseth not with Men, knoweth nothing.  
He covereth me with his Wings, and bites me with his Bill.  
He that is suffered to do more than is fitting, will do more than is lawful.  
He freely may receive courtesies that knows how to requited them.  
He wrongeth good Men that favoureth bad Men.  
He is not wise who knows not how to be a fool.  
He cries Wine and sells Vinegar.  
He is as sure as March in Lent.  
He is blind enough who sees not through the holes of a Sieve.  
He who doth a serious business in hast rides post upon an Ass.  
He that speaks me fair, and loves me not, I will speak him fair, and trust him not.  
He that liveth in hope, danceth without a minstrel.  
He that runs in the night, stumbleth.  
Hastily come, hastily go.  
He harpeth on that String, which will make no good music.  
He that hath a good Neighbour, hath a good Morrow.  
He that fills his brain with Wine, can put nothing else in it.  
He spares no words who brings good news.  
He is an ill Husband that is not missed.  
He keeps a stir, but is no Constable.  
He hath lest his Purse in his other Hose.  
He is a bad Musician can sing but one Song.  
He who sheweth his Purse, longs to be rid of it.  
He promiseth like a Merchant, but payeth like a Man of war.  
He will not make Fish of one, and Flesh of another.  
He is better with a rak, than with a Fork.  
He who hath a good Harvest, may be content to have some Thistles.  
He that makes himself a Sheep, the Wolf will eat him.  
Happy Man be his Dole.  
He that will live in peace, and rest, must hear, and see, and say the best.  
He can pipe but ill who wants an upper Lip.  
He that will have a Hare to breakfast, must hunt over-night.  
He that lies with his Wife in the Market-place, shall have many teachers.  
He needs must swim that is held up by the Chin.  
He loveth Mutton well, that soketh his bread in the Wool.  
He spent Michaelmas Rent in Midsummer Moon.  
He that is afraid of every Grass, must not piss in a fair Meadow.  
He that goes to sleep with Dogs, shall rise with pleas.  
He is noble who hath noble conditions.  
Have a care to gain, for there will come a time to spend.  
He that falleth, and amendeth, recommendeth himself to GOD.  
He sleeps our his Eyes, and Profit.  
Honour and Ease are seldom bedfellows.  
He is lifeless that is faultless.  
Husbands are in Heaven whose Wives chide not.  
He outshot him in his own Bow.  
Harm watch, harm catch.  
He is wise that is honest.  
His Belly is too strong for his Purse.  
His Will is the cause of his own Woe.  
heresy and Frenzy go together.  
He that licks Honey from Thorns, pays too dear for it.  
He that is not circumspectly wanteth no trouble.  
He that overmuch studieth his own contentment, ever wanteth it.  
He that is angry is seldom at ease.  
Hunger breaks through ston Walls.  
He doth an excellent dayes work, who ridds himself of a Fool.  
Handsome apparel makes Fools pass for wise Men.  
He that will not be saved needs no Preaching.  
He loseth nothing that keepeth GOD for his friend.  
He that gives discreetly, gaineth directly.  
He that gives quickly, giveth twice.  
He hath not lost all who hath one throw to cast.  
He that cannot pay, let him pray.  
He that hath a fellow-ruler, hath an over-ruler.  
He that waiteth on anothers Mans Trencher, maketh many a late Dinner.  
He that fights with silver Arms, is sure to overcome.  
He laughs ill that laughs himself to death.  
He may bear all his Friends on his back.  
He is wise that can keep himself warm.  
He is a Cipher amongst Numbers.  
He putteth his hand betwixt two Grindstones.  
He that doth well wearieth not himself.  
He that goeth not in company knoweth nothing.  
He who liveth wickedly can hardly die honestly.  
He sheweth all his Wit at once.  
He may change his hair but not his hearr.  
He that will not be counseled cannot be helped.  
Half a Loaf is better than no bread at all.  
He that hath Time, and looks for Time, loseth Time.  
He that is man'd with Boyes, and hors'd with Colts, will have his Meat eaten, and his Work undone.  
He may ill run that cannot go.  
He runneth far that never returns again.  
He that goes a borrowing goes a sorrowing.  
How can the Foal amble, when the Horse and mere trot.  
He hath sneezed thrice, turn him out of the hospital.  
He may mend but not grow worse.  
He playeth best who winneth.  
He shall never buy what is good, who is afraid to ask the price.  
Honours change Manners.  
Half an Acre is good Land.  
Honest Men mary soon, wise Men not at all.  
He that will take the bide must not scare it away.  
He that will learn to pray hearty, let him go to Sea.  
He that gives thee a Capon, give him the Leg, and the Wing.  
Happy is he who doth chasten himself.  
Hell is full of good meanings, and wishings.  
He who lies long a bed his State feels it.  
He who looks not before finds himself behind.  
He that burns his House, doth warm himself for once.  
He wrongs not an old Man who steals his Supper from him.  
He that strikes with his Tongue, must ward with his Head.  
He that makes his Bed ill, lies there.  
He that labours, and thrives, spins Gold.  
He that takes not up a Pin sleights his Wife.  
He that hath lost his credit is dead to the World  
He that will deceive the Fox must rise betimes.  
He that falls into the Dirt, the longer he stayeth there, the fouler he is.  
He that is not handsome at twenty, nor strong at thirty, nor rich at forty, nor wise at fifty, will never be handsome, strong, rich, nor wise.  
He that doth what he will, doth not what he ought.  
He that sings on Friday, will weep on Sunday.  
He that seeketh trouble never misseth it.  
He who hath a Head of Wax must not walk in the Sun.  
He that makes a good war, makes a good Peace.  
He that hath one Hog makes him fat, and he who hath but one Son makes him a fool.  
He that hath love in his breast hath spurs in his side.  
Health and Money go far.  
He that hath little is the less dirty.  
He that lets his Wife go to every Feast, and his Horse drink at every Water, shall neither have good Wife, nor good Horse.  
He that makes a thing too fine, doth break it.  
Health without Money is half an Ague.  
Help thyself, and GOD will help thee.  
He commands enough that obeyeth a wise Man.  
He that hopeth not for good, feareth not evil.  
He that bloweth in the dust, fills his eyes with it.  
He that liveth not well one year, sorroweth for it seven years after.  
He that hath a Wife and Children, wanteth not business.  
He that pittyeth another, remembreth himself.  
He that marrieth for Wealth doth sell his liberty.  
He that is thrown would ever wrestle.  
He that serves well needs not fear to ask his wages.  
He goes not out of his way that goes to a good inn.  
He looks not well to himself that looks not ever to himself.  
He that endureth is not overcome.  
He that gives away all from himself before he dies, provides to suffer.  
He that will enter into Paradise, must have a good Key.  
He quitteth his place well that leaveth his friend there.  
Half the World knows not how the other half lies.  
He that contemplates hath a day without night.  
He is not a Merchant bare, that hath Money, worth, or Ware.   

I  
IDleness turneth the edge of Wit.  
Justice is the best Keeper of Kings.  
If thou hast not a Capon feed on an Onion.  
In vain he craves advice that will not follow it.  
In a hundred pound of Law, there is not a half penny weight of Love.  
It is the part of a fool to say, I had not thought on it.  
It is no meddling with ones betters.  
Ill Will never speaks well.  
Ill Company brings many a Man to the Gallows.  
It is not how long we live, but how well we live.  
It is a bad Cause that none dares speak in.  
It is a sore fought Field where none escape unkil'd.  
It is better never to begin than never to make an end.  
In the deepest Water is the best Fishing.  
In fullness is forgetfulness.  
Idleness the Mother of all Evil.  
It is never a bad Day that hath a good Night.  
If a Man will have his business well done, he must do it himself.  
It is good to keep a Hatch before the Door.  
It is a hard Winter when one Wolf eateth another.  
Intemperance is a Cur-throat.  
It is a virtue to abstain from Pleasures.  
It is too late to spare when the bottom is bare.  
In a calm Sea every Man may be a Pilot.  
Innocency bringeth a defence with it.  
It is good striving to be best.  
I will not take from my lest side to give to my right.  
It is easy to bowl down the Hill.  
It is a virtue to hate 'vice.  
It is easy to rob an Orchard when none keep it.  
It is better to kiss a Knave than to be troubled with him.  
It is better to be a Shrew than a Sheep.  
It is ill setting Spurs to a flying Horse.  
It is hard to wive and thrive both in a year,  
If thy Friend deceive thee, be no Enemy, but cease to be a Friend.  
Industry is Fortunes right hand, and Frugality her left.  
It is possible for a Ram to kill a Butcher.  
Ignorant Modesty is better than a learned Curiosity.  
It is not the Cats fault if the Mistress of the house be a fool.  
Idleness is the Key of Beggary.  
In the labourers house Hunger looks in, but dares not enter.  
If thou wilt know the value of an Angel, go and borrow one.  
It is not the gay Coat that makes the Gentleman.  
It is not good waking of Care when it is asleep.  
If fools went not to the Market, bad Ware would never be sold.  
It is a strange Beast without Head, or tail.  
I wept when I was born, and every day shows why.  
Jest not with the Eye, or with Religion.  
If the old Dog barks, he gives counsel.  
Into a Mouth shut flies do never fly.  
If you would know secrets, look them in grief, or pleasure.  
If Folly were grief every house would weep.  
If you could run as you drink, you might catch a Hare.  
In time comes he whom GOD doth sand.  
In choosing a Wife, and buying a Sword, we ought not to trust another.  
If all fools did wear white Caps, the whole World would seem a flock of goose.  
It is a poor Stake that cannot stand one year in the ground.  
In every Art it is good to have a Master.  
If the Mother had not been in the Oven, she had never sought the Daughter there.  
If things were to be done twice, all would be wise  
It is a poor Sport that is not worth a Candle.  
If thou thyself canst do it, attend no others helping hand.  
In a Retreat the lame are foremost.  
It is a wicked thing to make a dearth ones Garner.  
It is taken for a disgrace to call the ordinary Citizens now adays Goodman or Goodwife, but if they had any cause for it, they need not so to be offended at it.  
In our Childhood we were Fools, in our Manhood we are Servants to Care, and in our old Age we are but Porters to Diseases.  
It is a rank courtesy when a Man is forced to give thanks for his own again.  
It is a running plague to a Horse when a hasty Ass rides him.  
If every one would mend but one, we should have the Golden Age again.   

K  
Know when to spend and when to spare is great wisdom.  
Keep thy Feet dry, thy Mouth moist.  
Kindness will creep where it cannot go.  
Keep counsel first thyself.  
Keep the Wolf from the door.  
Kindle not a fire that cannot be extinguished.  
King Harry loved a Man.  
Kill a Man with a Cushion.  
Keep good Men company and you shall be of the number.  
Knowledge is folly except grace guide it.  
Knotty pieces of Timber must have sharp Wedges.   

L  
Lightly got, and quickly spent.  
Leave is light.  
Like the Flounder out of the frying Pan into the fire.  
Long absent, and soon forgotten.  
Let Charity measure all your actions.  
Let the Letter stay for the Post, not the Post for the Letter.  
Like to like, and Nan for Nicholas.  
Let us be merry, the Devil is dead, I, but his Son is still living.  
Little Pitchers have great ears.  
Lack is an hell.  
Learning is the Eye of the Mind.  
Let Patience grow in your Garden.  
Lessen Charge, and save Cost.  
Like Question, like Answer.  
Let not thy hand writ, nor thy tongue speak, what thy head shall smart for.  
Liberty hatcheth all 'vice.  
Like ill Weather, Sorrow comes unsent for.  
London-Bridge was made for wise Men to go over, and for fools to go under.  
Lick Honey with your little Finger.  
Let him that is could blow the Fire.  
Like Author, like Book.  
Love and Knowledge live not always together.  
Let no Womans painting breed thy Stomacks fainting.  
Love doth much, but Money doth more.  
Love cometh in at the Window, but goeth out at the Door.  
Love me little, and love me long.  
Like Carpenter, like Chips.  
Look not too high lest a Chip fall in thy Eye.  
Learned Men carry their best treasures about them.  
Love lives in Cottages as well as in Courts.  
Love is potent, but Money is omnipotent.  
Let him speak fairly that cannot spend freely.  
Let not him that fears Feathers come amongst wild Fowl.  
Love and a Cough cannot be hide.  
Love your Neighbour, but pull not down your Hedge.  
Live so well that you may not be ashamed to die.  
Little sticks kindle the Fire, but great ones put it out.  
Life without a Friend, is Death with a witness.  
Little Wealth, little Care.  
Love rules his kingdom without a Sword.  
Love being jealous makes a good Eye look asquint.  
Love asks Faith, and Faith asks Firmness.  
Little Dogs start the Hare, but the great ones catch it.  
Life is half spent before we know what it is.   

M  
Many talk of Robin Hood that never shot in his Bow.  
Married Men need not many Eyes.  
Many Kinsfolk, few Friends.  
Many things grow in the Garden which were never sowed.  
Many do kiss Hands which they would wish to see cut off.  
Measure thrice what thou buyest, and cut it but once.  
Mettall is dangerous in a blind Horse.  
My Son put Money in thy Purse, and then keep it.  
Mercy is a salue for every Sore.  
Memory, Judgement, and Action, work great things.  
Misery must be the Mother when one Beggar begets another.  
Much would still have more.  
Mind that which you must live by.  
Many a good Cow hath an ill Calf.  
Men will strain hard for profit.  
Malice hurts itself most of all.  
mere Affection is blind Reason.  
Many Ventures make a full Fraught.  
Many without punishment, but none without fault.  
Money is often lost for want of Money.  
My old mere should have a new Crupper.  
Men know where they were born, but not where they shall die.  
Marriage and want of Sleep tame both Man, and Beast.  
Many speak much that cannot speak well.  
Much Meat, much Malady.  
Many stroke fell down an Oak.  
Money doth either serve as a Slave, or command as a Master.  
Miseries come by Pounds, but go away by Ounces.  
Men who are weak in Body had need be witty.  
Manners make often Fortunes.  
mary your Son when you will, but your Daughter when you can.  
Mills and Wives are ever wanting.  
music helps not the toothache.  
More have repented of Speech than Silence.  
Mend your clothes, and you may hold out this Year.   

N  
Neither be daunted with poverty, nor lifted up with riches.  
No Penny, no Pater noster.  
No Man loves his Fetters though made of Gold.  
No Butter will stick on his Bread.  
Need hath no Law.  
No Dearth but what is bread in the Horses Manger.  
Nothing is unpossible to a willing mind.  
None know so well where the shoe wringeth, but he that weareth it.  
No Men know better what is good, but they who have endured evil.  
No Silver, no Servant.  
No Day passeth without some grief.  
No altogether Jack out of doors, although no Gentleman.  
No Man can be learned without Industry.  
No Man ever lost his Credit but he that had it not.  
Need maketh the old Wife trot.  
No Man can follow a Business so well as he to whom it doth belong.  
New Meat begetteth a new Appetite.  
New Kings, new Laws.  
Never too late to be good.  
Never had an ill Workman good Tools.  
Noble Housekeepers need no Doors.  
None is a fool always, every one sometimes.  
No Lock will hold against the power of Gold.  
Noble Plants svit not with a stubborn soil.  
Nothing drieth sooner than a Tear.  
None is born a Master.  
No sooner is a Temple built to God, but the Devil builds a chapel hard by.  
None is so wise but the fool overtakes him.  
No Profit to Honour, no Honour to Religion.  
No Man can flay a ston.  
Neither praise, nor dispraise thyself, thy Actions serve the turn.  
Nature draws more than ten Teems.  
None know the weight of anothers burden.  
No alchemy to saving.   

O.  
Old sins breed new shane.  
Of honey and gull in Love there is store.  
Opportunity makes a Thief.  
Old friends, and old wine are best.  
One hand washeth another, and both wash the face.  
One good forewit is worth two afterwits.  
One may sooner fall than rise.  
One never loseth by doing good turns.  
One poor Ass cannot carry two burdens.  
One eye of the Masters seeth more than ten of the servants.  
Old Age attended with Virtue is a Crown of Glory.  
Once a use, and ever a custom.  
Of a good beginning comes a good ending.  
Of evil grain, no good seed can come.  
One, and none, is all one.  
One shrewd turn followeth another.  
One can never make a straight Arrow of a Sows tail.  
Of a Mole-hill he maketh a Mountain.  
Old men and travellers may lie by authority.  
Old sins, new repentance.  
Out of debt, and our of danger.  
One pair of heels is worth two pair of hands.  
One of the four and twenty parts of a Knave, is to stay long in an arrant.  
One evil weed marreth a whole pot of pottage.  
Old fish, and young flesh.  
One Swallow makes no summer.  
One beats the bush, and another catcheth the bide.  
One sound blow will serve to undo us all.  
One stroke fells not an oak.  
Our own actions are our best security, not other mens judgement.  
On painting and fighting look aloof.  
One Flower makes no Garland.  
One Enemy is too much.  
One Fool makes a hundred.  
One slumber invites another.  
On a good bargain think twice.  
Of fair things the month of May is fair.  
Old men when they scorn young make much of death.  
One Barber shaveth not so close but another finds work.  
One Father is more than one hundred School-masters.   

P.  
Patience is a remedy for every grief.  
Paper and Ink cost money.  
Pain is forgotten when gain followeth.  
Penny wise, and Pound foolish.  
Proffered service stinketh.  
Prove thy Friend before thou needest him.  
Praise a fair Day at night.  
Pride will catch a fall.  
Pride goeth before and shane followeth after.  
Peevish pitty spoils a City.  
Prayer and Provinder never hinder a journey.  
Plain dealing is a Jewel  
Policy with her long nails hath almost scratched out the eyes of Religion.  
Poverty parteth good fellowship.  
Proud is the Horse that will not carry his own provinder.  
Pleasure the rarer used the more commendable.  
Painfullness is something eased by hoping for rest.  
Patience in poverty is all a poor mans remedy.  
Patience by force, is a medicine for a mad dog.  
Plain dealing is more praised than practised.  
Providence is better than rent.  
Pull down your hat on the winds side.  
Prettiness dies quickly.  
Poverty is the mother of health.  
Pardon all but thyself.  
Poverty is no sin.  
Promising is the Eve of giving.  
Patch and long slit, build and soon flit.  
Poverty causeth base things.  
Put God before thee, and thou needest not care who cometh behind thee.   

Q  
Quietness is a great treasure.  
Quench not the Spirit.  
Quit all to follow truth.   

R  
Reason cannot show itself more reasonable, than to leave reasoning in things above Reason.  
Religion, Reputation, and the Eye, are three things that ought not to be touched.  
Reckon right and February hath one and thirty dayes.  
Re●ove an old three, and it will whither to death.  
Running Water is better than standing.  
Raw Veal, and chicken, make fat Churchyards.  
Repentance costeth dear.  
Repentance is the Laundress of the Conscience.  
Riches increase by Discretion.  
Revenge is womanish.   

S  
salmon and Sermon have their season in Lent.  
Severity in a good Man is justice.  
show me thy Wife, and I will tell thee what a Husband thou art.  
Sometimes severity is better than gentleness.  
Sound love and true is never forgotten.  
Some may better steal a Horse, than another look over the hedge.  
Sometimes words hurt more than swords.  
Slander leaves a score behind it.  
Silence doth seldom harm.  
Six feet of earth make all Men equal.  
subtlety is better than force.  
Some amiss is well enough.  
Small rain layeth great winds.  
Stretch your arms no further than your sleeve will reach.  
Safe conquest without bloodshed is the greatest.  
So we get the chink, we will bear with the stink.  
Some thinking to redeem their shane, redouble it.  
Save a thief from the gallows, and he will cut thy throat.  
Such a one hath a good wit, if a wise man had the keeping of it.  
Soft and fair goes far.  
Sift him grain by grain, and you will find him chaff.  
shameful craving must have shameful denying.  
Saying and doing are two things.  
seldom comes a better.  
seldom seen, and soon forgotten.  
shane in a kindred cannot be avoided.  
soap is lost on the head of an Ass.  
shane take him that shane thinketh.  
Spare to speak, and spare to speed.  
Speak fair, and think what you will.  
Such a welcome, such a farewell.  
Self do, self have.  
Souldiers in Peace are like attorneys in Summer.  
She that is fair hath half her portion.  
Soon enough is well enough.  
Sloth turneth the edge of the wit.  
Sometimes the best gain is to lose.  
Say no ill of the Year till it be past.  
Since you know all, and I nothing, tell me what I dreamed last night.  
Sit in your place, and none can make you rise.  
Step after step, the Ladder is ascended.  
show me a liar, and I will show thee a Thief.  
Some make a conscience of spitting in the Church, yet rob the Altar.  
Sweet discourse makes short dayes and nights.  
Service is no inheritance.  
Ships fear fire more than water.  
Silks and satins put out the fire in the Chimney.  
Scratching and eating wants but a beginning.   

T.  
Take time while time serveth.  
Take heed of Enemies reconciled, and of Meat twice boiled.  
Take heed you find not that you do not seek.  
threatened folks live long.  
There is no woe to want.  
The Groat is ill saved that shames the Master.  
The Wife and the Sword may be shewed, but not lent.  
The foremost Dog catcheth the Hare.  
The King of Good-fellows is appointed for the Queen of Beggars.  
The sluggard is clothed in rags.  
The low stake standeth the longest.  
The highest Rocks are most apt to be checked by thunder.  
The keys do not all hang at one mans girdle.  
They must hunger in Frost that will not labour in Heat.  
The more thy years, the nearer thy grave.  
There is falsehood in fellowship.  
Three may keep counsel if two be away.  
Three to one may put a Straw in a mans ar— or backside; or do any base thing to him.  
Time lost cannot be recovered.  
Truth shames the Devil.  
'tis better to sit still than rise to fall.  
The Postern door makes thief and whore.  
Two, and One, and By and By, is an Hour and a Half.  
Two false Knaves need no Broker.  
Two Hands in a Dish, but one in a Purse.  
The Horse next the Mill carrieth all the Grist.  
The counsel which thou wouldest have another to keep, first keep it thyself.  
'tis ill healing an old sore.  
Thy Cap hath more ease than thy Head.  
That which will be a sharp Thorn, pricketh betimes.  
They agree like Bells, they want nothing but hanging up.  
To lose a Goose, and get a Feather.  
The fairer the Hostess, the fouler the reckoning.  
The envious Man shall never want woe.  
The Hare runneth well, but the Dog that catcheth her better.  
There is no weather ill, when the wind is still.  
The Man hath no more, than he hath need of.  
There is no Man but needs his Neighbour at one time, or other.  
To moderate the Appetite is a virtue, to let it loose is a 'vice.  
The pleasures of the mighty are the tears of the poor.  
To promise, and give nothing, is to comfort a fool.  
That which cannot be cured, must with patience be endured.  
The Bee often spoils her own Honey.  
There are many witty Men, yet their brain cannot fill their belly.  
The worst fever is that of the Tongue.  
The Chamber of sickness is the chapel of devotion.  
The sweetest Wine maketh the sowerest Vinegar.  
True pitty is tried in time of misery.  
The Speech is the picture of the Mind.  
Time cureth every Disease.  
Trade is the mother of Money.  
Think not better of thyself, than the whole Parish besides.  
The Sheep without the Shepherd is in danger of the Wolf.  
They win by wearing out their enemies.  
The Law must rule us, not we the Law.  
To live sparing bringeth a Man to be rich.  
The workmanship is better than the stuff.  
To kill a Man with a Cushion.  
Things hardly attained are long retained.  
To every bide his own nest is best.  
The Nightingale and the cuckoo sing both in a month.  
The high way is never about.  
Though he is bitten, he is not eaten.  
The worst part is within.  
The day discovers what harm the night hath done.  
Time is Tom tell troth.  
Truth finds foes where it maketh none.  
To deceive the deceiver is no deceit.  
The best Ground is the dirtiest.  
The Lion is not so furious as he is painted.  
The guile is always seen against a tempest.  
The hoarse Crow croaketh before rain.  
The evil that cometh out of thy bowels falleth into thy bosom.  
Take time while time serveth.  
The sins of offenders are the strength of tyrants.  
Think of ease, but work on.  
'tis more painful to do nothing, than something.  
The Tongue breaketh bone, though itself hath none.  
The greatest clerks are not the wisest Men.  
'tis better to be spoken of ill by one before all, than by all before one.  
The greatest wealth is contentment with a little.  
Truth and oil are ever above.  
The absent Party is ever faulty.  
Thou art wise enough if thou canst keep thee warm.  
The shoe will hold with the sole.  
The envious Man for the most part drinketh his own poison.  
To leap over the hedge before you come at the style.  
Too much breaks the bag.  
There is not so great a flood, but there is as low an ebb.  
That which doth blossom in the Spring, will bring fruit in the Autumn.  
The beggar will sing before a thief.  
The taste of the kitchen is better than the smell of it.  
The evening read, and morning grey, is the sign of a fair day.  
The young Cock crows as he hears the old.  
The Ape so long clippeth her young, till at the last she killeth them.  
Tell me with whom thou goest, and I will tell thee what thou dost.  
The confession of a fault is half amends.  
There is no curing a grief concealed.  
There is no Lock but a golden Key will open it.  
The light is nought for sore eyes.  
To him that hath lost his taste, sweet is sour.  
The blind Mans Wife needs no pain●ing.  
The cunning Wife makes her Husband her Apron  
The across is the ladder of Heaven.  
Two hungry meals make the third a glutton.  
The Dog hath barked at me, but not bit me.  
The best Horse needs breathing.  
The aptest youth needs teaching.  
The good will is all.  
That which is evil is soon learned.  
The way to Heaven is not spread with rushes, but set with thorns.  
The smoke of a Mans own house is better than the fire of anothers.  
There is a great deal saved, where little is to be sp●nt.  
The Merchant that loseth, cannot laugh.  
The ill impression either by nature, or by custom, is seldom worn out.  
The greatest burdens are not the gainfullest.  
The hungry belly wanteth ears.  
The hungry poor Man is half a Beads-man.  
The last Suitor wins the Maid.  
They love too much that die for love.  
Though he be little, he can tipple.  
To no purpose he undertakes a business, that knows not the substance of it.  
The truest jests sound worth in guilty ears.  
The Cat is hungry when a Crust contents her.  
The liquorish Cat hath many a rap.  
Two Dogs never agree about one bone.  
The slothful Knave will thrive no where.  
The shadow of an advised Grandsire, is better than the sword of an adventurous fool.  
The first blow doth not fell the three.  
That which is easily done, is soon believed.  
Too much scratching pains, too much talking plagues.  
The Feet, and Head kept warm, no matter for the rest.  
The Devil is not always at ones door.  
That mourning is well bestowed which helps the mourner.  
The stillest waters, and humours, are always the worst.  
The tide will fetch away what the ebb brings.  
To him who is hungry any bread is pleasant.  
The abundance of money ruins youth.  
The skillfullest wanting money is but scorned.  
The Ass that brayeth most, eateth least.  
The rusty sword, and the empty purse, do pled performance of Covenants.  
The Foxes tail will serve to piece out the Lions skin.  
The Ape sometimes makes use of the Cats foot, to get the Chestnut out of the fire.  
There belong more to marriage than four bare legs in a bed.  
The Pot that goes often to the Well comes broken home at last.  
That penny is well spent which saves a groat.  
The Priest forgets that ever he was clerk.  
There is craft in daubing.  
'tis hard to make a silk purse of a Sows ear.  
They had need of a blessing that kneel to a Thistle  
The words that be fair hurt not the mouth.  
Tme lost can never be recovered.  
'tis good striving to be best.  
'tis better never to begin, than never to make an end.  
The more noble, the more humble.  
They pull with long ropes, who wait for the deaths of others.  
The Wolf knows what the ill Beast thinks.  
They who remove stones, bruise their fingers.  
The gentle Hawk half mans her self.  
The greatest stroke makes not the sweetest music.  
The Lions skin is never cheap.  
The foot on the Cradle, and the hand on the Distaff, is the sign of a good Housewife.  
The full belly never fights, nor flies well.  
To a grateful Man give money when he asketh.  
Though the Mastiff be gentle, yet bite him not by the lip.  
Though a lie be well dressed, 'tis easily overcome.  
Though old, and wise, yet still advice.  
The wrongs of a Husband, or Master, are not reproached.  
The best remedy against an ill Man, is much ground betwixt both.  
The Mill cannot g●ind with the water that is past  
To woe is a pleasure in a young Man, a fault in an old Man.  
To buy dear is not bounty.  
The Smith and his penny both are black.  
They that know one another, salute afar off.  
The danger past, and God forgotten.  
The miserable Man makes a penny of a farthing, and the liberal of a farthing six pence.  
The Honey is sweet, but the Bee stings.  
The ill that comes out of our mouth, falls into our bosom.  
The hearts Letter is red in the eyes.  
The naughty Child is better sick than well.  
The thorn comes forth with his point forward.  
They steal the Hog, and give away the feet ●or alms.  
The fault of the Horse is put on the ●addle.  
The Corn in winter hides itself in snow, as an old Man in furs.  
The Body is but the socket of the Soul.  
The Jews spend at Easter, the Moors at Marriages, and the Christians in suits of Law.  
The wise hand doth not all the foolish mouth speaketh.  
The more that Women look in their glasses, the less they look to their Houses.  
The worst of Law is that o●e svit breeds twenty.  
The worst People have most Laws.  
The evil wound is cured but not the evil Name.  
There are more men threatened, than struck.  
The hard gives no mo●e than he that hath nothing.  
The Beast that goes always never wants blows.  
The Fox knows much, but he that catcheth him knows more.  
The●e is more talk than trouble.  
The Fool asks much, but he is more fool that grants it.  
There would be no Great Ones if there were no Little Ones.  
There were no ill language if it were not ill taken.  
The groundsell speaks not, save what it heard of the hinges  
The best mirror is an old Friend.  
That is not good Language which all understand not.  
The Child says nothing but what it heard by the fire.  
The Tongue talks at the Heads Cost.  
Though you rise never so early, the Sun will rise at his own time, and not till then.  
The Nurses tongue is privileged to talk.  
The fault is as great as he that is faulty.  
The mornings Sun never lasts a day.  
To a crazy Ship all winds are contrary.  
The Horse thinks one thing, and he that saddles him another.  
Thou hast Death in thy House, and bewaylest thou anothers?  
The comforters head never acheth.  
This World is nothing, except it tend to another.  
The buyer needs a hundred eyes, the seller not one.  
The way to make a Woman-fool, is to commend her beauty.  
The Dog that licketh ashes, trust him not with meal.  
The charges of building, and making of Gardens are unknown.  
Trust not one nights Ice.  
To gain teacheth how to spend.  
The Dog gnaws the bone, because he cannot swallow it.  
The greatest step is that out of doors.  
The first degree of folly is to think ones self wise, the second to profess it, the third to despise counsel.  
The first service a Child doth his Father, is to make him foolish  
The resolved mind hath no cares.  
Talking pays no toll.  
The Masters eye fattens his Horse, and his foot the Ground.  
The Gown is hers that wears it, and the World his who enjoys it.  
The presbyters Wife had rather see her Husband in his Shirt, than in his Surplice.  
Things well sitted, continue long.  
The good Mother says not, will you? but gives.  
The lame goes as far as the staggerer.  
That little which is good, fills the trencher.  
To a good spender, God is the treasurer.  
There are many ways to famed.  
There is no companion like the penny.  
The offender never pardons.  
The blind eat many a Fly.  
The toothache is more ease, than to deal with ill people.  
Thursday come, and the Week's gone.  
There is great force hidden under a sweet command.  
The Cat sees not the Mouse always.  
The slothful is the companion of the Counters.  
The command of custom is great.  
The fat Man knoweth not what the lean thinketh.  
The Fish follow the bait.  
The March Sun causeth dust, and the wind blows it about.  
Time is the rider that breaks youth.  
The sight of a Man hath the force of a Lion.  
The table robs more than the thief.  
The thought hath good legs, and the Quill a good tongue.  
The balance distinguisheth not betwixt gold and led.  
True praise takes root, and spreads.  
To be beloved is above all bargains,  
The evening praiseth the day, and the morning the frost.  
The persuasion of the Fortunate sways the doubtful.  
To deceive ones self is very easy.  
To make all firm, let God be thy beginning and thy ending.  
Talk much, and err much, saith the Spaniard.  
That which will not be spun, let it not come between the spindle and the distaff.  
There is no great banquet but some fare ill.  
Talk not of a halter in the house of him that was hanged.  
The escaped Mouse ever feels the taste of the bait.  
Though shooing-horns be out of date, yet horns be as plentiful as ever.  
Though you see a Churchman live an evil life, yet continue in the Church still.  
That which two will, takes effect.  
Three women make a market.  
To him that will ways are not wanting.  
To day above ground, to morrow under.  
The effect speaks, the tongue needs not.  
They complain wrongfully on the Sea, who twice suffer shipwreck.  
The first dish pleaseth all.  
To a Child all weather is could.  
The Friar preached against stealing, and had a Goose in his sleeve.  
That's the best Gown that goes up and down the house.  
The best smell is Bread, the best savour Salt, the best Love that of Children.  
The Market is the best Garden  
The chiefest Disease that reigns this year is folly.  
The constancy of the benefit of the Year in the four several seasons argues a Deity.  
The faulty stands on his guard.  
To a crafty man sand a crafty and a half to deal with him.  
To give and keep there is need of wit.  
The best of the sport, is to do the dead, and say nothing.  
They talk of Christmas so long, that it comes.  
The wolf must die in his own skin.  
The tongue is not steel, yet it cuts.  
Though the Fox runs, the Chicken hath wings.  
The white wall is the paper of a fool.  
There came nothing out of the sack but what was in it.  
There is no House but hath something in it not to be spoken of.  
The Cow knows not what her tail is worth till she hath lost it.  
The off-spring of those that are very young, or very old, lasteth not.  
There needs a long time to know the worlds pulse.  
Too much taking head is loss.  
The Court hath no almanac.  
They who are least foolish are wis  
The Wife is the Key of the House.  
The Law is not the same at morning and at night  
The Apothecaries Mortar spoils the Lutinists music.  
The choleric drinks, the melancholy eats, the flegmatick sleepeth.  
The little cannot be great, unless he devoureth many.  
Time undermines all.  
The Physician oweth all to the Patient, but the Patient oweth nothing to him but a little money  
The old Mans staff is the rapper at deaths door.  
Take heed of an ox before, of an Ass behind, of a monkey on all sides.  
The scabby Head loves not the Comb.  
The singing Man keeps his Shop in his throat.  
The life of Man is a wintets way, and a winters day.  
That Man may very well live contented, that needeth not to borrow, nor flatter.  
There's none desires Drink, more than he that hath too much.  
The great put the little on the Hook.  
The least hair makes a shadow.  
The deaf gains the injury.  
'tis better to go to bed without Supper, than to rise in Debt.  
'tis an ill air where nothing is to be gained.  
'tis a foolish Sheep that makes the Wolf her Confessor.  
'tis good making fast the sack before it be too full.  
They have need of a Blessing who pray to a Thief.   

U  
Use the means, and God will give the blessing.  
Vain glory is a flower that bears no Corn  
Variety taketh away society.  
Variety is the gratitude of Nature.  
Use legs, and have legs.  
'vice is often clothed in Virtues habit.  
Use the company of thy Equals.  
Unminded, unmoaned.  
Unknown, unkiss'd.  
'vice is slippery like Ice.  
Use moderation, and defy the physician.  
Vessels ratain the savour still, of that thing which them first did fill.  
Virtue never grows old.  
Virtue and a Trade are the best Portions for Children.  
Vainly the Mill is said to Clack, where the Miller Ears doth lack.  
Under water famine, under snow bread.  
Valour that parlies is near yielding.  
Valour is little worth without Discretion.  
Valiant mens looks prevail more than cowards swords.  
Valiant men count every place their own country.   

w  
We owe more to our Health than to p●easure.  
When the Wife commands, thunderbolts fly about the house.  
When it pleaseth not God, the Saint can do little.  
wisdom and Hast may vary.  
wisdom is better than Strength.  
Whose wives chide not, the husbands are in Heaven.  
Work wisely lest you be prevented.  
Wolves lose their teeth but not their memory.  
Womens counsels are sometimes good.  
Women many in number, make many words.  
Winters weather, and Womens words, often change.  
Wranglers never want words.  
Womens passions are natural, and can never heal themselves.  
wisdom and Judgement go together.  
When Fortune smiles upon thee, take the advantage of it.  
Well begun is half done.  
Who is more busy than he who hath least to do.  
What sobriety conceals, drunkenness reveals.  
Weak Men had need to be witty.  
Wide ears, and a short tongue.  
When I had thatched his House, he would throw me down.  
Wine is the Masters, but the goodness is the Drawers.  
When meat is in, anger is out.  
Worst part is within.  
Wine wears no Breeches.  
When a thing is done, advice comes too late.  
What the eye sees not, the heart rues not.  
Who more than he is worth doth spend, he makes a rope his life to end.  
When all is consumed, repentance comes too late.  
Whatsoever is given to a fool, is lost.  
What children hear at home, doth soon fly abroad.  
When goods increase, the body decreaseth, for most Men grow old before they grow rich.  
Where shall a Man have a worse friend than he brings from home.  
Who weddeth before he be wise, shall die before he thrive.  
Wise Men are bid to Feasts that Fools make.  
Wine and Women make Men runagates, and beggars.  
What is better than a contented mind.  
Wise Feast-takers must be Feast-makers.  
When Bees are old, they yield no Honey.  
Well doth he live within doors, that is beloved without doors.  
Wise Men do the work, and fools brag of it.  
Where wrath is joined with power, there are thunderbolts.  
Ware and Wades-Mill is worth London, meaning all Ware in Trading.  
When the Fox sleepeth, no Grapes fall in his mouth.  
We seldom prise that which is ordinary, as Limbs, and Senses.  
We must rather seem, than be nought.  
Whores affect not you, but your purse.  
What is a workman without his tools?  
What the heart thinketh, the tongue speaketh.  
When the head acheth, all the body is the worse.  
What some win in the Hundreds, they lose in the Shire.  
When the big is proffered, hold open the Poke.  
Where the Saddle doth pinch, better ride on a Pad  
Where the Hedge is low, Men soonest leap over.  
Without hope the heart would break.  
Who still takes out, and puts not in, will quickly find a bottom.  
Who lacketh a Stock, his gain is not worth a Chip.  
Who stumbles, and falls not, goes faster.  
Who meddleth in all things, may shoe the Gosling.  
Who is a cuckolded, and conceals it, carrieth coals in his bosom.  
When he should work, each finger is a thumb.  
Who would please all, and himself too, undertaketh what he cannot do.  
Water, Fire, and War, quickly make room.  
When Ale is in, wit is out.  
Who may not as they will, must will as they may.  
Want of money, want of comfort.  
We have better counsel to take, than to give.  
We shall lie all alike in our Graves.  
When we have gold, we are in fear, and when we have none, we are in trouble.  
When poverty cometh in at the door, love flieth out at the window.  
Where old age is evil, youth can learn no goodness.  
Who hath Glass-windows of his own, let him take heed how he throws stones at his house.  
Who goes for his money before his day, need carry a lantern and a Candle with him.  
Who expects an invitation at first sight, wants good manners.  
Who spends more than he should, shall not have to spend when he would.  
Well is it with him who is beloved of his Neighbours.  
When a friend asketh, there is no to morrow.  
Who hath none to still him, may weep out his eyes  
Who marrieth for love, and no money, hath good nights, but sorry dayes.  
When all sins grow old, covetousness grows young  
Who promiseth, putteth himself in debt.  
Who remove stones, bruise their fingers.  
Who tells his Wife news, is but newly married.  
Wanton and wild Housewives mar and undo the Family.  
Who hath his Skirts of straw, needs fear the fire.  
Who hath a Wolf for his mere, needs a Dog for his Man.  
Who hath a fair Wife, needs more than two eyes.  
When prayers are done, my Lady is ready.  
Who is so deaf as he that will not hear.  
When a Dog is drowning, every one offers him drink.  
Where you think there is Bacon, there is not so much as a Chimney.  
Whither goest thou grief? whither I am wont.  
Where shall the ox go, but he must labour.  
When you give a Clown your finger, he will take your whole hand.  
Well may he smell fire, whose Gown burneth.  
Welcome evil, if thou comest alone.  
When you play with a fool at home, expect that he will play with you in the Market.  
Without favour none will know you, and with it, you will not know yourself.  
Whether you do boil Snow, or do pound it, you can have but water of it.  
Where the drink goes in, there the wit goes out.  
Where there is no honour, there is no grief.  
Welcome friend, says Milk to Wine.  
Who sings, doth scare away his sorrows.  
Who must account for himself, and for others, must know both.  
Who buys and sells, feels not what he spends.  
Weight and Measure take away strife.  
Well to work and make a Fire, it doth care and skill require.  
War, hunting, and love, are as full of trouble, as of pleasure.  
Wounds that be ill are cured, but an evil name is never cured.  
What your Glass tells you, will not be  told by counsel.  
When an old Man will not drink, go to see him in another World.  
When the Fox preacheth, beware the goose.  
When God pleaseth, no wind but brings rain with it.  
When War begins, Hell opens.  
When you are an anvil, hold you still; when you are a Hammer, strike your fill.  
Who lives by hopes, dyes breaking of wind behind.  
Who spits against Heaven, it falls in his face.  
Who will deceive the Fox, must rise betimes.  
Who eats his dinner alone, must saddle his Horse alone.  
Who gives thee but a bone, would not have thee die.  
Who lives well, seeth afar off.  
Who demandeth, misseth not, unless his demands be foolish.  
Who loseth his due, getteth no thanks.  
Who will have a handsome Wife, let him choose her upon Saturday, and not upon Sunday, viz. when she is in her fine clothes.  
Who sows his Corn in the field, doth trust in God  
Would you know what money is? go borrow some  
Who would be well old, must be old betimes.  
We are fools one to another.  
Wives and Mills are ever wanting.  
Who likes not the drink, God deprives him of the bread.  
Who comes of a Hen, must needs scrape.  
Water afar off quencheth not fire.  
Who hath neither Fools, nor Beggars, nor Whores amongst his kindred, was born of a stroke of thunder.  
Who hath Spice enough, may season his meat as he pleaseth.  
Who doth his own business, fouls not his hands.  
Who hath all in one place, hath all in the fire.  
Who works after his own manner, his head never acheth at the matter.  
Who commends himself, betrays himself, and bewrays himself.  
Women, Priests, and Poultry, have never enough.  
Who seeks trouble, is seldom without it.  
Who keepeth company with the Wolf, will learn to howl.  
Who hath bitter in his mouth, spits not all sweet.  
Who speaketh, doth sow, and he who holds his peace, doth reap.  
Who is fed at anothers hand, must stay the longer before he be full.  
Who hath aching teeth, hath ill tenants.  
Woe to the house where there is no chiding.  
Where the tooth pains, the tongue is commonly upon it.  
Where there are no Cats, the Mice dance.  
Where your will is ready, your feet are light.  
Who bewails himself, hath the cure in his hands.  
Who preacheth War, is the Devils Chaplain.  
War maketh thieves, and Peace hangs them.  
Wealth is like Rheum, it falleth on the weakest parts.  
When children stand quiet, they have done some ill  
Weigh justly, and sell dearly.  
When the Knave is in the Plum-tree, he hath neither friend, nor kindred.  
We shall never come to Honour under a Coverlet  
When the three is fallen, every Man goeth to it with his Hatchet.  
Willows are weak, yet they bind other wood.  
Wood half burnt, is easily kindled.  
wisdom hath one foot on Land, and another at Sea.  
Where it is weakest, there the thread breaketh.  
Where love fails, we spy all faults.  
Wise Men need not blushy for changing their purposes.  
Wine in the Bottle doth not quench thirst.  
When age is jocund, and frolic, it makes sport for death.  
Wise Men care not for that which they cannot have.  
When my House is in a fire, it is not good playing at Chess.  
When God doth punish, he first takes away the Understanding.  
When it thunders, the thief becomes honest.  
Whirling the Eyes too much, sheweth a Kites brain.  
Where there is a Spring in Winter, and a Winter in Spring, the Year is never good.  
Where there is peace, God is there.  
We learn in doing well.  
Women laugh when they can, and weep when they will.  
War is deaths feast.  
Words are Women, Deeds are Men.  
Words and Feathers are tossed by the Air.  
Who would be a Gentleman, let him storm a Town.  
Whoring and bawdry does always end in beggary.  
When you enter into a House, leave the anger at the door.  
War and physic are governed by the Eye.  
Wine is a turn-Coat, first a friend, then an enemy.  
Wine makes all sorts of creatures at a table.  
Wine that costs nothing, is digested before it be drunk.  
Wronged patience often becomes furious.   

Y  
Young Cocks love no Coops.  
You have leaped a whiteing.  
You know good manners, but you use but a few.  
You may know the Man by his manners.  
You cannot call a Man worse than unthankful.  
You have a little wit, and it doth you good sometimes.  
You fill your mouth with an empty Spoon.  
You pay more for your schooling, than your learning is worth.  
Young Men think old Men are fools, but old Men know that young Men are so.  
You cannot know Wine by the barrel.  
You must strike in Measure, when many strike on the anvil.  
You may bring a Horse to the River, but he will drink when and what he pleaseth.  
You cannot make a Windmill go with a pair of Bellows.  
You cannot hid an eel in a Sack.  
You cannot flay a ston.  
You must do your duty and endeavour, and then a blessing followeth it.  
You may not lose your Friend to keep your Jest.  
You may not lose a Hog for a halfpennyworth of Tar.  
Youth with Wealth destroys many good Estates:( and by much riot many die beggars.)  
You may lose a Fly to catch a Trout.  
You may be a wise Man though you cannot make a Watch.  
Youth is to obey and do what duty is required.  
Youth over-bold seldom good old.  
You command enough in obeying the wise.  
You may be deceived easily if you believe lightly.  
You were better to pay and have little, than to have much and be in debt.  
Youth must be kept from bad Company, as Flax from the Fire.  
You may love your House well, but not ride on the Ridge.  
You may speak with your Gold, and make other Tongues dumb.  
Your rich Man walketh to get a stomach to his Meat, and the poor Man walks to get Meat for his stomach.  
You were better give the Wool than the Sheep.  
You were better pass a danger once, than to be always in fear.  
Your Letter had better stay for the Post, than the Post for the Letter.  
Years know more than Books, or Proverbs.   
The End of the Proverbs.   

A Lady to her Daughter, desiring her to wear no more, Spots, or Black Patches, in her face.  
Daughter,  
THe Indulgence which I bear unto you, and the welcome Intelligence which every day I do receive how careful you are to deserve it, doth invite me to be the more tender over you, And in this your Duty goes along with my affection, and grace doth encourage Nature. Nevertheless I must not dissemble with you, I am to my great grief informed, that although you seem an Enemy to the Vices of this Age, you are addicted too much to the Fashions of it, and that lately you have been seen abroad with those Deformities on your Face which to give them their proper Name are called Black Patches. A Fashion till of late never practised either in Rome, or Venice, or the Seraglio of the Turk, nor ever red of in all the Histories of the Vanities of Women, It appeareth strange to me, that young Gentlewomen should lose their Reason with their Modesty, and think that they do add unto their Beauty by Substracting from it, I must deal plainly with you, I am afraid that the Black Oath of God damn me in the Mouth of a Ranter, and the Black Patch in the Face of a Gentlewoman are near of kin to one another? I shall therefore assume that freedom of power which is due unto me as to command you to wear them no more, till I am better satisfied in their decency or their slothfulness. And thus not doubting of your care herein, I commit you with my blessing to the blessed protection of the GOD of all Blessings, and rest,  
Your Loving and careful Mother, M. C.   

The Daughters Answer.  
Madam,  
IT is as well Religion as Duty in me to render you all observances, and I do make it as much my Delight, as my employment. The greatest Blessing that can arrive unto me is to understand the Continuance of your Love, which doth oblige me to increase my thankfulness, as it shall to express it by the increase of my obedience. I perceive some idle tongue hath been so busy with my Face, as to inform you there hath lately been seen some Black Spots upon it, And I must confess, it leaveth some Impression upon my Spirit, that I should be so unhappy to incur your displeasure for following a Fashion that hath so much Innocence to pled for its Excuse, and so much Custom for its Authority. You may see every day some little Clouds in the Face of the Sun, yet the Sun is not ashamed that it hath attracted them; you may behold the Moon, in the fullness of all her Beauty to have some remarkable Spots in the Face thereof, and by these Spots it is that she gaineth her greatest Reputation, for she is inconstant in all things else, but in this only. These Spots they receive from the Earth, and shall it be a Sin for us to borrow ours from the Heavens, shall that be a deformity in us which is looked upon as an Accomplishment in them, shall our lower Bodies be more excellent, and more Perfect than the higher, and Earth purer than Heaven? When I do put on my Mask( which is no more nor better than one great Black Patch) you do commend me for it And, will you be displeased at me for the wearing of a few black Spots in my face, which if they are cut into Stars do represent unto me whither I would go, or if into little worms, whether I must go, the one of them testifying in me the sense of my unworthiness, to increase my humility, and the other the height of my Meditations, to advance my Affections. It is the unhappiness of the most harmless things to to be subject to the greatest misconstruction, and on the same Subject from whence others draw their suspicions of Curiosity to accuse our Pride, we derive the greatest Arguments of Discipline and Instruction to defend our Innocence. Neither is the Ignorance of Antiquity in relation to them an Argument of any weight to condemn the Novelty, for the black gabs on the Head are not much older than the black Spots on the Face, and much less may be said for them, only they have had the good luck to meet with no Contradiction. Nevertheless according to the obligation of my Duty, to give you in all things satisfaction, I am determined to wear them no more, not that I find any such Vanity in them, but that by the fruits of my obedience you may percive what an absolute power your Commands have over her who is,  
Madam, Your most humble and most obedient Daughter, A. C.   

A Letter from one Sister to another, complaining of her Silence.  
Dear Sister,  
I Never thought after so many Protestations of Love, you would have lost even the Remembrance of having made them; In some Letters to you I have courted your very Neglect, and have dissembled to flatter it into a virtue, to try if by any means I could deserve an Answer from you, which makes me to suspect either the loss, or the Decay of that love, to which both Nature, and the Laws of Nations, and the Altars themselves do oblige us. It doth the more afflict me, that after the strictest Examination of myself, I cannot find in my Heart the least Reason for it. Slight Loves, indeed, are fullyed with small distastes, but a well-grounded Affection is like a strong Bow that is hardly broken, unless it be extremely overdrawn. I must desire you therefore to make me so happy, as to vouchsafe me an Answer but to this last Letter, although it contains nothing else but the good News of your Health, which shall be very welcome unto Her who is  
Your much troubled and most affectionate Sister, M. C.   

The Sisters Answer to it.  
Sweet Sister,  
YOu oblige me with so good a Grace in Complaining of me, that I am constrained to multiply my thanks, as I should my Excuses for my silence. Every Letter that I have received from you, as it hath increased my gratitude, so it hath improved my Love, and the want of opportunity to give you a testimony of it, doth breed my greatest Discontent, but for the time to come I will be so careful to disengage myself, that you shall have a greater Cause to complain of my Importunity than my Silence. And this Assurance I must beseech you to receive from her who is  
Your much obliged and most affectionate Sister, B. C.   

A Letter from one Schoolfellow to another, giving her an Account of the accustomend Care of her Governess.  
Dear Friend,  
I Have received your Letter, and with it that little sum of Money that at your Departure was due unto me, which doth enforce me to render you my greatest thanks. We are still in the same good Condition as when you left us, there is as yet no Access of any more Numbers, but only of our Griefs for your Absence, which do increase as our Desires do increase in our daily Discourses of you. We seldom, in the fruition of it, do understand our own happiness, and the only way to value a Blessing is to be deprived of it. Our Governess follows the method of the year, and as every Morning is more early than another in calling up the Sun, so is she by her Messenger in the awakening of her Scholars, and tempers the unpleasantness of her early Importunity with the encouragements of the Benefit of our Healths. Although the year be new, yet she continueth her old Care for the performance of our Duties both to GOD, and to our Parents. Not a Letter is received but she understandeth from whom it cometh, and what be the Answers that are returned; in which, we believe, her Prudence is more to be commended than her jealousy, for there is nothing we do writ, of which we should be ashamed, if it were to be red as well on our foreheads as our papers. If the good News hath not yet been so happy as to salute your Ear, I can inform you that your old Bedfellow Mrs. H. L. hath lately entertained a new one, being espoused to a Gentleman as absolute in his endowments, as Noble in his Birth; could I be so transcendently honoured, as to understand the like of you, I should follow your deserved good Fortunes with all the Acclamations of Joy, and you should have for a perpetual testimony of your virtues.  
Your most faithful and most affectionate Servant, D. W.   

The Answer to it.  
Dear Friend,  
I Am much honoured with the testimony of your Affection, but for your thanks for the return of the Money due unto you, you might have well spared that compliment, for me thinks, it is but a rank courtesy when we are enforced to give thanks for our own. I am glad to understand of the Health, and continued Vigilance of our Gover●ess, it will procure her more Scholars, and be a Means to confirm them to Her. I heard some dayes since of the Marriage of my Bedfellow Mrs. Hannah, I wish her all happiness in her Choice, and that her Fortune may be answerable to the Height of her virtue; but for your good wishes to me in the like Nature,( although I am very thankful to you for them) yet I should be nothing displeased if you would forbear them, for good Husbands are Miracles, and Miracles being ceased, I would not afflict myself with the vain Expectation of them. I can best content myself with the present Condition in which I am, having thereby a greater liberty to express myself to be,  
Your much obliged and most affectionate Servant, K. L.   

Another Letter from one Schoolfellow to another.  
Sweet Friend,  
I Have taken a little time from the Exercise of my Needle, to employ it on the Exercise of my Pen, to assure you that the Inclinations I have to esteem of you, more than of all others, will not permit me to pass by any opportunity without giving you some manifestations of the Truth thereof. I would you were always as ready to honour me with your Commands, as I am to obey them. In the Indifferent Estate wherein I am, I can fear nothing more than to be blotted out of your Remembrance, for in what parts soever of the world my Fortunes shall throw me, I shall still preserve the Memory of your Affection, which is the only Cause that makes her desire to live who is  
The most faithful of all who truly love and honour you, A. P.   

The Answer to it.  
Sweetest Friend,  
I Gratulate your Art, and the Delicateness of it, that can so happily translate your Hand, and Fancy, from one Flower to another, from the Flowers wrought by your Needle, to the Flowers wrote by your Pen, and that with so much Grace and liveliness, that I know not in which of them the flourish is more excellent. You need not to make the least doubt of the Integrity of my Love, for although I have not the Art of rhetoric to represent it, yet my Deeds and Services shall be eloquent, and most elabourate always ●o express myself to be  
Your most affectionate and faithful Friend and Servant, E. R.   

A Letter from one Kinswoman to another, on her Sickness occasioned by the Death of Her Husband.  
Madam,  
THe News of the Death of your Husband, and of your Sickness that did attend it, hath occasioned such an alteration in my Health, that I may justly account myself in the number of those that are not well. If we were always happy we should be something more than women; we see but part of Heaven whilst we are here on Earth, and I believe if virtue itself had a Body it would be but sickly, and sad, as you are. It were a Sin in us to expect to live in this world in a Constant happiness, if we could always be in the height of it, we should join Autumn to the Spring, and fruits with flowers, and at the same time we should both hope for them, and enjoy them. I am afraid you are too obstinate under this burden of your Visitation, and are resolved to honour your Griefs by your continuance in them, and by your stooping to them. I had well hoped the Experience you have of all things in the world had endued you, if not with more Courage, yet with more Instructions. Perseverance, indeed, may work Miracles, but not always, nor every where; if there be many Examples of the Power of it, there are some also of its weakness. Let me be so happy therefore to be as well your counsellor as your Kinswoman, and to persuade you to shake off that Melancholy which is so prejudicial to you, and whatsoever you think to the Contrary, to believe from me that it is an easy matter to subdue Grief, against which Patience never takes up Arms but it overcomes it. I know not whether my counsel will prove acceptable to you, but I am confident that it will be very profitable, and that it proceeds from her who is  
Madam, Your most humbly devoted and most affectionate Kinswoman, A. W.   

The Answer to it.  
Worthy cousin,  
AS soon as ever I received the first ability of Strength, I served myself of the opportunity to render you thanks for the Consolation you gave me in my Sickness, and in the loss of my dear Husband, by the entertainment of your Letters. I must desire you not to deprive me of this Contentment, for it is a great satisfaction to me, to find myself honoured with the Repetitions of your Remembrance. Be as frequent as you please in giving me new Assurances of your Love. All the manifestations and assurances you can have of mine, cannot render it more perfect than it is, as being  
Your much obliged and most affectionate Kinswoman, E. R.   

A Letter of Love from a young Gentleman to a Lady whom he much affecteth.  
Madam,  
I Find such a large Subject of worth and all Perfections in you, that I am Constrained to tell you, that of all the Beauties in the world you are She only whom I most entirely do affec● They are not words of compliment, for I have no other Obje●● but your Merits. If you make any doubt of this Truth, serve yourself of that absolute Power you have gained over me, to oblige my endeavours by what proofs you please. My Life and Honour are both at your Disposure. I must beseech you therefore to torment me with no cruelty of Denials, nor by your neglect to exercise any tyranny over me, for till I shall receive your Answer, he is even sick with Expectation who is  
Madam, Your most humble most affectionate and captivated Servant, I. F.   

The Answer to it.  
Sir,  
I Cannot but lament with myself the Condition of our Sex, whose Modesty is accounted Cruelty, and because we will not be Slaves to the Desires of others we must be called Tyrants; nevertheless if it lay in my power I should be ready to infranchize all Captives. You acquaint me in your Letter, that your Expectation makes you sick; truly, sir, Loves Diseases have so strange a way of cure that I never spend my Charity on such Persons, neither is it in my power to give you any Answer to what I do believe you would propound, for my Will doth so absolutely depend on my Parents Inclinations, that I cannot violate the Respects which I do owe unto them, you are therefore to learn of them what you desire of me, howsoever I shall thank you for the testimony of your Affections, which shall render me as far as liberty permits,  
Your Servant, S. B.   

The Letter of one Lady to another, condemning in her own Judgement the common practise of embelling the Complexion of the Face with the helps of Art, and giving many Reasons for it.  
Madam,  
I Must confess I do much honour you, and you being as absolute in the endowments of your Mind, as in the perfections of your Body, I must confess I have much Reason for it. I often have had the Experience of your Love, I must desire you now to excuse my Rudeness, which would press upon your Goodness so far, as to give me an Experience of your Wit; I know there is none more able to perform it than yourself, which as it should give Courage to you to undertake it, so it doth increase my Importunity to desire it. It is concerning a Borrowed Beauty from Art, and whether it may be lawfully used in points of Conscience in Religion, I must confess my own judgement is much unsettled in it; nevertheless, I have been informed by many Reverend and Godly Persons, that without all controversy it is a great Sin, and Inconsistent with the profession of a Christian, and a good Conscience. I have understood that your ladyship hath been heard to speak much in the Vindication of these Artificial Helps, which makes me more earnest to desire your Answer, that so I might satisfy myself whether they be lawful in any kind, at any time, or by any Person that pretends to Piety. I do find that Washing and Painting is condemned in the Scriptures, as the practise of loose, and licentious Women, who with the deforming of their Souls, and polluting of their Consciences, do use the Art for the heightening of their Complexions.  
I do red in the New Testament, that we cannot make one Hair of our Head white or black; and if we have neither the liberty, nor are to assume the Power to alter the Complexion of our Hairs, much less the Complexion of our Cheeks, and Faces. It argues besides an unsanctified Mind, when we go about to amend what GOD hath made, and are not satisfied with his pleasure. It is the true sign of a wilful, and Contumacious Spirit, to remove, or to hid, that which GOD seems fit to allot unto us.  
I do find in the New Testament, that St Paul and St Peter did perscribe to Women to be clothed with Modesty, shamefacedness, and Sobriety, and not with gorgeous apparel, or with braided Hair, or Gold, or Pearls; and if these things were forbidden, how much more is Washing or Painting the Face, which is suitable( some think) to none but to bold, and light Spirits, to such who are not yet redeemed from the vanity of their Conversation. So that this artificial Beauty may appear to be divinely forbidden, as an Enemy to TRUTH, which needeth none but its own Native Complexion, and is so far from being beholding to Art for any Addition to enliven her Colour, or to put a blushy upon it, that she converteth even Deformities and Decays, into Advantages, and Perfections.  
Moreover it may be argued, that this adding of Colour, and Complexion, doth proceed from Pride; and though it reflecteth not on Wantonness, yet it doth on Arrogance, to borrow, and challenge that Beauty to be ours, which indeed is not, but only by an adventitious stealth. And this self-Conceit is an Enemy to Humility, and all Grace, and would by degrees overtop all virtue.  
But grant it were not scandalous, nor sinful; nay grant it were not absolutely unlawful, yet the offence it giveth to pious Men is a sufficient Argument that it ought not to be practised. Is it not much safer to want a little Complexion in the Cheek, than to grieve the Heart of any tender Christian. Although many things may be permitted in themselves, yet they become evil and are to be sorborn when others are offended at them. And this( as I am often  told) should be Argument enough to deter all modest and good Women from laying any new Complexion on their Faces.  
Neither is this All, for the very Name of a painted Face doth destroy the Reputation of her that useth it, and doth expose Her to all manner of Reproaches. It ought therefore altogether to be eschewed, not only as an offence, and as a thing of evil Report to others, but to our own private use. We are taught to follow things of a good Report, that we may not only be good, but that in all things we may preserve the Reputation of a good Name; and most sure it is, that the Art and practise of imbellishing the Face with any borrowed Complexion, doth labour with a bad Report, and is not so much an advantage to the Beauties of Ladies, as it is a disadvantage to their Reputation. If the light of Scripture were not so clear and full against all artificial Beauty, and painting of the Face, yet the light of Nature doth seem to discover an uncomeliness in it. There is no Person but may conclude, that if GOD threatens to punish strange apparel, he will not spare to punish strange Faces, which pretend to handsomeness, and do make that to appear which indeed is not. Madam, I have thus adventured to torment you with the length of my Letters, not out of any disaffection which I bear unto your ladyship, but out of a grounded Confidence, that if any in the world can in these particulars give a full satisfaction to them, it is your ladyship only. In a labouring expectation I attend your Answer, by which you shall most infinitely oblige her who is  
Madam, Your most humble and most affectionate Servant, R. S.   

The Answer to that Letter in Defence of artificial Beauty.  
Madam,  
YOu have been pleased to impose a great task upon me, which I am resolved to discharge, not so much to show any Wit or Knowledge in myself, as your power over me, by my obedience to your Commands, which I shall find the more difficult, because I am to discourse of an Art to which I am a Stranger, yet in which your ladyship may give more credit to me, because what I shall allege for the defence thereof, I shall be obliged to it by the Rules of Reason, and not by the liberty of practise.  
I shall not deny but that sundry Reverend and Learned Persons, are of a Judgement opposite to my own, which have prevailed much on the easy Credulity of many young Ladies, and did at first upon my own, until I began to examine the grounds of their opinions, and to value more the weight of their Reasons, than the gravity and the numbers of their Persons. And indeed it seems very strange to me, that if this artificial Beauty to enliven a pale Complexion, which is the life of the Face, be so great a Sin, that these Divines cannot produce any Reasons of force out of the Scripture expressly to forbid it. The opinions of Men are not of any power to charge the Soul with Sin, in things of outward Use and custom; neither in this Particular are the Divines themselves all of one mind, for I know many excellent Persons who wisely forbear to condemn the use of those things as Sin, that are innocently helpful to the beauties of modest Women; for indeed they are so far from Sin, or not from Sin, as the Minds of those that use them are disposed either to a modest Decency, or to Pride, and Vanity; for certainly where there is no 'vice countenanced, no good Duty neglected, but only a civill Decency practised, there can be no opposition to Grace, nor any thing that reflecteth on Transgression.  
Now where it is objected, that Jezabel was devoured by Dogs because she painted her Eyes, if your ladyship be pleased to look again upon the History, you shall find that the painting of her Face, or Eyes, was thirteen or fourteen years after that the Prophet Elisha did presage it, and it was no more the Cause of her dreadful Death, than was the dressing of her Head, or her looking out of the Window, which was at one and the same time, and one of them as innocent as the other. If all that Jezabel did is to be avoided as a Sin, we may not call a solemn Assembly, nor keep a Fast, because that Jezabel did so, as appeareth by the same History; we may not embrace or kiss a Friend, because Joab did so when he killed Abner, and Judas when he betrayed his Master. And as for Herodias dancing, which was the Cause of John Baptists Death, we may find in the Gospel that she danced alone, which is allowed by our austerest Divines, and by the precisest Matrons in the education of their Children; she danced not with Herod, but before Herod; it was not the decent motion of her feet, but the disorderly affections of her heart, and the perverseness of her Spirit to the Baptists Doctrine that was the occasion of his murder. And as for those places in the Prophets, from whence scrupulous and censorious Persons do infer, that the painting of the Face is a Sin, we may truly answer that it is not therefore unlawful, because we find it there sometimes condemned as unseasonable, or because vain and loose Women do practise it, therefore the modest must altogether disclaim it. Wheresoever in the Scripture we find any mention of painting the Face, we may observe it never goes alone, but that some other tokens of Pride or Vanity are annexed to it. And shall Perfumes and comely ornaments, shall stately Beds with Tables before them, be still the Desire, and Possessions of the most modest Matrons, and shall a little quickening Complexion in the Face be singled out, and excluded? Believe me Madam, there is not in the whole Scripture any moral Command to be found that expressly doth forbid it as a Sin. We may observe that Queen Esther made use of sweet perfumes, of gorgeous habiliments and beautiful colours, and whatsoever was then in fashion, the more to attract the Eyes and affections of the King unto her, and this was in her so far from a Sin, that it were almost a Sin in her not to have done it. We find that Rebeckah almost in the beginning of the world received ornaments for her Hands, her Neck and Ears, and certainly she thought it no Disparagement to her modesty, or her piety. Neither is it any new invention for Ladies to use artificial Helps for the advancement of their Beauties, it is as general as ancient, and there is no Nation but doth practise it without any Reproach of Pride or Vanity; nor can there be any Adultery in the use of it, when it is only improved to civil Advantages, and there is no adulterous Intention in the Heart. And although in this Nation a commendable Discretion is used in powdering, curling, and gumming the Hair, and in quickening the Complexion, yet beyond the Seas it is every where frequently done, and as freely owned. It is strange methinks that Supplies should be allowed of for bodily defects and deformities; the shoemaker is employed and commended for making the Body higher, and the Tailor for making of it straighter, and must we account it a sin or scandal to advance the Beauty of the Face? The Face is the Seat of Beauty, and every part of the Body is to contribute to the Honour and the comeliness of it. Much more might be spoken on this Subject, and many Authorities produced to prove the Truths that are alleged, but I am afraid I have already been too tedious, and punished your Expectation of my Letter with the length of it, which for all the Innocence of the Subject, would be a Sin in Her who is  
Madam, Your most humble and most devoted Servant.   

A Letter of compliment from one Gentlewoman to another.  
Madam,  
I Am not so unfortunate as I thought I was, since I find that I do still hold a place in your Memory; yet the grief which I have, not to deserve this Honour, hath put me in such a doubt, that I know not whether I shall rejoice, or complain; your respect and love unto me are the fruits of your good Nature, and of your Nobleness, and the Access of the new Dignities lately conserred upon you, are the Fruits of your Merits. Fortune was enforced to do you this Honour, or to proclaim Her self an open Enemy to your virtues. I must beseech you to excuse the boldness which I used in my last Letter; the Friendship, and Service which I did bear unto you, did enforce me to demand the Reason of your silence, although I was almost confident you could allege a sufficient Excuse to authorize it; but how lawful soever it were, I was resolved never to leave off Complaining, until you had vouchsafed some kind Answer, and the Assurance of the Continuance of your Affection to Her who is  
Madam, The most humble and the most faithful of all that honour you, E. D.   

The Answer to it.  
Madam,  
I Find so large a Subject of eminent worth, that instead of giving you thanks, I perceive you have given me Cause to Complain, for having by the excess of your favours enforced me to an unwilling Ingratitude, I am so far from requiting these obligations of your Affection, that I am not able to express them, so that she must study new performances, and a rhetoric of more than words to disoblige her self who is  
Madam, Yours most eternally devoted, S. R.   

A Grandmother to her Grandchild.  
Dear Grandchild,  
THose tender affections I have for you, do as my constitution, grow weaker and more feeble, wax stronger and stronger in my desires and Endeavours after your welfare. While I had you in my sight and Company, my care was the less in that I concerned you with my own self, and as an individual and unseparable Companion in the affairs of life; in a virtuous use whereof and for your Example and practise, I hope I may and can with comfort declare I have demeaned myself towards the World. It is now your Honour, and should be your greatest diligence in this your absence, to improve the good you have learned here, letting the world thereby to see, that as you have had liberal Education and are descended of a virtuous Family, so your personal worth can return as much Credit thereunto as you have received from it, when it shall be perceived by your good and generous deportment among strangers, that your natural inclinations and endowments have subserved as incitements to more complete and admired perfections in the industrious fruit of your converse and observation of manners. Thus with my heartiest and most Earnest prayers, &c. I rest.  
Your most loving and affectionate, &c.   

The Answer to it.  
Most Honoured Grandmother,  
I Have infinite obligations to render you for your continual Love and kindness towards me, which I must not presume to sum up in the common Epistolary Preface, my most humble Duty presented. Your care, respect and favour hath been every way so singular and Extraordinary, that I cannot without shane think of being beholden to such common forms to express my acknowledgements which labour with a more rhetorical Gratitude. Your letter I have placed in my bosom, as the nearest place of conference with my thoughts which I hope rejoicing your presence will range themselves in that order which they were wont to keep while under your Government, and I often please them with a diversion that I am giving you their Account. And I can with delight affirm, that there is not a reflection on my whole life which represents its self with half the felicity and advantage as the remembrance of your grave and matronall Instructions and Advice. The only envy that lessons the Content of it to me is, that I am capable only of perceiving how impossible it is for me to reach your great Example, but I owe so much to your mediate production of me, that I can take pleasure in a fruitless toil of aspiring to it, which gives me the Confidence to assure you, that my endeavour shall testify my Zeal to, if it cannot merit the attaimment of those qualities, which may entitle me to your virtues, and to the Honour of that Interest I have in you and my Family, and ever to subscribe myself  
Your most dutiful, &c.   

To a cousin advising about Fashions.  
Dear cousin,  
I Thank you for your Papers and trouble of that spruce Inventory you sent me, and I desired more out of curiosity than intention of conformity, for indeed the Vanity was enough to satiate an ordinary appetite, and besides mine is a vicious one in respect to such kickshawes, I fault in most of these modes, not their levity but their brevity also, especially such as are far fetched for a fortnights wearing and leaves not a good housewife a relic worth the keeping. Methinks they are too near an Emblem of that 'vice men upbraid our sex with, and svit that dress wherein the Philosophers have accounted her appearance by a most gaudy and antic diversity; whereas they have represented virtue in a modest and plain attire, I have learnt in a greater matter, that the Fashion of the world passeth away, and therefore I cannot think it but a piece of great imprudence to spend so much industry upon a more frail and perishing object: Yet am I not against such natural or native decencies, which may difference persons, and bring not an unprofitable expense upon their finery, no more than I discommend a sumptuous feast, when I censure a ridiculous one, for I know not what secret power of blandishment there is in an handsome ornament even to court Beauty itself, and therefore it must be more advantageous to those whose small imperfections it conceals: but of all incongruities, Deformity and the Fashion I take to be the uglest, you know how indifferently I am concerned in either of these three cases, and therefore will easily pardon this Humour to  
Your most humble Servant.   

To a Dear Friend Gratulating her Marriage.  
I Have received the joyful news of your wedding, the more pleasing to me for that it is accompanied with a commendation and Praise of your Choice, such as your perfections might promise and my wishes design for you. But the joy I give you is the least part mine own, when I consider I have lost a friend and how unsociable and uncorrespondent Virginity and wedlock use to be, and with what an awful and imperious gravity the dignity of a Wife usurps upon the condition of an alone Maiden. I am apt to hope better of your virtue and our fair acquaintance, and that you will vouchsafe me as much continuance of it as your greater and happier obligation to your Husband( to whom I beseech you commend my most humble service) will at any time permit you. At present be pleased to admit of my virgin prayers for your conjugal felicity.  
I am Your most humble devoted Servant.  
The End of the Letters, and of this Second Part of Youths Behaviour.   

An alphabetical Table of the most remarkable things that are contained in this Book.  
A  

AS say. page. 7.  
Accommodation. page. 16.  
Affability. page. 17.  
Attires. page. 19.  
Age. page. 19, 24.  
Affectation. page. 20, 40, 43.  
Allurements. page. 21.  
amourists. page. 37.  
Admiration. page. 43.  
Advice. page. 52.  
Arts. page. 61.  
Adultery. page. 73.  
Ability. page. 81.  
Angelica. page. 94.  
Arteries. page. 96.  
Abstinence. page. 109, 113.  
Ancestry. page. 145.  
Apocrypha. page. 161.  
Appetite. page. 112.   

B  
Behaviour. page. 31.  
Books. page. 13, 14, 158.  
Business. page. 15.  
Beauty. page. 20, 43, 44, 45.  
Birds. page. 81.  
breasts. page. 83.  
Black Pepper. page. 87.  
Brown Sugar. page. 92.  
Bazill. page. 94.  
betony. page. 100.  
Butter, the best making of it. page. 103.  
Breath. page. 92.  
blood. page. 118.  
Business. page. 131.  
Bastards. page. 153.  
Ballads. page. 155.  
Black Spots. page. 24.   

C  
clothes. page. 130.  
Conversation. page. 3.  
Commerce. page. 13.  
Conference. page. 12.  
candour. page. 16.  
Curiosity. page. 19, 43.  
Complexion. page. 27.  
Chambermaids. page. 33.  
Confidence. page. 36.  
Chastity. page. 37, 58.  
Courage. page. 51.  
Capacity. page. 53.  
Conscience. page. 60.  
Christianity. page. 72.  
Consumption. page. 83.  
Crookedness. page. 84.  
Crudities. page. 87, 118.  
Cloves. page. 88.  
cinnamon. page. 90.  
Candying. page. 98.  
Chylus. page. 118.  
chirurgery. page. 122.   

D  
Dancing. page. 4, 27.  
Discourse. page. 13.  
Discipline. page. 12.  
Dressings. page. 20.  
Duty. page. 21, 74.  
Danger. page. 35.  
Destruction. page. 34, 82.  
Devotion. page. 37, 65.  
Deformity. page. 40.  
Divorce. page. 73.  
dairies. page. 103.  
Diet. page. 107.  
Diamonds. page. 129.  
Discretion. page. 56.  
Disobedience to Parents. page. 173.   
The greatness of this sin is declared, by the greatness of its punishment, for we red, Prov. 30.17. the Ravens of the Valley shall pick out the eyes of the disobedient Children, and the young Eagles shall eat them.  

E  
Education. page. 2, 3, 12.  
Exercise. page. 4.  
Ears. page. 6.  
Eyes. ibid.  
Excuses. page. 11.  
Examples. page. 12, 29.  
Equality. page. 69.  
Endive. page. 101.  
Excess. page. 110.  
Employments. page. 131.  
Experience. page. 171.   

F  
Family. page. 24, 76.  
Frailty. page. 24.  
Functions. page. 26.  
Fancy. page. 29.  
Fortunes. page. 34.  
Friendship. ibid.  
Flower. page. 45.  
Fear. page. 54.  
Frenzy. page. 81.  
Fashions. page. 82, 124.  
fevers. page. 96.  
fennel. page. 100.  
Failings. page. 11.  
Familiarity. page. 34.   

G  
Governesses. page. 8, 14.  
God. page. 16, 70, 127.  
Gesture. page. 23.  
Gifts. page. 43.  
Generosity. ibid.  
Glory. page. 53.  
Globes. page. 80.  
Garments. page. 86, 127.  
Ginger. page. 88.  
Guides. page. 159.  
Good things. page. 172.   

H  
Habit. page. 18.  
Honour. page. 22, 56, 69, 144.  
Harmony. page. 28.  
Homage. page. 44.  
Handmaids. page. 51.  
History. page. 61.  
Happiness. ibid.  
Husbands. page. 70, 51.  
Humours. page. 73.  
Honey. page. 91.  
Health. page. 121.  
Humility. page. 151.   

I  
Instances. page. 8, 9.  
Instructions. ibid. page. 12.  
Insolence. ibid.  
Imitation. page. 13.  
encouragements. page. 14.  
endeavour. ibid.  
Infancy. page. 21.  
Innocence. page. 23, 59.  
Infection. page. 36.  
Judgement. page. 44.  
Interpretation. page. 60.  
Ignorance. page. 78, 162.  
Idleness. page. 134.  
Industry. ibid.   

K  
Knowledge. page. 53, 55.  
Kine. page. 103, 105.  
kingdom. page. 107.  
Kinds. page. 137.  
Keys. page. 139.   

L  
Learning. page. 62.  
Limiting. page. 28.  
Life. page. 32.  
Lightness. page. 33.  
Love. page. 34, 36.  
Liberty. page. 38.  
Labarinth. page. 52.  
Laws. page. 61.  
Languages. page. 62.  
Lungs. page. 85.  
Liver. page. 120.  
linen. page. 95.  
Licentiousness. page. 167.  
Lying. page. 15.  
Long Trains. page. 24.   

M  
Maids. page. 15, 16.  
Modesty. page. 14, 42, 151.  
Manners. page. 15.  
Moderation. page. 26.  
music. page. 28.  
Mildness. page. 33.  
Malice. page. 57.  
Melancholy. ibid.  
Marriage. page. 63, 65  
Mhomet. page. 73.  
Mothers. page. 85.  
Mace. page. 89.  
Milk. page. 105.  
Murder. page. 151.  
Muses. page. 63.  
Memory. page. 172.   
There have been some persons of a prodigious Memory, as Julius Caesar, who could call every soldier in his Army by his own Name: And Seneca, who at the first speaking of them, could repeat two hundred difficult words, which he never before had heard of. A reverend Divine maketh mention of one Mrs. Mary Whitnoll, in the County of Kent, who most exactly had by heart all the Epistle to the Romans, and many of the Chapters in the four Evangelist; but these are rather Miracles, than Examples. Those who have but weak Memories, may find means to help themselves: sir F. B. in his Book of natural History, hath left it recorded, that the Brains of dear, of Conies, and of Hens, being washed in Wine, do much strengthen the Memory.  

N  
Nature. page. 3, 15.  
Needleworks. page. 7.  
Necessity. page. 77.  
Noise. page. 81.  
Novelty. page. 83.  
Nurses. page. 85, 97.  
Nutmegs. page. 89.  
Nutrition. page. 96.  
Nerves. page. 114.   

O  
Obedience. page. 12.  
Observation. page. 15.  
Ornaments. page. 17, 49.  
Ordering. ibid. page. 77.  
Oration. page. 19.  
Ostentation. page. 56.  
Order. page. 111.  
Obstructions. page. 119.  
Oratory. page. 123.  
Obligations. page. 144, 170.  
Occasion. page. 150.  
Obstinacy. page. 16.   

P  
Parents. page. 10, 11.  
Pastimes. ibid.  
Precepts. page. 13, 29, 77.  
pupil. page. 12.  
Pamphlets. page. 163.  
Pride. page. 20.  
Piety. page. 21, 174.  
Pleasure. page. 27, 135.  
Presumption. page. 36.  
Prudence. page. 53.  
polygamy. page. 72.  
Pepper. page. 87.  
Preserves. page. 98.  
Panadaes. page. 116.  
Plague. page. 120.  
Pearls. page. 129, 160.  
Paradise. page. 138.   

Q  
Queen. page. 29, 61.  
Qualities. page. 31.  
Question. page. 62.  
Qualifications. page. 148.  
Quantity. page. 160.   

R  
Recreation. page. 4, 26.  
Remedies. ibid.  
Reading. page. 5, 157.  
Romances. page. 6.  
Reputation. page. 29.  
Repentance. page. 55.  
Rosemary. page. 94.  
Remembrance. page. 172.  
Rigour. page. 8.  
Restraint. ibid.  
Reverence. page. 10.  
Reason. page. 12.  
Reformation. page. 29.   

S  
Severity. page. 10.  
Sex. page. 19.  
stage-plays. page. 28.  
Silence. page. 31, 75, 140, 32.  
Society. ibid.  
Security. page. 36.  
sensuality. page. 81.  
Stars. page. 80.  
Spicery. page. 87.  
Saffron. page. 90.  
Sugar. page. 92.  
Sobriety. page. 108.  
Superfluities. page. 113.  
Secrecy. page. 142.  
Sleep. page. 175.   
It is observable that the Physicians do some of them allow five, others seven hours for Sleep; but young Women who are of a flegmatick Constitution, and have Bodies more subject unto Crudities, may sleep longer. The best posture when we compose ourselves to sleep, is first to lie down on the right side, and afterwards to turn on the left; but to lie on the back is nought, and young Gentlewomen are to take care to avoid it, for it is always dangerous, often hurtful, and sometimes sinful.  

T  
Tailor. page. 25, 40.  
Trifles. page. 33.  
Temptation. page. 35.  
Temple. page. 42.  
Treasure. page. 54.  
Truth. page. 55.  
Tongues. page. 57.  
Turks. page. 72.  
Time. page. 94.  
Temperance. page. 109.  
Testimony. page. 59.   

V  
Vanity. page. 20, 47.  
Visits. page. 21.  
Virginity. page. 35.  
Vocation. page. 38.  
Virtue. page. 53, 57, 16.  
Vagabond. page. 71.  
Urine. page. 90.  
Understanding. page. 108.  
vital Spirits. page. 110.  
Vapours. page. 112.  
Universe. page. 124.  
villainies. page. 146.  
'vice. page. 170.  
Virgins. page. 33.   

w  
World. page. 32, 78.  
Women. page. 49, 50, 63, 75, 146.  
wisdom. ibid.  
Wax. page. 50.  
Wise. page. 60.  
Wife. page. 71.  
Wine. ibid.  
Womb. page. 78.  
Worms. page. 81.  
Waters distilled. page. 99.  
Winter. page. 106.  
Watchings. page. 111.   

Y  
Youth. page. 12, 34.   
FINIS.   

A Catalogue of some choice Books Printed for William Lee, and are to be sold at his Shop, at the Turks Head in Fleetstreet.  
A system, or Body of Divinity, in ten Books, wherein the fundamental Grounds of Religion are opened, Heresies and Errors confuted, the Orthodox Truth maintained: a work seasonable for these times, wherein so many Articles of our Faith are questioned, and many gross Errors of late published, to the scandal of all good Christians; the Second Impression, with about a hundred Sheets inserted throughout the body of the Book, besides the Additions at the latter end with the Authors Epistle, never to add any more hereafter. 1662. Price 18s.  
Annotations upon all the New Testament, both in Fol.  
The Saints Encouragement in evil Times, 12o. All three by Edward Leigh Esq and Master of Arts in Magdalen Hall in Oxford.  
Certamen Religiosum, or a Conference between the late King of England, and the late Lord marquis of Worcester, concerning Religion, 4o. 1652  
Heresiography, or a description of all the Heresies and Sectaries of these latter Times, with many Brass Pictures of the Sectaries, the sixth Edition, by E. Pagit, much enlarged, 8to. large. 1663.  

History.  
Plutarchs Lives in English, with a new Addition of twenty Lives, written by a famous French Author, never before published in English, with the several dates of the years of the World, and the years before and after Christ when they lived, in large Fol. 1657.  
Gods Revenge against murder, in thirty tragical Histories, by John Reynolds, the fourth Edition, whereunto is added the lively Portraitures of the several Persons, and Resemblances of other Passages mentioned therein, engraven in Copper Plates. 1663.  
Silva Silvarum, or a natural History, in ten Centuries, whereunto is added the History of Life and Death, or the Prolongation of Life; and now is added his Treatise of Minerals, by the Right Honourable Francis Bacon, Baron of Verulam, in Fol. 1664.  
Resuscitatio, or bringing into public light, several pieces of the Works hitherto sleeping, of the Right Honourable Francis Lord Bacon, Baron of Verulam, together with his Lordships Life, not before published.  
The second Edition with some Additions, by William raleigh Dr in Divinity, his Lordships first and last Chaplain, and now Chaplain in Ordinary to his Majesty, in Fol. 1662.  
A Chronicle of the late intestine War in the three kingdoms of England, Scotland, and Ireland, from the year of our Lord 1637, to the year 1663, in 8o. large, in four parts, the first beginning at page. the first, the second part at 411, the third part at 625, the fourth part at 758 together with the Pictures or Sculptures, of most of the chief engaged Persons in the said Wars. 1663.  
royal and loyal blood, being a Catalogue of all the Persons of great Note, that were arraigned and executed in the Cause of King charles the First, with their several dying Speeches, mentioned in the Chronicle above; whereunto is added all the great Commanders, that were slain on the Kings Party, in that unhappy late War.  
The Interpretation of Dreams, by Artimedorus, the sixth Edition newly corrected by the French and Latin Copies, and enlarged with some new Additions of memorable things of great note. 1663.  
Latham's Faulconry, with many new Additions. 1661.  
Hugo Grotius, of the right of War and Peace, in three Books, translated into English by Clement Barksdale.  
Youths Behaviour, or decency in Conversation amongst Men, composed in French by grave Persons, and translated into English by Francis Hawkins, now much enlarged with three Ta●les, and many other new Additions. 1663.  
The Abridgement of Reynolds of murder, the true Copy, to prevent the sale of a false.   

Law Books.  
The Reports of sir Edward cook in English, with his Declarations at the end.  
The Year-Book of Edward the fourth, also long Quinto of Edward the fourth, both Folio.  
The Register of Writs in Folio.  
Bracton de legibus& consuetudinibus Angliae.  
Lord Bacons Elements of the Laws of England, 4to.  
Trotmaens Abridgement of Lord Cokes Reports, to which is added an exact Alphabetical Table.  
Wilkinsons Office of a Sheriff.  
The whole Office of a Justice of Peace, by William shepherd Esq and much corrected and amended by a clerk of the Assize.