¶ A Schoole of good manners for Children and youth.
THe feare of the Lorde, is the beginning of wisedome, saide Salomon the wise most truelie: wherfore he iudged those to bee alreadie in a great forwardnes to knowledge, and right vnderstanding, that séeke diligently to learne how they may walke rightly in the feare of god: For that feare doth not terrifie, but teach: it with holdeth not from weale, but forewarneth howe to flie from euill: yea, it is a nurse that nurtureth, but therewith giueth most holsome nourishment. Let Children therefore, first and principallie learne to walke in this feare: and let them know, that the first poynt of good manners, is to shewe most dutifulnes vnto him, who is most of Maiestie, honour and worthinesse, and to whome for benifits receiued they are most bound. Consider then (O Childe) that in [Page] regard of honour and maiestie, all Nobles, Princes, and greatest Emperours, are but inferiour vnderlings in comparison of God Almightie, holding their states but during his pleasure: yea, in respect of his excellencie, they are but as the shadowe of a man is in respect of the man himselfe: and all the pompe and glorie that thou canst sée in this world, is but as a thing of naught in comparison of Gods perfect true honor and eternal glorie in heauen: whereof thou shalt be partaker in the life to come, if (walking in his feare) thou indeuourest to doe well.
If thou also consider, how infinitelie thou art bound vnto God Almightie for benefits receiued, thou shalt haue iust cause to desire, that thy whole life might bee nothing els but a continuall praysing and glorifiyng of Gods name. For what good thing hast thou or euer hadst thou, which thou hast not fréely receiued of his bounteous liberalitie? Nay what good thing could be wished, whereof he hath not most gratiously made thée partaker? Hée hath not onlie made thée a liuing creature, whereas thou hadst no béeing, but hath made thée a reasonable and euerliuing soule; euen a Semblance or Image of his owne excellent Maiestie, a partaker of reason [Page] & diuine knowledge in heauenly things, with the Angels. Hee hath also ordained thée (if thou walke in his feare) to bée an heire of his euerlasting kingdome, and a fellow heire with his owne Son Christ Iesus; where shall bee ioy without ceasing, true glorie neuer failing, plenty without wanting, and all happines without harme for euermore. God hath also sent his Son Iesus Christ to redéeme thée, by his merits, and suffrings, hee hath accepted him as a Sacrifice for thy sins and for all those that shall be saued, whereas otherwise thou wast accursed, and like to haue bin damned for euer. This did hée of méere mercie and loue: wherefore thou art most bound to feare and loue him.
God hath also giuen thée the comfortable vse & enioying of his holy spirite, if by earnest and faithfull praier thou craue the same: That spirit regenerateth thée, and yéeldeth thée alwaies present comfortes against all feares, safetie against dangers, strength against assaults, warranteth thee harmlesse against all thy wauering doubts; and is to thée a sure Bulwarke of defence, against all the sleightes of Sathan, the malice of enemies, and whatsoeuer might hurt or trouble [Page] thée. Séeke diligently then for the aid of this holy spirit, by daylie fearing and obeying God.
If thou wouldst weigh thy dutie toward God, by consideration of the outward benefits that thou receiuest of him in this life, I saie it againe, what hast thou or euer hadst thou, but thou receiuest the same of Gods frée benefit. He conioyned thy Parents together in wedlocke: & afterward gaue them both will and power to beget and conceiue thée: that done, he powred into thée a liuing and reasonable soule, hee formed thée into a right shape, and nourished thée miraculously, euen in thy mothers wombe. He gaue vnto thy parents after thy birth, a tender louing care ouer thée, to cherish thée in thy helplesse infancie: he hath giuen and still giueth vnto things growing from the earth, vertue and power to nourish and sustaine thée. He maketh thy hands and diuers parts of thée delighted with féeling, thy mouth with tasting, thy nose with smelling, thyne eyes with séeing, and thine eares with hearing. Thy hart also, he maketh full of ioy and gladnes: and (that which passeth all the residue) hee giueth vnto thy soule (if thou walke in his feare) a taste in this life of the [Page] endlesse and vnspeakeable ioyes of heauen. Consider with the aforesaid benefites, how he hath reléeued thée from time to time, and made thée grow stronger and stronger, and wiser and wiser; and still assureth thée (thorough hope) that he will daily more & more multiply his graces in thée, if thou endeuor to doo well.
If then thou meditate wel on Gods wonderfull wisedome and power, shewed in hys benefites bestowed vppon thee; thou shalt finde in thy selfe (as it were) a little beautifull world of Gods glorious workmanship. To God therefore, to whom thou art most bound: nay, to whom thou owest thy selfe, and all that thou hast, yeeld all dutie, studying to liue according to his lawes, so as thou maist best please him, that is best manners. But forasmuch as thou must learne in euerie particular action how to liue godly, partly by hearkening to good instructions of parents and teachers, partly by hearing, reading and meditating on Gods word, & chiefly by the inspiration and direction of Gods holy spirit, which must daily bee craued for, by earnest praier: all which cannot be sufficiently handled in this short Treatise, I will now hasten to my purposed instruction touching [Page] thy manners and behauiour among men.
Vnderstand therefore (O childe) that, by reason of original sin corrupting thy nature, thou art but as an vntilled péece of ground, apt to bring forth nothing that is good. Daily experience sheweth thée, how the Earth yéeldeth itselfe a most bountifull and kinde mother, in bringing forth brambles and vnprofitable wéedes, nourishing the same most liberally: but corne, and hearbes, best for mens vse and necessitie, it hardly reléeueth & nourisheth, after much painfull plowing or digging, diligent and carefull sowing, setting or planting, and continuall wéeding, showing it selfe vnto them an vnkinde and cruell stepmother. Euen so, thy corrupt nature, most plentifully bringeth forth, & willingly nourisheth and cockereth in thée, all vices and euill manners: but vertuous and right commendable manners, it hardly admitteth to be planted in thée, and practised of thée, after much carefull tilling and digging vp by the rootes, of the weedes of wickednes and ill behauiour; and the diligent sowing, setting and planting of ciuill and good behauiour, endeuoured by thy tender parents, and vigilant teachers.
[Page]Let then, thy industrious diligence concurre with the sage instructions of thy teachers; and knowing thy selfe to be ignorant of manie things which they know, be readie to heare, and diligent to practise, what good they shall propose: so shall theyr documents doo thee good: and thou shalt bee delighted in that which is good and seemely, forsaking filthie, rude, and corrupt manners and fashions.
The chiefest cause that hindereth manie Children from the practise of good manners, is, for that they esteeme themselues to know sufficiently how to behaue themselues, when as indeed they know not at all, or at least regard not, to obserue that which for their tender yeres is comely, or to flye that which in them is most vnseemely in anie poynt. But reiecting such head-strong carelesnesse, suspend thou thine owne iudgement, and submit thy selfe dutifully to the good direction of thy discreets aduised Gouernours, and skilfull learned Teachers: and still bee sure to eschue (with all diligence) whatsoeuer thou shalt be admonished to be ill beséeming thee, or hearest or seeest to be noted vnseemely in other.
[Page]And see thou marke héedfully, and imitate rightly, all good manners taught thée, or whatsoeuer behauiour praise-worthie that thou shalt sée in another. Beware therefore of vngodly and ill mannered children, how thou accompanie thy selfe with them: but with the vertuous and well nurtured let thy fellowship bee: for of a vertuous and industruous yong age, commeth an honourable, or at least a commendable olde age. But now to our purpose.
The tung is called the interpreter of the minde, and the behauiour may bee rightly tearmed the true image of a man: for by the manners are liuely represented the habit of the minde, and disposition of man. And according to the behauiour, so is the partie iudged of: and by the same he getteth either credite or discredite. Learne thou then in childhood so to behaue thy selfe, as with the best thou maist winne praise. Which manners, although they cannot bee so largelye taught by preceptes in each perticular, as by an industrious practise of him that will bee diligent to obserue, they maye bee learned perfectly: yet for the instruction of those that haue willing mindes to learne, and small meanes to attaine, I haue thought good to [Page] set downe these few rules to be followed.
In méeting with anie person that is thy better (as thou art to estéeme all thine Elders thy betters), sée thou giue him the way; and putting off thy hat, vse a reuerent show in countenance or maner of gréeting to him. And if he bee some Man of authoritie, a Minister of Gods word, any of thy Parents, thine Vncle or Aunt, or thy Schoolemaster, looke that thou boow also thy right knée somwhat in thy saluting of them.
Let it be farre from thée to reason thus: What should I shew duetie or reuerence to one that I knowe not, or to him that neuer did, nor is like to doo me anie good? For God (by Salomon) commaundeth thée to rise vp, and make obeysaunce before thine Elders. Age is honorable, and commaunded of God to bee honoured: nay, it is a signe of Gods great lasting fauour, and of euerlasting life in heauen. To despise it, is then to despise Gods fauorable mercie and louing kindnes toward thy selfe and others.
God by S. Paule commandeth also, that double honour bee giuen to the Ministers of his Word. And as for those in authoritie, as Princes and all Magistrates, &c. S. Paule saith plainly, that to despise thē, is to despise [Page] Gods ordinance: he speaking of heathen & vnchristian Princes and Magistrates. How much dutie then owe wee to those Princes & Magistrates that indeuour to shewe themselues the faithfull lieuetenants of God on earth, commanding and ruling according to Gods owne will, and séeking our good both of soule and bodie.
The nerest dutie that thou in thy childhood owest priuately next vnto God, is to thy parents, which are the instrumentall causes of thy beeing: without them thou hadst neuer been begotten nor borne: without their tender loue and carefull prouiding for thée, thou hadst neuer béen reléeued nor fostered in thy infansie, when thou wast of thy self quite helples: they still prouide thée of all necessaries, and labour so to mainteine thée, and bring thée vp in learning, and knowledge of good arts that thou maiest be able heareafter to lyue in credit as a man among men: Which benefits receiued of thy parents thou canst neuer be able in any sort to recompence them.
Bee then diligent to please, and readye to be ruled by them of whome thou hast thy being and all thou hast, & whom God hath made so able and willing to bring forth, to [Page] helpe and doo thée good: and whose kindenes so farre excedeth all that thou canst deserue.
Next to thy parents, thou art nearely bound in duetie to thy Schole-maisters and teachers, who are as spirituall Parents, to beget and bring forth in thée vertues and all Godlines; and who indeuor to nourish thée, and to make thée grow vp stronger & stronger in knowledge, learning and wisedome, vntill thou become a perfect man.
A certain duetie and reuerence, saint Paul also willeth to be vsed to equals: thou then beeing a childe must bee carefull to vse good behauiour in manners and curtesie euen towardes thy equals and companions. And know, that hee that sheweth himselfe most curteous and well mannered among his equalls, is so farre from sustaining anie discredite thereby, that he getteth thereby the good-will and commendations of all his familiars.
In speaking to thy superiors, vse not manie words: and let those words thou speakest, be vttered with reuerence, both of speach and countenance. When thou speakest to thine equalls, let thy countenance be amiable, and thy speach familiar and frendly.
[Page]Shamefastnes is a Vertue beséeming a childe, so as it be moderate: for, as to be brazen-faced and shameles, is a vice; so, to bee ouer bashfull and ashamed to shew his face, is a fault also.
If anie honorable man, or one of great account offer to take thée by the hand, before thou deliuer him thy hand, kisse lightly the fore-finger of thy right hand, then deliuering him thy hand, boow modestly first thy right knée, after thy left, and humblye boow thy bodie withall: & alwaies when he speaketh to thée, or thou art about to aunswere him, boow thy right knée once modestly. If he continue talking with thée, looke thou stil modestly on him, not moouing thine eyes much: but beware thou stare not too much in his face, for that were a shameles and most vnmannerly part. Neither let thy lookes be too much hanging downe, for that were péeuish, and a signe of one hauing a guilty conscience.
To looke askew with thine eyes cast aside, were a signe of one imagining some mischiefe.
To tosse thy sight, or turne thy face thys way and that way, were a signe of a foolish and vnconstant minde.
[Page]It is also a fowle and vnséemely thing for thée to make faces, in wrything thy visage into diuers formes: or, to rub one while thy nose, another while thy forhead: or, one while to lift vp thine eye browes, another while to pull them down too much, or to patter with thy lips; or, one while to thrust out thy mouth too much, another while to pul it in ouer-much, or to shake thy head, or to cough, vnles thou be there too inforced: or to spet oft, or to scratch thy head, to picke thine eares, or to blow thy nose, or to smoothe thy face with thine hand, as if thou wouldest wype away shamefastnes from thée: to bee picking or rubbing thy neck, as if thou wert lowsie: or to clyng in thy shoulders, as some Italians vse. All these are euill.
In standing thus before thy betters, hold thy hat in thy left hand, with both thy hands mannerly before thée: for to hold thy hat or booke vnder thine arme-pit in standing so, were clownish.
As thou art thus standing in talke, thou maist not winke with thine eyes, nod at anie bodie, nor turne away thy head.
If were an ill fauoured thing, thus standing, to play with thine armes, to vse apish toyes with thy fingers: or, to be short, not to [Page] séeme for to speake with thy tung, but with thy whole bodie.
Let thy voice be gentle and soft, and therewith deliberate not too quicke nor too slow: nor too high, for that were clownish, nor too low, but it may easilie be vnderstood.
Let not thy spéech be too hastie, (as I said) but let it goe with thy vnderstanding, and be vttered so leysurely as it may well be vnderstood: for manie are so rash in speaking, that they make themselues soone windlesse, and forget halfe of that which they should haue spoken: besides that, it bringeth them to an ill habit of stutting and stammering, which might haue bin avoided, if héedefull deliberation had béene vsed in their childhood.
In speaking to any Honorable or Worshipfull person, it is good manners to repeat nowe and then the title of his Honour or Worship.
There is no name should bee of greater account, nor more deare than that of Father and Mother: nor none more louing and friendlie than the name of brother & sister.
If thou be ignorant of the titles of dignities of each estate, know that Lordes are honourable, Knights & chiefe Gentlemen, [Page] worshipfull, and vse to anie man séeming of anie good account, this title, Sir, &c.
It is a most shamefull thing for a childe to bee heard sweare either in test, or in earnest. A like shame it is for them to vtter any word of ribandrie or filthie spéech: nay they must not abide to heare anie such filthinesse. But in manie places now a daies, (all feare of God, and care of modestie set a side) children euen from their infancie, are delighted in these abhominable euils, which they ought most of all things to abhorre.
If thou bee driuen to name anie vncleane or dishonest thing in spéech, vse first this preamble, sauing your honour, sauing your worship; or to meane persons, sauing your reuerence.
Beware that thou once name not, much les that thou shew any secret part of thy bodie, which nature willeth to be kept hidden and secret.
Beware howe thou gainesay anie thing spoken by thy elders, & if thou hearest them affirme anie thing that thou knowest to bée contrarie to their saying, if thou bee driuen to reply vnto their spéeches; denie not flatlye their spéeches but curteouslie first say: with your fauoure, Sir, I knowe the [Page] matter to stand thus, or thus: or, I haue heard Sir, that it is thus, or so. Nay, it is euill and vnséemely for thée to giue the lye to thine equalls or fellowes.
A well mannered childe will neuer quarrell nor brabble with anie: but will rather, either put vp wrong, or commit the matter to arbitrement.
Thou must not boast nor extoll thy self aboue other, thou must not finde fault wyth the dooings of another. Be not hastie to reproue other. Tattle not abroad whatsoeuer thou hearest. Backbite no bodie. Disdaine not another for whatsoeuer infirmity or vncomelines Nature affoordeth him: knowing that God could also haue made thée more vgly than a toad: but thanke God for shaping thée aright in all parts, and comely to sée too; whereas hee hath made diuers ill fauoured, lame, blinde, &c.
To interrupt anie bodie while he is speaking, and breake off his tale, is an vnmannerly part.
Be not angrie, nor quarrelling with any bodie: vse gentlenes and frendly behauiour to euerie bodie. But make choyce of such for thy neerest familiars, to bee conuersaunt withall, as thou findest to be most vertuous [Page] and well mannered.
Say nothing to anie bodie, that thou woldest not haue knowen abroad to al: for it becommeth not children to bee talkers or medlers in anie thing, but those things that concerne their learning or profiting in goodnes.
It is a folly for thee, to looke to haue kept that secret by telling it another, which thou couldest not kéepe secret thy selfe.
The surest way for thée to eschue blame and reproach, is, that thou neuer doo nor say anie thing, whereof thou maist bee iustly ashamed, or haue cause to repent.
Be no medler in other mens matters: and if thou hast séene or knowen anie thing of their dooings, make as though thou knewest nothing.
To looke aside ouer another mans shoulder, while he is reading his letters, is an vnmannerly part.
If a man open his coffer or deske whyle thou art by, goe aside: for it is no good manners for thée to looke therein, much more vnséemly is it for thée to handle any thing that is therein.
If any men nere thée enter into any secret talke, get thée aside, and intermeddle not thy selfe with their speach, vnles thou be called.
[Page]The manners (as I said before) are liuelie representations of the dispositions of the mynde and those doe shine principally in the good order of the visage, let therfore thine eyes be modestly, yet pleasantly disposed: shamefast and stedfast, and also peaceable; not too much lifted vp, or disdainfully cast aside, for that were a signe of pride and crueltie: not wauering, and affraide to looke vp; for that betokeneth follie and want of witt: not be amishly hanging doune for that betokeneth sullennes: not with an eager sullen show for that betokeneth one practising som treason: not too open staring, for that sheweth a blockhead and shamelesse foole: not twinkeling, for that betokeneth cowardise and in constancie: not looking wildly, for that is like mad folke, and men amased: not sharply as if thou were angrie: not beckoning and as it were speaking to the partie with thy looke, for that were want of shamfastnes: but let thy looke be so ordered, as thereby may thy minde appeare to he quiet, setled, amiable and curteous, with all reuerence, And surely not without cause did the auncient philosophers call the eyes the seate of the soule.
Paintings made in olde time doe shewe, [Page] that in times past it was counted especiall good manners, for to looke with the eyes half shut, as among some Spaniards it séemeth yet to bee estéemed comely to looke with the eyes somewhat wincking. Also we finde it by the saide paintings, to haue bin estéemed a valorous and manlie part to go somewhat backe and to close the lips: But that which is comely by nature, will be accounted faire and séemely among all people: yet, in these matters we must some times doe as the fish doeth, which changeth the colour according to the thing that it méeteth.
There are certaine countenances of eyes, which nature hath giuen to one after one sort, to another after another fashion: the ordering of which cannot in euerie point, be sufficiently handled in precepts: but this I say, that euill and vncomely behauiours, doo spoile not only the fashion of the countenance but also of all the bodie: whereas contrariwise, well ordered and séemely behauiours, make that which is comely by nature, to bee most well beséeming and commendable: and whereas is anie vncomelinesse or imperfection of nature, it taketh away, or at least, maketh to séeme lesse the blemish thereof.
[Page]It is vnséemly to looke vpon anie man holding one of thine eyes shut, as if thou were shooting in a gunne.
Let thine ey-browes stand also stretched right forth, not rimpled together by beeing turned back again, which betokeneth fiercenes: not staring vp on high, which is sign of pride: not hanging downe ouer the eyes, which is a signe of one meditating mischiefe.
Let thy forhead be merry and plain, shewing chéerfulnes, and a resolute quiet minde, not wrinkled and turned vp againe like an olde man, not going vp and downe like a hedge-hog, not casting thy forehead a crosse like a bull.
Let not thy nose be snottie, for that is a most filthie and loathsome thing to behold: neither maist thou wipe the same vppon thy hat, cap, clothes, hand or sléeue: for, that is too slouenly: neither maist thou blowe thy nose with thy hand, and straight way wype thy hand vpon thy clothes: but blow thy nose on thy napkin, turning thy head aside from the companie: if thou want a napkin, goe into a corner, and blowing thy nose with thy forefinger and thumbe, tread out quickly that which fell from thée.
To snuffle or make a rutling in the nose [Page] is filthie: to speake also in the nose is vnséemly and ridiculous.
To blow thy nose verie lowd, is vnmannerly.
If thou be driuen to néese in companie, it is manners for thée to turn a little aside, and afterward to put off thy hat, and to thanke them that haue bid, God blesse thée. But let the violence of thy néesing be first past: for néesing and yawning do take away the sense of thine eares vtterly. It is holden also for good manners, after thy néesing to put off thy hat, and to say, With your leaue.
When thou art driuen to yawne goe aside, or els, if thou canst not put thy hand before thy mouth.
It is good manners to salute another when hee neeseth, saying, Christ helpe you.
When as thine Elders or betters shall salute anie man that neeseth, it is manners for thee to put off thy hat.
To straine thy selfe for to make much noyse in neesing, or to neese oftener than necessitie forceth, is vnmannerly. Neither take I it healthie for to restraine thy selfe from neesing, when thou art mooued violently theretoo: and health is commonly to be preferred before too nice manner lines.
[Page]Let thy chéekes bee died with naturall shamefastnes, and not with painting. To blush when thou art reprooued, or charged with euill (though vndeserued of thée) it is a signe of grace, and good manners. Beware thou show not too bold a face: and take like héed, that thou be not too bashfull.
To puffe vp the chéekes is a signe of foolish pride. And to pluck in the same too much showeth one of minde forlorne, and despayring of himselfe. The one betokeneth a proud foole hauing too high a conceat of himselfe: the other betokeneth a Iudas like traitour.
Let not thy mouth be too close shut, as if thou fearedst to take breath: nor yet let it be gaping open; for that is like a foole: but let thy lippes be euen as it were gently kissing one another.
Take héed thou powt not out thy mouth for that is ill fauoured, and beastly. Neyther make a pohing with thy mouth in companie, as men doo passing by some stinking place.
To laugh at euery thing, betokeneth a foole: neither maist thou laugh a lowd at any thing: nor stirre and shake thy body in laughing in a cause of greate laughter, thou [Page] must smile and shewe a modest ioyfullnes. But, beware thou laugh not at any ribawdrie or filthie knauerie, nor once smile thereat. Too earnest & violent laughter, is séemly for no age: but most vnséemly for children.
Some laugh so vnreasonably, that therewith they set out their téeth like grinning dogs: make wry mouths and disfigure their faces. But flie thou such dissolute and vnmannerly fashions.
These are wordes of fooles to say: I was like to be pisse my selfe with laughing: I had almost burst with laughing: I was like to haue died with laughing: or I had almost sounded with laughing. If so great a cause of laughter bee offered, that thou cannot choose but laugh out, thou must hide thy face with a napkin, or with thy hand. To laugh alone or without cause is accounted foolishnes: yet if at some conceit thou smile to thy selfe, it is the more tollerable, if thou canst readilie yéeld a sufficient cause therefore.
To bite the nether lip is a vile vnmannerly part: for that is the signe of a furious mā, or such a one that is spitefull & threatning, & like euil is it to bite the vpper lip: and as vnmannerly is it to lick out the tung aboue or below the lips, or on ether side of the mouth.
[Page]It was in times past holden a grace or good fashion amongst the Dutchmen, to put out their lips somwhat, as if they were readie to kisse: but that is holden for a bad fashion now a dayes.
To mocke anie bodie by blabbering out the tung, is the part of wag-halters & leand boyes, not of well mannered children.
When thou spittest, turne thy face aside: and beware that thou spittest not vpon anie bodie, nor before any bodies sight.
If thou hast spet anie thing vppon the ground, that is fowle to be séene, tread it out quickly, least it offend anie bodies sight.
If thou be where thou canst not turne from the companie, receiue thy spettle with thy hand-kerchiefe from thy mouth verye closely.
It is a beastly thing to vse spitting often, as some doo by a lewd custome, not for néed. Some likewise vse still coughing and humming almost at euerie word they speake, as if they were still forging a lye that wold not frame. All such fowle fashions must thou warily eschew.
Some others get a filthy custome in theyr childhood, to rospe, and make as though they would breake winde vpward still in theyr [Page] talke & vse the same vntill their age: whereof Clitipho in Terence was reprooued by a seruant. But if thou bee forced to cough, cough a side: and beware thou cough in no bodies face, neither rospe, nor breake wind in any companie, as neare as thou can, especially eschew it in talke.
If thou be driuen to vomit, get thée aside out of companie least thou make the stomacks of other to loath thée: and they iudge thée a glutton or drunkard.
Kéepe thy téeth cleane by rubbing them, and thy Gummes euerie morning afore thou rise with a linnen cloth, for that is most holsome. As for powder to make them white, leaue that to nise maides. To vse rubbing much with salt or allume, doth fret the gummes. And as for washing them with Vrine, leaue that to the Spaniards.
If there bee any thing hanging in thy téeth, get it not out with thy knife, nor with thy nailes, like Cats and Dogs, nor with a napkin, but with the point of a toothpicker, made either of some fine piece of woode, or of a quill, or of the little bones taken out of a Capons legge.
It is estéemed comely and holsome, to wash the mouth with faire water once in the [Page] morning: but to vse the same oft in a day, is foolish and vnséemelie. Of vsage of the tung we will speake in another place.
It is both a thing clownish and vnholsome to goe vnkembd. I speake of kembing for cleanlynesse, for auoyding lice and nits, &c. not of chrisping, curling and laying our locks like wanton yong women.
To vse to scratch the head in presence of others, is both slouenly and euill: and so is it to vse scratching or rubbing thy bodie. Let not the haire of thy head hang in thine eies, nor on thy shoulders.
Shake not much thy head, nor strout it not too much out with bridling in thy chin: for that is more comely for great Horses than for thée: yet must thou remember to carry thy head vpright in a modest sort.
To pull in thy head & thrust vp thy shoulders, were the part of a slouthfull slouen.
To bowe in thy backe thrusting out thy bellie, is foolish proud gesture and verie vnséemely: but to goe with thy body strait vp is comely and commendable.
Let not thy heade hang lolling on one side nor other: for that sheweth either a foole or an hypocrite.
[Page]Thou must beare thy shoulders euen, with an equall counterpois, not thrusting vp the one and downe with the other like Antikes, for many children practising such Apish and vnséemely toyes, make their bodies grow crooked for euer, & become thereby deformed and ill fashioned in their whole bodie beyond nature. Some also by crooking out their shoulders, and stooping with their backs get such a custome in their childhoode, as they growe crooked for euer, and cannot by any meanes goe strait againe when they would.
The bodies of children are like tender plants, which may bee made to grows strait with héede and propping: But without regard had, those that by nature are disposed to be most strait will soone grow crooked, or some waies deformed.
When thou sittest, let thy knées be neare together, and thy féete not farre asunder. But whether thou sittest or standest, beware thou settest not thy féete too wide at the toes: for the vse thereof will make thée splay-footed. Neither vse to tread thy shooes awry.
Sit not, nor stand with thy legs a crosse: nor with one legge cast ouer the other. It [Page] was indéede an auncyent fashion of Kings, to sit with the right foot cast ouer the lefte thigh, but that is reproued in children.
In Italy some vse to set one foot vpon the other, like a Storke, but that is not comely for children.
To make a leg, bowing thy knée handsomly vnto thy beters, thou art bound of dutie: but if it be not doon orderly it disgraceth thée. Some vse to bow both knées togither, holding their bodies straight: but that is for women & girles: for a aman or boy it is holden, in England, for the best manners when they make obeysance to their superiors, to bow modestly first the right knée and then the left. And this obeisance must thou obserue as ofte as thou méetest, or talkest with or receyuest any thing at the hands of thyne elders and betters.
The frenchmen vse to bow only the right knée, with a gentle mouing and bowing of the bodie.
But if thou bee conuersant with straungers, or with thy betters, delighted in the manners of straungers, it will not be amis, if thou sometime frame thy selfe to vse the manners of them best pleasing.
Let not thy going bee either too slowly, & [Page] dreamingly, like one that cared not whether he went or not, nor yet too hastily, as if thou were rash & headlong in thy dooings. The one is like effeminate persons: the other like mad folke. Neither goe trauersing the way vnconstantly; as doth the Switzer Souldiers, who take it a great glorie to weare great plumes of fethers in their hats.
Neither goe as though thou didst halfe halt; nor yet nicely tripping with thy féete: the one is like counterfeite rogues; the other like harlots.
To shake with the legges as thou sittest, or to make much stamping and toying with thy féete, is the propertie of a foole. And to [...]mble or shewe a number of Apish toyes with thy hands and fingers, is a signe of one not hauing a sound and stable wit.
Of Apparrell.
VVEE haue spoken of the bodie alreadie, and the ordring of it: now we will speake a few words of apparell: for apparell may be called the body of the body: & by it and wearing thereof, may partly bée coniectured, and iudged what is the nature and quallitie of the minde.
[Page]Yet thereof can be no certaine fashion prescribed, in as much as diuersities of Countries, honors, dignities, and riches, make some kind of apparrell well or ill beseeming one Country or calling, and some other like to another. Againe times change the fashions in many Countries: whereto somewhat must be yéelded, but I would not haue thée follow euery fond and strange deuise.
Bee thou content with such apparrell as thine estate and the bountie of thy friendes affoordeth: knowing it is not the outwarde gorgeous apparrell, but the inward vertues of the minde, that maketh one estéemed. What apparrell so euer thou hast, sée thou doo not ware it torne, or fowle, and slouenly: but kéepe it cleane and handsome, brushed & and rubbed: Sée thy pointes bee tyed, thy girdle on, thy hat cleane, thy shirt bande rightly set about thy necke, thy clothes fitte about thy bodie, thy stockinges cleane and close gartered, and thy shooes made cleane also.
Party coloured and too gawdy cloathes, are fitter for fooles and Apes, than for discret and well nurtured folke.
Fine apparrell is to be desired none otherwise but for comlines, and according to the [Page] dignitie and riches of thy friends.
Children must not be curious of gay clothing, but carefull to please their Parentes and Teachers, and studie to learne vertuous Arts.
There are some children so slouenly, that they wet and perfume the lower partes of their shirts and cloathes with vrine: Some other that bespotte and all to dawbe their breastes and sléeues filthily, with dropping of drinke and Pottage and so foorth: Nay which is most loathsome, with sniueling of their nose, and driueling of their mouth, but in any wise beware thou of this beastlines.
Others let their clothes hang about them like a sacke, like such as are all carelesse of credit, and cleanlines.
If thy friendes haue giuen thée any trim cloathes, goe not thou when thou wearest them, casting thine eyes still on thy gay clothes, in a foolish iollitie and pride, like the peacocke beholding his taile. Neither shew thy cloathes to other bragging thereof: for so much the more as thou art partaker of worldly commodities, so much the more good manners and modestie it is for thée to shewe humilitie.
[Page]Let poore folke and such as haue escaped out of Captiuitie or any great miserie, reioyce for their better estate and deliuerance: (so it be modestly, and with attributing the praise vnto God:) But, for a rich bodie to glorie insolently in his riches or costly apparell; is estéemed a reproch vnto those that want such plentie: and the readie way to get hatred.
Of manners at Schoole.
VVHen thou goest to the Schoole, remember that the Schoole is the very nurserie of all vertues: the worke-house of framing thy minde and body to a right fashion: the pathway to knowledge and the very direct entrance into a happy & well ordered course of life.
Estéeme of thy teachers, as of spirituall Parents, knowing that all their studies and indeuours is to doo thée good: And knowe that to them thou owest most great duty, loue and reuerence next vnto God, and to thy naturall Parentes: For surely vnto thy Parents and faithfull Schoolemasters, thou canst neuer be able to make sufficient amends.
[Page]Be it far from thée to go vnto the Schoole with as ill a will as wicked dooers goe vnto the Stockes, or to the Gallowes: Neither account it an intollerable toyle and labour, to apply thy selfe daily to learning, for learning is but a sport and play to such as haue willing minds, and therefore in Latine it is called, ludus literarius. And indéede, how soeuer the corruption of mans nature misliketh of, and striueth against Learning and knowledge, yet knowledge and learning (beeing rightly applyed) is the foode of the soule, the best delight of the minde, & bringeth with it (if it be well sought) the greatest and surest honor and happines.
Pray therefore earnestly to God euery morning, that he would suppresse in thée all rebellious, stubborne and careles affections: that hee would lighten thine vnderstanding, make thy minde willing, dilligent and tractable; readie to conceiue and able to carrie away whatsoeuer shall be taught thée. These things if thou craue vnfainedly, God is able to giue, and will readily bestow on thée.
When thou art at Schoole, bee studious in thy lectures learning, attentiue to thy Masters wordes and documents, what soeuer thy Master shall teach, mark it héedfully, [Page] and meditate thereon earnestly vntill thou haue learned the same perfectlye. At voide times be sure to get all those rules, phrases and lectures without booke, which thou must render againe or maiest make vse of, to haue them in readinesse.
Be ashamed that any of thy equals should learne faster than thou: but indeuour thou to learne faster thā al those in lecture with thée.
In matters of doubt, aske helpe earnestly by intreatie or rewardes, at the hands of other schollers better learned than thou. And be thou most readie and willing to helpe any thy equals or inferiours in learning.
Flie all fighting and wrangling with thy fellowes. But be curteous, gentle & lowlie, among all both rich and poore.
Make no noyse nor vse any meane, whereby thou maiest disturbe thy schoolefellowes: much lesse thy schoolemaster.
Be a patterne of good manners, industry, curtesie, and obeying thy Master vnto all in the Shoole. So shall thy praise be great, and thy profit greater.
Of manners at Church.
WHen thou commest into the Church, remember that it is the house of God-Almightie, [Page] consecrated to his seruice who is the King of Kings, Lord of Lordes, Father of thy Father and thee, gouernour of thy gouernours and of thée: he giueth all things vnto them that giue any thing to thée: hée giueth that nourishment vnto meate, drinke and clothing, which doth nourish thee: hee maketh pleasant those thinges that delight thée: all thy reléefe, comfort, and defending from euill, commeth by his mercifull bountie, and inuincible power. And albeit his glorie filleth euerie place, his eyes sée all thinges in all places: his eares heare all that is saide or intended: and hée vnderstandeth all the thoughts: so as thou can thinke, saie, nor do any thing neuer so secretly but it is knowen to him: he therfore is to be prayed vnto, obeyed, reuerenced and pleased in all places. Yet the Church is a place apointed especially for all people to méete of al sorts and ages, and there (as it were) with one heart and voice to call vpon Gods name: to praise him for benifits receiued, for he onely giueth all good things: To pray for wants to be reléeued, for hee hath the storehouse of all plentie, and giueth most bountifullie, and is most liberall to all that faithfullie aske to craue his aide against all perrills: [Page] For hee is an impregnable bulwarke and fort of defence to all his: And to conclude all spirituall as well as corporall graces are for al estates to be sought for by earnest praier in generall, and Gods name is there to be heartily glorified, by Psalmes, spirituall Hymnes, and singing praises. And this ought to be each Saboth daies whole indeuour and worke onely.
When thou art in the Church, sée thou bée not idle, much lesse giuen to play or tattle: but let thy whole meditation be on heauenly thinges, lifting vp (with the Minister and (people) deuoutly thy heart by prayer, to him that sitteth in the throne of endles Maiestie in heauen for euermore.
When the Minister readeth the worde of God or preacheth, be attentiue to marke all that is read and preached, meditating on the same afterward: that thou mayest still carry in minde the effect of that which was spoken, and profit by it. So shalt thou amend thy memory, growe in knowledge, & learne to liue as becommeth a Christian, if thou wilt obserue what sin is reprooued in Gods worde, and flie the same, and marke what vertue is commended, and indeuourest to practise the same.
Of manners at the Table.
AT the table thou must shew a cheareful & modest countenance, neither is it fit for thée to vse pratling there: nor to speak much in the companie of thy betters; vnles thou be asked questions, or some matters of importance necessarie to be vttered, lyeth in thy minde & not that, if before or after it might as well or better bee by thée vttered. Before thou sit downe, sée that thy face & hands be cleane washed, and thy nailes pared, so as no foulenes bee séene left, for that would be holden for a slouenlie part.
When thou hast wiped them, cast off all pensiuenes and griefe before thou sit downe: for thou must not at the Table shewe a heauie countenance, nor make others sadde and heauie.
If thou be to say Grace, set thy face in a modest order, and holding thy hands vp deuoutlie, then fastning thine eyes mannerly on the worthiest person at the Table, bowe thy knée and beginne and say distinctly and plainely: if some other say Grace, stand thou with like modestie and deuotion.
Place not thy selfe too high, but first giue [Page] all thine elders leaue to sit downe: If for thy birth, or some especiall friendship, the chiefe of the company, offer to place thée aboue, refuse it shamefastly once or twise: but if they still force thée, refuse it not obstinately.
When thou art set, hold both thy hands on the table, not ioyned together, nor on the table napkin, but on each side of the trencher, but lay not thy handes on thy lappe, nor in thy bosome.
Leane not with thine elbowes vpon the table, for that is onely lawfull for olde féeble persons: Notwithstanding some Courtiers vse it, iudging all that they doo is to bée tollerated.
Take héede that thou trouble none of them that sit next thée with thine elbowes, nor those on the other side of the table with thy féete.
To sit rocking on thy stoole is foolish wantonnes, and too vnséemely for children: or to sit hitching from one side of the stoole to another is a most slouenly part: But sitte thou as vpright and still with thy bodie as thou canst.
If thou haue a table-napkin, lay it on thy lappe, or hang it on thine arme, or as [Page] some will haue it on thy left shoulder: and wipe thy fingers therewith when they are fowle, and not on thy cloathes nor on the tablecloth.
It becommeth thée not to bee couered on thy head, sitting at table with thy Parents or men of account, vnlesse they commaunde thée to put on thy Cap or Hat.
Some vse to haue their children stande at their meate at the tables ende, and not there to abide all Dinner or Supper, but hauing eaten somewhat, to take away their trenchers and napkins, and so making a curtesie looking towards the worthiest of the company, to goe their way, and then to wait at the table.
Others haue their children sit vntill the meate be taken away, and when frute is brought in, then they rise and wait. Let children each way bee diligent to please their Parents, and euery way carefull to vse good manners.
Breake not thy bread at the table, neither pare it about, nor féele it thrusting with thy hands, but cut it crust and crumme together, a péece and away.
Folke in olde time did at all their meales vse to eate bread with very great reuerence, [Page] as a sacred thing: thereupon grew a custome to kisse the bread, when one had let a péece of it fall. And surely it is to bee receiued with great reuerence and thankesgiuing to God, for God giueth it force to nourish and sustaine our life.
To begin the meale with drinke, is a fashion of Dronkardes, which drinke for custome and not for thirst: and that custome is both vnholsome and vnséemely.
It is also both vnhealthy and vnmannerly, to drinke presently after eating of pottage or milke.
It is neither healthy nor séemely for a child to drinke aboue twise or thrise at a meale. And when thou drinkest, guzzle not gréedily but let it goe downe softly and quietly, not powring like a gutter.
Wine and strong drinkes are both hurtfull for the health and memories of children: and a discredite for them to vse. Wine and strong drinkes are fittest for old age which is colde. Let children drinke small drinke, or small wine mingled with water, and that not too much of it, for their bloud will soone be inflamed, and they in danger to surfet, besides the weakening of their braine, and spoile of their wits.
[Page]Sée here what profits they reape that are delighted in wine and strong drinks: their téeth soone waxe yeallow and hoarie, their chéekes puffing hang flabbing: their eyes staring and ill fauoured, their wits and memorie quite dulled, their body subiect to the palsey, dropsie, gowt, and infinite other diseases, their bodies drowsie and vnapt to all goodnesse, they waxe olde in young age, and are in daunger of destroying both body and soule euerlastingly.
Swallowe downe that which is in thy mouth before thou drinke, and before thou put also the cup to thy mouth, wipe the same well with thy table napkin: and after thou hast done doo the like.
It is an vnmannerly part to looke aside, or backward when thou drinkest.
Thanke him gently that drinketh to thée, and make semblance to pledge him, setting the cuppe to thy mouth, and making as though thou didst drinke, though thou drinke little or nothing.
But if any bee so rude and voide of good manners, that he would force thée to pledge him more than is necessarie: refuse it modestly, desiring him to pardon thée.
In drinking, let thy drinke goe downe [Page] leysurely and easily, not gulping it in, or swallowing it gréedily like a brute beast.
When thou eatest pottage, thou maiest not bite thy bread, and so put it in, neither wring it a péeces in with thy hands, for that is clownish, but cut it on thy trencher in small morsels, and then put it into the pottager. And beware thou soupe not thy pottage, but eate it leisurely with a spoone, without taking it into thy mouth gréedily, forcibly drawing thy breath with it, as some clownes do vse, sounding at the receipt of euery spoonefull Slurrop. Beware also that thou spill no pottage nor sauce, either on the table cloth, or on thy clothes.
Some there be, that can scarce abide, till they be set at the table, but they will fall to their meate, like gréedie wolues, or cormorants: but be not thou too hastie, though it be among thy equals, for so thou maiest be noted of arrogancie and immodestie: and by putting a morsell too hoate in thy mouth, thou maiest be driuen quickly to voide out the same againe: than the which nothing can be more slouenly, and make thée more laughed to scorne.
A childe must stay a while, before he begin to eate, though he be hungrie, that he [Page] may learne to moderate his affections: therfore Socrates, when he was olde, would not drink assoone as his cup was filled, although he were very thirstie. If a childe sit at table with his betters, he must be the last that shall put his hand in the dish, and scant do that vnlesse he be bidden: but must be contented with that is giuen him.
A childe must not vse dipping his hand in the sauce: but if he be willed to vse sauce with his meate, let him take the meat on his knifes point, and dip it therin. To turne the dish, & choose where to cut, is a lickerish and vnmannerly part: but cut on that part next thée, how euer it fall. Leauing the daintiest morsels alwaies for thy betters.
Thou must neither lick nor pick the meat nor lick the sugar from about the platters side. Beware thou offer not to eate of any dish whereof thy betters haue not first eatē. Much lesse maiest thou presume to touche those dishes first, which should be last.
Whensoeuer thy betters shall offer thée any meate, reach out thy trencher and take it, but remember that presently thou bow thy body reuerendly to him that gaue it thée. If a dainty péece of meat be offred thée, make a reuerend shew of refusall, as if thou hadst [Page] rather that the partie should kéepe it to himselfe: but if thou bee earnestly willed to take it, receiue it with like modestie as is aforesaide: and of such dainty péece giue alwaies part to him next thée, or to two or thrée by thée, if the portion will extend so largely.
That which being offred, thou canst not receiue conueniently, according to manners with thy fingers, receiue the same with thy trencher or plate.
If a peece of Pye or of Tart bee offered thée, receiue that on thy plate or trencher, & not with thy fingers.
If Custard or such like meate bee offered thée, receiue it on thy plate or trencher, and wiping the spoone (wherewith it was deliuered thée) with thy table napkin, deliuer it againe with humble bowing of thy body to him that gaue it thée, if he be thy superior.
It is vnmannerly and euill to licke thy fingers being moistned with the fat of meat, or to wipe them on thy clothes: and as vnséemely and also vnholsome is it to swallow downe whole morsels without chewing like Storkes and Herons.
If thou séest one cutting meate that thou likest, it is ill manners for thée to offer thy trencher before he make any offer thereof to [Page] thée: for thou shouldst so bee iudged a lickorish gréedy gut.
When thou receiuest any thing at the table with thy hande, lay holde of it with no more but thy thumbe and two forefingers, the hinder fingers being bowed in mannerly.
In eating thou must put thy morsels of bread and meate beeing cutte, leysurely and modestly into thy mouth with the thumbe and forefinger of thy left hande, the other thrée fingers beeing bowed in, one beneath the other.
If one offer thée meate that thou louest not, or goeth against thy stomacke deny it not churlishly as Clitipho answered his mother, saying: I will none of it. But giue him thanks shamefastly: if hee still offer it, say: Pardon mee Sir I loue it not: or it is not good for me.
Let Children also learne howe to carue meate: for there is one manner of caruing the leg of flesh, another of the shoulder, another of the brest, &c. one manner of cutting vp a Capon, another of a Fesant, another of a Partridge, another of a Ducke, another of a Conie, &c. all which must bee learned by daylie experience.
[Page]Beware that in cutting thy meate at the table, thou handle or tutch no parte of the meate, more than thou cuttest for thy selfe. For auoiding of which euill the Italians and Germanes vse little forkes of siluer or stéele with their kniues in cutting meate.
It is a most slouenly thing to offer to gnaw anie bread or meate at the table. And as euill is it to offer vnto another, that which thou hast alreadie halfe eaten.
To bite meate or bread and then dip it in the sawce, is verie clownish: and as vnmannerly to take anie thing chewed out of thy mouth, and lay it on thy trencher.
If by chance thou haue got into thy mouth anie stinking or vnsauerie morsell of meate, which thou canst not swalow, turne thy face aside, and with thy napkin couer thy face: and so rid it away secretly, that it be not séen or perceiued.
To take vp againe to eate the fragments from thy trencher, is no good manners.
Throw not downe thy bones to file the house, or make dogs fight: nor lay them on the cloath, but put them on a voyder, or on a corner of thy trencher.
Picke not the meate out of an egge wyth thy fingers, nor licke it with thy tung.
[Page]Let no grease hang about thy lips, but kéep thy mouth clean with thy table napkin.
To gnaw bones is dog-like, but to picke the meat off with thy knife, is good maners.
Thou must take salt with thy knife out of the salt-seller, not with thy fingers: if it be too farre off, desire some others helpe.
To licke the dish or trencher whereon anie swéete thing hath béen, is rather the propertie of a cat, than of a well nurtured childe.
Cut thy meate in pretie morsels, and to euerie morsell of meate, eat a morsel of bread: that is both wholsome and good manners.
Some rauenously deuoure their meat, rather than eate it, as if they should neuer againe come to meate: but these rather steale their meat, than receiue it thankfully.
Some thrust so much into their mouthes at once that their chéeks swel like bag-pipes. Other open their iawes so wide, that they smacke like hogs: some blow at the nose. All which are beastly fashions.
To drinke or speake when thy mouth is full, is not only slouenly, but dangerous.
Some eate and drinke all the while they sit at the table, glutton-like. Others scratch their heads, picke their nose and eares, or playe some apish toyes wyth theyr handes, [Page] or shake their heads, or wincke, or looke awry with their eies, or play with their knife or cough, or spit: but all these are signes of Clownish fooles.
Though children be not permitted to talke at the table, in presence of their betters; yet they may marke the wise and pleasant discourses of other: And if they be asked any question, they must haue a regarde to aunswere discréetly, yet chearefullie. And if they be willed to discourse of any thing, they must not be too bashfull, as they may not bée too sawcie.
It is not good manners to sit at the table looking heauie and sad, but to shewe a lightsome and cheareful countenance, is requisite and commendable.
There be some so blockish that sitting at the table, they marke nothing what is done or saide: Nay if a man speake to them, they are as it were halfe a sléepe, and can scarce tell what they eate. These are rather like senceles stones than like men. But a héedfull childe may get much profit, aswell by marking the wise sayings of others, as by obseruing the manners of those that best behaue themselues at the Table.
It is no good manners to gaze about the [Page] Table, marking what euerie one eateth: neyther maiest thou looke long vppon anye that sit at the Table, or that stands by: and it is lesse good manners to looke a squint still vpon any that is beside thée.
It is a dishonest parte to report abroade whatsoeuer hath bin spoken at the Table in secrecie: or as one friend may vtter to another, things which he would not haue published.
A childe sitting at table with onely his equalls may talke, but let his talke be seasoned with modestie and wisedome. But if he sit with those that bée farre his superiors he must not talke at all, except it bee that a question be asked him.
When merrie talke is vsed of his superiours, hee may not laugh a loud: but must smile a little modestlie.
If anie his superiours chance to vtter any spéeches of of ribawdrie, hee may in no wise laugh thereat, but must make semblance, as though heard them not.
Silence is counted a vertue in women: and much more séemelie is it in Children.
Beware thou answere not, before he that speaketh to thée, hath ended his spéech: for so shalt thou be but mocked.
[Page] Salomon the wise accounted it foolishnes to answere before the tale were heard: and it it were necessarie to pause a little after the question.
If thou vnderstand not well what hee spake, and he expect an answere, pray him to beare with thée, and tell him the cause.
When thou vnderstandest his demaund, answere discréetly, briefly and chéerfully.
Thou maist not there speake anie thing gainst a mans credit, nor to renue his gréefe.
Thou maist not dispraise any victuals set before thée: but those thou louest féed on modestly & thankfully, leauing the other.
If any at the table behaue himselfe vndecently, séeme thou rather not to sée than to mocke him.
Be not thou readie to finde fault with others follies, but indeuour to be thy selfe vnreprouable: imitating those that best behaue themselues.
It were not good for children to sit ouer long at the table: for that both hindreth helth and dulleth the wits. But children must obey their parents wills.
Those that would suffer children to be pinched with hunger, are merciles: and they that would haue them eate and drinke vntill [Page] they be readie to burst, are lesse their frends.
Children should be fed, and not crammed: for some thinke that they are neuerfull, vnlesse the belly be thrust so full, that they hee like to burst, or to spue. But a measure should be learned from the infancie.
Some thinke to loue, but hate their children so, that they suffer them to be banquetting almost all night.
If the banquet bee so long that thou canst not well sit it out, arise, take away thy trencher and scraps with thy napkin, making obeysance toward him that séemeth the worthiest in the companie, and come and waite by the table mannerly.
In taking off or setting on anie dish to the table, beware thou spill no broth nor such like vpon anie bodies clothes.
In reaching or taking any thing, vse thy right hand, and not thy left.
If thou wilt snuffe the candle, take it from the table, & being snufft, tread out the snuffe plucked off quickly, least the smell thereof offend any bodie,
The manner of voyding the table: like as also of furnishing the same, and of spreading the cloth is sundry waies vsed, according to the dignitie of persons that are to eat: for the [Page] seruice of princes is of one sort; that of great Lords is of another sort; of worshipfull persons is otherwise: all which fashions are farre aboue this subiect, which is but a short instruction for certaine obseruations to bee marked of the ruder sort. Yet forasmuch as some Gentlemen and other, will haue their children to take away the table commonlye after meate, I thinke it not amisse to speake a few woordes of the manner how to take away the Table.
When thou therefore art appointed by thy parents or betters to that function, looke that in taking off the dishes, thou take them off in the same order that they were serued to the table, the grosest meates (which were first serued) being first taken away, and the daintiest (that were last serued) take last away: and in taking away the dishes, beware that thou spill no broth or sawce on the table cloth, or on the clothes of anie that sit at table. And if thou bee willed to fill any wine or béere to the table, fill not the cup too full, least thou spill in deliuering it.
But forasmuch as children are not troubled with anye more than with voyding of the last furniture of the table, namely, with the chéefe and frute, let vs speake thereof.
[Page]If in wayting this while at the table ther be giuē thée an apple or such like, thou maist not stand eating the same before the table, but bestow it till afterward: neither mayst thou gaze stedfastly on such iunkets as thou séest and likest there, much lesse mayst thou stare on those that sit and eate: but be attentiue and readie to serue what shall bee called for.
When dinner is done, and thou willed to take away, first couer the salt, (if it bee not couered before) then take away the frute dishes in order, the last serued first, and so on, and lastly the chéese. But beware of catching for figs, comfets, or such daintie things, before the table bee voyded, and grace said. When chéese and all is voyded, set on the table a faire voyding charger, making therewith a legge: then with thy trencher-knife take vp the trenchers, putting them into the voyder one after another, beginning at the vpper part of the messe first: and with the same trencher-knife gather al the crummes and fragments into the voyder, and still lay or deliuer away the table napkins, as thou gettest them, all saue one, which thou shalt hang on thy left arme. When thou hast thus gathered into the voyder all the crums [Page] and scraps, bring downe the voider lower, and with the table napkin that hanged on thine arme, holding the one end thereof in thy right hand, and the other in the left, take with thy right hand the loues from the salt, one by one, & put them in the voider, but so as the end of the table napkin be betwéene the bread and thy hand, & lastly take the salt as thou diddest the loaues with thy right, and holding the same on the right side of the voider with that end of thy table napkin, and hauing before laide the voiding knife on the top of the voider, draw ouer the other end of the napkin with thy left hand, and so lifting vp the voider with both hands, make obeisance and carry it away: then returne and folde vp first both the sides of the table cloth, then the ends, and so turning it thrée or foure double, drawing it towarde thée downeward, take it of, making a lowe leg, looking toward the cheefe at the table.
In honorable and some worshipfull houses, the salt and voiding knife is taken away solemnly alone after the voider. But, this shall suffice for the meaner sort. After the table cloth is taken away, attend till the companie be silent, then with a sober countenance and iesture after thou hast made obeisance, [Page] begin to say grace.
A grace or praier before meate.
O Lord God almightie and father most mercifull, which giuest all good things, and blessest all that is blessed, blesse vs we beséech thée, and all thy good benefits ordained by thée to our comfort. Giue vs grace thankfully to receiue them, moderately to vse them, and to be bettered by inioying of them. Vouchsafe also to saue, prosper and preserue thy Church vniuersall, our Quéene and this realme: and send vs true peace both of conscience and of bodily state, and a right vnity in religion, thorough Iesus Christ our Lord and Sauiour. Amen.
A grace or thankesgiuing after meate.
WE yéelde thée most humble and hearty thankes O God of all graces, and father most fauourable, for this our good refreshing, and all other thy infinite bounties bestowed most mercifully on vs. Féed vs also we pray thée, with the foode of thy holy spirite, that we may dayly grow stronger and stronger in true faith, godlinesse and vertue. [Page] Vouchsafe also to saue, prosper and preserue thy Church vniuersall, our Quéene and this Realme, and send vs true peace both of conscience and of bodily state, and a right vnity in religion, through Iesus Christ our Lord. Amen.
Of manners at play.
PLay is to be vsed for sport at some times, and for to refresh the spirites, and make the bodie more healthie and actiue: it is not to be vsed as an occupation.
It is said that the naturall disposition of a childe is most easily to be séene in play, whether he be giuen to pride, lying, anger, strife, selfe will, deceipt, or what other vertue, or vice.
Be thou therefore in play gentle, plesant iust and frendly, remembring, that thou playest to exercise thy bodie and delight thy minde: and by contention and wrangling thou shouldest distemper thy bodie, and disquiet thy minde.
Play not for great wagers, but for frendly familiaritie. Striue not so much for the wager, as to win victorie, yet rather than thou shouldest séeme contentious, yéeld ouer [Page] the victorie to the vanquished, and flie al falshood or fraud.
Of manners in the chamber.
WHen thou commest into thy chamber at euening, remember that thou art now going to bed, which is a figure of thy graue, and that sléepe is an image of death. Call to minde therefore, how thou hast spent the day past: examine thy conscience, whether thou haue committed anie euil thing: if thou haue, crie God heartely mercie therefore, & praye him for Christes sake to forgiue thée. That done, look ouer héedfully once or twice that which thou hast to repeate next morning. Afterward, knéeling on thy knées deuoutly, pray that God would lightē thine vnderstanding with his holy spirit, which may lead thée into all truth: that he would protect thée and kéepe thée from all euill both of soule and bodie. Pray also for all in authoritie, for thy frends, and for al whom God wold haue prayed for: and concluding with the Lordes prayer, commit thy selfe into the handes of God almightie.
In putting off, or putting on thy cloathes, beware that thou vncouer not anie part of [Page] thée which Nature would haue hidden.
In lying with another, touch him not, nor be anie way troublesome vnto him.
Make no noyse, shouting, nor foolish laughter in the chamber, but remember, that euen there where thou thinkest thy selfe most priuate, God almightie beholdeth all thy dooings: to whom thou owest more dutie and reuerence, than to all the men in the world.
Be cleanly and neate in thy chamber, auoyding all sluttishnes.
In the morning when thou risest, call to thy remembrance also, how thou art to enter into the course of that day, as into a long and dangerous iourney: for the diuell wil be readie to assault thée diuers wayes, the examples of the wicked to allure thée, the lusts of the flesh to entice thée to euil: and all these are enimies to the true happines of thy soul and bodie; besides manie mischaunces that may befall thée. Pray therefore earnestlye vnto God, to safe-conduct, guide and defend thée, so shalt thou bee safe vnder his shield. And remember in the day to vse as occasion shal serue the manners before in this Treatise spoken of.
Now the Lord of life, and Author of all [Page] goodnes, graunt thée grace to walke in true godlines and good manners, that thou maist grow to be a perfect man in Christ Iesus.
Amen.
A praier for children to vse in the Morning.
O Lord God, most holie, most high, mightie and glorious: that by thine vnspeakable wisedome and omnipotencie hast made all things, and placed them in their beings: and which gouernest all thy creatures according to thy good plesure. Looke mercifully I beseech thee on mee, that am the work of thine own hands. And as it hath pleased thee of thy great louing kindnes, to keepe, saue, and defend me from the manifold dangers of this night past: for the which I yeeld vnto thine excellent Maiestie, all due humble and heartie [Page] thankes: so let it bee thy good pleasure to keepe and defend me this daye and euermore from all euils both of soule and bodie. Be thou my protector, my guide, and my soueraigne Lord and Gouernor. Graunt O Lord, that as the night of darknes is now past, and the cleare day-light doth appeare; so I maie by thy gracious assistaunce learne to cast off all darknes of wickednes, error and ignorance, and haue my soule and vnderstanding more and more lightned with true faith, wisedome, & godlie knowledge. Let thy holie spirite bee my instructer and chiefe teacher: which is able to lead me into all truth. Make mee, deere father, apt to conceiue, and diligent to practise whatsoeuer good and vertuous documents shall be taught me by my parents, schoolmasters, or wise elders. Keepe stubbornnes and disobedience farre from me: but make me delighted in that which is good, that I maie with all patience and dutifulnes be readie to encline my heart to all wise and godlie precepts.
[Page]And forasmuch, as both naturall dutie bindeth me to be mindfull of the weale and prosperitie of the Prince and Magistrates, vnder whose protection I liue in safetie, as also for my parents and frends, whome thou hast giuen to be the authors of my life, nourishment, and maintenance: and for that also Christian charitie bindeth me, to be carefull of the good of all Christians in generall, yea, and to praie, that still moe maie dailie be added to the Church: I therfore for them all euen as for my selfe, doo beseech thee to extend forth thine aboundant mercies to euerie one in his place, that they maie liue & die to thy glorie, & their owne saluation, concluding with that holie and perfect praier, which thine onelie sonne Christ Iesus hath taught vs, saying, Our Father, &c.
A praier to be said of children at euening before they goe to bed.
O Lord God, our most gracious heauenly Father, I most humbly thanke thee for thine vnspeakable mercies & bountie shewed me at al times hitherto, and namely for keping me this daie past in thy fatherly protection, defending me from all euills, and bestowing on me cō forts necessarie both for my soule & bodie. O Lord, now that the darke night is come, which is a signe of horrour, death, and woe, and that I am to lye & sleepe on my bed, which is an image of the graue wherein my bodie after thys life is like to rest, let thy holye spirite so guard, protect, direct, and comfort me, that neither terrours of conscience, assaults [Page] of Sathan, suggestions to sin, fleshly concupiscence, idle sloathfulnes, nor fearfull dreames may trouble me: but that sleeping & waking my soule, minde and spirit may wholly be meditating on thy precepts, and maye still awaite to attend to doo thy will: that I may learne to die vnto sinne, and liue vnto righteousnes, & my rising in the morning may put me in hope of the rising to euerlasting life. Grant this to mee and to all thy Church, for Christes sake. In whose name, &c.
Euerie creature of God is made holie vnto vs by his word and praier. 1. Ti. 4.5.
A Praier before meate.
WE humbly beséech thée, O heauenlie Father, to forgiue vs all our sinnes, and to blesse vs and these thy good giftes which we receiue from thée, through Iesus Christ.
VVhen thou hast eaten & art full, thou shalt blesse the Lord thy God.
A praier or a grace after meate.
O Lord we beséech thée to make vs thankfull for these and all other thy benefites bestowed vppon vs miserable sinners, but specially for thy holy word, and our redemption by Iesus Christ. Amen.
Tvvo other praiers, for morning and euening, made by a zealous and learned minister of Gods word.
Morning praier.
O Most mightie God our heauenly & merciful father, we most wretched sinners humbly confesse vnto thy Maiestie, that all good things we haue, do come from thy onely mercy, that we are most vnworthy of them, & yet altogether vnable heartily to pray for the continuance thereof, yet seeing thy deare sonne Iesus Christ hath commaunded vs in his name, to pray, and [Page] that with assurance to speede, and to be heard: we beseech thee for his sake to prepare our hearts by thy holy spirite, to put out of our mindes all wordly things and vaine fansies, and to stirre vs vp earnestly to consider what great neede we haue of thy continuall help both in our soules and bodies. O Lorde we haue through our manifolde sinnes deserued thy wrath, and eternall damnation of body and soule, yet by the vertue of the great sufferings of Iesus Christ, and the shedding of his precious bloud, forgiue & wash away al our offences: we are vnworthy of thy fauour, either in this life or in the life to come, yet through his holinesse receiue vs vnto mercy, and make vs heires of thy blessed kingdome, and so increase in our hearts euery day vnfained repentance for our former wickednesse, in that we haue neither worshipped thy Maiestie, nor liued towards others according to thy worde. Strengthen our faith (O Lord) in Iesus Christ, for the forgiuenes of our sinnes; [Page] and for thy tender mercy sake, powre into our hearts the grace of thy holy spirite, which may stir vp in vs a more hartie loue vnto thee and thy blessed word, that by it we may learne to worship thee aright, & to liue faithfully and truly towards all men in our callings, striuing continually against all sinne, chiefly in our selues, and then also in others, so that whensoeuer it shall please thee to call any of vs out of this short and sinfull life, we may willingly deliuer vp our soules into thy blessed kingdome, and may come with ioy (as louing children) to thee our heauenly and mercifull father. O Lord make vs thankefull for all thy corrections, giuing vs grace by them to feare thee more carefully, and to sorrow for our sinnes more hartily. Make vs also thankefull for all thy benefits, namely for the sweete sleepe and quiet rest whereby thou hast this night refreshed vs, we beseech thee now in like maner (O gracious God) for Christes sake, to receiue vs this day into thy blessed [Page] keeping, preserue vs from all perils and dangers, from sinne, from the wicked cares of this life, and the vaine desires of the flesh, shining into our hearts by the grace of thy holy spirit, and the true knowledge of Iesus Christ, the true light of the world, that we may guide all our thoughts, words and deeds, according to the same, and walke painefully and truely in our callings, to the glory of thy blessed name, the good example of all others, and the great assurance of our owne saluation, through thy deare sonne Iesus Christ our onely Sauiour, in whose name we pray for these and all other graces, as he hath taught vs saying, Our Father, &c.
Euening praier.
WE most humbly beseech thee, O gratious God and heauenly father, euen for thy deare sonne Iesus Christes sake, to pardon [Page] & forgiue vs all our sinnes, in thought, worde, and deed committed against thy holy lawes and commandements, to turne away from vs gratiously all those plagues which we most iustly haue deserued for them, both in this life & in the life to come, working in our hearts euery day by thy holy spirite more true and vnfained sorow for them, with greater care euer hereafter to know thy blessed will reuealed in thy worde, and to order all our opinions and doings according to the same, and so much the rather, O Lord, because of thy manifold blessings wherby thou dost daily moue vs herevnto, for the which (O heauenly father) make vs more heartily thankefull, specially for our creation at the first after thy owne holinesse and righteousnesse, for our redemption by Iesus Christ when we were vtterly lost, for that knowledge of our Sauiour, which by the preaching of thy blessed Gospell through thy holy spirite thou hast wrought in our hearts, for true repentance, for faith, hope, & loue, for watchfulnesse in our doings, and all other gifts of thy grace perteining to our saluation, all which graces (O Lord) are very weake in vs, because of the great wickednes of our harts [Page] striuing against thy holy spirite, so as in thy wrath thou mightest iustly forsake vs vtterly: yet (O Lorde) let it be thy gratious pleasure to increase them in our harts euery day, euen so long as we liue in this world, as of thy goodnes thou hast begun, that therby the assurance of our saluation may be more certainely sealed vp vnto our owne consciences, that so we may also learne to be more truely thankfull vnto thy maiestie for the benefits of this life: namly, that thou hast hitherto euer since we were borne, giuen vs those things that were needfull for our bodies, as health, foode, apparrell, and such like, that thou hast kept vs from many dangers, comforted vs in all our troubles, and strengthned vs in all our weaknes, and giuen vs grace this day to labour faithfully and truely in our callings, hauing brought vs safely past all the dangers thereof, vnto this present houre. O Lord forgiue vs the sinnes of this day and of our whole life, and specially our great vnthankfulnes for these thy manifold blessings, and in Iesus Christ thy deare sonne continue them towards vs euer hereafter both in soules and bodies, & specially this night receiue vs into thy blessed keeping, preserue vs from all dangers, [Page] from sin, from all vngodly dreames and fansies, granting vnto vs comfortable rest, so as we may be the better strēgthened to serue thee faithfully in our calling, and giuing vs grace alwaies both sleeping and waking to be ready when thou shalt call vs out of this miserable world. Last of all, because thou hast commanded vs to pray for others also, we beseech thee good Lord be mercifull to all natiōs, specially to those churches where thy gospell is truly preached, continue thy mercy towards this realme, preserue our Queene, blesse her counsaile, and all in authority with necessary graces, increase the number of faithfull preachers, strengthen the godly, lighten the ignorant, conuert the wicked, be mercifull to all schooles and places of learning, to all our friends and kinsefolkes, and others, afflicted in body or in soule, graunting to euery one of them, as to our selues, those necessary graces which thou knowest to be needfull for euery one of vs in our seuerall estates and callings, to the glory of thy name, and the better assurance of our saluation through Christ Iesus, in whose name we aske of thy maiestie as he hath taught vs. Our Father which, &c.