¶ The Glass of Government. A tragical Comedy so entitled, because therein are handled as well the rewards for Virtues, as also the punishment for Vices. Done by George Gascoigne Esquire. 1575.  
Blessed are they that fear the Lord, their children shallbe as the branches of Olive trees round about their table.  
Seen and allowed, according to the order appointed in the queen's majesties Injunctions.  
¶ IMPRINTED at London for C. Barker   

The names of the Actors.  

Phylopaes and Two parents being nigh neighbours.  
Phylocalus Two parents being nigh neighbours.  
Gnomaticus a Schoolmaster.  
Phylautus Sons to Phylopaes.  
Philomusus Sons to Phylopaes.  
Phylosarchus Sons to Phylocalus.  
Phylotimus Sons to Phylocalus.  
Severus the margrave.  
Echo the parasite.  
Lamia the Harlot.  
Pandarina Aunt to Lamia.  
Dick Drum the Royster.  
Nuntij two Messengers.  
Onaticus servant to the Schoolmaster.  
Fidus servant to Phylopaes.  
Ambidexter servant to Phylocalus.  
Chorus four grave Burghers.   
The Comedy to be presented as it were in Antwerp.   

The Argument.  
TWo rich Citizens of Antwerp (being nigh neighbours, & having each of them two sons of like age) do place them together with one godly teacher. The schoolmaster doth briefly instruct them their duty towards God, their Prince, their Parents, their country, and all magistrates in the same. The eldest being young men of quick capacity, do (Parrot like) very quickly learn the rules without book: the younger being somewhat more dull of understanding, do yet engrave the same within their memories. The elder by allurement of Parasites and lewd company, begin to incline themselves to concupiscence. The parents (to prevent it) send them all together to the University of Douai, whereas the younger in short space be (by painful study) preferred, that one to be Secretary unto the palsgrave, that other becometh a famous preacher in Geneva. The eldest (turning to their vomit) take their carriage with them, and travail the world. That one is apprehended and executed for a robbery (even in sight of his brother) in the Palsgrave's court: that other whipped and banished Geneva for fornication: notwithstanding the earnest suit of his brother for his pardon.  
The whole Comedy a figure of the rewards and punishments of virtues and vices.   

The Prologue.  

WHat man hath mind to hear a worthy jest,  
Or seeks to feed his eye with vain delight:  
That man is much unmeet to be a guest,  
At such a feast as I prepare this night.  
Who list lay out some pence in such a mart,  
Bellsavage fair were fittest for his purse,  
I list not so to misbestow mine art,  
I have best wares, what need I then show worse?  
An Interlude may make you laugh your fill,  
Italian toys are full of pleasant sport:  
Plain speech to use, if wanton be your will,  
You may be gone, wide open stands the port.  
But if you can contented be to hear,  
In true discourse how high the virtuous climb,  
How low they fall which live withouten fear  
Of God or man, and much misspend their time:  
What right rewards a trusty servant earns,  
What subtle snares these sycophants can use,  
How soon the wise such crooked guiles discerns,  
Then stay a while: give ear unto my Muse.  
A Comedy, I mean for to present,  
No Terence phrase: his time and mine are twain:  
The verse that pleased a Roman rash intent,  
Might well offend the godly Preachers vain.  
Deformed shows were then esteemed much,  
Reformed speech doth now become us best,  
Men's words must weigh and tried be by touch  
Of Gods own word, wherein the truth doth rest.  
Content you then (my Lords) with good intent,  
Grave Citizens, you people great and small,  
To see yourselves in Glass of Government:  
Behold rash youth, which dangerously doth fall  
On craggy rocks of sorrows nothing soft,  
When sober wits by Virtue climes aloft.   
This work is compiled upon these sentences following, set down by me C. B.  

1  
Fear God, for he is just.  
Love God, for he is merciful.  
Trust in God, for he is faithful.   

2  
Obey the King, for his authority is from above.  
Honour the King, for he is in earth the lieutenant of the most high God.  
Love the King, for he is thy protector.   

3  
Adventure thy life in defence and honour of thy country, for the quarrel is good.  
Be not unthankful to the soil that hath nourished thee, for it is a damnable thing.  
Study to profit the common wealth, for it is commendable with God and man.   

4  
Reverence the minister of God, for his office' sake.  
Love the minister that preacheth the Gospel, for it is the power of God to save thee.  
Speak good of the minister, for the Gospels sake.   

5  
Think well of the magistrates, for it pleaseth god well.  
Be not disobedient to the magistrates, for they are the eyes of the King.  
Love the magistrates, for they are the bones & sinews of the Common wealth.   

6  
Honour thy parents, for God hath commanded it.  
Love thy parents, for they have care over thee.  
Be assisting unto thy parents with any benefit that God hath endued thee, for it is thy duty.   

7  
Give place to thine elder, for it is thy praise.  
Let not a grey head pass by thee without a salutation.  
Take counsel of an elder, for his experience' sake.   

8  
Be holy, for thou art the Temple of God.  
It is an horrible sin to pollute God's Temple.  
The buyers and sellers were driven out of the Temple with violence.    

In Comoediam Gascoigni, carmen B. C.  

Haec nova, non vetus est, Angli comoedia Vatis,  
Christus adest, sanctos nil nisi sancta decent.  
Graecia vaniloquos genuit, turpesque Poetas,  
Vix qui syncerè scriberet unus erat.  
Id vereor nostro ne possit dicier aevo,  
Vanaprecor valeant, vera precor placeant.   
  
The Glass of Government.  

Actus primi  

Scaena prima.  PHYLOPAES and PHYLOCALUS Parents, FIDUS servant to PHILOPAES. they come in talking. Phylopaes. 
SUrely Phylocalus I think myself indebted unto you for this friendly discourse, and I do not only agree with you in opinion, but I most earnestly desire, that we may with one assent devise which way the same may be put in execution, for I delight in your loving neighbourhood, and I take singular comfort in your grave advise.  Phylocalus. 
It were not reason Phylopaes that having so many years continued so near neighbours, having trafficked (in manner) one self same trade, having sustained like adventures, and being blessed with like successes, we should now in the end of our time become any less than entiere friends: and as it is the nature and property of friendship to seek always for perpetuity, so let us seek to bring up our Children in such mutual society in their youth, that in age they may no less delight in their former fellowship, than we their parents have taken comfort in our continual cohabitation. It hath pleased Almighty God to bless us both with competent wealth, and though we have attained thereunto by continual pains and travail, rising (as it were) from mean estate, unto dignity, yet do I think that it were not amiss to bring up our children with such education as they may excel in knowledge of liberal sciences, for if we being unlearned have by industry heaped up sufficient store, not only to serve our own use, but further to provide for our posterity, then may they by learning aspire unto greater promotion, and build greater matters upon a better foundation. Neither yet would I have you conceive hereby that I am ambitious. But if I be not deceived, All desire of promotion (by virtue) is godly and Lawful, where as ambition is commonly nestled in the breasts of the envious.  Phylopaes. 
I am of your opinion Phylocalus, and since we have each of us two Sons of equal age and stature, I would we could be so happy as to find some honest and careful schoolmaster, who might instruct them together: I say honest, because in the house of the virtuous there is seldom any vice permitted, and careful, because the care of the teacher is of no less consideration than his skill: than do I wish him both honest and careful, because the conjunction of two such qualities, may both cause the accomplishment of his duty, & the contentations of our desires. Our eldest Sons are near the age of xxi. years, & our younger Sons not much more than one year behind them. So that as they have hitherto been thought toward enough at such common schools as they have frequented, and therefore will shortly be ready for the university, yet would I think convenient that they spent some time together, with some such honest and careful Schoolmaster, who might before their departure lay a sure foundation to their understanding.  Fidus. 
Although it becometh not a servant to come unto his master's counsel before he be called, yet for that I am no way ignorant of your tender cares, which both of you have always had over your children, and also for that I do now perceive the continuance of the same by this your fatherly conference, I presume to put myself forward upon a dutiful desire to further so godly an enterprise I am a servant, and shall sometimes hear of things before my Master, the which I speak, because I can presently inform you of such a schoolmaster as you both do desire to find.  Phylocalus. 
And who is that, gentle fellow Fidus?  Fidus. 
Sir his name is Gnomaticus, he dwelleth in Saint Antline's, a man famous for his learning, of wonderful temperance, and highly esteemed for the diligence and careful pain which he taketh with his scholars.  Phylopaes. 
Then can he not be long without entertainment, since nowadays the good wine needeth none ivy garland, and more parents there are that lack such Schoolmasters for their children, than there are to be found such schoolmasters which seek and lack entertainment.  Fidus. 
Sir you have reason, and therefore (if I were worthy to counsel you, I would entertain him with speed, since he came but this other day from the Lord of Barlemont's house, whose children he hath in small time made excellent Scholars, and now hath dispatched them to the University of Douai.  Phylocalus. 
Dost thou know him Fidus? or canst thou tell where to find him?  Fidus. 
Yea Sir, and if it so please my Master and you, I doubt not but to bring him hither immediately.  Phylocalus. 
Surely Phylopaes you shall do well to send for him.  Phylopaes. 
There is no man more desirous than I, and since it so liketh you I am ready to dispatch it, go thy ways Fidus, and tell Master Gnomaticus, that my neighbour Phylocalus and I desire to speak with him, and make as much haste as thou canst.  Fidus. 
It shallbe done Sir.  Fidus departeth. Phylopaes. 
I am not the worst furnished of a servant with this good fellow, for though his capacity be not great, yet do I find him trusty, and towards my children he is both loving and careful.  Philocalus. 
Then have you a jewel of him, for I have one in whom I find contrary conditions, I am seldom out of the doors but at my return I find him playing with my Sons at some vain pastimes.  Phylopaes. 
Beware of him then, for such a servant were better paid double wages in your traffic abroad, then allowed barley bread in your shop at home, since nothing is more perilous to seduce children or young men, than the consort and council of a lewd servant. But is not this my Fidus which returneth so quickly? It is, and he bringeth with him a grave parsonage, I hope he hath found Gnomaticus by the way.  Fidus cometh in with Gnomaticus and his servant.  

Actus primi,  
Scena secunda.  FIDUS, PHYLOPAES, PHYLOCALUS, GNOMATICUS, and ONATICUS his Servant. Fidus. 
SIr it is to be thought that Almighty God doth love you, and meaneth to help your holy desire in the good education of your children, for it was my chance to meet Master Gnomaticus by the way, who was going towards the Bource to hearken of entertainment, and it is not like that he should have returned from thence unplaced, wherefore I would wish that you let not slip this happy occasion.  They address their talk to the schoolmaster. Phylopaes. 
Sir we have been so bold as to send this bearer for you, the cause hath proceeded of an earnest desire which this worthy man my neighbour and I have to see our children placed with a virtuous instructor, and hearing great fame as well of your integrity, as also of the diligence you have used with the Lord of Barlemont's Children, we are desirous to entreat you that you will take the like pains with ours, all which shallbe recompensed according to our own demand: For as there is no jewel so dear unto man, as the offspring wherewith it pleaseth God to bless him, so is there no money so well spent as that which is given to a good Schoolmaster.  Phylocalus. 
You shall understand sir that my neighbour here and I have four Sons, of equal age and stature, the eldest exceedeth not twenty years, and the youngest is about nineteen years old, they have been already entered in grammar at such schools as we have here in the City, and if, we be not abused by reports they have showed themselves forward enough to take instructions: so that we are partly persuaded to send them unto some university, and mine opinion is (as I lately declared unto my neighbour here) that we should do very well yet to retain them a while longer, until they may be perfectly instructed by some godly teacher, the sum of their duty first towards God, then to their Prince, next to their parents, and consequently as well towards the benefit of their country, as also how to behave themselves to all magistrates, and officers in the same. In conclusion whereof they may also learn what they are of themselves, and how they may be most acceptable both to God and man, and for that we have heard very good report of your skill and also of your zeal, we thought good to require that (if you be not otherwise already entertained) you would take some pains to instruct them in these points, and the same shallbe recompensed and deserved by measure of your own contentation, as my neighbour Phylopaes hath before proffered.  Gnomaticus. 
Worthy Gentlemen I yield you moste humble thanks for your courteous proffers, and I render infinite thanks unto almighty God that my name hath been so reported unto you, truly I would be loath to defer any less, than the name of a faithful and diligent teacher, so far forth as it hath pleased GOD to endue me with knowledge. Touching your proffer and request, I do most willingly embrace the same, confessing even simply, that it was mine errand to seek such entertainment, having of late dispatched out of my hands, the sons of the Lord of Barlemont towards the University of Douai and if the touch of your zeal be not contrary to the fame which is spread of your estates, I shall think myself well occupied, in teaching or reading to the children of such worthy men as you are.  Phylopaes. 
Well then sir, we will be bold to send for the young men, to the end that no time be lost or deferred in bestowing of them. Fidus, go your ways to our houses, and bring hither our Sons.  Fidus. 
Most willingly sir I shall accomplish your commandment.  Gnomati. 
If it please you sir, my servant shall assist him.  Phylocalus. 
It will not be amiss to acquaint him with them.  Gnomaticus. 
Sirrah, go with this gentleman's servant, and help him to conduct their children hither.  Onaticus. 
Well Sir it shallbe done.   

Actus primi  
Scaena tertia.  PHYLOPAES, PHYLOCALUS, GNOMATICUS, PHYLAUTUS, PHYLOMUSUS, PHYLOSARCUS, PHYLOTIMUS, FIDUS, and ONATICUS. Phylopaes. 
IT shall now be our parts to understand what stipend may content you for your pains  Gnomaticus. 
Sir in that respect take you no care, but let me pray unto almighty God, that he give me grace so to instruct your children, as you may hereafter take comfort in my travail, that done, I can no ways doubt of your benevolence, sithence your inward desire doth already manifestly appear: and furthermore, I would be loath to make bargains in this respect, as men do at the market or in other places, for grazing of Oxen or feeding of Cattle, especially since I have to deal with such worthy personages as you seem and are reported to be.  Phylocalus. 
Well, yet Sir we would be glad to recompense you according to your own demand, but in token of our ready will to please you, we shall desire you to take at my hands these twenty angels as an earnest or pledge of our further meaning, & as I am the first that presume to open my purse in this occasion, so I beseech the Father of Heaven that I may not be the last which may rejoice to see his children prosper, thou knowest (O Lord) I mean not hereby my neighbour's detriment, but alas, the shadow of a man's self is ever nearest to him, and as I desire to be the first that may hear of their well doing, so yet if they hearken not diligently unto your instruction, but obstinately reject your precepts, than I desire you, and on God's behalf I charge you, that I may yet be the first that shall thereof be advertised: but behold where they come, these two (I thank the Father of Heaven,) are the tokens of his merciful blessing towards me, the Eldest is named Phylosarchus, and this younger Phylotimus.  Phylopaes. 
And these too sir are mine only children, and God for his mercy grant that they may be mine only comfort, the Eldest is called Phylautus, and the younger Philomusus.  Phylautus. 
Sir according to your commandment expressed by Fidus I am come hither to know your pleasure, and have by warrant of the same commission brought with me my Brother Philomusus.  Phylosarchus. 
And I in like manner Sir have brought with me my Brother Phylotimus desiring to know your pleasure, and being ready to obey your commandment.  Gnomaticus. 
Surely these young men give none evil hope of their towardness, and declare by their seemly gesture and modest boldness to be both of good capacity, and to have been well instructed hitherto in humanity.  The Fathers address their talk to their children. Phylocalus. 
The cause that we have sent for you is to commit you unto the government of this godly man, whom we have entreated to take pains with you and to instruct you in some principal points of necessary doctrine, to the end that after you have ripely digested the same, you may be the more able to go boldly into some University, and I for my part do here commit you unto him, charging you in God's name (and by the authority which he hath given me over you,) to hearken unto him with all attentiveness, and to obey him with all humility.  Phylopaes. 
The same charge that my neighbour Phylocalus hath here given to his children, the same I do pronounce unto you, and furthermore do charge you that you become gentle and courteous to each other, humble to your betters, and affable to your inferiors in all respects.  Phylautus. 
Sir I trust we shall deserve your fatherly favour.  Phylosarchus. 
And I trust to deserve the continuance of your goodness.  Phylotus, & Phylomusus. 
We hope also to imitate the good in all moral examples of virtuous behaviour.  Phylopaes. 
The Father of Heaven bless you with the blessing which it pleased him to pronounce unto Abraham, Isaac, and jacob.  Phylocalus. 
Amen, and now let us depart, leaving here in your custody the choice lambs of our flock, defend them then (for God's love) from the ravening, and raging lusts of the flesh, and vanities of the world.  Gnomaticus. 
Sir by God's power I shall do my best diligence.  Fidus. 
My lovely Gentlemen, GOD guide you by his grace, and though I be somewhat removed from your daily company, yet spare not to command my service, if at any time it may stand you in steed to use it.  Phylotus. 
Gramercy gentle Fidus.   

Actus primi  
Scena quarta.  GNOMATICUS, PHYLAUTUS, PHYLOSARCUS, PHYLOMUSUS, PHYLOTIMUS, and ONATICUS. Gnomaticus 
MY dearly beloved scholars, since it hath pleased your Parents (as you have heard) to put me in trust with you for a time, it shall not be amiss before I enter further in instruction, to know how far you have already proceeded in learning, that there upon I may the better determine what trade or Method shallbe most convenient to use in teaching of you: tell me therefore what you have red, and in what manner the same hath been delivered unto you?  Phylautus. 
Sir, my Brother here, and I have been taught first the rules of the grammar, after that we had read unto us the familiar communications called the Colloquia of Erasmus, and next to that the offices of Cicero, that was our last exercise.  Gnomaticus. 
It hath been well done, & have you not also been taught to versify?  Phylautus 
Yes truly sir, we have therein been (in manner) daily instructed.  Gnomaticus. 
And you Phylosarchus how have you passed your time?  Phylosarcus. 
Sir: my Brother and I have also been taught our grammar and to make a verse, we have red certain Comedies of Terence; certain Epistles of Tully, and some part of Virgil, we were also entered into our greek grammar,  Gnomaticus. 
Surely it seemeth you have not hitherto lost your time, and the order of your instruction hath been such, that you might presently be able to take further proceedings in an University, so that it should be (unto me) but labour lost to stand still upon those points, since it seemeth that you have been therein perfectly grounded: nevertheless we will continue the exercise of the same, and we will thereunto join such wholesome precepts, as may become a rule and Squire, whereby the rest of your life and actions may be guided. For although Tully in his book of duties doth teach sundry virtuous precepts, and out of Terence may also be gathered many moral instructions amongst the rest of his wanton discourses, yet the true christian must direct his steps by the infallible rule of God's word, from whence as from the head spring, he is to draw the whole course of his life. I would not have you think hereby that I do hold in contempt the books which you have red heretofore but we will (by God's grace) take in assistance such and so many of them as may seem consonant to the holy scriptures, and so joining the one with the other, we shallbe the better able to bring our work unto perfection. Sirrah go you to my lodging, & cause 
He speaketh, to his servant  (in the mean time) both bedding, and diet to be provided for these young men, that I may see them used according to my charge in every respect.  Onaticus. 
Well Sir it shallbe done with diligence.  Gnomaticus. 
Now let us in the holy name of God begin, and he for his mercy give me grace to utter, and you to digest such wholesome lessons as may be for the salvation of your souls, the comfort of your life, and the profit of your Country.  
You shall well understand my well beloved scholars, that as God is the author of all goodness, so is it requisite that in all traditions and Moral precepts we begin first to consider of him, to regard his majesty, and search the sovereign points of his Godhead. The Heathen Philosophers (although they had not the light to understand perfect truth) were yet all of them astonied at the incomprehensible majesty and power of God, some of them thought the air to be God, some other the earth, some the infiniteness of things, some one thing, some another, whose opinions I shall pass over as things unmeet to be much thought of, but by the way, the opinion of Plato is not unworthy here to be recited unto you, who taught plainly that god was omnipotent, by whom the world was made, and all things therein created and brought unto such perfection as they be in. Xenophon affirmed that the true God was invisible, and that therefore we ought not inquire what or what manner of thing God is. Aristo the Stoic, affirmed likewise that God was incomprehensible. To conclude, Simonides being demanded what God was, required one days respect to answer, and then being again demanded the same question, he required two days respite, at the third appointment of his answer, he came & required three days, and being demanded wherefore he did so break his appointments, and require always further time, he answered, that the more deeply that he did consider the matter, the more infinite he found it, and therefore remained always astonied what to answer, and always craved further time. Truly to leave the heathen opinions and to come unto the very touchstone I think it not amiss if we content ourselves to think that God is omnipotent, and yet his power unsearchable, and his goodness unspeakable. And to be brief, I will deliver unto you the sum of your duties in four Chapters, the first chapter shallbe of God and his ministers, the second of the King and his Officers, the third shall contain the duties that you owe unto your Country and the Elders thereof, and lastly you shallbe put in remembrance of your duties towards your Parents, and what you ought to be of yourselves. In these sour chapters I trust (by God's help) to include as much as shallbe necessary for the perfect government of a true Christian.  Phylomus. 
Sir we beseech you that for as much as this order of teaching is both very compendious, & also much different from the lectures which have been red unto us, you will therefore vouchsafe to stand somewhat the more upon every point, to the end, that as well your meaning may be perspicuous, as also that we may the better bear away the same, and not only learn it without the book, but also engrave it in our minds.  Gnomaticus. 
Your request is reasonable, and it shallbe by me as readily granted, as it hath been by you necessarily required. Your first chapter and lesson shall then be, that in all your actions you have an especial eye and regard to almighty God, and in that consideration I commend unto your memory, first God himself, and secondarily his ministers. As touching your duties unto God himself, although they be infinite, yet shall we sufficiently contain them in three especial points to be performed: that is to say, Fear, Love, & Trust. And first to begin with fear, it shallbe necessary and above all things your bounden duty, to fear God and his omnipotent power. Linus that ancient Poet writeth, that with God all things are easy to be accomplished, and nothing is unpossible. Tully in his Oration Pro Roscio amerino saith, that the commodities which we use, the light which we enjoy, and the breath which we have and draw, are given and bestowed upon us by God: then if with God all things be possible (according to Linus) he is to be feared, sithence the least part of his displeasure being provoked, the greatest part of his will is to him right easy to accomplish: and if we have our light, our life, and all commodities of his gift (as Cicero affirmeth) then is he to be feared, lest with the facility of his omnipotency he take away as fast as he gave, or turn light into darkness, life into death, and commodities into discommodities. I might recite you many heathen authorities, but it is most needless, since the very word of God himself, is most plain in this behalf, and yet I have here set down these few, because they are not repugnant to holy Scriptures. We find written in the xx. chapter of Exodus, that God is a jealous God, and doth visit the sins of the Fathers upon the children unto the third and fourth generation. Fear him then for he is most mighty. Again: who shall defend me (saith the Psalmist) until thine anger be passed? Fear God then, since against his power no defence prevaileth. Again, both the heavens and the earth obey the voice of his mouth. Fear him then for allthings are subject unto his mighty power.  
And yet with this fear you must also join love, for it is not with God as it is with Princes of the world, which to make themselves feared do become Tyrants, but the 
Love God.  goodness of almighty God is such, that he desireth no less to be loved, than he deserveth to be feared, and though his might and power be universal, and there with all his jealousy great, and his displeasure soon provoked, yet delighteth he not in the destruction of mankind, but rather that a sinner should turn from his wickedness and live. Tully in his second book de legibus saith, that God being Lord of all things doth deserve best of mankind, because he beholdeth what every man is, and with what devotion he worshippeth the Gods, and keepeth an account as well of the good as the bad: whereby appeareth that the heathen confessed yet that the Gods were to be loved, because they cared for mankind, and truly that opinion is neither contrary to God's word, nor dissonant to natural reason. For we see by common experience that we love them best of whom we are most favoured, & have received greatest benefits. I mean hereby those that rule their doings by reason, for otherwise we see daily wicked men, which (forgetting their duty) do least love where they have most cause. When I myself was a scholar in the University, I remember that I did often times defend in Schools this proposition. Ingratitudo (tam versus. 'Deos immortales quam apud homines) peccatum maximum. Ingratitude is the greatest fault that may be either towards god or man. Let us consider the good eyes of almighty God, who first created us to his own Image and similitude, endued us with reason and knowledge, preserved us from innumerable perils, and provided things necessary for our sustentation, and to consider more inwardly the exceeding love which he bore towards mankind, he spared not his only begotten Son, but gave him (even unto the death of the cross) for our redemption. Oh what mind were able to conceive, or what tongue able to utter the love and goodness of almighty God towards mankind? And since his love towards us, hath been and yet doth continue infinite, our love should also be infinite, to render him thanks for his goodness. But though the causes be infinite which might bind us to love GOD, yet is there no cause greater than the manifold mercies which he hath showed always to mankind. In the first age when iniquity kindled his wrath to destroy the whole world, he yet vouchsafed to preserve Noah and his family, Love him then since he preserveth the good, though it be but for his mercies sake, When the people of Israel provoked him at sundry times, he did yet at every submission stay his hand from punishment, Love God then since he is ready to forgive, and though he pronounceth his jealousy in the twentieth of Exodus saying, that he visiteth the sins of the Fathers upon the children, unto the third and fourth generation, yet there withal he addeth, that he showeth mercy unto thousands in them that love him and keep his commandments. Love him then since his mercy is over all his works. To conclude, when his unsearchable Majesty by his divine foresight did perceive, that by the very sentence of the Law we stood all in state of condemnation, he sent down his own and only Son, to be slandered, buffeted, and crucified for our sins, to the end that all which believe in him, should not perish but have life everlasting. Love God then since mercy is abundant with him, and he shall redeem Israel from all his iniquities.  
And here unto this fear and love you must join a sure 
Trust in God.  trust and confidence. The promises of mortal men are often times uncertain, and do fail, but the promises of the Almighty are unfallible. For the words of his mouth return not void and without effect. Tully in his offices doth use great art in declaration what sorts of promises are to be observed, and which may be broken. But the divine providence and foresight doth promise nothing but that which 
Gen. 17  he will most assuredly perform. When he promised unto Abraham that Sara his wife should bear him a child, Sara laughed because she was then four score & ten years old, but the almighty remembered his covenant. Trust in him then for his words shall never fail. When he promised Moses to conduct his people through the deserts, they began to doubt and murmur, saying: would God that we 
Num. 14.  had died in the land of Egypt or in this wilderness etc. and the lord was angry, but yet remembering his promise, at the humble petition of Moses he performed it. Trust in God therefore, since no displeasure can make him alter his determination, he performed his holy promise in Ismaell, 
Gen. 31.  although we read not that he prayed unto God therefore. I would not have you think hereby that I condemn or contemn prayer, since it is the very mean to talk with God, but I mean thereby to prove, that God is most just and faithful in all his promises, and by repetition I say, Fear God for he is mighty, love God for he is merciful, and trust in God for he is faithful & just. Herewith all you must also learn to perform duty towards the servants and 
Ministers  ministers of God. For as you shall only be saved by him, and by cleaving to him in all your actions, so yet are his ministers the mean & instruments of your salvation, and do (as it were) lead you by the hand through the waves of this world unto eternal felicity, unto whom you shall owe three several duties, that is to say, Audience, Reverence, and Love. The Children of Israel by hearkening to Moses, and Aaron, were not only instructed and taught their duties, but were (as it were) made at one with God when they had at any time purchased his heavy displeasure. By 
Acts. 8.  hearkening unto Phyllip the Apostle, the eunuch was converted. By hearkening unto Peter, Cornelius the captain was confirmed & strengthened in the faith. By hearkening unto Paul and Sylas, Lidia, and the gaoler of Phylippos were baptized, 
Acts. 16.  the holy scriptures are full of examples to prove this proposition. hearken you therefore unto the ministers of God, for 
hearken to God's Ministers  they are sent to instruct you, so shall it also become you to do them reverence in all places, remembering that as he which sent them is in all things to be honoured, so are they to be had in reverence for their office' sake. Such was the zeal of Cornelius the Captain, that he fell down prostrate at 
Acts. 10.  Peter's feet when he entered into his house, the which though Peter refused saying that he was also mortal, yet did it signify unto us, that the ministers of God cannot be too much reverenced. The Priests in the old Testament were exempt from tributes and impositions, they were not constrained to go into the battle, they were provided for sustenance and all things convenient, and the people 
Reverence gods ministers.  were commanded to do them reverence. Do you likewise reverence unto God's ministers in all places, for it shall become you well. So shall you also love them because they preach the gospel of him which hath power to save you. If the sensual appetite of man be such as engendereth affection towards the handmaid because she is of familiar conversation with the Mistress: or breedeth love towards them which are in office with Princes, because they may also procure us favour: how much more ought the minds of men to be kindled with love towards the ministers of God, which instructs us diligently, minister unto us painfully, and pray for us faithfully? yea how much are we bound to love them, which 
Love the ministers  by their wholesome precepts do make us worthy (through God's mercy) of his holy love and favour. To conclude this chapter, you shall fear God for his might, love him for his mercies, and trust in him for he is faithful. You shall also hearken unto his ministers because they are sent of God, you shall do them reverence because it becometh you, and for their office' sake, and you shall love them by cause they feed you with the bread of life. And this I think sufficient for explanation of this first chapter at this time.  Onaticus. 
Sir I have done as you commanded, and there is meat ready for your dinner, if it please you that it be set on the table.  Gnomaticus. 
Well we will then defer the rest of our labour until dinner be past, go we together, for I think it time.  Phylosarcus. 
We follow when it pleaseth you.  They depart.  

Actus primi  
Scoena quinta.  LAMIA, echo, PANDARINA, and DICK DROOM. Lamia. 
COme on my good friends, for were not your friendly help, I could rather content myself to be buried in my flowing years, than to live in such a miserable and precise world as this is, Oh what Superfinesse are we now grown unto? a gentlewoman may not now adays seem to speak to her friend at the door passing by, she may not look at him in the window, she may not kiss him if she meet him as a stranger, nor receive his letters or presents, but every prattling minister will record it in the pulpit.  Echo. 
In deed fair Lady Lamia, they are both too curious and too much suspicious, for if they do but see two in bed together, they will say that it was for to commit some wickedness, fie fie upon such tongues.  Lamia. 
Ha ha, by my troth Echo well said, but by your leave, let master minister tattle what he will, for I will take my friends present when it cometh, and shall I tell you? if I could have been contented to be so shut up from sight and speech of such as like me, I might have lived gallantly and well provided with my mother, who (though I say it) is a good old Lady in Valentia, but when I saw that I must wear my good apparel always within doors, and that I must pass over my meals without company, I trussed up my jewels in a casket, and (being accompanied with my good Aunt here) I bade Valentinian farewell, for I had rather make hard shift to live at liberty, then enjoy great riches in such a kind of imprisonment.  Echo. 
A good Aunt in deed, I would I had such an Uncle.  Pandarina. 
Content yourself niece, it were now but folly to spend time in bootless complaints, nor to lament the thing which may not be remedied, you must rather learn the way that may maintain your estate, for beauty will not always last, and if you provide not in youth, you may be assured to beg in age, take example at me, I tell you I thought my halfpenny good silver within these few years past, and now no man esteemeth me unless it be for counsel.  Dick. 
Counsel quoth you? marry sir and good counsel is much worth now adays.  Lamia. 
I pray you Aunt since you are so good a councillor, give me some advise how to behave myself.  Pandarina. 
As for that another time shall serve between you and me.  Echo. 
Why, and shall I be cast up for a hobbler then? I am sure I was never yet untrusty to any of you both.  Dick. 
Well Ladies, and if you look well upon the matter, I think that I am as worthy as one to be of counsel, well I wot if any gentleman offer you the least part of injury, than Dick must be sent for to swear out the matter, Dick must bide all brunts, and therefore it were not amiss that he were of counsel in all your conferences.  Lamia. 
By mine honesty Aunt to confess a troth, both these are our very approved friends, & therefore you may be bold to speak your mind before them.  Pandarina. 
Well content then, I will tell you mine opinion, you take not the way to live, you are too much subject to your passion, for if you chance to be acquainted with a gentleman that is in deed courtlike and of good deserts, you become straight way more desirous of him, than he is of you, and so far you dote upon him, that you do not only sequester yourself from all other company, but also you become so frank hearted, that you suffer him not to bestow upon you any more than is necessary for present use, yea hassilwood, I pray you learn these three points of me to govern your steps by. First Trust no man how fair soever he speak, next Reject no man (that hath ought) how evil favoured soever he be. And lastly Love no man longer than he giveth, since liberal gifts are the glue of ever-during love.  Echo. 
O noble Dame, why were not you mother of the maids unto the Queen of Hungary? by the faith of a true Burgundian you had wrong, for you well deserved the place.  Dyck. 
I warrant you if the King our master had store of daughters, such a matron could not live unknown, but was it not therefore (think you) that ambassadors were sent this other day to the old Duchess?  Lamia 
Well Aunt, I were worthy of great reprehension, if I would reject the good documents of such a friend, and if I have heretofore done contrary, impute it to my youth, but be you sure that hereafter I will endeavour myself to follow your precepts.  Echo. 
And I fair Lady will stand you in some stead, to drive birds to the Net. If I be not much deceived, I saw a frosty bearded schoolmaster instructing of four lusty young men erewhile as we came in, but if my judgement do not fail me, I may chance to read some of them another lecture.  Dyck. 
Lush, what needeth such open talk here in the street? let us go to the Lady Pandarina's house, and there we may devise at better commodity upon these causes.  Lamia. 
He speaketh reason, let us go Aunt, for it is not meet that every dancer hear our music before the maskers be ready.  Pandarina. 
Well, I said so at the first, but when you will, let us depart.  They depart to their houses.  

The first Chorus.  

WHen God ordained the restless life of man,  
And made him thrall to sundry grievous cares:  
The first borne grief or Sorrow that began,  
To show itself, was this: to save from snares  
The pleasant pledge, which God for us prepares.  
I mean the seed, and offspring that he gives,  
To any wight which in this world here lives.   

Few see themselves, but each man seeth his child,  
Such care for them, as care not for themself,  
We care for them, in youth when wit is wild,  
We care for them, in age to gather pelf:  
We care for them, to keep them from the shelf  
Of such quick sands, as we ourselves first found,  
When heady will, did set our ships on ground.   

The care which Christ did take to save his sheep,  
Hath been compared, to father's care on child,  
And as the hen, her harmless chicks can keep  
From cruel kite: so must the father shield  
His youthful Sons, that they be not beguiled.  
By wicked world, by fleshly foul desire,  
Which serve the devil, with Fuel for his fire.   

first parents care, to bring their children forth,  
To breed them then, to bring them up in youth,  
To match them eke, with wights of greatest worth,  
To see them taught, the trusty tracks of truth:  
To bar excess, from whence all sin ensueth.  
And yet to give, enough for common need,  
lest loathsome lack make vice for virtue breed.   

Let shame of sin, thy Children's bridle be,  
And spur them forth, with bounty wisely used:  
That difference, each man may plainly see,  
'tween parent's care, and masters bodes abused:  
So Terence taught, whose lore is not refused.  
But yet where youth is prone to follow ill,  
There spare the spur, and use the bridle still.   

Thus infinite, the cares of Parents are.  
Some care to save their children from mishap,  
Some care for wealth, and some for honour's care,  
Whereby their Sons may sit in fortune's lap:  
Yet they which cram them so with worldly pap,  
And never care, to give them heavenly crumbs,  
Shall see them starve, when hap of hunger comes.   

Said Socrates: that man which careth more  
To leave his child, much good and rich of rent:  
Than he for seeth, to furnish him with store  
Of virtues wealth, which never can be spent:  
Shall make him like, the steed that still is pent  
In stable close: which may be fair in sight.  
But seldom serves, such horse in field to fight.   

So Xenophon, his friend Dan Tully told,  
And so do here, Phylopaes and his fere  
Phylocalus, that self same lesson hold:  
They rather love to leave their sons in fear  
Of God above: then wealth to wallow hear.  
Which godly care, (O God) so deign to bliss,  
That men may see how great thy glory is.    
Finis, Actus primus.   

Actus Secundi.  

Scoena prima.  GNOMATICUS, PHYLAUTUS, PHYLOMUSUS, PHYLOSARCUS, and PHYLOTIMUS. Gnomaticus. 
MY well beloved, as time is the greatest treasure which man may here on earth receive, so let us not lose time, but rather seek so to bestow the same, that profit may thereof be gathered. I will now return to instruct you what duties you owe unto the King, whose place is next unto God's place in consideration of your duty. And as I have taught you three principal points in service of God almighty, so will I also convey into three points, as much as shallbe necessary for this tradition: for I fear lest I have been over long in my first division, but I was drawn thereunto by the request which you made of yourselves, and therefore bear with me.  Phylotus. 
Sir our desire is such, to bear away perfectly your instruction, that your prolixity seemeth unto us very compendious.  Gnomaticus. 
Well then to return unto the matter, you shall perform unto the King three especial duties, that is to say: Honour, obedience, and Love. Hypodamus in his book of a common wealth, saith that a kingdom is a thing compared to the imitation of God's power. Diotogenes the scholar of Pythagoras in his book of government, saith that a king representeth the figure of God amongst men. Likewise he sayth, that as god excelleth the most perfect things of nature, so the king excelleth amongst men and worldly matters: so that he is to be honoured as the lieutenant of God here upon earth, both because he hath power of commandment, and chiefly because he representeth that heavenly King, who is king of kings, and above all Kings to be honoured: Even so is he also to be obeyed in all secular constitutions and politic provisions. This obedience doth consequently follow honour, as the shadow follows the body, for whatsoever he be that giveth unto his king that honour which to him appertaineth, will (no doubt) likewise obey him with all humility. Erasmus teacheth in his Apothegms, that obedience expelleth all sedition & maintaineth concord: the which may also appear by natural reason and common experience, neither shall they ever become able to bear rule themselves, which cannot be content to obey the authority of others. Wherefore it shall be most convenient that you obey the King, since his authority is from god, & as this obedience dependeth upon the honour wherewith ye shall reverence the King as God's lieutenant, so must you also join thereunto an unfeigned love, for as almighty God is to be loved because he is merciful: so the King being appointed by God must be loved because he is thy protector here on earth. Solomon sayth, that the king's indignation is the messenger of death, whereby I would frame mine argument from the contrary, that he is to be loved, lest his indignation being justly kindled, thou be not able to bear it. Next unto the king we are to consider the Magistrates which are appointed for administration of justice, and politic government: these Magistrates must also be honoured, obeyed, & loved: honoured because they are the substitutes of the king unto whom all honour (on earth) appertaineth, obeyed because their office is appointed by the king's authority, and loved because they are the grave and expert personages, which devise laws and constitutions for continuance of peace and tranquillity. The apostle Paul in his xiii. chapter of his Epistle to the Romans, teacheth plainly, that Rulers bear not the sword in vain, saying: Let every soul be subject unto the higher powers, for there is no power but of God. Again, the ruler (sayth he) doth not bear the sword in vain. Wherefore you must needs be subject, not only for fear, but also for conscience: And Sanct Peter in his first Epistle and the second chapter, doth sufficiently teach us this point, saying: Submit yourself unto all manner ordinance of man for the lords sake, whether it be unto the king as having the pre-eminence, or unto the rulers as unto them that are sent of him for the punishment of evil doers, but for the laud of them that do well. Whereby appeareth, that the magistrates are not only to be feared, because they punish offenders, but also to be loved because they cherish the virtuous: and for conclusion of this point, if you desire to be good men, then learn to perform duty towards all magistrates. As Sophocles, well said, it becometh a good man to have due respect unto all magistrates. I might now take your Parents in hand, for the next point of your instruction but I will first touch the duty which you owe unto your country, and that is contained also in three especial points: that is to say, in Thankfulness, Defence, and Profit. And as ingratitude is the most heinous offence against God, so have I taught you that it is the greatest fault in human actions, amongst the which it showeth itself no way more untolerable, then if you should happen to be unthankful unto your country. Tully in his offices sayth, that we are not borne only for our own particular cause or profit, but part (sayth he) our country challengeth, part our Parents think due unto them, and our friends ought likewise to enjoy some part of our travails. There are divers Philosophers, which maintain in argument that all countries are free for a noble mind, and I agree thereunto, but yet thereby they conclude not, that a noble mind by choosing a new country to inhabit, may lawfully forget the country wherein he was native. Zopirus is condemned in all histories, for the unthankfulness he used in betraying his country. The truth of the Trojan history accuseth Aeneas, Antenor, & certain others, as most unthankful traitors to their country. Cillicon for betraying of Miletus, Lasthenes for delivering of Olinthus, Nilo for selling of Epirus, and Apollonius for neglecting of his charge in Samos, are generally noted with the names of unthankful and untrusty traitors to their countries: so that you must always remember to become thankful to your country, and mindful to maintain the honour of the same, least neglecting your duties in that behalf, you deserve the opprobrious names of traitors, which are odious to God and man. You must also spare no peril or travail to defend the same, for your country challengeth not only that you be thankful unto the soil which hath bred you, but further also, that you defend the state, wherein you have been nourished. Tully, in his Tusculans questions reciteth one Lascaena, who when he received tidings of his son's death, whom he had sent into the wars in defence of his country, answered: therefore did I beget him (quoth he) that he might be such an one, as would not doubt to die for his country. In his book entituled the dream of Scipio, he affirmeth that there is a certain place appointed and ordained in heaven, for all such as defend their country. Euripides warneth that we should never be weary in those travails, which tend to the restitution or defence of our country. Plato's opinion was, that we are more bound to defend our country, than our own Parents. Like arguments have been defended by many Philosophers, saying, that although thy Parents and proper family be overthrown, yet (the common wealth of thy country standing) thou mayst flourish and rife again: but the state of thy country being overthrown, both thou and thy Parents must likewise come to utter subversion. Then as thou shalt find it thy bounden duty to honour thy country with all gratitude, and to defend it with all thy power, so must thou likewise endeavour thyself to be profitable to the same: whereof many notable examples might be rehearsed. Lycurgus, when he had by extreme diligence and travail reduced the Spartans unto civility, by sundry wholesome laws and politic constitutions, and that they began to murmur, saying: that his laws were untolerable, he feigned that he would go to Delphos, to consult with the God Apollo, whether his laws were to be observed or not promising to abide his sentence, & requiring no more of the Lacedaemonians, but to swear that they would observe those laws until his return: which when they had solemnly sworn, took his journey without intent to return home again, and ordained before his death, to be enclosed in a great chest of Lead, and so to be thrown into the sea, to the end that he never returning, the Lacedaemonians might be bound by their oath to continue the exercise of his profitable laws, such care he had to become profitable unto his country. Curtius the Roman, when there appeared a great gulf in the market place, which could by no means be stopped, and answer was given from the Oracle, that it was only to be stopped by that which was of most worth unto the city of Room, he deeming that the city had nothing so precious, as stout & valiant men, armed himself, and leapt into the Gulf, which stopped immediately: declaring thereby, how light men ought to esteem their life, whenas the same may yield profit or commodity to their country. Menecius, the Son of Creon, refused not voluntary death, when he understood that the same might redeem the city of Thebes from utter subversion. I might trouble you with infinite stories to prove this proposition, but let these few suffice, and in your country have always especial respect to the elders, to whom you must also perform three several duties: that is, Reverence, Love, and Defence. Lycurgus, ordained, that no young man should pass by an elder without reverence first done unto him, namely if he were set, he rose to do reverence unto the elders, and if they were alone, he was bound to proffer them the comfort of his company. Plato, in his ninth dialogue of laws and constitutions doth thus propound: all men must grant (sayth he) that age is much to be preferred before youth, as well in the sight of God, as also in the sight of men, which will live orderly: for it is abominable (sayth he) that an old man should give place unto an young man, and the Gods themselves do hate it, since youth ought with patient mind to bear even the stripes of their elders. You shall also love them, because of them you may learn good precepts, and of them you may be bold to ask council: for as Euripides, in his tragedy called Phaenissae, doth teach, prudence will not be gotten with few days seeking for, and the apostles teach us our duty directly in that behalf, who ordained amongst them elders in every congregation, to decide all matters in controversy, of whom they were resolved of all doubts in conscience. It shall also become you to defend the elders from all violence and outrage, since it is a thing as comely and commendable to defend the weak, as it is glorious and triumphant to overcome the mighty: whereof I might recite many famous examples out of the Roman histories, but I will partly include the same in the duties which you owe unto your Parents, which are also, Honour, Love, and Relief. And of the first part, although I might bring in sundry worthy examples, yet because the case is of itself familiar, I will be brief, and use no other persuasion than the express commandment of God, who biddeth you to honour your Father and Mother, that your days may be long in the land which the Lord your god hath given you. And Saint Paul in the sixth chapter of his Epistle to the Ephesians, sayth. Children obey your Parents in the Lord, for that is right and well-pleasing to the Lord. As he testifieth in the third chapter to the Colossians, you shall love them also because you are engendered of their own flesh & blood, as also you may not forget your Mother's pains in bearing of you, you must always meditate in your mind, first the cares which they have had to preserve you from bodily perils in the cradle, from danger of damnation by Godly education, from need and hunger by administering things necessary, and from utter destruction by vigilant foresight & Godly care: all these with infinite other things considered, you shall find yourselves bounden by manifold occasions to love your Parents, and to be assistant unto them in the necessities of their age. For well said that Poet, which affirmed that children were tenderly swaddled in their cradles, to the end they might sustain their aged Parents and supply their wants. marvelous is the nature of the Stork, which feedeth the dam in age, of whom itself received nurture being young in the nest. Tully in his book of the answers of soothsayers sayth, that nature in the beginning hath made an accord between us and our Parents, so that it were damnable not to cherish them. And to conclude, there is nothing that can worse become a common wealth, than to see the youth flourish in prosperity which suffer their parents to perish for lack of any commodity. Now that I have rehearsed unto you asmuch as I think requisite, for the instruction of your duties, first towards god, and his ministers, next to the King and his Magistrates, thirdly to your country and the Elders thereof and lastly towards your Parents: it shall not be amiss that you remember of yourself how you are the Temple of God, keep yourselves holy therefore in your conversation, and undefiled, for if our saviour Christ did rigorously rebuke and expel the buyers & sellers out of the outward Temple, how much more will he punish them which pollute and defile the inward Temple of their bodies, and give over their delight to concupiscence and vanities? thus may you for brevity remember that you.  

1 Fear God because he is mighty, 
God.   
2 Love God because he is merciful,  
3 Trust in God because he is just.   

1 Hear his ministers because they are sent to entrust you,  
2 Do reverence unto them because of their office,  
3 Love them because they feed you with heavenly bread,   

1 Honour the King because he is God's lieutenant, 
King.   
2 Obey him because his power is from above,  
3 Love him because he is thy protector.   

1 Honour his Magistrates because they represent his person,  
2 Obey them because they have their authority from him,  
3 Love them because they maintain peace.   

1 Be thankful to thy country that hath bred thee,  
2 Defend it because thou art borne to that end, and  
3 Profit it because thou shalt thereby gain honour.   

1 Reverence thy elders for their grey hears,  
2 Love them because they council thee and 
Country.   
3 Defend them because they are feeble.   

1 Honour your Parents because God commandeth so,  
2 Love them because they tendered you, and  
3 Relieve them because it is your duty.   
Lastly forget not yourselves, neither make any less account of yourselves than to be the Temple of God, which you ought to keep holy and undefiled. I might stand in dilatation hereof with many more examples and authorities, but I trust these (being well remembered) shall suffice, and now I will leave you for a time, beseeching almighty God to guide and keep you now & ever. So be it.  Gnomaticus goeth out  

Actus secundi,  
Scaena secunda.  PHYLAUTUS, PHYLOMUSUS, PHYLOSARCUS, PHYLOTIMUS, and ONATICUS. Phylautus. 
AH sirrah, I see well the old proverb is true, which saith: so many men so many minds, this order of teaching is far contrary to all other that ever I have heard, & shall I tell you? it hath in it neither head nor foot.  Phylomusus. 
Truly brother it hath in it great reason & virtue, and though it be at the first unpleasant in comparison to Terence's Comedies and such like, yet ought we to have good regard thereunto, since it teacheth in effect the sum of our duties.  Phylotimus. 
Yea, and that very compendiously.  Phylosarchus. 
Surely I am of Phylautus' opinion, for who is ignorant that God is to be feared above all things? or who knoweth not that the King is appointed of God to rule here on earth?  Phylautus. 
Is there any man so of understanding, that he knoweth not that in all countries elders must( or will) be reverenced? and see we not daily, that all parents challenge obedience and love?  Phylosarchus. 
Yes, and more to, for some parent's are never contented what duty soever the child performeth, they forget what they once were themselves: But to the purpose. I looked for some excellent matter at this new Schoolmasters hands, if this be all that he can say to us, I would for my part that we were in some University, for here we shall but lose our time, I have (in effect) all this gear without book already.  Phylautus. 
And I lack not much of it.  Onaticus cometh in. Onaticus. 
Well said young gentlemen, it is a good hearing when young men are so toward, and much ease is it for the teacher when he findeth scholars of quick capacity.  Philotimus. 
Surely I am not yet so forward, neither can I vaunt that either I have it without book, or do sufficiently bear away the same in such order as I would.  Phylomusus. 
For my part, I beseech God that I may with all my whole understanding be able to bear away that which our Master hath delivered unto us, and that I may so imprint the same in my memory, that in all my life I may make it a glass wherein I may behold my duty: wherefore Phylotimus, (if you so think good, you and I will go apart, and meditate the same to ourselves, to the end we may be the perfecter therein when our instructor shall examine us.  Phylotimus. 
Contented, let us go where you will.  They go apart. Phylosarchus. 
Let them go like a couple of blockheads, I would we two were at some University, and then let them do what they list.  Phylautus. 
even so would I, for at the University we should hear other manner of teaching: There be lectures daily read of all the liberal sciences, of all languages, and of all moral discourses. Furthermore, at the University we should have choice company of gallant young gentlemen, with whom we might acquaint ourselves, and pass some times in recreation: yea, shall I tell you? if a man list to play the good fellow and be merry sometimes, he shall not want there (as I have heard) that will accompany him.  Phylosarchus. 
And what University (do you suppose) we shall be sent unto.  Phylautus. 
I think unto Douai, for that is nearest.  Phylosarchus. 
Have you been in Douai at any time?  Phylautus. 
No surely, but I have hard it praised for a proper city, and well replenished with courteous people and fair women.  Phylosarchus. 
Marry Sir there would I be then. Oh what a pleasure it is to behold a fair woman? surely they were created of God for the comfort of man, but behold, I see a passing fair woman come down the street, and if I be not much deceived, Echo is her gentleman usher: it is so in deed.  Phylautus. 
What is that Echo?  Philosarchus. 
Know you not Echo? why then you know no man, the best fellow in all this town, and ready to do for all men: I will bring you acquainted with him.   

Actus secundi  
Scaena tertia.  PHYLAUTUS, PHYLOSARCHUS, echo, LAMIA, DICK drum, and PANDARINA. Echo. 
YOu shall see (Lady Lamia,) how I will work this gear like wax, but is not this Phylosarchus? it is even he, in good time I have espied him, keep your countenance in any wise.  Pandarina. 
Echo doth give you good council, keep your countenance.  Lamia. 
As though I were to learn that at these years.  Echo. 
Master Phylosarchus, God save you.  Phylosarchus. 
And thee also gentle fellow Echo. whether walkest thou?  Echo. 
Hereby Sir with this gentlewoman.  Phylosarchus. 
Abide I pray thee, here is a young gentleman a friend of mine, which desireth to be acquainted with thee.  Echo. 
Sir I am at your commandment and his also, I will be so bold as to kiss his hands, Dick go thou on with these gentlewomen before, I will overtake you immediately.  The Ladies pass by, with a reverence to the gentlemen. Phylosarchus. 
And I pray thee tell me Echo, what gentlewoman is this?  Echo. 
Sir she is of Valentia, and hath presently some business in this city with her Aunt which accompanieth her.  Phylosarchus. 
Ha, ha, business in deed, tell me Echo, here are none but God & good friends, is she of the right stamp?  Echo. 
Sir, believe me I know no such thing by her, I have not been long acquainted with her, and (to tell you what likely hoods I have hitherto seen) she is very demure and modest, neither is there any company resorteth to her lodging, but what for that? all things have a beginning, she is a woman, and nothing is unpossible.  Phylosarchus. 
Trust me truly she is a gallant wench, & but young, that friar which would not cast off his cowl to catch such a soul, shall never be my confessor, but I pray thee deal plainly with me: might not a man entreat master Echo to carry her a present if need were?  Echo. 
Sir there is never a gentleman in this city, shall make Echo stretch a string sooner than yourself, but of a very truth, hitherto I have seen no such likelihood, but Sir, you are a gallant young man, methinks you might do well to walk sometimes by her lodging, and give her the Albade, or the Bezo 'las manos, and by that mean you may acquaint yourself with her: afterwards if any thing may be furthered by Echo, command him.  Philosarchus. 
Gramercy gentle Echo, but where abouts is she lodged?  Echo. 
Not far from S. Michael's Sir, at a red house I will take leave of you for this time, lest she think me very slack in attendance.  Philosarchus. 
Fare well friend Echo. Did I not tell you what he was? there is not such a fellow in a world again, surely it shall go hard but I will have a sling at this damsel: but let us go in, for our companions are departed long sithence, and we shall perchance give some cause of suspect, if we tarry long here.  Philautus. 
Go we.   

Actus secundi  
Scaena quarta.  GNOMATICUS, ONATICUS, echo. Gnomaticus. 
SUrely these young men are not hitherto to be misliked, and I trust in God they will prove toward scholars.  Onaticus. 
Yea sir out of doubt, & especially the two elder, but the other two are nothing so quick spirited, I came by them erewhile, soon after ye had done reading unto them, and the two. eldest could even then (in manner) record without book as much as you had taught them.  Gnomaticus. 
Yea but what is that to the purpose? the quickest wits prove not always best, for as they are ready to conceive, so do they quickly forget, & therewithal, the fineness of their capacity doth carry such oftentimes to delight in vanities, since man's nature is such, that with ease it inclineth to pleasure, and unwilling it is to endure pain or travel, without the which no virtue is obtained.  Echo cometh in. Echo. 
This gear goeth well, for whereas I was casting with myself how to entrap this younker, he is fallen into the net of his own accord, and desireth that of me which I was careful how to proffer cleanly unto him. But is not this the old schoolmaster? even the same, well, we must find some device to blear his eye for a while: let me alone, I know how to bring it to pass.  Gnomaticus. 
Doth this fellow come to methinkest thou?  Onaticus. 
It may be sir, but I know him not.  Echo. 
I will salute him. God save you master schoolmaster.  Gnomaticus. 
Welcome gentle brother.  Echo. 
Sir, I am sent unto you by the margrave, who understanding that two of his kinsmen are lately placed under your government, hath a desire to see them, and therefore sent me to entreat you that you would give them liberty this afternoon, to the end that he may common with them.  Gnomaticus. 
Surely I did not know that they were the markgrave's kinsmen, and they have yet been but very small time with me, but since it so pleaseth him, I am content to grant them liberty, and I will send them out unto you presently to go where it liketh him.  Gnomaticus goeth in. Echo. 
So so, they are as much a kin to the margrave, as Robin Fletcher and the sweet Rood of Chester, but yet this was a cleanly shift upon the sudden, for by this means shall I take occasion to bring this younker and the Lady Lamia better acquainted, & much good do it him, for out of doubt she shall be his, as long as his purse may be mine. But behold where they come altogether, now let me bestir me and use my best wits.   

Actus secundi  
Scaena, quinta.  PHILAUTUS, PHILOSARCHUS, PHILOMUSUS, PHILOTIMUS, and echo. Philautus. 
I Am glad that we have liberty this afternoon to take recreation, not for that I lacked time to meditate that which hath been read unto us, but because I take pleasure in walking abroad.  Philosarchus. 
And I hope by this means to have further communication with my friend Echo, and behold where he is.  Philomusus. 
Amongst all that our instructor hath rehearsed unto us, there is nothing sticketh better in my remembrance, than that which he said of time: for surely as it is the greatest treasure which God hath given unto man, so ought he to be very curious and wary how he bestoweth the same, wherefore Philotimus I think we can not better do, than to spend some time by the way in meditating & rehearsing these wholesome precepts, which our instructor hath to us delivered, for I assure you, although he hath been therein very compendious and sententious, yet in my judgement every sentence is such as requireth a ripe deliberation, and weighty consideration of the same.  Philotimus. 
Surely Philomusus I am of your opinion, and therefore let us bestow the time therein, although percase our brethren here will use this afternoon in some other exercise.  Philosarchus beckoneth Echo, Philomusus and Philotimus go together. Echo. 
Sir it is unto you that I address myself, for although I be not the readiest man on live to deal in such affairs, yet such is the great good liking which I have always had in you, that since I spoke with you erewhile, I have not been unmindful of you, & surely I suppose that God doth favour your desires, for even now when I departed from you, and as soon as I overtook the gentlewoman, I cast in my brains how to pleasure you, and meaning to have devised some subtlety whereby the thing might be brought into communication, the gentlewoman of her self proffered the occasion, for she demanded of me what young gentlemen those were with whom I stayed, I told her that ye were Sons to two of the wealthiest burghers in this city, and be you sure I left out no commendation which might advance you, whereat she seemed to bite on the bridle, and commended you for your courtesies, in that ye saluted her so gently as she passed by, but especially she marked you by sundry things and gestures, and could describe you unto me by your apparel. Short tale to make, I never saw her show so much likelihood of affection, since I first saw her, as she bewrayed presently, and shall I tell you in your ear? if Echo be any better than a fool, she hath a months mind unto Phylosarchus, wherefore play you now the wise man, & strike the Iron whiles it is hot, she returneth this way presently, and thereupon I have adventured to come unto your schoolmaster, to crave you a liberty in the name of the margrave, saying that you were his kinsmen, and this have I done, to the end that you might take occasion to salute her eftsoons as she returneth: and if you use the matter wisely (as I know you can) you may take opportunity also to talk with her, yea and to conduct her to her lodging.  Phylosarchus. 
Surely Echo thou showest plainly what good will thou bearest me, but what shall we do with the margrave?  Echo. 
Tush, follow you your business now that you have liberty, and let me alone with that matter, if ever hereafter the thing come in question, lay all upon me, and I will say, that I mistook both the schoolmaster and the scholars unto whom I was sent.  Phylosarchus. 
Well friend Echo I know not how to deserve thy gentleness, but in token of grateful mind, hold, receive these twenty guilders until I have greater ability, and be sure that if ever I live to inherit Phylocalus, than Echo shall not be unprovided for.  Echo. 
What mean you sir? stay your purse until another time, well if you will needs enforce me, I will never refuse the courtesy of a gentleman, but behold where the Lady Lamia cometh, Sir me recomandez, I will not be seen to talk with you, for I stole from her to pleasure you privily.  Echo departeth.  

Actus primi  
Scoena sexta.  PHYLAUTUS, PHYLOSARCHUS, echo, LAMIA, dick drum, and PANDARINA. Phylosarchus. 
OH my friend Phylautus, behold here a peerless piece, doth it not delight your eyes to gaze upon such a shining star? on my honour she hath a sweet face, & by all likelihood she is much too young to have been hitherto commonly abused, but wherefore am I abashed? I will go and salute her. Fair lady God save you, and send you that your heart most desireth.  Lamia. 
Worthy gentleman, I thank you most heartily for your good will, and if God hear your prayer, he shall do more than he did for me a good while, but it is no matter, when he hath taken his pleasure of punishing, he will at last have pity on the poor.  Philosarchus. 
Surely mistress, it were great pity that such a one as you, should endure any punishment without great cause, and hardly can I think that any heart is so hard as to see you sorrowful, if remedy may be therefore obtained.  Lamia. 
Sir, I could be content that all men were of your mind, but I find courtesy very cold now adays, and many there be which would rather deprive a poor gentlewoman of her right, then rue upon her piteous plight: the good king Amadis is dead long sithence, whose Knights undertook always the defence of Dames and Damsels.  She whineth. Phylautus. 
Alas what aileth the young gentlewoman to complain?  Pandarina. 
Sir and not without cause, since she is by great wrong dispossessed of rich Signiories which belong to her by right and inheritance, and complaining here unto the magistrates, she receiveth small comfort, but is rather hindered by malice and detraction.  Philosarchus taketh her by the hand to comfort her. Phylosarchus. 
Fair gentlewoman: although I have hitherto had no great acquaintance with you, yet if I might crave but to know the cause of your grief, be you sure I would use my best endeavour to redress it, and therefore I conjure you by your courtesy, that you change your opinion, for all Amadis Knights are not yet dead, only bewray your grief, and praise thereafter as you find.  She beginneth to tell a tale. Lamia. 
Sir I have not power to reject your courtesy, you shall understand then, that being etc.  Pandarina interrupteth her. Pandarina. 
Niece it seemeth that you have not your honour in such commendation as I would wish you should, I pray you let us begone homewards.  Phylosarchus. 
Why Mistress, are you offended that she should hearken unto such, as seek to relieve her estate.  Pandarina. 
Sir you are a gentleman well nurtured, and you know this is no place to talk in, without discredit.  Phylosarchus. 
Well Mistress, if it please you we will wait upon you unto your lodging, and there you shall see what desire I have to comfort this fair Lady.  Pandarina. 
As for that sir at your pleasure, I pray God send her good friends in her right, for God knoweth she hath need of such at this present.  They follow the Ladies.  

The second Chorus.  

BEhold behold, O mortal men behold,  
Behold and see, how soon deceit is wrought:  
How av men's minds, of harmful things take hold,  
How soon the good, corrupted is with nought.  
Behold the cares whereof our saviour spoke,  
As Mathew tells, in thirteenth chapter plain,  
Such wicked means, malicious men can make,  
The fruitful seed, with worthless weeds to stain.  
Behold the devil, whose ministers are priest:  
To stir an oar, in every forward boat:  
Behold blind youth, which holdeth pleasure best,  
And scorns the pain, which might their state promote.  
Great is the care, which gravest men endure,  
To see their Sons, brought up in Godly wise:  
And great the pains, which teachers put in ure,  
To trade then still, in virtuous qualities:  
But oh how great, is greedy lust in youth?  
How much mischief, it swalloweth up unseen?  
With reckless mind, it casts aside all truth,  
And feedeth still, on that which is unclean.  
These parasites, and bawds have quickly caught,  
The careless birds, who see not their deceits:  
with such vile wares, the world so full is fraught,  
As few can scape, their subtleties and sleights:  
Yet mighty God, vouchsafe to guide the rest,  
That they may shun the bad, & sew the best.    
Finis, Actus secundi.   

Actus tertij  

Scoena prima.  DICK DROOM alone. 
THere there there, this gear goeth round as it should go, these young gallants are caught without a net, & shall I tell you one thing? no man gladder than I, for as long as that chimney smoketh, I am sure I shall not go hungry to bed. An Inheritrix quoth you? marry that she is a Meritrix I warrant her, of great burdens, birthrights I would say, no doubt of it, he that marrieth her shallbe sure of great acclamation, and that good old gentlewoman her Aunt. Why though the young woman had never a groat in the world, yet a man might be glad that could match his Son in such an abominable (honourable) stock: these are ants of Antwerp, which can make twenty marriages in one week for their kinswoman, O noble old girls, I like them yet when they be wise, for it is an old saying, one shrew is worth two sheep. Well, let me look about me how I prate, and let me espy what is become of their brothers according to their commandment, but are not these two they which come debating of the matter in such earnest? it is even they, and wot you what? their brethren are otherwise occupied, but yet surely they argue as fast as they, when God knoweth a small entreaty might serve, but I will step aside and hearken to these younkers.   

Actus tertij  
Scaena secunda.  PHYLOMUSUS, PHYLOTIMUS, DICK. Phylomusus 
SUrely Phylotimus, I wonder what is become of our brethren, I pray god they be not enticed to some vanity by some lewd company.  Dick. 
You might have guessed twice & have guessed worse, I beshrew your brains for your busy conjecture.  Phylotimus. 
Truly it may be, but I trust they will bear in mind the last precept which your Master gave us, at the lest I would we had their company, that we might meditat the matter together.  Dyck. 
I perceive it is time to call them, I willbe gone.  Phylotimus. 
If our instructor should examine us, and find them to seek, it would grieve me as much for my brother as if the fault were mine own.  Phylomusus. 
Surely and I would also be very sorry if my brother should be found slack in his duty, but in my judgement we need not to cast these doubts, for our brethren seemed unto me to be very perfect and ready in the especial points of our instruction, and could (in manner) make rehearsal thereof immediately after we had received the same.  Phylotimus. 
Yea marry, but I will tell you one thing I know by experience in my brother, he will as soon conceive or bear away a thing as any that ever I saw, and surely to confess a truth, he hath an excellent ready wit, but doubtless he will sometimes forget as fast, as he learneth readily, and yet for mine own part, I would to God that my memory were as capable as his is, for then I would not doubt but to retain sufficiently.  Phylomusus. 
It may be that his mind is much given to other pleasures and delights, which do so continually possess his brains, as they suffer not any other conception to be imprinted in his memory: for my brother Phylautus doth in a manner meditat nothing else but setting forth of himself, and in whatsoever he be occupied or conversant, yet shall you perceive him to have a singular regard to his own praise, the which doth sometimes carry him as far beyond all reason, as his deserts might seem to advance him.  Phylotimus. 
To be opinionate of him self is vicious, but surely I am of opinion, that it is commendable for a young man in all his actions to regard his own advancement, and with all to have (reasonably) a good opinion of himself, in exempting of such things as he undertaketh, for if he which coveteth in the latin tongue to be eloquent, should so far embase his thoughts as to conceive that he spoke or wrote like old Duns or Scotus, surely (in my judgement) it would be very hard for him to excel or to become a perfect Rhetorician, or if he which employeth his time in the exercise of riding, should imagine with himself that he sat not comely on his horse back, it would be long before he should become a gallant horseman: for in all humane actions we delight so much the more, and sooner attain unto their perfections, whenas we think in our minds that in deed the exercise thereof doth become us: but behold now where our brethren do come.   

Actus tertij  
Scaena tertia.  PHYLAUTUS, PHYLOSARCUS, PHYLOMUSUS, PHULOTIMUS and GNOMATIUS. Phylautus. 
THis was a proper messenger in deed, he might have mocked others though he mocked not us.  Philosarchus. 
O sir you do him wrong, for it seemeth unto me that the poor fellow is as sorry for it as we are mis-contented, and that he rather faulted through ignorance, than of any set purpose, but look where our brethren are. Brother where have you been whilst we were at the markgrave's house?  Phylotimus. 
Truly brother I walked on with my companion here, hoping that we should have followed you to the markgrave's house and we were so earnest in meditating such matter as our instructor delivered unto us, that mistaking the way, & not marking which way you went, we were constrained to return hither, and to attend your return, to the end we might go altogether.  Phylomusus. 
And you (brother) where have you been?  Phylautus. 
Where have we been quoth you? why we have been with that good old gentleman the margrave, unto whom we were as welcome as water into the ship, the old froward frowner would scarce vouchsafe to speak unto us, or to look upon us, but he shall sit until his heels ache before I come at him again.  Phylomusus. 
O brother, use reverent speech of him, principally because he is a Magistrate, and therewithal for his grey hairs, for that is one especial point of our master's traditions.  Phylautus. 
Tush what tell you me of our master's traditions? if a Magistrate, or an elder would challenged reverence of a young gentleman, it were good reason also that they should render affability, and cheerful countenance to all such as present themselves before them with good will. When we came to him he knew us not, neither would he know us by any means, but with a grim countenance turned his back, and desired us to go ere we drank: a margrave quoth you?  Phylotimus. 
That is strange, that having sent for us, he would seem to use such entertainment when we came.  Phylosarchus. 
I will tell you brother, it seemeth unto me that it was rather the fault of the messenger, and yet he 
A fine excuse  did but ignorantly mistake it neither: For he was (as it should seem) sent by the margrave, but he did either mistake the schoolmaster. or the scholars, or both, and thereupon I think that the margrave was partly offended.  Phylotimus. 
Truly and not without cause, but behold where our master cometh.  Phylautus. 
Let us say then that we were together, least he be offended.  Gnomaticus. 
Now my well-beloved, and what sayth the honourable & reverend margrave unto you? or how doth he like the manner of your instruction? have you recited or declared any part thereof unto him since your going?  Phylosarchus. 
Sir no, for it seemeth that the messenger did mistake his errand, and was sent to some other scholars, and not unto us.  Gnomaticus. 
Is it even so? well then let us not altogether lose the golden treasure of the time: but tell me, have you perfectly digested and committed unto memory the articles which I delivered unto you, for especial consideration of your duty?  Phylosarchus. 
Sir I think that I can perfectly rehearse them.  Phylautus. 
And I sir do hope also that I shall not greatly fail.  Philomusus & Philotimus. 
Sir this young man and I do partly bear them in mind, although not so perfectly and readily as we desire.  Gnomaticus. 
Well, to the end that you shall the better imprint them in your memory, behold, I have put them briefly in writing as a memorial, and here I deliver the same unto you, to be put in verse every one by himself and in sundry device, that you may therein take the greater delight, for of all other art's Poetry giveth greatest assistance unto memory, since the very terminations and ceasures do (as it were) serve for places of memory, and help the mind with delight to carry burdens, which else would seem more grievous: and though it might percase seem unto you, that I do in manner overload you with lessons and enterprises, yet shall you herein rather find comfort or recreation, than any encumbrance: let me now see who can show himself the pleasantest Poet, in handling thereof, and yet you must also therein observe decorum, for trifling allegories or pleasant figures in serious causes are not most comely. God guide you now and ever.  Gnomaticus goeth out.  

Actus tertij  
Scaena quarta.  PYLOSARCUS, PHYLAUTUS, PHYLOTIMUS, PHYLOMUSUS, AMBIDEXTER Philosarchus. 
OH that I had now the vain which Virgil had in writing of a delectable verse.  Philomusus. 
God is good and bountiful, yielding unto every man that is industrious the open way to knowledge and science, & though at first it seem difficile, yet with travel every thing is obtained, we see the hardest stones are pierced with soft drops of water, whereby the mind of man may be encouraged to trust, that unto a willing heart, nothing is impossible, but to perform the charge which is given us, we must withdraw ourselves from each other, since we are enjoined every of us to devise it in sundry sorts of poems, wherefore I will leave you for a time.  Phylotimus. 
And I will also assay what I can do.  Phylosarchus. 
God be with them, shall I tell you Phylautus, wherefore I desired the excellency of Virgil, in compounding of a verse? not as they think God knoweth, to convert our tedious traditions there into: for a small grace in a verse will serve for such unpleasant matter, but it was to furnish me with eloquence, for the better obtaining of this heavenly dame, whose remembrance is sweet unto me, neither yet am I able to express such praises as she doth deserve. Oh how it delighteth me to behold in mine imagination the counterfeit of her excellent face, methinks the glimpsing of her eyes have in it a reflection, far more vehement than the beams of the Sun itself, and the sweetness of her heavenly breath, surpasseth the spiceries of Arabia. Oh that I had skill to write some worthy matter in commendation of her rare perfections, surely I will tell you Phylautus, I do both rejoice in your doings, and much wonder at your inclination. I wonder because I can not perceive that you are any thing moved with affection of mind towards her, and yet I rejoice therein lest the same might have become an hindrance to my desires, oh, how only love will admit no companion.  Phylautus. 
Phylosarchus, you may happily be deceived in me, and therefore I would not wish you hereafter to affy yourself in any man at the first acquaintance, but in deed to confess a truth unto you, although this gentlewoman be beautiful, yet, have I refrained hitherto to become affectionate on her, as well because I would therein give place unto your desire, as also because I have not perceived that ever she lent any glance or liking look towards me, and as I can be content to love where I find myself esteemed, so be you sure that I think my halfpenny as good silver as another doth, and she that seemeth not with greedy eye to behold me, it is very likely that I will not be overhasty to gaze at her. But to return unto the purpose, as you do now earnestly desire to get victory over her affection: so do I every day beseech of God, that our parents may at last determine to send us unto some University, that there the variety of all delights may yield unto each of us his contentation.  Phylosarchus. 
Alas, and I am of another mind, for though I desire no less than you to be at some university, yet to lose the sight of my Lamia seemeth no less grief unto me, than if my heart were torn out of my body. But behold where Ambidexter cometh, my mind giveth me that I shall hear some news by him. how now Ambidexter? what news?  Ambidexter. 
Good sir, and such as I dare say you will be glad of.  Phylosarchus. 
And what are those? tell me quickly I pray thee.  Ambidexter. 
Sir I will tell you, there came a tattling fellow to your father erewhile, and told him a tale in his ear which seemed to like him but a little, whatsoever it was, where upon your Father mumbled a while as the Cade which cheweth the Cud, and in the end with a great sigh he said. Well, then (quoth he) there is no remedy but send them with speed to the University: which words when I overheard, I smiled to myself and thought, (by God, and so you may dress them) for I dare well say, they will be the most joyful news that they heard this half year, and to gratify you with the same, I came immediately to seek you out, but where is your brother?  Phylosarchus. 
He is gone that way walking, I pray thee follow him, and make him partaker of these news.  Ambidexter goeth out. 
Oh how much is Ambidexter deceived in me at this present? No no, I can not so content myself to forget the sweet face of that worthy Lady Lamia, neither can I ever hope to rejoice, unless I might be so happy, as to enjoy the continual sight of her heavenly countenance, the university is in deed the place where I have of long time been desirous to be placed, especially for the variety of delights and pleasures which there are daily exercised: but alas, what needeth the rich man to become a thief? or what need I to wander unto the university for to seek pastime and pleasures, when I may even here in Antwerp without further travel, enjoy the daily comfort of such consolation? and if I be not also much deceived, she loveth and liketh me no less than I desire her, I pray you tell me Phylautus, do you not plainly perceive that she hath an affection towards me?  Phylautus. 
Surely Phylosarchus, I dare not swear it, although in deed the frankness of her entertainment was much, but when I consider that it was at the very first sight, it maketh me think that her courtesy is common, and may be quickly obtained.  Phylosarchus. 
Why did she not then make as fair semblant unto you?  Phylautus. 
marry, because she perceived you to address yourself most directly unto her, and there is no woman so kind, that she can deal with more than one at once, but be you sure if I had been there alone, she would have lent me as favourable regard as she seemed now to give you, it is the trick of them all, and therefore never set your mind so much thereon, I warrant you, when we come to the University, we shall have store of such there, and I am glad to understand that your father determineth to send you thither, for I am sure that my brother and I shall accompany you, since our fathers have always been desirous that we should spend our youths together. But behold where our fathers come both together, let us go in, lest they espy us, and think that we loiter here.   

Actus tertij  
Scaena, quinta.  PHILOPAES, PHYLOCALUS, FIDUS, GNOMATICUS Phylopas. 
SUrely neighbour Phylocalus, I can not blame you though you be moved at these tidings, but in things which come contrary to expectation or desire, the wisdom of men is best seen, & therefore I would advise you to forecast in time how you may prevent such a mischief, for greatest wounds are at the first more easily cured, than if they continue until some abundance of humour or other accident do hinder the benefit of nature, and surely it grieveth me in manner as much, as if the like had been found in mine own son.  Phylocalus. 
So have you great reason to say, for your son Phylautus was there with him also, and though the Harlot seemed not to lend liking unto any but my son, yet be you out of doubt that being in such company, he shall hardly escape the snares of temptation.  Phylopaes. 
Well, howsoever it be, we shall best do to consult with their teacher hereupon, and behold where he cometh. Sir we were about to send for you, being advertised that my neighbours son Phylosarchus doth haunt a very dishonest house in this town, and my son Phylautus hath also been there in company with him, the which giveth us just occasion to lament, & most glad we would be to devise some comfort in time, since the thing hath (as yet) been of no long continuance. Wherefore we beseech you to deal faithfully with us, and to declare if you have seen any such behaviour, or likelihood in them, and furthermore to advise us, which way we might best redress this mishap betimes.  Gnomaticus. 
Sir to declare of your sons behaviour, truly I have never seen any thing to mislike of them, neither could I ever perceive that they were slow in apprehending mine instructions, but rather more forward than their brethren, true it is that here came one to me in name of the margrave, saying that he was their kinsman and very desirous to see them, whereupon I did willingly give them leave, and when they came there they say that the messenger miss took the matter, and should have gone to some other scholars. But doubtless my mind giveth me, that if they have been allured to any evil company, it hath been by that same fellow which came to me on that message.  Phylopaes. 
Do you not know him, or what his name is?  Gnomaticus. 
I do not know him, but he said that his name was Echo.  Phylocalus. 
Echo? Nay then you have not judged amiss, for it is one of the lewdest fellows in this town, a common Parasite and a seducer of youth.  Gnomaticus. 
Surely my heart did not greatly like him at the first sight, but since things done cannot be undone, I like well that you should (according to your own devise) provide in time before they wade deeper in such enterprises, and to speak mine opinion, you may do well to send them unto some University, before they have further acquaintance or haunt in such company, for whether it be love, or lust that hath infected them, there can be no presenter remedy than to absent them from the things which they desire, and therewithal I promise you (not to flatter) they are already very sufficiently able for the University, and the instructions which I have given them, may serve rather for precepts of their perfect duty to God and man, then for any exercise of the liberal sciences, wherein they are so well entered, and have been so thoroughly traded, as there lacketh nothing but convenient place where they might proceed in Logic and such like.  Phylopaes. 
And methinks we might better do to inform the margrave. Who upon such means as we shall make, may banish the harlot with her train out of the City, and may also punish the parasite for so enticing the young men.  Gnomaticus. 
I grant you that all this may be done very well but then you are to consider, that the hearts of young men, are oftentimes so stout, that they can not abide publicly to hear of a fault, the which (being privately and gently admonished) they would peradventure willingly amend: and great difference there is between children and young men, for in childhood all punishment is terrible, but in flourishing youth every punishment may not be used, but discretion must foresee what kind of punishment will most prevail and best gain reformation in the mind of the offender. Wherefore mine advice should be that you send them to some University, and as near as you can foresee to place them with such a Lutor as may always have an eye to their exercises, and may have especial care how they shall bestow their vacant times. For idleness is the cause of many evils in youth, whereas being occupied or exercised in any thing that is virtuous or commendable, they shall not have so great occasion to think of vanities.  Phylocalus. 
All that is true, but what University do you think meetest?  Gnomaticus. 
For mine own opinion I like Douai very well, both for that it is near, and from thence you may always within short time be advertised, and also because I do know very learned and faithful men there, and herewithal it is but a little Town, and the University but lately erected, whereby the root of evil hath hitherto had least scope, and exercise hath been (and is) the more straightly observed.  Phylopaes. 
And could you direct us unto any such faithful Tutor, that we might be bold to think ourselves sure of their well doing? and that they should not be suffered to run at large about wanton toys and lewdness?  Gnomaticus. 
Truly I can tell you of two or three which are both faithful and careful of their charge, but to assure you in such sort as you require were very hard to do, sithence no Tutor can use such vigilant industry, but that sometimes he may be deceived, nevertheless I know them to be careful.  Phylocalus. 
Well for my part I can be content to follow your advise, & what think you neighbour Phylopaes.  Phylopaes. 
I do likewise agree to as much as hath been said.  Gnomaticus. 
Well then mark yet a little further mine intent, I would think good that the young men themselves should not know thereof until the journey were prepared and they ready to depart, and my meaning is this, in so doing you shall anticipate all occasions that they might have to confer with lewd company, who peradventure would not spare to follow and accompany them wheresoever they go.  Phylocalus. 
Surely that is well considered, and therefore neighbour. I pray you give straight charge unto your servant lest he do bewray our intent herein.  Phylopaes. 
Sirrah do you hear not one word for your life of that which we have here communed together.  Fidus. 
Sir I trust you have never hitherto found me slack to do that which I have been commanded, nor rash to disclose any thing which I thought might displease you.  Phylocalus. 
Well I pray you let us go together unto my house, and there let us more at large debate this matter.  Phylopaes. 
Go we where best liketh you.   

Actus tertij  
Scaena Sexta.  PHYLOMUSUS, PHYLOTIMUS, Phylomusus. 
WOuld God now that I could meet with Phylotimus that unto him I might recount what I have done in the theme which our Master gave us erewhile, for conference is comfortable unto scholars, were it no more but to use each other's advise and opinion in such things as they shall undertake: and though in compiling of verses, all company is cumbersome, yet when the same are made and finished, then is it a singular comfort to have a companion with whom (as with thyself, (thou mayst be bold to confer for judgement. And behold where Phylotimus cometh in good time.  Phylotymus. 
Philomusus I have finished the charge which our instructor gave us in verse, & I would be glad to have your opinion therein.  Phylomusus. 
He tells the tale that I should have told.  Phylotimus. 
I pray you give ear a while, and I will read unto you what I have done therein.  Phylomusus. 
With right good will Phylotimus, read them I pray you.  Phylomusus. 
Give ear then, but first I must thus much declare unto you. I have no more but conveyed in to verse the very brief which our Master delivered us in prose, adding neither dilatations, allegories, nor examples: and thus it is.  

Fear God always whose might is most, & join thy fear with love  
Since over all his worthy works, his mercy stands above:  
In him thou mayst likewise be bold, to put thy trust alway,  
Since he is just and promise keeps, his truth cannot decay.   

Give ear unto his Ministers, which do his word profess,  
Disdain them not due reverence, their place deserves no less.  
And love them eke with hearty love, because they feed thee still,  
With heavenly food, whereon thy soul, his hungry heart may fill.   

Then next to God true honour give, to God's anointed king,  
For he is God's lieutenant here, in every earthly thing:  
his power comes from heaven above, the which thou must obey,  
And love him since he doth protect, thy life in peace always.   

To Magistrates in their degrees, thou must like duties bear,  
Love, honour, and obedience, since they betoken hear,  
The majesty: and represent the king himself in place,  
And bear his sword, & maintain peace, and deem each doubtful case.   

Be thankful to the country soil, wherein thou hast been bred,  
Defend it always to the death, therefore thy life is led:  
And seek by all thy skill and power, to do such deeds therein,  
As may thereto some profit yield, so shalt thou honour win.   

To elders for their hoary hears, thou shalt do reverence,  
And love them since they council thee, in every good pretence:  
Defend them eke because they be, as feeble (for their might)  
As stout and strong in good advice, against the flesh to fight.   

Thy father and thy mother both, with other parents' mo,  
Thou shalt in honour still esteem, for God commandeth so:  
And love them as they tendered thee, in cradle and in kind,  
Relieve their age (if it have need) for duty so doth bind.   

Thus shalt thou bear thyself always, if thou wilt prosper well  
And from thyself if thou desire, all mischief to expel:  
Then keep thyself both chaste & clean, in deed & eke in thought,  
Embrace the good, & leave the bad, for thou art dearly bought.  
Thou art the Temple of the Lord, which must be undefiled,  
More dear to him than Temples are, which mortal men do build.  
And since he cast from Temple once, which was but lime & stone  
The buyers and the sellers both, & bade them thence be gone,  
How much more than will he require, that thou shouldst keep thyself  
Both clean & pure from filthy sin, much worse than worldly  
Be holy then, & keep these words, in mind both night & day (pelf  
For so be sure that god himself, thy staggering steps will stay.   Finis quoth Philotimus. 
Thus have you now seen Philomusus, my simple skill in poetry, and I pray you tell me your opinion therein.  Phylomusus. 
Surely Phylotimus. I like your verses very well, for they are compendious: and to be plain with you, I have likewise framed a verse or poem upon the same matter, marry I have some what more dilated and enlarged every point, but such as it is, I will likewise crave your opinion therein.  Phylotimus. 
With right good will: I pray you read them.  Phylomusus. 

THe man that means, by grace himself to guide,  
And so to live, as God may least offend:  
These lessons learn, and let them never slide,  
from out his mind, whatever he pretend.   

Since God is great, and so omnipotent, 
God.   
as nothing can withstand his mighty power,  
he must be feared, lest if his wrath be bent:  
we perish all, and wither like a flower.   

Yet with such fear, we must him love likewise, 
Love.   
Since he hath store, of mercies in his hand:  
And more delights, that Sinners should arise,  
than still to fall, and nevermore to stand.   

In him also, we may be bold to trust, 
Trust.   
In him we may, put all our confidence:  
For he is true, and of his promise just,  
He never fails, the pith of his pretence.   

His Ministers, and such as preach his word, 
Minister.   
Because they be, from him (to teach us) sent:  
We should to them, give ear with one accord, 
Audience.   
And learn their lore, which leads us to repent.   

All reverence, to them shallbe but due, 
Reverence   
As well because, their office so requires:  
As there with all, because there doth ensue,  
A just reward, to humble men's desires.   

And love them eke, with fast and faithful love, 
Love.   
Because they feed, thy soul with heavenly bread:  
Which cannot mould, nor from thy mouth remove,  
Until thou have, thy fill there on ysed.   

Next God the king, doth challenge second place, 
King.   
And him we must, both honour and obey:  
Because he hath, (from God above) his grace, 
Obedience   
And is viceroy, on earth to bear the sway. 
Honour.    

Yet as with heart, we shall him honour yield,  
And must obey, what he commands with fear: 
Love.   
So love him eke, because he is our shield,  
And doth protect, our life in quiet here. 
Magistrates.    

Like duties do, to Magistrates belong,  
Because they bear, the sword, and represent 
obedience   
The king himself, & righten every wrong, 
Honour.   
And maintain peace, with all their whole intent. 
Love.    

Unto the soil, wherein we fostered were, 
Country.   
We must always, be thankful children found: 
Thankfulness.   
And in defence thereof we must not fear, 
Defence.   
To venture life, as we by birth be bound.   

For to that end, our life to us was lent,  
And therewith all, we ought the same t'advance. 
Profit.   
And do such deeds, as may be pertinent.  
To profit it, and eke ourselves enhance. 
Elders.    

The silver hears, of Elders everywhere, 
Reverence   
Claim reverence, as due thereto by right:  
Their grave advise, and precepts which we fear, 
Love.   
Doth challenge love, the same for to requite. 
Defence.    

Their weak estate, when force is gone and passed,  
Doth crave defence, of such as yet be strong:  
Since they defend, the force of fortune's blast,  
From weakest wits, which hearken to their song. 
Parents.    

The parents they, which brought us up in youth, 
Honour.   
Must honoured be, since God commandeth so:  
And since thereby, a gracious gift ensueth,  
Even long to live, in earth whereon we go.   

They ought likewise, our hearty loves to have,  
As they loved us, in cradle when we lay: 
Love.   
And brake their sleeps, our silly life to save,  
When of ourselves, we had no kind of stay.   

And if they need, in age when strength is gone, 
Relief.   
We ought relieve, the same with all our power:  
We should be grieved, whenas we hear them groan,  
And cs their wants, and help them every hour.   

And he that thus, can well direct his ways, 
ourself   
And keep himself, in chaste and holy life:  
Shall please the Lord, & shall prolong his days,  
In quiet state, protected still from strife.  
Be holy thus, and live in good accord, 
God's Temple.   
Since men one earth, are Temples to the Lord   
Thus may you see Phylotimus, that one self same thing may be handled sundry ways, and now I pray you tell me your opinion, as I have told you mine.  Phylotimus. 
Surely Philomusus your verses do please me much better than mine own, and very glad I am that we have each of us so well accomplished our duties, nothing doubting but that our instructor will also like the same accordingly: & now if you think good, let us go in and present the same, whensoever he shall think good to demand it.  Phylomusus. 
With right good will, go you on & I will follow.   

The third Chorus.  

THe Shed is great, and greater than the show,  
Which seems to be, between the good and bad:  
For even as weeds, which fast by flowers do grow,  
(Although they be with comely colours clad:)  
Yet are they found, but seldom sweet of smell,  
So vices brag, but virtue bears the Bell.   

The prancing steed, can seldom hold his flesh,  
The hottest greyhound leaves the course at length:  
The finest Silks, do seld continue fresh,  
The fattest men, may fail sometimes of strength:  
Such deep deceipts, in fair pretence are found,  
That vices lurk, where virtue seems t'abound.   

A Spanish trick, it hath been counted oft,  
To seem a thing, yet not desire to be:  
Like humble bees, which fly all days aloft,  
And taste the flowers, that fairest are to see:  
But yet at even, when all things go to rest,  
A foul cow shard, shall then content them best.   

Well yet such bees, because they make great noise,  
And are withal, of sundry pleasant hews:  
be most esteemed, always by common voice,  
And honoured more, than Bees of better thews:  
So men likewise, which bear the bravest Show,  
Are held for best, and crouched to full low.   

But virtue she, which dwells in secret thought,  
Makes good the seed, whatever be the smell:  
Though outward gloze, sometimes do seem but nought,  
Yet inward stuff, (of virtue) doth excel:  
For like a stone, most worthy to esteem,  
It loves to be, much better than to seem.   

Phylautus here, and Phylosarchus eke,  
Did seem at first, more forward than the rest:  
But come to proof, and now they be to seek,  
Their brethren no we, perform their duty best:  
Thus good from bad, appears as day from night,  
That one takes pain, that other loves delight.    
Finis, Actus Tertij.   

Actus quarti  

Scaena prima.  PHYLOPAES. PHYLOCALUS, GNOMATICUS. Phylopaes. 
I Have for my part set all things in readiness for my sons departure, and if my neighbour have done the like, they shall depart immediately: but behold where he cometh, how now sir? What have you done or dispatched?  Phylocalus. 
All things necessary for my Sons are in readiness, and you, what have you done?  Phylopaes. 
Doubt you not of my diligence, I am ready were it within this hour, but I would be glad to talk with Master Gnomaticus, as well to use his advise, as also to have his letters of commendation unto some faithful Tutor at the University: and look where he cometh in haste.  Gnomaticus. 
Gentlemen I have found you both in good hour, and I would wish you to dispatch the young men your sons with all convenient speed, for the thing which you suspected is doubtless too true.  Phylocalus. 
And how know you?  Gnomaticus. 
I will tell you sir, care while assoon as I departed from you, I examined them all concerning a task which I had given them, and that was to put in verse a brief memorial of the chief points wherein I did instruct them, and I found that Philomusus and Phylotimus  (whom I thought not so quick of capacity as the other) 
had done the same very well: on that other side, I found Phylautus and Phylosarchus to have done there in nothing of all, and marveling at their strange and unaccustomed slackness, I searched them upon such suspicion as I had conceived, and found that Phylosarchus had spent the time in writing of loving sonnets, and Phylautus had also made verses in praise of martial feats and policies.  Phylocalus. 
O God, and have you not punished them accordingly?  Gnomaticus. 
As for that sir be you contented, there is time for all things, and presently in my judgement you could devise no punishment which would so much grieve them as to depart from this City, hereafter I doubt not but to devise the means that both they shallbe rebuked as appertaineth (though they be out of my hands) and the causers of these mischiefs may also chance to hear thereof when they think it quite forgotten, but at this point we will hold no longer discourse therein, only prepare for your sons departure to the University.  Phylopaes. 
The chief thing whereupon we stay, hath been both to use your advise, and to desire you that you will take pains to write your letters unto some faithful Tutor there, who may both rebuke them for that which is past, and have care to govern them better in time to come.  Gnomaticus. 
Mine advise you have heard already, and touching the letters which you require, they are in manner ready, for I had so determined before you required me, and now if it please you to walk unto my lodging, we will from thence dispatch them before they hear any further news of the matter.  Phylocalus. 
Go we with good will.   

Actus quarti  
Scaena secunda.  echo alone. 
IT is a wondrous matter to see the force of love, saving your reverence. I dare say the Lady Lamia since she saw this young gentleman, could never sleep until her eyes were shut, and there withal she taketh such thought, that assoon as ever she is laid she falleth on snorting: and God knoweth, her cheeks are become as lean as a pestle of pork, and her face as pale as a carnation gillyflower. Fie fie, what meaneth she? Will she cast away herself on this fashion for his sake? She beareth but evil in remembrance the good documents of that virtuous old Lady her Aunt. I warrant you it would be long before that Messalina would die for love. Tush tush shall I tell you? It is folly to stand meditating of these matters, every man for himself and I for one, these younkers shall pay for the roast, and Echo by your leave will take part of the cost, but behold where cometh doughty Dick. how now Richard what news?  Dick drum cometh in.  

Actus quarti  
Scaena tertia.  Dick, drum, echo. 
WHat news? marry Phylosarchus hath sent a fat breast of veal, a capon, a dozen of pigeons, a couple of rabbits, and a stoup of wine unto the lady Pandarina's house, and promiseth to be there at supper to talk more of the matter which you wot of.  Echo. 
And hath he sent no more?  Dick. 
Why is not that well for a footman? By our lady sir, it doth me good to think what cheer I will make with the leavings, and wot you what? Be you sure he shall lack no clean trenchers, for assoon as he hath laid a good morsel before him, Dick willbe at an inch with a clean plate to proper him.  Echo. 
Well said Dick, and I trow that I will skink in his cups as fast on the other side, but hear me Dick, as for these matters neither of us both will be to seek, but there are other things to be remembered which are of more weighty consideration.  Dick. 
And what I pray thee?  Echo. 
marry thou must mark whensoever he casteth a glance at the Lady Lamta, and round him in the ear, saying: beware sir how you look, lest her Aunt espy you. And again, if he speak a word wherein he seemeth himself to take pleasure, extol him straight with praise, and say that Brabant hath to few such bloods as he. Likewise seem to whet Lamia forward, as though she showed not courtesy enough. These and a thousand such other knacks must be devised and practised, to make him come off, and whatsoever he giveth thee let us share between us, for I promise thee Dick by the faith of a true Burgundian, I will be as true to thee as thy coat is to thy back.  Dicke. 
By the mass Echo and that is true enough, for it hath cleft so long to my shoulders, that a louse can not well climb the cliffs thereof without a pitchfork in her hand. But I trust master philosarchus' fees will be sufficient to set both thee and me a float, and make us as brave as the best.  Echo. 
tush, as for that matter, if he do not another shall: he were wise enough that would lean altogether unto one bough in these days, no no Dick; be ruled by Echo, and I warrant thee we two will live howsoever the world wag, hast thou not often heard, that change of pasture maketh fat elves?  Dicke. 
Ha ha ha, by God and well said, but who cometh yonder?  Echo, 
Ha? marry it is the old Phylopaes and his neighbour Phylocalus, what is the matter trow we? let us stand aside and hear their talk a while.  Dycke. 
Best of all stand close.   

Actus quarti  
Scaena quarta.  PHYLOPAES, PHYLOCALUS, PHYLAUTUS, PHYLOMUSUS, PHYLOSARCUS, PHYLOTIMUS, GNOMATICUS, AMBIDEXTER. Phylopaes. 
SInce time is the greatest treasure which God lendeth us, and yet he doth but lend us the same to the end that we should well employ it, it shallbe therefore the bounden duty of every man so to bestow the same, as may return to most commodity and profit. And since your instructor here doth commend your towardness much more, (I fear) than you deserve, it seemeth that we should have lost time in longer detaining you from the University, & therefore we have prepared (as you see) to send you thither, trusting that you will there use such diligence, as may be to the profit of your Country and for your own advancements. The which to perform, I beseech the Father of Heaven that he will always give you the spirit of wisdom, and power his grace upon you continually.  Phylautus. 
Sir it shall become us to obey whatsoever you command, although in very deed the sudden of our departure seemeth somewhat strange unto me, but it becometh me not to be inquisitive thereof, and in deed for mine own part, there is nothing which could better content me then to go unto the University.  Phylocalus. 
Phylosarchus, you and your Brother shall also accompany my neighbours Sons here to Douai, for since you have hitherto been brought up together, I think not meet now to part you. Wherefore I charge you that you so behave yourself, as I may always hear that you be diligent and studious, since that is the mean to bring you unto estimation.  Phylosarchus. 
As touching my diligence, I trust that I 
Murmurers disobedient seldom prove well.  have never yet been behind any of my companions, but this sudden of our departure seemeth to proceed of some alteration in your mind, the which I have not deserved. It had been a small matter to have had three or four days respite and leisure to prepare ourselves, and to have bidden our friends farewell, I think no men's children are thus set out.  Phylocalus. 
As for your preparation, all things are made ready for you, and your friends shallbe gladder to see your return home again learned, than they would have been pensive to depart with you.  Gnomaticus. 
My well-beloved, since it pleaseth your parents thus to dispose your journey, I cannot otherwise do but commend you to the tuition of almighty GOD, whom I beseech now and ever to guide you by his grace, and I exhort you for God's sake, that you bear well in mind the precepts which I have given you, assuring myself that ruling your actions by that measure, you shallbe acceptable to GOD, pleasing to the world, profitable to yourselves, and comfortable to your parents.  Phylomusus, and Phylotimus. 
Sir it is no small grief unto us to depart from such a loving instructor, but since it becometh us to obey our parents, we contend not contrary to their commandments, hoping by God's grace so to employ our time, and so to continue in the tracks which you have trodden unto us, that you shall always commend our diligence and good will.  Phylocalus. 
Sirrah? are the wagons ready? And is their carriage therein placed with all things convenient?  Ambidexter. 
Yea sir all things are dispatched.  Phylocalus: 
Then go your ways with them, and the Father of Heaven be their guide and yours now & ever.  Gnomaticus: 
Fellow mine, you must deliver me this letter when you come to Douai according to the superscription thereof.  Ambidexter. 
It shallbe done sir God willing.  The young men kneel down. Phylopaes. 
The God of peace vouchsafe to bless you now and ever.  Phylocalus. 
And give you grace to become his faithful servants. Amen.  Gnomaticus. 
My well beloved, I beseech the Heavenly Father to grant you a prosperous journey, and well to bestow your time now and ever.  Phylautus, Phylomusus, Phylosarchus, Phylotimus and Fidus depart. 
Did you not perceive that only the two elder seemed to grudge and repugn? it is a marvelous matter, they two are of an excellent capacity, and able to bear away (in manner) more than can be laid to their charge, but an old saying hath been Chi tropo abraccia niente tiene. Well now, it shall not be amiss if we consult of our affairs here at home, for as for them take you no doubt, they shall understand at Douai, wherefore they were sent so soon from Antwerp, & because in all things Secrecy is a great furtherance, it shallbe best that we draw ourselves apart unto one of your houses, where we may more commodiously confer upon that which is to be done here.  Phylocalus. 
I like your counsel well, & when it pleaseth you let us go to my house.  Phylopaes. 
With good will, I will accompany you.  They depart.  

Actus quarti  
Scaena quinta.  echo and dick DROOM. Echo. 
FEllow Rychard, how like you this gear?  Dick. 
marry friend Echo, I like it but a little.  Echo. 
And why I pray you?  Dyck. 
Why quoth you? marry because I am sorry that such a sweet morsel is plucked out of my mouth.  Echo. 
And I am glad that I shall feed my fill on such a sweet morsel, for since there is now no remedy, but these younkers must needs be gone, God be with them. Dick and Echo, with the Ladies will eat & drink as freely for their sake, as if they were here present, and hear me Dick, if they had been here, we should have been fain to wait on the table, and to be contented with their leavings after supper, whereas now we willbe so bold as to sit down with the rest, since we be (as thou well knowest) of household with that good gentlewoman, and by our Lady, I was never so daintily brought up but I could eat a hot Capon, as well and as savourly as a cold mess of porridge, especially where the bread & drink is good.  Dyck. 
All this I confess also to be good & sound doctrine, but yet it grieveth me to think that we have lost so good customers which might have continued such banquets often times.  Echo. 
Tush Dick hold thy peace, if we have not them, we shall have others as good as they, thou mayst be sure that as long as Lamia continueth beautiful, she shall never be without Suitors, and when the crows feet groweth under her eye, why then no more ado but insinuate thyself with such another. Yea and in the mean time also, it should be no bad council, if a man had four or five such haunts in store, that evermore when one house is on sweeping, another spit may cry creak at the fire: store is no store as the proverb saith, and now adays the broker which hath but one bargain in hand, may chance to wear a thread bare coat.  Dyck. 
Sayst thou so Echo? and I promise thee I had such a liking to this young man, that I was partly in mind to have followed him to Douai.  Echo. 
To Douai? nay get me further from Antwerp, than I may see the smoke of the chimneys, and they have good luck. Tush tush, Douai is a pelting town packed full of poor scholars, who think a pair of cast hosen a great reward, but Antwerp for my money. I tell ye truth, there are not many towns in Europe that maintain more jollity than Antwerp, but behold where the margrave and his officers come. I willbe gone, I like not the smell of them.  Dick. 
By the mass neither I, they are going to cast off some bloodhound to seek a vagabond or some like chase, and let them hunt till their hearts ache, so I be once out of their sight first.  They run aside.  

Actus quarti  
Scaena sexta.  SEVERUS the MARKGRAVE, with the officers. 
MUch is the mind of man deceived, which thinketh that rulers & officers have the merriest lives, for although it seem unto some men a sweet thing to command, yet whosoever compareth the burden of such cares as are incident unto his office, unto the lightness of the pleasure which cometh by commandment, he shall find, that much greater is the pain of that one, than the profit of that other. For what pleasure redoundeth unto an honest mind, to pronounce sentence of death upon an offendor? or what profit ariseth by punishing of malefactors? but on that other side, what grief wanteth where a quiet mind is encumbered with government? what hour of the day is exempt from toil? in the morning the press of Suitors at the chamber door do break the sweetest sleep, the rest of the forenoon is little enough for the ordinary hours of courts and deciding of contentions, at dinner you shall hardly digest your meat without some sauce of complaints or informations, wherein likewise the rest of the day most be occupied: and the night sufficeth not to forecast what politic constitutions are needful to be devised or renewed, for to meet with the daily practises and inventions of lewd persons: So that in fine thine office will neither suffer thee to sleep, nor yield thee contentment when thou art awake, neither give thee leave to eat in quiet, nor permit thee to follow thine own profit when thou art fasting. I set aside to declare what trade of other private gains a man must omit when he is in authority: but well said the philosopher, which concluded that we are not borne only for ourselves, but part our country also doth challenge. Well good-fellows, one of you shall go to Saint Mighell's, and there at a house with a red lattice you shall find an old bawd called Pandarina, and a young damsel called Lamia, take them both and carry them to the coupe, giving charge that they be safely kept until my further direction be known, and another of you shall seek out Echo the parasite, all men know him well enough, take him and bring him to me.  He departeth, as the schoolmaster cometh in.  

Actus quarti  
Scaena septima.  GNOMATICUS, NVNTIVS. Gnomaticus. 
IF none other thing were required in a faithful instructor but only that he should teach his scholars grammar or such other sciences, then with lesser travail might we attain unto perfection, sithence Gammer and all the liberal Sciences are by traditions left unto us in such sort, that without any great difficulty the doubt thereof may be resolved: but the School Master which careth for none other thing but only to make his scholars learned, may in some respect be compared to the horse-courser, which one lie careth to feed his horse fat, and never delighteth to ride him, manage him, or make him handsome: and when such palfreys come to journeying, they are commonly so provender proud, that they prance at the first exceedingly, but being put to a long journey or service, they melt their own grease and are not able to endure travail. even so the minds of young men being only trained in knowledge of arts, and never persuaded in points of moral reformation, become often times so proud & so heady, that they are carried rather away with a vain imagination of their own excellency, then settled in the resolutions which might promote them unto dignity: and wandering so in a vain glorious opinion of their own wit, they do (as it were) founder and cast themselves in their own halter. Such have sundry philosophers been in time past, who have so far gone on pilgrimage in their own peevish conceits, that they have not shamed, by a vain show of learning to defend such propositions, as seem most ridiculous & estranged from reason. Anaxagoras defended that snow was black and yet was accounted a philosopher of great gravity & judgement. Pherecydes, prognosticated that an earthquake was at hand, because he saw the water drawn out of a fountain, and yet was he the Master of Pythagoras, & accounted a profound philosopher. Protagoras, also affirmed that men might well affirm all that to be true, which unto them seemed true. And infinite others might be rehearsed, whose opinionate judgements did eclipse the rest of their commendable capacity: whereupon also hath sprung the damnable opinion of atheists. For the mind of man is so heavenly a thing and of such care excellency, that it always worketh and can not be idle. And if with the quickness of conceit it be tempered by a modest moderation, to have regard unto virtue, and morality, then proveth it both goodly & godly: whereas if it run on headlong, only led by natural considerations of causes, it may prove admirable for some passing quality, but it seldom is seen commendable or allowed for perfection. The consideration whereof hath often moved me rather to instruct youth by a prescribed order out of gods own word, then to nuzzle them over deeply in philosophical opinions. And yet is the mind of young men so prone and prompt to vanity & delight, that all proveth not as I would have it. For example behold my late scholars, who forgetting their duty and neglecting my precepts, are fallen into the snares which I least of all mistrusted: But surely to confess a truth, I judge that it rather proceeded by the enticements of others, then by their own default. Oh how perilous is lewd company unto young men? Well, I have devised yet a mean whereby both the Parasites here may be punished, and the young men may also be rebuked at 'Douai: In such sort, that their sudden separation may prevent all means to escape it, and yet that one being ignorant of that other's punishment, shall never grudge or snuff at the same. And Phylopaes with his neighbour Phylocalus promised me ear while to put my devise in execution, I long to hear what may be done therein, for still I fear me lest the crafty Parasite should get knowledge thereof, and so both escape himself and further infect some other with new devices. But who is this that cometh here in such haste?  Nuntius. 
Good lord what a world is this? justice quoth he? marry this is justice in deed of the new fashion.  Gnomaticus. 
And what justice good fellow I pray thee.  Nuntius 
Nay none at all Sir, but rather open wrong, an honest old gentlewoman with her kinswoman are commanded to the coupe, only because they suffered an honest young man (and Son to a wealthy Burgher) to sup with them yesternight, and a good fellow which is well known here in the City, and hath dwelled here these seven years past, is also cast in prison because he served them at supper, I have seldom heard of such rigor used, especially since they proffer good sureties to be always forth coming until their behaviour be tried.  Gnomaticus. 
Well good fellow speak reverently of the Magistrates, peradventure there was some further matter therein than thou art aware of, but when was it done?  Nuntius. 
even now sir, I do but come from thence.  Gnomaticus. 
This gear hath been politicly used, and I will go see how it is come to pass, for these are even those lewd companions which seduced my scholars. Good fellow gramercy for thy tidings.  exit. Nuntius. 
Why? Do they like him so well? I hold a groat the parties are not half so well pleased therewith, but I will go further until I may declare them unto some pitiful mind, which moved with compassion, may speak unto the margrave in their behalf.  Finis Actus Quarti.  

The fourth Chorus.  

THe toiling man which tills, his ground with greatest pain,  
Hath not always such crops thereon, as yield him greatest gain.  
Nor he the fairest house, which lays thereon most cost,  
Since many chips of chance may fall, to prove such labours lost.  
In vain men build their forts, with stone with lime and sand,  
Unless the same be founded first, with Gods own mighty hand.  
Though Paul himself did plant, whose traveles did not cease,  
And then Apollo watered eke, yet God did give increase:  
The grace of God it is, whereon good gifts must grow,  
And lack of God his grace it is, which makes them lie full low.  
How often have been seen, both watch and ward well kept,  
And yet into the strongest holds, hath treason lightly leapt?  
The heediest hen that is, the puttock oft beguiles,  
Such wolves do walk in wethers' fells, the Lambs mistrust no wiles.  
The for can preach sometimes, but then beware the geese,  
For seldom fails a thievish hand, but that it takes a fleece.  
The devil hath many men, to gather in his rents,  
And every man hath sundry means, to bring us to their bents.  
Some puff us up with pride, and some set men aloft,  
Whereby the most by princely pomp, forget themselves full off.  
Some give us worldly good, and some give beauty's grace,  
That one breeds care, the other lust, which train us to their trace.  
In fine and to conclude, what mind of man desires,  
That same the devil can set to sale, which still maintains his fires  
Behold Gnomaticus, which learnedly had taught:  
His scholars here such good precepts, as were with wisdom  
And therewithal did care, to see them spend their time, fraught:  
In exercise that might be good, and clean devoid of crime.  
But then behold self love, and sparks of filthy lust,  
Which made them straight despite his words, & cast them down in dust.  
And now behold he cares, to cure it if he might,  
But all too late the water comes, when house is burned quite.  
Wherefore who list to learn: Obstaprincipijs.  
Since virtue seldom can prevail, where vice so rooted is.    
Finis Chori & Actus quarti.   

Actus quinti  

Scaena prima.  Dick DROOM alone. 
NAy if you play such play fare well altogether, of all weapons I can not abide these silver daggers, ay, with a mace quoth you? I will not stand one blow with a mace, they have caught my fellow Echo, but I promise them they shall have good luck if they catch me, you will say that I ought not so to leave Echo in the briars, in deed we were sworn brethren, but what for that? I know not now how I was advised when I took that oath, but surely as I am now advised my Brother shall dance alone in prison, it is no biding here for me, but to be plain I will trudge after these yenkers to Douai, and try how the ale tasteth in those Coasts, for I like not the drink in Antwerp, nowadays it is vengeable bitter, this was a supper in deed, no marvel though Echo and I were so glad of it, but we triumphed before the victory, for whiles we were preparing the banquet, came in an officer and laid hold of the women and Echo all at once: that saw I, and to go. Whether now sirrah quoth one of the sergeants to me? To buy olives for my Mistress quoth I. The knave catchpole replied nothing but laughed, as who should say, the Supper might be eaten without sauce well enough, but how mad am I to stand prating here so long? I will be gone, to Douai, to Douai, on mine honesty beheld where the old men come, I mean the Fathers of these yankers, adieu my masters, and say you saw not me.   

Actus quinti  
Scaena secunda.  PHYLOPAES, PHYLOCALUS, NVNTIVS, FIDUS. 
Even now neighbour Phylocalus I find what it is to be a Father, a Father? Nay a careful father, for I must confess unto you, that since the departure of my Sons I have found no quiet in my thoughts: one while I seem to doubt lest they have been distressed by the way, another while I seem to doubt lest they be eftsoons enticed unto vanities by evil company, and how much the more I think hereon, so much the more I am perplexed with doubt. God for his mercy send us comfortable news, to recomfort my sorrowful and doubtful heart.  Phylocalus. 
Truly neighbour, and I am not altogether free from such imaginations, but whiles I recomfort myself by the hope which I have in those letters that master Gnomaticus did write, I am straight ways tormented again with another doubt, the which is such, that I may be ashamed to utter it considering mine own folly.  Phylopaes. 
O neighbour keep nothing from me for God's sake.  Phylocalus. 
I will tell you then, I condemn myself of exceeding folly, in that I have committed the carriage of those letters to my servant Ambidexter, whose doubleness I have often tried, and therefore my simplicity was the greater: and because he is not (long sithence) returned, my mind conceiveth some doubt of his fidelity.  Phylopaes. 
Truly and not without cause, for he might have returned long sithence. O what a dolt was I that I sent not Fidus (here) with them also? Surely Phylocalus my mind giveth me that he hath abused us.  Nuntius. 
Letters, letters, letters.  Phylocalus. 
What crieth this good fellow?  Nuntius. 
Letters from Douai letters from Douai. heigh  Phylopaes. 
marry this seemeth to be some Carrier which cometh from Douai. Comest thou from Douai good fellow?  Nuntius. 
Yea sir doubtless.  Phylopaes. 
And what letters hast thou?  Nuntius. 
Nay that can not I tell, there are to many strange names for me to remember, but here is my register, and so may you know better than I what letters I have in my pack.  Phylopaes. 
Is that the fashion to write in a role a note of their names to whom thy letters are directed?  Nuntius. 
Yea Sir that is a custom which I and such ignorant fellows must use, for I cannot read myself. & to show all my letters were folly, but I do always bear such a role in my hand, wherein are written the names of those unto whom my letters (for that time) are directed, & then when I show it, every man can soon tell whether I be for him or not.  Phylocalus. 
A good order surely, and I pray thee let us see thy role of names.  Nuntius. 
Here it is Sir.  Phylocalus. 
To begin with all here is a letter for you neighbour, I trust I shall also find another for myself.  Phylopaes. 
Oh how this comforteth my heart, this letter cometh from my younger Son, I will break it up.  He goeth aside with it. Phylocalus. 
Lo now I have likewise found one that is directed to me, & it is also the orthography of my Son Phylotimus, let us see what it containeth in God's name.  He readeth also. Nuntius. 
Who shall pay me for the bringing of them?  Fidus. 
Stay a while good fellow, thy pains shallbe considered well I warrant thee.  Nuntius. 
Yea but I may not long tarry, for I must go about and deliver the rest of these letters this night.  Fidus. 
All that mayst thou do well enough, they will not be long before they have done, but I pray thee tell me, dost thou not know my masters Sons?  Nuntius. 
What should I call them by their names?  Fidus. 
The eldest is named Phylautus, and the younger called Philomusus.  Nuntius. 
I think I know master Flautus, a tall young gentleman, small in the middle, is he not?  Fidus. 
Yes surely he is but slender.  Nuntius. 
marry and I saw him in deed at Douai, brave (by the mass) and lusty, there was another gay young gentleman in his company, and a serving man, wot you who? old Ambidexter the best fellow in all Antwerp, I promise you they are merry and well.  Phylopaes. 
What news neighbour?  Phylocalus. 
Good and bad.  Phylopaes. 
even so have I in my letter, hold good fellow there is a reward for bringing of these letters, & gramercy.  Nuntius. 
I thank you sir, I return to Douai with in these two days, and if it please you to command me any thing thither I will repair to your house.  Phylopaes. 
I pray thee do, for peradventure I will write by thee.  Nuntius exit. 
O God neighbour, how unhappy were we to send your lewd servant Ambidexter with our Sons? My Son writeth unto me that his brother Phylautus & your Son Phylosarchus are seldom from the bordels or Taverns, and that Ambidexter is their companion, and meaneth to tarry there with them and to return no more.  Phylocalus. 
My Son writeth so in effect, but he seemeth to doubt least they prepare themselves to abandon the University, and to go gadding about the world a little, for he writeth that they stay on hope that Echo & certain other of his companions will shortly be with them, otherwise they had been gone long sithence. Of himself I have good news, for he writeth unto me that the palsgrave hath written unto the chancellor of the university for a secretary, and that he standeth in election.  Phylopaes. 
And my Son Philomusus is entered into the ministry, and hath preached in the University, and meaneth shortly to go unto Geneva, such comfort we have yet unto our calamity. But as every mischief is most easily cured and redressed in the beginning, so if you will follow my counsel, we will immediately dispatch Fidus unto them, who shall both apprehend Ambidexter and cause him to be punished, and shall also stay our two wandering Sums and bring them home unto us.  Phylocalus. 
I like your council well, and for the love of God let it be put in execution immediately, for in such cases nothing is so requisite as expedition.  Phylopaes. 
Hold Fidus take these twenty crowns, and get thee away with all speed possible, take post horses from place to place, and if they should chance to be gone from Douai before thou come, yet follow them, and never cease until thou have found them, and bring them home unto us.  Phylocalus. 
Fidus spare for no cost, and hold thee there are twenty crowns more if need require.  Fidus. 
Well Sir you shall see that no diligence shall want in me to recover them. Will it please you to command me any other service?  Phylopæs. 
No, but God send thee good success.  Fidus departeth. 
In the mean time neighbour let us go see what is done for the staying of Echo, that we may yet prevent all mischief as much as in us lieth.  Phylocalus. 
I like you well, your wit is very good upon a sudden, but behold where master Gnomaticus cometh, by him we shall partly understand what is done.   

Actus quinti,  
Scaena tertia.  
GNOMATICUS, PHYLOPAES, PHYLOCALUS.  Gnomaticus. 
GEntlemen, I have sought you round about the Town, this gear is in manner dispatched, Echo is apprehended with his train and all.  Phylopaes. 
Well, that is some comfort yet to our heavy hearts.  Gnomaticus. 
Why have you any cause of heaviness? Tell me I pray you Sir, what mean you to stand thus amazed?  Phylocalus. 
My neighbour and I have received news which are both sorrowful and comfortable. Our two elder Sons (by the lewd assistance of my servant whom I sent with them) do bestow their time very wanton in Douai, and do determine (as seemeth) to be gone from thence very shortly.  Gnomaticus. 
To be gone? whether in God's name?  Phylocalus. 
Nay that he knoweth, to seek adventures abroad in the world by all likelihood, and they stay but for the coming of Echo and his companions.  Gnomaticus. 
Well as for their coming thanked be god it is prevented well enough, but I pray you Sir tell me how know you this to be certainly so?  Phylocalus. 
Why we have received letters from our other two Sons, hold you here is mine, you may read it.  He delivereth him the letter. 
How now neighbour? what muse you? your wits were good (erewhile) upon the sudden, pluck up your spirits, you shall see by God's grace Fidus will bring us good news.  Phylopæs. 
Oh neighbour I am not able to express the sorrows which my heart conceiveth, alas the goods of the world (although they be gotten with great travail, and kept with great care) yet the loss of them doth never torment a wise man: since the same device or brain that could contrive the gathering of them, is able again to renew the like: but the misgovernment of a man's children, or to see them cast away by lack of grace or for lack of vigilant foresight, that only is unto the wisest mind an unmedicinable wound. Oh that my heart is not able to bear nor to abide the furious assaults of this misfortune.  He swooneth. Phylocalus. 
What man stand up and take a man's heart unto you.  Gnomaticus. 
What Sir for the love of God do not take the matter thus heavily, by his grace you shall have no such cause, your neighbour here hath cause of comfort: for I perceive that his Son hath so well spent his time, and so well profited at his book, that he standeth in election to be Secretary unto palsgrave.  Phylocalus. 
Yea and his Son Philomusus is also become a famous preacher, & meaneth shortly to go unto Geneva.  Gnomaticus. 
Well then each of you hath some cause of comfort yet, and by the grace of God you shall see that the rest will fall out better than you look for, but if it should not, you must yet arm yourself with patience, and give god thanks in all things, since he can send tribulations and vexations when pleaseth him, and can also send comfort when seemeth meet to his divine majesty, but what have you done for the preventing hereof?  Philocalus. 
marry we have dispatched my neighbour's servant Fidus to stay both them and Ambidexter, that the one may be punished in example of all others, and that the other may also be bridled from their headstrong race which they mean to run.  Gnomaticus. 
Ambidexter? Why what hath he done?  Phylocalus. 
Do you not mark the letter? it seemeth that his only lewdness hath ministered matter unto their misbehaviour, for he is their loads mate & companion in all places, and hath settled himself with them, meaning never more to turn unto me.  Gnomaticus. 
Surely Phylocalus you were not well advised to send such a fellow with your Sons, I pray god he have delivered my letters faithfully, for I did yet never receive answer of them. By whom received you these letters?  Phylocalus. 
By a carrier which travaileth weekly to Douai.  Gnomaticus. 
And had he no letters for me? Phylocalus. Surely I cannot tell, for I was so glad when I found in his role, letters to me and my neighbour, that I sought no further for any other, but you shall soon find him out if you ask for the Carrier of Douai.  Gnomaticus. 
Well by your leave than I will go seek him, for I long sore to have answer of my letters.  Philocalus. 
You shall do well, and in mean time my neighbour and I will go unto his house, for I perceive he is not well.   

Actus quinti  
Scaena quarta.  SEVERUS the MARGRAVE with his officers, and echo. Severus. 
COme on sirrah, what acquaintance have you with these Ladies?  Echo. 
Sir I have but small acquaintance with them.  severn's. 
No? What did you there then?  Echo. 
Sir I had waited upon them into the Town that day (as I do upon divers other for my living) and they prayed me to sup with them in part of recompense for my travail.  Severus. 
marry sir your fare was good as I understand, and meet for much better personages than either of you. Tell me who provided it? And who paid for it?  Echo. 
I know not Sir, it was enough for me that I knew where it was, I never asked from whence it came for conscience sake.  Severus. 
Well jested fellow Echo, but I must make you sing another note before you and I part. Tell me how came you acquainted with Phylosarchus?  Echo. 
I have known him long since sir, as I know divers other young gentlemen in this Town.  Severus. 
Yea but how came it to pass that he should have been there at supper that night?  Echo. 
That cannot I tell, neither do I know whether he should have been there that night or no.  Severus. 
Yes that you can, did you never see him there before?  Echo. 
I saw him there once, in other honest company, but what is that to me? Had I any thing to do with his being there? or doth it follow of necessity that because he was there once before, therefore he should have been there that night also?  Severus. 
No, but you know well enough if you list that he should have been there, and that the banquet was prepared for him. You were best to confess a truth.  Echo. 
Sir I will not confess that which I know not, neither for you nor for never a man on live. He might have been there for all me, & he might have been away also if he list, for any thing that I know.  Severus. 
Well, it were but lost labour to talk any longer with you, go take him, and carry him to the mill, and there let him be whipped every day thrice, until he confess the circumstances of all these matters, we may not suffer the Sons of honest and wealthy Burghers to be seduced by such lewd fellows, and they to scape scotfree.   

Actus quinti  
Scaena quinta.  GNOMATICUS. alone. 
O God how a man may be deceived (at the first) in a young man? the capacity of this Phylosarcus and his yoke-fellow Phylautus was so quick and so sufficient to receive any charge, that a man would have believed them to have been two of the best and towardest young men in this city, and yet behold how concupiscence and vain delight hath carried them to run another race. I have received letters here from my friend Master in Douai, who declareth unto me thereby, that they are sufficiently able to conceive any tradition or Science, but therewithal that they are so given over to pleasures & light pastimes that it is in manner unpossible to bridle their wandering desires. On that other side he praiseth the other two for the soberest young men that ever came under his charge, & confirmeth in effect as much as they had written for news unto their parents, whereof I have greatly to rejoice, that (having passed through my hands) they are so likely to come unto promotion. And as I rejoice in them, so am I most heartily sorry for the two elder, that their misgovernment may become not only a great grief to their parents, but also a hindrance to such commendation as I might else have gained by the others: but thus we may see, that in every comfort there may grow some quiet, and no herb so clean but may be hindered by stinking weeds that grow by it. Well I will go talk with their parents, and if they willbe ruled by my council, they shall give them leave a little to see the world, and to follow any exercise that be not repugnant unto virtue, for unto some wits neither correction, nor friendly admonition, nor any other persuasion will serve, until their own rod have beaten them, and then they prove oftentimes (though late) men of excellent qualities. But behold where they come to discharge me of this travail.   

Actus quinti  
Scaena sexta.  PHYLOCALUS, GNOMATICUS, and PHYLOPAES. Phylocalus. 
HOw now master Gnomaticus, have you received any letters from Douai?  Gnomaticus. 
Yea sir I have received letters from thence.  Phylocalus. 
And what news I pray you?  Gnomaticus. 
even the same in effect that you have received.  Phylocalus. 
Why then I perceive that our two younger sons have not deceived us, nor boasted more in their letters then is true in effect.  Gnomaticus. 
No surely, for my friend advertiseth me that they are two of the towardest young men that ever came in that University, and that he hath great hope to see them in the end become famous through all the low countries.  Phylocalus. 
Well that is some comfort yet, and what writeth he of the two elder?  Gnomaticus. 
Surely he writeth as much commendation as may be of their capacity, marry therewithal he saith that they be marvelously bent unto concupiscence, therefore I will tell you mine advise. As soon as they come home, first rebuke them sharply for the miss bestowing of their excellent wits, and it shall not be amiss if you add there unto also some correction, that being done, I would wish you to put in their choice what kind of life they will follow, so that it be virtuous, and not contrary to God's word, and let them see the world a while: for such fine wits have such an universal desire commonly, that they never prove stayed until the black ox hath trodden on their toes.  Phylopaes. 
Yea marry but how are we sure to recover them again? whenas I fear much that they are gone from the University already?  Gnomaticus. 
Why doubt you of that?  Phylopaes. 
Because my neighbour's Son Phylotimus wrote unto him that he much doubted they would abandon the university, and that they tarried but only to hear from Echo and his complices.  Gnomaticus. 
Yea, but Echo and the rest are safe enough for coming at them, and behold where cometh the honourable margrave with his Officers, you were best to go unto him, and to give him thanks for his great care and diligence.   

Actus quinti  
Scaena septima.  PHYLOPAES, SEVERUS, PHYLOCALUS, GNOMATICUS. Phylopaes. 
RIght Honourable, we are bound to yield you humble and hearty thanks, for that (as we understand) you have used great pain and diligence in apprehending of a lewds company, who have (as we see now) seduced our children, and made them to neglect the wholesome precepts which their faithful instructor had given them.  Severus. 
Surely I have done my best (in discharge of my duty) to apprehend them, and I have examined them also, but truly I can not find hitherto any proof against them, whereby they ought to be punished: and though I desire (as much as you) to see them condingly corrected, yet without proof of some offence I should therein commit a wrong. True it is that Echo is known commonly in this Town for a Parasite and a flattering fellow, and the young woman also doth not seem to be of the honestest, but yet there is nobody which will come in and say this or that I have seen or known by her. She confesseth that Phylosarchus and Phylautus were there one night at a banquet, and that Phylosarchus should have supped there the same night that they were taken, and when I ask her to what end, she answereth that he was a suitor to her for marriage, and for witness bringeth in her Aunt as good as herself, in the mean time I have no proof of evil wherewith to burden her. And then master Echo (on that other sid) he standeth as stiff as may be, and saith that he knoweth not whether Phylosarchus should have supped there or not, and for lack of proof I am able to go no further.  Phylocalus. 
Yea Sir but doubtless that Echo was the first cause of their acquaintance, for the first time that my Son was there, was one afternoon, at which time Echo came to their School Master in your name, and craved liberty for them to come and speak with you.  Severus. 
With me?  Gnomaticus. 
Yea Sir doubtless, and when I gave them leave to come unto you, they returned (after two or three hours respite) and said that you knew them not when they came there, and that Echo said he had mistaken the Schoolmaster and the scholars.  Severus. 
Said they thus of me?  Gnomaticus. 
Yea truly sir.  Severus. 
And said they that they had been with me?  Gnomaticus. 
Sir I would be loath to say so if it were otherwise, and furthermore they seemed angry.  Severus. 
And wherefore I pray you?  Gnomaticus. 
For that you gave them no better countenance.  Severus. 
Before God they never came at me, but this is somewhat yet, for by this means I have good cause to punish Master Echo, and I pray you Master Gnomaticus go with me unto him, and you shall hear what answer he is able to make unto these matters.  Gnomaticus. 
With right good will sir I will wait upon you. Worthy gentlemen, you shall do well to consider in the mean time upon that which I last told you as mine opinion.   

Actus quinti  
Scoena octava.  PHYLOPAES, PHYLOCALUS. Phylopaes. 
THe advice which master Gnomaticus hath given us, doth not mislike me altogether, but still my mind is more and more vexed with doubt, lest in the mean time (and before Fidus can come at them) they fall into some notable mishap by their misgovernment.  Phylocalus. 
You do well to doubt the worst, but if it were so, what remedy but patience? and give god thanks that hath sent to each of us such a Son as may become the comfort of our age.  Phylopaes. 
Truly it is in deed a great comfort that either of us may take in our younger Sons, but if we have lost the elder (as I fear it much) what a corrosive will that be unto us? Oh how I feel my fearful heart panting in my restless breast? the Father of heaven vouchsafe to send me joyful news of Phylautus. O wretched Phylopaes thou are like unto a covetous man, which having abundance is yet never contented, thou art already sure of such offspring as may give thee cause to rejoice, and yet thy mind is not satisfied, unless all things might fall out unto thine own desire, and thou mayst be compared to the patient which crieth out before the chirurgeon's instrument do touch him, because thou conceivest in thy imagination, the dread which tormenteth all thy thoughts. But alas why do I not prepare this wretched corpses of mine, to be a present witness what is become of my Phylautus? I will surely, go provide all things necessary for my journey, and never give rest unto these bones until I may see him. I will do so.  Phylocalus. 
What abide Phylopaes, I am ashamed to see you so impatient, what man, I am as sorry to hear of my sons lewd behaviour as you are of yours, and to tell a truth. I think he willbe found more faulty than yours, but be it as God pleaseth, I have one especial comfort, and that is, that I performed my duty in carefulness and in foresight (as much as in me lay) so guide him unto promotion, it is commendable in a parent to have a care for his children, but this womanlike tenderness in you deserveth reprehension.  Phylopes 
See how every man can give good council, and few can follow it, well I pray you let us withdraw ourselves to our houses, to see if change of place may also change my melancholic passion.  Phylocalus 
Go we, I will go to your house for company.   

Actus quinti  
Scaena nona.  SEVERUS, GNOMATICUS, Fidus. AMBIDEXTER. Severus. 
WEll since he is found culpable of thus much, I would but talk with these neighbours of mine (I mean Phylopaes and Phylocalus) and we will devise such punishment for the malefactors, as may be a terror hereafter to all parasites how they abuse the name of an officer, or entice the children of any burghers.  Gnomaticus. 
Sir I dare say they will be pleased whatsoever you do therein, and if it so please you I will go unto their houses and call them unto you, for methinks they are departed since we went. But what is he that cometh here in such haste?  Fidus. 
Oh that I could tell where to find my Master.  Gnomaticus. 
It is Fidus, God grant he bring good tidings.  Fidus. 
I would rather find him in any place then at his house, that he might have some company (yet) which might comfort him, for I dare say these tidings will break his heart with Sorrow.  Gnomaticus. 
I will go to him. How now Fidus, what news?  Fidus. 
O master Gnomaticus I know no man whom I would rather have presently then you, O Sir I am unhappy, for I am the messenger of the most woeful news that ever my master received, for gods love accompany me unto him that you might yet by your wisdom assuage the extremity of his grief.  Gnomaticus. 
I will willingly bear thee company gentle Fidus, and surely thou deservest great commendation and thanks, as well for thy fidelity, as also for the exceeding great speed which thou hast made, but I pray thee tell us first (in the presence of the right honourable margrave) the whole circumstance & effect of these thy news, which thou sayest are so sorrowful.  Fidus 
Sir since you will needs have it, my master hath lost his eldest Son, and Master Phylocalus hath little better than lost his also.  Gnomaticus. 
Alas these are heavy news in deed, and must needs afflict the poor parents with extreme grief, for they are unto me (almost) untolerable: but since it becometh a christian to bear patiently whatsoever God doth provide, I pray thee tell on the whole circumstance of every thing as it fell.  Fidus. 
I will tell you Sir, I used all the diligence possible on my way, and yet before I could come at Douai, they were from thence departed.  Gnomaticus. 
What all togethers?  Fidus, 
No sir, but Philomusus was sent by the whole consent of the university unto the Palsgrave to be his secretary, whereas he yet remaineth in good estimation, and Phylotimus was gone unto Geneva, moved with an earnest zeal and spirit, and there he is in singular commendation and much followed.  Gnomaticus. 
and what was become (the meanwhile) of Phylautus and Phylosarchus? They were still at Douai were they not?  Fidus. 
No sir they were gone also, but no man could tell me whether they were gone, and they were gone somewhat before their brethren.  Gnomaticus 
Why then they tarried not for Echo, as the letters imported that they would have done.  Fidus. 
O Sir they had advertisement that Echo was apprehended, and that hastened their departure.  Gnomaticus. 
And by what means knew they of it?  Fidus. 
There was one Dick Droom a companion of Echoes, which came unto them and told them the whole discourse, whereupon they fled with him immediately.  Severus. 
Such a one was present in deed when Echo was taken, and because mine officers knew him not, nor had any commission to search for him, therefore they suffered him to depart.  Fidus. 
Out upon him, I would to God they had made him safe also, for he hath been the casting away of Phylautus. Phylautus, Phylosarcus, Dick Droom with my friend Ambidexter here, went out of Douai together, and because my masters charge was that I should follow wheresoever they went, I followed as fast as I could by inquiry, and with in three or four days journey, I heard that Phylosarcus by the help of this good companion Ambidexter had gotten a fair minion for sooth, and stayed with her at Brusselles, from whence Phylautus and Dick Droom departed, and took their way together up towards Germany, now Phylosarchus and his carriage held their way (as it was said) towards France When I saw that they were so parted, and that I could not follow both companies at once, I thought best to hold on my way towards the Palsgrave's Court, & hoped that by the way I might yet chance to hear of Phylautus, and in very deed I heard of such a one at sundry places, and at last I heard of him expressedly, for the day before I came to the Palsgrave's Court, he was there executed for a robbery with Dick Droom, yea even in sight of his Brother, and notwithstanding the favour that he is in there, such severe execution of justice is there administered.  severus. 
It is a happy common wealth where Justice may be ministered with severity, and where no mediations or suits may wrest the sentence of the Law.  Fidus. 
When I had there received these heavy news, I took letters of dispatch and advertisement from Philomusus to his Father, & crossed over the Country towards Geneva. And long before I came thither Phylosarchus had been there (for fornication) whipped openly three several days in the market, and was banished the Town with great infamy, notwithstanding that his Brother Phylotimus was an earnest suitor unto the congregation for him. When I perceived that none other issue could be had of my travail, I took letters from Phylotimus, and sought no further after Phylosarchus, but thought my duty first to advertise my master of the certainty, and by my way homewards I overtook this good fellow Ambidexter in such array as you see, and have brought him with me to abide such punishment as the worthy margrave here and other magistrates shall think meet for him.  Ambidexter. 
Oh Sir be good unto me and pardon this offence.  Seuerus.. 
Pardon? Nay surely thou rather deservest death, for it seemeth unto me, that these young men had not so lightly gone astray, had it not been through the help of thee and such as thou art, such lewd servants as thou art, are the casting away of many toward young personages, and therefore since thy good hap hath returned thee hither, thou shalt with the rest serve as an example to all servants. But thou canst tell what is become of Phylosarchus?  Ambidexter. 
He was so sore whipped that I fear he be dead. I left him in a village five leagues distant from Geneva, so sore that he was not able to stir either hand or foot.  Severus. 
Well Master Gnomaticus, since only this fellow is recovered, I think meet to hold this course of justice, he together with Master Echo shall be whipped about the Town three several market days, with papers declaring their faults set upon their heads, and afterwards they shallbe banished the City, upon pain of death never to return, & Mistress Lamia with her Aunt shall likewise be set on the Cucking stool in public three market days, & then to be banished the Town also.  Gnomaticus. 
Surely you have well devised, and I beseech you Sir vouchsafe to assist me in comforting the woeful Parents Phylopaes and Phylocalus, who I dare say will be so sorrowful for these tidings, that it shall be hard to persuade them to patience.  Severus. 
It is but a reasonable request, & I will most gladly accompany you, go we togethers, and thou Fidus hast well deserved thy freedom, with a better turn for thy faithful service in this behalf, and I willbe a mean unto thy Master that thou mayst be considered accordingly.  Severus. 
I thank you Sir. My Masters, the common saying is clap your hands, but the circumstance of this woeful tragical comedy considered, I may say justly unto you wring your hands, nevertheless I leave it to your discretion.  
Finis.    

 

  

  

  

   

Epilogus.  

WE live to learn, for so Saint Paul doth teach, 
What soever is written is written for our learning.   
and all that is, is done for our avail:  
Both good and bad, may be the wiseman's leech,  
The good may serve, to make him bear like sail,  
The bad to shun, the faults wherein they fail.  
Good winds and bad, may serve in sundry sort,  
To bring our barks, into some pleasant port.   

Who list to learn, what diligence may do,  
what humble minds, by studies may attain,  
Let him behold, these younger brethren two,  
Whose wits at first, did seem to be but plain,  
Yet as you see, at last they got with pain,  
The golden fleece, of grace and cunning Skill,  
Before the rest which followed wanton will.   

And such as brag, of quick capacity,  
Or think the field, is won withouten blows,  
Let them behold, the youthful vanity:  
Of th'elder twain, whose fancies lightly chose,  
To seek delight, in garish ground that grows.  
Yet had by heart, their master's words in haste:  
But things soon got, are lost again as fast.   

For proof whereof, behold how soon they fell,  
From virtues path, to tread in vices tracks,  
And therewithal, (I pray you mark it well)  
Their falls were foul, they fell upon their backs.  
Which gave their bones, so many bruising cracks:  
That afterwards, they never rose again,  
Till shameful death, did end their grievous pain.   

Who falls on face, hath elbows hands and all,  
To save himself, and therewith eke to rise:  
To fall on back, betokens such a fall,  
As cannot rise again in any wise:  
For when he falls, his face wide open lies,  
To every blow: and cannot fend the same,  
Such falls found they, which brought them soon to shame   

And in meanwhile, their Brethren rose as fast,  
Much like the snail, which climes the Castle wall,  
With easy steps, when soldiers down be cast,  
With furious force, and many a headlong fall.  
Assaults are hot, but yet if therewithal,  
Some temperance, and policy be used,  
They win those forts, which hotter heads refused.   

I mean but this: you see the younger twain,  
(Because they did in virtue take delight)  
They climbed at last (and that with pleasant pain,)  
To honour's Court, wherein their place was pight.  
You see again, their Brethren (by delight,  
In filthy lust, self love, and such like nio)  
Did fall as fast, to shameful death and woe.   

You see the bend, for faithfulness made free,  
You see the free, for doubleness disdained:  
You see the whip, the cuck stool, and the tree,  
Are thought rewards, for such as vice hath stained:  
You see that right, which ever more hath reigned,  
And justice both: do keep their places still,  
To cherish good, and eke to punish ill.   

These things my muse, did mean to make you know.  
By proof in act, of that which you have seen  
These things my muse, thought meet to set in show,  
But otherwise, then common wont hath been.  
This crystal glass I polished fair and clean,  
For every man, that list his faults to mend,  
This was my mind, and thus I make an end.   
Finis.   

¶ IMPRINTED AT London in Fleetstreet at the sign of the Falcon by Henry Middleton, for Christopher Barker. Anno Domini. 1575.