A Touchestone for this time present, expressly declaring such ruins, enormities, and abuses as trouble the Church of God and our Christian common wealth at this day. Whereunto is annexed a perfect rule to be observed of all Parents and Schoolmasters, in the training up of their Scholars and Children in learning.  
¶ Newly set forth by E. H.  
¶ Imprinted at London by Thomas Hacket, and are to be sold at his Shop at the green Dragon in the Royal Exchange. 1574.   

❧ To his known friend master Edward Godfrey Merchant.  
IT WERE TO BE wished (my dear friend) that even the whole course of this our frail and mortal life, were bestowed upon the service and continual worship of God: and that we could commit our whole will and dealings unto the will and pleasure of God, both for that our own thoughts do little prevail about them, & also for that the general felicity of man doth depend only upon the obedience unto God's will and providence.  
It were also to be wished that we were not careful for the chances to come, but that we could submit ourselves without stay to God's divine will and ordinance.  
But (alas) such and so grievous was the fall of our first father in Paradise, that besides the fragility of our state, and the uncertainty of our life, which of all things is most uncertain, (Nam homo quasi bulla) there is also by the same his fall infused into our fleshly hearts, a frivolous care, and as it were acurious meditation of temporal and corruptible things: Which care as it is unto the godly a very decrease of zeal, and hindrance to perfection, I mean to perfection wrought by God's spirit: so undoubtedly the same unto the reprobate, is an utter extinguishment of piety and virtue: For no man of what estate soever he be, of himself hath any ability at all, either to contemplate the goodness of God or to stand in awe of the terror of justice. Not we are not able I say to taste the benefits of christ his death & passion, except we have by thee (instinct of grace) mortified within us the corrupt motions and natural cares of the flesh: which altogether withhold us from the true contemplation of divine and spiritual things, according as it is written: Animalis homo non percipit ea quae sunt Dei: The fleshly man hath no feeling of those things which belong unto God.  
And although there be a certain care commended unto us in the holy Scriptures, as the care which Jzaacke had for the barrenness of his wife: the care which Jacob had for the loss of joseph his son: the care which the poor widow of Sarepta had, first for her own poverty, and then for the death of her only son: the care also which the Gospel declareth to be in Martha: unto whom our saviour Christ said, Martha, Martha, thou carest and art troubled about many things: Although (I say) such kind of care is set forth unto us in the book of our salvation: Yet dear friend we must not think but that there is another, and that a principal kind of care, which only and alone by the word of God, to all such as are regenerate, is commanded and commended: even a zealous and a fervent care to the building of God's house: besides the which care, all other cares (in what respect so ever they be) are but corrupt and vain: Yea, they are nothing else but dregs of the first filth and corruption that fell unto man by the sin of Adam, and of which our saviour Christ in the Gospel forbiddeth us, even so many of us as by him desire to be righteous, saying: Take no thought for your life, what you shall eat, neither for your body what you shall put on: The life is more than meat, and the body is more than the raiment. Consider that the Ravens neither sow nor reap. And again: which of you by taking thought, can add one cubit to his stature? And again in the same Chapter Therefore, ask not what you shall eat, nor what you shall drink, neither let your minds wander about these speculations: For after all such things, the heathen people of the world seek: and your father knoweth that you have need of these things. The Apostle also willeth us to be careful for nothing but in all prayer and supplication to make our petitions manifest unto God with giving of thanks: To conclude, even of this care our saviour Christ in saint john's Gospel saith: Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, but if he walk in the night, he stumbleth because there is no light in him. truly, this care I say is nothing else but dregs of infidelity, and the very frailty of old rebellious Adam, which except it be mortified within us, will undoubtedly drive us from the true feel of salvation.  
Contrariwise of the true christian care, which as it is said is the perfect badge of regeneration: the kingly Prophet David speaketh in the Psalm when he saith: The zeal of God's house hath devoured me: and again: I had rather be a door keeper in the house of God This care was wonderfully to be seen in Moses the princelike Propht of God's people, when he desired rather to be razed out of the book of life, than that God should forsake his people the Israelites: Yea, this care doth Christ himself commend unto his servants in this manner: Cell that you have, and give alms, and make you bags that wax not old, and treasure that can never fail: and again in the same chapter, Let your loins be girt about you, and your lights burning: and again: Blessed are they that hunger and thirst after righteousness, for they shall be filled. To be short even this and none other is that same care of the which the Lord said to Martha: Thou carest for many things: but one thing is needful.  
Wherefore (beloved in the Lord) seeing that this is the very true care that we aught to have: and contrariwise, the other care but a fleshly care, a vain care, yea a care proceeding of infidelity, and altogether a let and stop unto such as desire truly to be illumined: Alas what and how much have we to lament, that in this our wretched time, so small remain of that same christian care, so streightly prescribed and left unto us in the sacred Scriptures appeareth amongst us: even amongst us that usurpinglye take upon us the name of true christians? that neither care of Pastors towards their flock: of magistrates towards the people, nor of parents towards their children is almost any where to be found? And that (contrariwise) all men are careful for themselves, all thirsting after their own private commodities, and no man almost caring for gods glory, no man seeking after the righteousness thereof.  
To conclude, how much and how greatly this christian care is at this day in all men generally, and in these three estates especially contemned, how much it is set at nought and neglected, whereas notwithstanding, it is the very erecting and repairing of God's house and the propagation of his glory: I have in this little book briefly declared: being desirous in the only respect of love and good will to confer the dedication thereof unto you: in whom I do know (as by perfit experience) to be dwelling a most godly care unto piety and truth: and contrariwise an utter hatred to falsehood, and else whatsoever is shadowing of truth. Accept it I pray you, and be no less pleased with my hearty affection, than I myself am displeased with the baseness of the gift, which notwithstanding, may suffice to express the abundance of my love.  
Your friend most trustily assured Edward Hake.   

¶ A Touchstone, for this time present.  
WHO so will bend himself but slightly to behold the dealings of the world at this day, he shall perceive (even to the great horror of his mind) the small ability of well doing that remaineth scant superficially rooted in the consciences of men: he shall see our wills altogether bend to wicked actions, and our wits to ungodly inventions: our consciences lose, wide, and hypocritical, and our hearts full of dissimulation and fraud: that alas, even the very principles, as well practive, as speculative, are quite and clean forgotten, and gone, and the infallible doom of our conscience (which of the learned is called Synteresis) holdeth no place of terror amongst us: reasons aswell superior as inferior, aswell Divine as Civil, have no power to reclaim us: Signs of God's wrath and examples of vengeance may nothing appal us: and (to conclude) even human mortality will not, can not, nor (I fear) shall not withdraw us: so great is our liberty, so secure our lives, and so presumptuous our hearts thoughts and attempts. Look what is good, the same we deride, contemn & refuse, and contrariwise, whatsoever is evil, if it bring either pleasure or profit, the same do we wish for, pursue and embrace: Avarice, we accounted good & honest desire: Usury (the son of Avarice) we accounted lawful trade: Excess we call bounty: whoredom, pleasure: swearing, jollity: pride, Bravery: deceit, policy: robbing, shifting: and (what should I more say) vice we accounted virtue, & virtue precise foolishness. We seek for new fashions, we desire new laws, new rules and new orders, and yet no man (all this while) hath mind of a new life: no man seeketh to renew the same, nor yet to amend the old. Surely, surely, the consummation of the world, the dissolution of the heavens, & the dreadful doom of our souls & bodies approacheth & is hard at the door: I lament therefore the state of the world at this day. But sith we are by the unfallible word certified, that the nigher the world doth draw unto his end, the more raging shallbe the Serpent, the more faithless and stony hearted the people: Let us lift up our hearts unto the mercy seat, and cry unto the Lord for his elect sake, to shorten the day. I fear, I fear me that when the Lord of the vinyeard shall come (as undoubtedly he will come, and that very shortly) that he shall find both Spiritual murderers and Traitors amongst us: yea, even amongst those that call upon the name of jehove. His ministers & our fellow servants, we have rejected, we have buffeted them, yea, we do daily contemn & scorn them, & there little wanteth that his dear son jesus christ is not torn in pieces, blasphemed and mocked in his most holy word. O Lord, what shall become of us? what account shall we make before the terrible seat of vengeance, that thus do neglect the government of God's house, the well bestowing of his goods, & the unity of his servants? For being by the death of his Christ, redeemed & made free from the perpetual bondage & slavery of the devil, death & hell, we have despised his Passion, we have frustrated his coming, & contemned his law. The high Priests are elated, & we are all fallen, even from the highest unto the lowest, a small number only exempt, which at home are contemned and derided: abroad, are daily murdered, tormented and torn in pieces, consumed through fire, famine and sword, for the profession of his holy name, and true worship of his eternal Godhead. The wicked devour them like Lambs, and consume them like stubble, themselves flourishing as the Cedars of Libanon, and increasing in wealth as Lords of the people.  
But woe, woe be to them, by whom offences do come. Be thou favourable (O Lord) unto Zion, build up the broken walls of jerusalem, forsake not thy Sanctuary, but save thine elect from the pernicious customs of the wicked world: the world so full of poison, so full of murder, so full of whoredom, so full of avarice, so full of contempt, and so full of security, that (alas) even with horror, it swelleth to the top of the uppermost heavens, and it annoyeth the seat of the most highest.  
Alas, what may we think, or what else may we look for, but even the very heavens too dissolve, and the extreme flames reserved for our sins, to make an end of our lives? Sin is ripe, faith is dead: and save devilishness and deceit, there is nothing within our hearts remaining. The wicked are strong, the Godly are weak, that what through security of the wicked, and the torments executed on the godly, almost no faith can be found. The wicked as living in delicacy, neglect the lords work: and the Godly (as afflicted continually) are afraid to do well: that except it be to talk and to be mindful of God and his word, there is nothing thought vain, nothing thought sin, nothing detested.  
And so the Temple of God, the lords house, Christ his Congregation, the very true spouse of our saviour, lieth ruinous, all to rend & deformed. Alas, no faith, is left to fasten the work to the corner stone, no moisture remaineth to knit up the frame with the foundation, Christ jesus, our only rock, our only foundation, our only head and chief corner stone. Love is cold, faith is dead: truth is nought set by. And that same small number which would fainc be doing in the dangerous work, are either daunted by their enemies, or discouraged by their fellows: The zeal of josiah is gone, & Demas triumpheth: Amasiah & Diotrephes do bear up their villainous breasts against the Lord & his people: Demetrius is busy, & Simon Magus doth flourish: that hard it is to think whether the number is greater of fearful soldiers, faint workmen, & feeble Christians, or the boldness of the adversary more universal, or in tyranny more abounding. How rageth, how roareth, how thundereth, how threateth, how whispereth, how braggeth the babylon strumpet, the Romish Dragon, that bloodthirsty Ciclops, Minotaur, & horrible monster? how bustle her covetus champions? how swell her villainous rabble of rakehell Termagants? how rage beyond the seas her bloody Bishops? how crack the crew of her coalequenchy Cardinals? whose destruction & horrible fall, although I know to approach, & to be as it were begun: Yet I do lament (& so may all true English hearts) that our sins are so grievous, as by the occasion thereof, the lord doth deny in the time of so chaste, so wise, so godly, zealous, & so learned a Prince (as is our most dread sovereign Lady Queen Elizabeth, whose life with joined hearts & hands let us cry, cry unto the Lord to lengthen) within this Realm of England to bring to perfection that which be hath begun: to abolish from her people all remnants of popery, & to supplant the hypocritical & unlearned ministry. But it is to be thought & assuredly to be believed, that our sins, even our sins so great, so grievous & so manifold, (as that the measure of them is immeasurable, & the burden of them is intolerable) are the only cause that our adversaries do flourish & bear themselves so bold against the furtherers of this work as they do, & that our iniquity is the very cause that so many cold brethren do increase & remain at this day. O where is Besaleel? where is Aholiah? where is Hiram? where are all those true workmen become, that in the work of the material temple, were so stout, so zealous, so artifitial, & so wise? Is there nothing of their zeal remaining? nothing of their valiance abiding? nothing left of their skill? no alas nothing: almost nothing at al. And (oh grievous case) as this work is most divine, most true, yea, & as it is the self same Temple that was then prefigured: so is it in labour, in building, & in erecting, most of all neglected and despised: nay, it is almost altogether set aside.  
But if I should say that all men do neglect the building of this holy house (as the more is the case to be lamented, very few as they aught, do further the same:) then should it not appear that the greatest workmen do more pluck down by their ill example in life, than erect by their labour in building.  
Nevertheless, whether they work for love, for gain, or for fear, so they do the works of hired workmen, it is not much to be weighed (I mean for so much as they do:) For (as the Apostle sayeth:) Whether they preach Christ for love, or for spite, so they preach, it is to be joyed: although their true labours, aswell in life, as in doctrine, would be more to the advancement of the work, and to the winning of a great many others.  
But I would to God that the greatest part of them were not (as they are) more careful in building of Pluralities, Trialities, tot-quots, and Non residens, than in furthering of this sacred, spiritual and divine Temple of the Lord: I would to God they were not more given to greedy gaping after promotions, than to the gathering together of the infected, weak, wounded, and feeble sheep: Yea, I would to God I say, they did not more watch, and pry for worldly preferment, than watch and pray for the lords people, the very true house, church, and Spouse of Christ.  
Assuredly, even now hath the Fig tree cast his leaves, now is the Sun darkened, now hath the Moon lost her Light, and now are the Stars fallen from Heaven. He that hath ears to hear, let him hear. But tell me (I pray you) ye ministers of this holy work, ye Stewards of this household, ye guides of the people: Is the kingdom of heaven a worldly kingdom? Is the crown of glory a heap of riches? Is Christ his church a material Temple, or is the same sustained either with Silver or Gold? Is it not said: 
Luke. 13.  My Kingdom is not of this world, If my Kingdom were of this world, then would my servants surely fight for me that I should not be delivered to the Jews: 
Luke. 13.  but now is my Kingdom not from hence? Is it not also written: The Kingdom of heaven is like to a Leaven which a woman took and hid in three bushels of flower till all was leavened? Do not all the prophets, all the Apostles, & all the faithful that ever were, doth not the whole volume of sacred scriptures, doth not christ himself, the very true son of the father God almighty, affirm the kingdom of heaven to be a spiritual kingdom? not visible, but invisible, not transitory, but everlasting? yea, do not we ourselves at this day: even we (in whom so small fruit of godliness appeareth) affirm, hold, & maintain the same kingdom to be a kingdom intransitory, divine, & incomprehensible, & the glory thereof to be immortal & never vading? Do not we (further) hold that the Church of God is the congregation of the faithful, & the very frame building, & foundation thereof to be the Apostles & Prophets: one body, & the body of Christ: the same Christ being the head corner stone: according as it is written: You are no more strangers and foreigners, but Citizens and Saints, 
Ephe. 2.  and of the household of God, and builded upon the foundation of the Apostles & Prophets, Christ jesus himself being the head corner stone: In whom all the building coupled together, groweth to be an holy Temple in the Lord: In whom you are builded together to be the habitation of God by the spirit? Is it not thus said? is it not thus written? is it not so believed? what should I say? if it be so written, if christ himself hath so taught you, & you yourselves can not deny it: if you be assured I say, that the kingdom of God is immortal, immutable and holy: why, why then (alas) do you so greedily seek after worldly primacies, transitory promotions, & corruptible substance? If that crown of glory be likewise immortal, & permansible: why desire you earthly crowns? why hunt you after vain titles, & deceivable honours? Hath God any fellowship with Belial? Or may the world & the spirit make friendly atonement togethers? what agreement is there (I pray you) betwixt God & Mammon? or how accordeth light & darkness? It may not be, it may not be I say that the Minister of god's word should any other way of himself seek to further the gospel of Christ, then by sincerity of life & godly conversation: from the which mean, whosoever he be that swerveth, the same undoubtedly is no builder but a destroyer: no shepherd, but a wolf: no Minister of truth, but a slanderer of the same: 
Peter. 5.  I beseech the Elders that are among you (saith Peter) which am also an elder, and a witness of the suffering of Christ, and also a partaker of the glory that shallbe revealed: that ye feed the flock of God which dependeth upon you: caring for the same, not by constraint, but willingly: not for filthy lucre, but of a ready mind: not as though you were Lords over God's heritage, but that ye may be ensamples to the flock.  
O you Pastors, you Preachers, you Guides of the people, & you pillars of the church, O you masters of this work, & Surveyors as it were, of this building, doth then the kingdom of heaven stand in eating and drinking? Can the Temple of God be sustained with Pluralities, & Tot-quots, with Deaneries and Prebends, with office and honour? hath not Christ ordained you as Lanterns of light, as salt of the earth, and ministers of salvation? Is it not said, you are God's labourers, Gods workmen, and the builders of God's Temple? How haps it (then) that you be builders of your own store, and not builders of God's church? maintainers of your own wealth, & not sustainers of gods temple? feeders of yourselves, & not of your flock? How haps it (I say) that a great number of you (for to such extremity is it come) will counterfeitly seem to be careful in feeding of souls, (which notwithstanding you do not as you aught to do) and forget altogether the relieving of bodies, to the discredit of yourselves, & to the detriment aswell of your own souls, as of the souls of your flock? and again other some to be so epicurious in the pampering of their own bodies, And so vainglorious in a little relieving of the bodies of the needy, that they think the same their sergeant hospitality to be a sufficient discharge of themselves, and defence of their flock? Yea, I would to God, that the number were not great of such Godless Hypocrites, such unlearned loiterers, and very peevish pelting Parasites, which for living sake have intruded and thrust themselves into the Church: who, if they were not clothed with the counterfeit title of bountiful housekeepers, should have nothing at all wherewith to cover their blockishness, nor to hide their blindness, nor to cloak their lewdness and treachery: whereby they should incur the just reward of their naughtiness, even ignominy and reproach: of whom the Apostle giveth us warning in these words: 
Timo. 3.  This know ye that in the latter days shall come perilous times: For men shallbe lovers of themselves, covetous, boasters, proud speakers, disobedient to father and mother, unthankful, ungodly, unkind, trucebreakers, false accusers, riotous, fierce, despisers of them which are good, traitorous, heady, high minded, greedy upon voluptuousness, more than lovers of God: having a similitude of godliness, but having denied the power thereof. Would God (I say) that the holy house were not pestered at this day with such hypocrites and damnable sort of luskish loitering Lubbers, who (notwithstanding their great blockishness their palpable ignorance & extreme want of learning) do keep within their clammes the livelihood of true pastors, and painful labourers: which sustain Ruffians, to beggar ministers: which maintain routs of rakehell Roisters, to decrease the number of honest poor christians: which not only themselves are contented to stop the rooms of learned preachers, but also devilishly do bring in most horrible crews of cursed chaplains, & notorious numbers of monstrous unlearned sycophants, which take the fleece, & starve the flock: and which do impair the Church more in one day, than the greatest workmen are able to repair in twenty years, to the great ruin of the building, & directly against the word of the Apostle, which willeth that none should be admitted into the ministry, 
Timo. 3.  but such as are honest: not double tongued, not given to much wine, neither greedy of filthy lucre. Furthermore, I would to god, that besides the number of such disguised monsters, this holy work were not likewise hindered with faint & faithless brethren, which are fallen from the spirit to the flesh: from God to the world: But I fear, I fear me that even of the chief workmen, of the head labourers, & Prepositors as it were of this building, not a few at this day are cooled in zeal, are fallen from sincerity, & overcome with the world: so that of some of them, a man may say: Albi an atri sint, nescio. But such alas is our state, such is our time. Fron the prophet to the priest from the highest to the lowest, from the head to the foot, we are all gone from truth. we are fallen to unrighteousness. Howbeit blessed be the lords name for ever, notwithstanding these abuses in the Ministry, there is none can say that (even maugre the head of the enemy) the sound of the gospel hath not passed throughout every coast, hath not been preached and taught in every place, & been rung into the ears of every man, woman and child. All have heard, all have seen, yea, and all have felt aswell salvation proffered, as plague for sin threatened: Ignorance may not be pleaded, neither is there at all any excuse to be received. But alas, of so much seed, what is the fruit? of so much travail, what is the gain? Even this forthwith to be reaped: Stubble for the fire, and horrible sins for the scorching flames of hell. And for this cause, came light into the world, that men seeing, should not believe: and not believing, should be damned. From our very Cradles' are we nourished in sin, we are practised in our infancy, & made perfect in our Childhood. In man's age, are we very sin itself, in middle age monsters, and in old age Devils. O terror: O horror, O rusty beaten age? O age wherein iniquity so much and so mightily prevaileth, & wherein Belzebub so greatly beareth rule: what should I say of us, but even this? sin, receive thy guerdon: man receive thy doom: thy doom (I say) to be burned in the glowing gulf of perpetual damnation. Non vult Panthera domari, neque Phrix nisi plagis, emendabit.  
As for the grievous deserts in temporal government, and the great abusions in civil Magistrates, their cold erecting of the lords house, their violent depression of the great and holy work, their small zeal to the lords people, and their Godless supportation of false workmen, cursed hirelings, and professed enemies to the truth? Assuredly I can not without great shame and sorrow declare in words the very lest part of that, that by some of them is committed in deeds: to the miserable decay of the building, to the grievous ruin of the lords house, and to the manifest offence of God's people.  
With silence therefore will I leave them in their sin, and with hearty prayer commit their amendment to the will of our God: who, for Christ his sake, & for his holy names sake, frame their hearts to more love of his truth, that his gospel be by them no more hindered, nor the professors thereof hated, nor the sound of his word stopped.  
And as for the state of Ecclesiastical government, who seeth it and sorroweth not? who beholdeth it, and lamenteth not? But what should I say? I would to God that sin were not more abetted through the feebleness of discipline, than zealously reproved by the voice of Good Preachers. Nay, rather I would to God that feebleness of Discipline were not a vizar unto fearful Magistrates, and a preposterous shift unto partial judges. But of this matter sufficiently, though not to myself, yet to others of impatient hearing. Only, I wish that silence were the virtue to bring vice into subjection, that lenity and mildness were the corrosive of sin: that pity had the power to put wickedness to flight, and Pusillanimity and timorousness were the preservers of piety. Then should sin be subdued, then should vice be extirped: then rotten sores should be searched: and then the militant Church of Christ should abound in all kind of honour and quietness. For, silence, O who embraceth it not? who will not be mild? where is he that will punish? In whom doth not partial pity abound? Or at the lest wise, who is not afraid and loathe to displease? yea, and (that worse is) who dareth to speak and is not punished? who sinneth and is not pardoned? Alas, so mightily prevaileth sin at this day, that as we will not say, that to sin, it is not dangerous: so, must we needs say and affirm, that to be an accuser of sin and wickedness, is the most dangerous thing in the world. To bear with sin, it accuseth us: To speak against sin, it troubleth us: To complain of sin, it undoth us. To keep sin secret, is oftentimes perjury: to say sin open, is imminent danger: to sue against sin, is present destruction. And what should we more say? so large a scope hath sin at this day, & so small a succour hath virtue each where, that sin each where is pampered, and virtue each where subdued to importable bondage. And now, if all these things be true, and upon experience found to be true: alas, where shall virtue be shrouded? where, o where alas shall sin be restrained? Shall she fly unto zeal? O, zeal can not help her: for why, so cold is zeal now every where become, that none otherwise than as a dead corpse is he carried about us. Zeal I say is dead: virtue is become awiddowe: And as for sin, so puissant is he waxed, that power can not vanquish him, whole Parishes can not put him to flight: & where men think to have most advantage against him, there is he most mightily supported. If they bring him before the Commissary, the Commissary cannot, or will not hurt him. If they follow him according to the order of the law: alas, the Law doth enfranchise him: and what there wanteth in the law, that, authority supplieth.  
The proof of which matter, as it is so fresh amongst some, that it cannot be forgotten: So, is it so grievous, as that silence can not shroud it. I have heard of sundry godly Parishioners that have found all this to be true: Who, by keeping sin secret, have felt the worm of their Conscience, besides the danger of the law still threatened unto them: and by laying sin open (namely, so far forth as manifest suspicions were able to lead them) have thereby (as it were by a direct mean) brought sin to full scope, & themselves to great danger and continual vexations: some of them, followed with threats: some, endangered through sudden stripes that have been given them: & other some, molested with suits brought upon them, wanting all colour of equity. But, as uncertain where to infer this fault, whether, in the weakness of the Law, or in the partiality of the judge for overmuch mitigating the severity of so slender a law, in admitting (peradventure) some feeble purgation by unseemly compurgators, I will cease for this time: wishing nevertheless, that whensoever any party accused, shall happen by such slender purgation, to be acquitted of such crime, as in the eyes and by the oath of godly men shall seem not only detestable, but also apparent: Some means may also be found by the Godly and careful provision of the Magistrate, that the accusers may be shielded from the mischievous attempts of their adversaries, that they may be quit from their continual quarrels, that they may walk in safety from their malice, and may travail in their callings without dread or hazard of displeasure.  
But to return: Lo, hear the negligent building of the ministry and the cold erecting of the Magistrate: Now behold we in the midst of this Chaos, what help there is in Parents, or what hope in succession.  
Parents do err, and they do not only continued their errors, but therein also do they nourish their children.  
Children by nature are evil, and being evil, they are by example of Parents made worse. No love towards God, no honour of children to their Parents, nor fear of Parents in their Children is sought for, had, or regarded at all If I should speak of the education of daughters, (whereof in this third place I should writ) the very Pagans', Infidels, and Turckes, would stand up against us. I can not tell whether through sorrow, I should cry out and bewail them, or for shame commit them to silence: so immoderate in apparel, so lascivious in talk, so bold in behaviour, and so unseemly in gesture is the universal state, almost as well of wives as of damosels. And that which most of all should be regarded: I mean the provident care of parents over their daughters in their young & tender years: that is altogether neglected and set a side. Not sooner is the daughter of age of understanding, but she strait way and therewithal learneth the high path to whoredom, and the principles of vanity and lewdness. Either she is altogether kept from exercises of good learning, and knowledge of good letters, or else she is so nuzzled in amorous books, vain stories and fond trifling fancies, that she smelleth of naughtiness even all her life after, as a vessel which being once seasoned, doth never forego the sent of the first liquor.  
In the time of infidelity, women by learning did attain the very top and prick of virtue and honesty, of which number I will recite a few according as they have been gathered, not by myself, but by learned writers, which for their direct handling of this matter I am persuaded sometimes to use, and oftentimes to imitate. Hortensia a Roman maid, was so profoundly learned amongst the romans, that her worthiness was spread throughout the whole Monarch, and she was not more famous for her learning then loved for her virtue, and honoured for her chastity. Of such wonderful learning, was the wife of the Poet Lucan whose name as I remember, was Argentaria, that after the death of her husband, she corrected his books, and made perfit all his works. Diodorus the Physician had five daughters, excellent in learning and renowned in chastity. Corynna The●a a virtuous woman overcame the Poet Pindar five times in verses. What should I speak of Cassandra & Sulpitia? what should I speak of Paula the wife of Senec, which being once informed with the doctrine of her husband, followed the same also in virtuous life and conditions? All these were Paganish, Heathenish and misbelieving people: And yet for all that, such was their excellency in learning, and their worthiness in virtue, that the worst of them all (for prudency) was able to govern a whole country, & to keep in order a whole kingdom. If we look back to the first time of Christianity, there also we shall find many godly zealous, and learned women and virgins. Tecla was the disciple of Paul the Apostle, and very perfect in the sacred scriptures. In the time of saint Hierome, Paula, Marcelia, Eustachium, and others were greatly studied in the word of God. And in the time of Saint Augustine, were Valeria, and Prob a, besides an infinite number in all ages, which excelled as well in learning, as in good life & living.  
But even as I do see very few, and almost none at all in this our extreme, and to too impious time, any thing desirous to attain either unto virtue or learning: so, that same small number which have any knowledge at all, do so greatly abuse it, that much better were it they should unlearn that again which they have already learned, then miserably to abuse it as they do, or at the least wise (as we see them) to make equal Pamphetical trifles with wholesome Doctrine and trial of life. That bread can never be wholesome and good bread which hath once been spread over with ratten bane or other poison, be the venom never so much scraped or pared away. That cloth can never attain the old hew & whiteness, which hath once been touched with tar: and (not more) may those writings be good which are interlaced with toys and villainous fancies. I would to God that maids at the lest wise might be brought up, if not in learning, yet in honest trades and occupations as amongst the very infidels hath been used, accustomed, and most carefully observed.  
Nay, I would to God they did not spend their times like the women of pierce land: who after some slight and frivolous exercises, do fall into more vain and impious pleasures, as it were a malo, ad pe●us: after reading of pernicious, unchaste and godless books, or after labours of like importance (for avoiding of tediousness) to accompany inpleasures and banquets, young amorous Roisters, & mischievous varlets, making the end of one pleasure to be the beginning of an other. Of a truth, I may say of them now, as a learned and zealous Preacher said of the people in his time: it shameth me to think that they are not ashamed to speak: it shameth me to speak that they are not ashamed to do: it shameth me to do that they are not ashamed to rejoice at.  
On the other side, it is to be lamented (as a case too too grievous) such parents as do bring up their daughters in learning, do it to none other end, but to make them companions of carpet knights, & giglots, for amorous lovers. If their intent were otherwise, how would they dare so over curiously, and carefully to maintain and keep them, at the lest wise to wink at them (as they almost every where do) in that vain & ungodly practice of dancing? vain and ungodly I say, only in respect of the present abuse of the same, which the very Pagans' at all times and in all ages abhorred, especially being once grown into an occupation and trade as a practice most pernicious, wherein the senses are altogether captivated and made subject to unlawful fantasies, to unreasonable thoughts, and wicked devices. O good GOD, saith a certain writer, what shaking, what bragging, what wring of hands, what whisperings, what treading upon the toes, what uncleanly handlings, gropings, kissings, and a very kindling of lechery, doth their assotiate that trade and occupation of dancing? And surely, as the same in the abuses thereof at this day, is cause of much and exceeding great impiety: so is it not (almost) possible for any one to attempt it, after the excess of our common banquets, being sober or in right mind, and perfit memory: For it cannot be but that to dance in such order, or rather in such disorder as is now used, proceedeth either from excess of drink, or else of mere madness.  
But what marvel is it, if there be so many disordered places of dancings and minstrelsy, sith that there are also houses of bawdry? And that this our intemperate kind of dancing is a mean unto much lewdness and contempt of godly life, it is plainly to be understood: there was never seen any one of our notable dancers zealous in good life: there was never heard of any that could hop, skip, & turn on the toe (as they term it) that would scarcely come to the church without carrying. O good God, what kind of learning is this? what education of children is this to be called?  
And yet this is the virtue that now a days is used: yea, this is the skill that Parents do now a days desire to be in their Daughters. And whether for the learning hereof, they bestow their goods upon them or not, all is one: For they never restrain them: not, they never forbidden them▪ so often as they see them of themselves to be thereunto given: And it is a world to see, with what demureness, some that be Parents do sit in beholding the strange gestures, footing and countenance of their curious fantastical Daughters: yea, oftentimes, when the self same skill is the cause of defiling their bodies, and utter loss of their honesty and good name.  
A certain Emperor ordained that no Daughters should go out of their mother's doors, but in the company of their mothers, and that they should not dance with Young men in assemblies. We contrariwise, do procure our Daughters to Bridals, to Masks, and to other like companies where Dancing is used: yea, and so careful are Parents to have their daughters noted of excellency in dancing: that in all that they may, they adorn them with jewels, and set them forth in costly apparel: such, as the fond, foolish and interchangeable fashions do require.  
And this is the learning that Parents now a days do wish for in their daughters, this is the virtue, these are the qualities of them so greatly desired: that if time were ever a compound, I think it is even now at this day and in this Age: Besides this, when the Daughter is in this wise nuzzled and brought up, when she is in this kind of learning more than sufficiently instructed, or rather destructed, then is she strait way taken forth a new lesson, she turneth over another leaf, and goeth on with evil speed.  
And as before the learning thereof, she was meet enough to receive any kind of Godly instructions: so, after she hath once attained unto the knowledge of Dancing, she never afterward returneth back to better things, she quite and clean forsaketh virtue, and for the most part, biddeth honesty adieu. Then she must have scope, than she must have her apparel after the fashion, than she must have paintings, Lickings, Combing, Plaiting, pitchings, and all kind of new fashioned trimmings: yea, than she must have walkings, Feasting, and watchings, and all kind of pleasure that maketh perfect the trade of a Strumpet.  
But as herein, I have greatly (and above the rest) occasion to accuse such Maidens, as have been, and are immoderately given to dancing: so, (the general confusion is such) that as well the unskilful dancer, as the cunning, as well the one, as the other, are now altogether given over to liberty, and there withal to pride, fond love, and worse.  
Of a truth, I can not see that for the education of Children, especially of Daughters, we may almost in any point be compared with divers, and that a great many Infidels and Pagans' which never knew God nor Christ. Among the Egyptians there is a custom (and I suppose at this day inviolable) that women shall wear no shoes, for intent only that they should abide at home, and not (so much as once) be seen out of the doors of their Parents or Husbands. The Massagetes, a people amongst the Barbariens, like as they do use none other houses save great tub and Tons, so do they provide, that their Wives and Daughters be together abiding in one Tun, and themselves and their Sons (when they are of age) in another Tun: not accompanying their Wives after the time of their conception nor resorting unto them a good time after their deliverance. I read also that the bragman's a people in the uttermost bounds of this upper world, do never assotiate themselves, I mean the man the woman, nor the woman the man, after such time, as their wives have conceived, nor till they have a certain time gone after their deliverance: their issue being always brought up, the male with the father, & the female with the mother. And at such time as they see their children of sufficient years, & marriageable (as they call it) then if it be a man child, the father treateth with a certain Officer amongst the men (which is as it were the head of the people) a man approved wise and full of piety, for the marrying of his said son, and they together immediately do repair to the place, where the women have their abiding together. And after that the magistrate hath chosen at his discretion from among the rest of the virgins, four damosels, agreeable to the young man aswell in age as otherwise: Forthwith are called before them, the mothers of the iiij. maidens, and the mother of the son: and after that they all (being demanded) do seem to assent unto the choice of the young man, upon whom so ever it shall happen the same to be made, than they altogether with one voice (falling groveling on the ground) do beseech the Gods to prospero him in the choice: and after certain prayers made according to the use of the country, the son as is aforesaid, at his own liking, doth choose one of the four virgins, and (taking her forth by the hand from the other three) they all with the magistrate accompanied with the other three wives, who in the mean time do leave the governance of their daughters to some ancient matron amongst the rest of the women, do conduct the young couple to the father of the maid: who after that he hath given his consent, which they never at any time do deny, with his wife and the other three women, (the magistrate going before) doth lead them to the people, which for the same purpose are called together: whereupon the people with one voice make a joyful shout and outcry to their Gods to bless them, and to increase the fruits of their bodies. And when they are thus coupled with assent of the parents, the mutual liking of the persons themselves, and the good will of the people: The young married folk are brought home again by the magistrate, the parents and the other iij. women aforesaid, being also accompanied with so many of the men, as either than be married, or have at any time before had wives: leaving always behind them governors for their children, as in that behalf, it is also provided.  
And this is the order of that country in bringing up and marrying their children. And they use also this self same order in marrying their daughters, not differing in any point from the marriage of their sons: saving that the mother of the daughter always accompanieth the husband, aswell when he treateth with the magistrate, as also in all other dealings. Which order in marrying and bringing up of children, I do here writ to none other end, but because I do see (even to the great grief of my heart) that neither in the education of daughters, nor yet in the honest bestowing of them in marriage, parents now a days (at the leastwise very few) do in any point come nigh them.  
If this be Christianity, if this be piety, nay if this be humanity, that we shallbe corrected by the Heathen, reproved by Infidels, and condemned by Pagans': Then to what end hath our merciful Saviour denied his most holy word, his Divine truth and perfect door of Salvation unto his peculiar people, the jews, whom always he preserved, whom always he defended, yea, & whom always from the beginning, he loved and Fostered: and given the same unto us which were outcasts and bondslaves of the Devil, Children of wrath, and heirs of damnation? Nay, tire and Sidon shall stand against us at the day of judgement: Sodom and Gomorra shall accuse us, and Nimue shall utterly condemn us. What I could hear say of the outrage of Women in their Apparel, in Licking, Painting and Trimming themselves, I am ashamed, and do tremble to utter. Of a truth, the substance which is consumed in two Years space upon the apparel of one mean Gentleman's Daughter, or upon the Daughter or Wife of one Citizen, would be sufficient to find a poor Student in the university, by the space of four or five Years at the lest. Mine eyes have seen the experience, and with sorrow have I found out the truth thereof.  
O state confused, O people deformed and full of outrage? O time too too full of Iniquity and sin.  
O England, what hast thou imagined, or how hast thou wrought, that even the very Turks and Saracens, the very Pagans' and Miscreants, do thus reprove thee of iniquity, and condemn thee of sin? O Parents, what hath your posterity offended, that thus you conduct them to the Devil, and make them fit members for the Infernal gulye of damnation? Why restrain you not the horrible pride of your daughters? why reprove you not their detestable paintings, Lyckinges and prankings of themselves? why (I say) do you not teach them to keep home, and instruct them in virtue? And O ye Daughters, what mean (I pray you) those strange kind of disguisings, Starchinges and Trimmings? To what end are these fashions, and for what intent are they used? If you do them to please yourself, it is vain: If it be to please Christ, it is a folly: If it be to delight men, it is whorish and ungracious: If it be to get you Husbands, it is as much, as if you would win them with Visards. Democritus saith that the adornment of a Woman standeth in scarcity of Speech and apparel. The Wise man sayeth that the right apparel of Men and Women, is no manner of deceitful painting and Trimming, nor yet the Pompous apparel and jewels, but it is their good conditions and manners. Saint Ambrose also sayeth that the Woman that painteth her face with material colours, doth raze and put out the true Picture of Christ. She is not well appareled (sayeth Plautus) that is not well mannered: neither loveth she virtue that desireth her apparel to be Brave and fine. I say, O you Daughters, why then do you thus without all measure, and beyond all Godforbod, endeavour to trick up yourselves and to altar your natural hews? why seek you for strange attire? and why wish you to be seen? I would to God that worthy Law, which now beareth the name of Opius: I would to God I say that Opius Law were established amongst us, which doth prescribe a mean in women's attire, what they may, and what they may not wear. Nevertheless, I do believe that albeit there were ordained a measure altogether immeasurable, and an order altogether inordinate, yet women in this time would not observe it nor keep themselves within the compass of it: such is their extreme rage and wilfulness.  
And herein appeareth as well the negligence of Fathers, as also the pernicious example of Mothers, & the general excess of all women, as well in apparel, as otherwise: whom as we have with great sorrow to lament, so must I leave them in silence, for that their lives are so generally noisome, as to hear the same, it would abhor any true and honest Christian.  
But even as the lives of Parents and elders are, so is the bringing up of Children and Younglings: not only of Daughters, which I have before touched, but also of Sons, of whose education in Learning I have somewhat written, though briefly in a few quires hereunto annexed. As into whose education in life and manners, I am much loathe to descend, the field being so large, and the hope of amendment so small. Omitting therefore the first ill, handling of them in their Infancy, the over great neishnes and delicacy that by Parents is infused into their little sons, even in those years when as they should chiefly be framed unto such constitution of body as the importance of Study doth look for and require, and as through want whereof, they become unfit in after Age both for learning and all other good exercises tending to the succour of a common Wealth, as falling through their said ill Education into feminine delights and vain Curiosities: I come only to that looseness of manners whereunto they are haled and set at liberty, at such time as their frail youth aught chiefly and carefully to be held in and restrained, namely, and universally the contempt of Superiors and government: whereunto they are directly procured or rather enforced by two spurs of wicked provocation ministered unto them by the mere vanity of Parents▪ I mean through excess in their apparel and liberty in their speech: whereof the first so outrageth now a days in the heads of fantastical Parents, that were the dispositions of their Sons never so temperately set, That one vanity were of itself able violently to withdraw them from virtuous Delights and forwardness to learning, unto a very Sea of fantasies and wicked behaviours.  
And as for that too too malapert boldness and liberty that they so greatly delight to have maintained in their sons, who seeth not what number of enormities have ensued, and do daily fall out through the same? who seeth not how it increaseth with their Age, and how many wickednesses it draweth on with their years. Parents themselves thereby disobeyed, all government contemned, all correction resisted, all liberty sought for, and all virtue forsaken. Whereupon followeth and instantly ensueth with increase of their age, such monstrous increase of horrible abuses, such continual disturbance of common tranquillity, and such irksome annoyance of the Church's felicity, that who soever is (in deed) touched with the lest consideration of any of the same, he can not fail but find matter enough of unspeakable sorrow.  
And I would to God the Magistrates could once bend their minds, although not to the Original preventing of these said manifold abuses (which truly as natural Parents they are holden to do) yet at the lest to shred of some part of the Branches that so abundantly are increased through this ill kind of education, and that so mightily overshadow the banks of all honesty, good order and government.  
Among the which, as one most noisome to the Church of God, and most hurtful to the common Wealth, that bloody bravery in quarreling and fight, that savage practice in cutting and slashing, aught sharply and earnestly to be dealt withal: Which certainly (if Magistrates do not foresee and speedily reform) I am fully persuaded will bring more danger to the state, than all the Laws of the land will bring safety to the truth of men's causes. But this viperous bloody brood, this unkind and fierce Generation, what bloody colours can it cast to cloak with face of manhood this more than butcherlike kind of behaviour? Forsooth (say they) and that with fearful Oaths, we are Gentlemen (I speak not now of common Hackster's, who are ready at all times and upon every slight motion to bid battle to all honesty and truth) and can not bear to be abused of any man living: Who in deed, if they were right Gentlemen, would rather be induced quietly to put up the force of ten Injuries, than witlessly and cruelly with rashness to pursue the revengement of one, to the disturbance of the good peace of the Realm, to the sheadding of blood, and to the overthrow of all good orders and policy.  
But to descend into the particular displaying of the manifold Branches that are daily sprung up and increased from and by the means of this ill kind of education of Sons, and not lest of all from this one vain of Sauciness boldness and liberty, whereunto they are let lose without all respect of time and all regard of Age: As I should take upon me a work infinite in itself, so, should I conclude nothing else in the same, but matter of sharp and bitter reproof unto Parents and Magistrates, who, of so many and great abuses so infinitely arising and so outrageously increasing with continuance, no one do prevent, no one do suppress, no one at all do restrain, or appease.  
Wherefore, that I may finish, behold thou Realm of England, thou old Brutish Nation, whom sometimes Foreign Peoples have honoured for thy piety, behold I say what is thy state, bethink thyself of thine impiety, see how thou razest the walls of Christ his true Church, consider thy horrible sins and offences, perpend thy contempt of God's divine truth, that heavenly Manna, and glad tidings of the Gospel: see, see how thou heapest up wrath against thyself in the day of thy visitation. If ever thou soughtest the mean to repentance, now call for it, now seek it, and with penitent prayer, crave it at the hands of thy dear Father: Now, now I say look about thee, now is it high time: even now (O England) is it most needful, when God as thou see'st, doth plague for sin even all thy neighbours about thee, and stayeth his anger towards thee, deferreth his scourge, and withholdeth his indignation.  
If the exceeding and superabundant mercies of thy God will not reclaim thee, if his wonderful benefits will not move thee: If his great love, and more than fatherly kindness will not persuade thee, nor the extreme judgement withdraw thee: yet (as one of thy sinful members). I beseech thee, and as thou regardest thy good and quiet state, as thou desirest to avoid thine own desolation, thy utter fall and ruin, I exhort thee that thou consider how grievously thy brethren about thee, even borderers on thy country & neighbours to thy Nation, are devoured of monsters, are murdered by Tyrants, are persecuted, burnt, baited, boiled, scourged, racked, punched, pined, torn in pieces, and violently drawn unto strange, horrible and fearful kinds of death by their false brethren, judaical Traitors, execrable Papists, cursed shavelings and damnable sect of devilish Dunces. O, behold the tragical and most grievous state of thy afflicted brethren in France, thy friends in Flaunders, and thy neighbours in Scotland. See see (O England) how their sins have heaped up so mightily the indignation of God against them, that the greatest relief which they find, is speedy death, and quick dispatch of their irksome & miserable lives. See I say, and behold how for contempt of Gods most holy Gospel, they are miserably afflicted & plagued: how for their negligence in building, they are tormented and punished.  
And (O thou Realm of England) what hast thou to plead for thyself in this case? what lawful excuse canst thou make for thyself? Hast thou not jesus Christ the chief corner stone? Hast thou not his blessed word, fro whence necessary matter may be ministered for the quickening of thy barren, dry and unpleasant faith? Hast thou not the same Faith moistened by his long and exceeding great benefits? What wouldst thou more? His very elect, his Apostles & most familiar friends have not enjoyed so great opportunity by the thousand part, as thou hast at this day. They had no rest in their blessed bodies, nor quietness in their Sacred minds. They wanted both place of assembly, where they might hear and teach, and also place of relief where they might be shrouded from their manifold & exceeding great number of enemies: which even continually lay in wait to spill their most innocent blood, and only for the profession of Christ and his sacred Gospel. Thou (contrary wise) hast not only the Gospel revealed, but also hast liberty to Preach and to hear the same. Thou art not only defended from the enemy, but also hast the same unto thyself in subjection. To conclude, thy wealth, thy goods, and else what so ever thou hast, is not only protected from ruin and spoil, but also thy riches, thy substance and prosperity is mightily blessed, and most amply enlarged: All which being so, alas what remaineth for thee to plead in defence?  
O think therefore of thy God, or at the lest wise, tremble at thy state. Fear, fear I say, and repent: Pleasure will not preserve thee: riches will not save thee: Honour will not shield thee: Authority may not help thee: Renown can not acquit thee. Away therefore with thy pleasure: abandon thy riches: contemn thine estate: Seek not to bear rule: come down to the lowest. It is good for thee to humble thyself: and most needful it is to say hold on the time. Though time be infected, yet let it not pass thee. The time shall come, and is even now come, wherein neither time nor trade at all shallbe. And even in this extremity of time, thou shalt desire the mountains to cover thee, and the Hills to fall upon thee, and shalt not escape. Bind not therefore one sin too another, for one of them shall not be unpunished: Every man in his vocation shake of this Lethargy, and awake out of sleep: You Pastors, you Preachers, and spiritual builders of this heavenly Tabernacle, set to your hands: away with ambition, away with security, and above all things, let not covetousness be reigning amongst you. As you have regard to the saving of souls (which is chiefest) so forget not, therewith all to minister relief to the bodies oppressed and in need: be glad to distribute: do good unto all men, and especially to such as are of the household of Faith: and in any wise preach not for temporal preferment or gain. Call to mind how Gehasi, Helias servant was stricken with Leprosy for receiving of money in reward of his masters duty: 
2. Regum. 5.  Whereby you may see how detestable a thing it is in the sight of god to have ministers of covetous minds. On the other side, you Magistrates, and temporal Rulers, down with all falsehood, let Law have his force, let justice take place, let virtue be aided, let vice be suppressed. Have always before your eyes the touch stone of truth, which is the book of God's word, and let not Bribes overcome you, nor favour entice you, nor fear dismay you, nor affection withdraw you. And above all things, defend with all force the Gospel of Christ, and the power of the Scriptures: regarding therewithal the defence of his Preachers, the safeguard of his Ministers, and the maintenance of their estate. Pluck not from them, catch not from them: defraud them not. If they shake but the dust of their heels against you, you shall never be able to answer it. tire and Sydon shallbe in better case than such of you shallbe at the dreadful and extreme judgement of souls and bodies. Consider how joseph being put in authority, did make it for a law over the land of Egypt, that Pharaoh should have the first part, except the land of the Priests, which was not Pharaos'. To conclude, even all you that call upon the name of jehovah, that worship Christ in the deity, that have spiritual feeling, & that take upon you the name of Christians: Away with negligence, away with prating, away with hypocrisy, and put from you contempt of the Scriptures, by the which and according to the knowledge whereof, you shallbe judged, and that very shortly.  
Avoid wicked company, eschew feigned Brethrens, and fly far from the sinful. If any that is called a brother, be a fornicator, 
Corinth. 5.  or covetous, or an Idolater, or railer, or a drunkard, or an extortioner, with such keep not company: nor until he repent, have any fellowship at all with him. Fear not to do well: but be afraid to do evil. Maugre the head of the Devil, do well: do well, & cease not, do well I say, because it is gods will that you should do well: the men seeing your well doing, may glorify your father which is in heaven. Of sin cometh death: Of well doing cometh life, the firm reward (although not for good deeds, yet) of well doing. be not carried away with pleasure, nor discouraged in sorrow. Forget not in prosperity: ne faint ye in adversity. The one cometh of too much confidence, the other of despair: If thou have wealth, use the same to the profit of thy brethren, to the relief of the needy, & in due distribution. If thou have scarcity, or other affliction what soever, repined not there at, neither by sinister means seek to amend thine estate: grudgingly refuse it not, nor frowardly wish thou of thyself, to avoid it. Remember how the Children of Israel seeking without pains to come to the Land of promise, 
Exod. 3.  received not only a more tedious wait of travail and pains: but also (even all of them except josua and Caleb) were quite and clean excluded from that place so desired.  
Finally, you that be Parents, have a special regard to the bringing up of your children: Let their education be godly, & their young years not careless: remembering evermore that childers' Children are the crown of the elders, and the glory of their Fathers. Let your Sons have correction, 
Prou. 13.  and your Daughters be bridled: Teach them the commandements of God, and have regard to their ways: that your sons may flourish, & your Daughters be fruitful: by the one to have justice, & by the other, increase of households & people: Let them learn obedience, & walk in humility: Let their virtues advance them, and truth still defend them: Let them marry for virtue and not for promotion: That that which hath been, and is at this day cried out upon in all places, may now at the last be reformed: that no more it be said, you cell your Daughters for money, as men sell their horses and sheep: That Matrimony no more be accounted to Halt, nor Whoredom a pleasure: That earth may be peopled, and heaven still enlarged: That we may stay (even now at the last) the riotous race of our damnable living: And that to us it be not spoken, as it was sometimes said to the children of Israel. The people turneth not unto them that smite them, neither do they seek the Lord of hosts: Therefore will the Lord cut from them in one day, even head and Tail, branch and Twig, the ancient and the honourable? Man is the head, the Prophet that Preacheth lies, is the tail: for the leaders of the people do cause them to err, and they that are led by them, are devoured. Therefore will the Lord have no pleasure in their young men, nor. pity their Fatherless and widows. For every one is an hypocrite and wicked, and every mouth speaketh lies.   


¶ A Compendious form of education, to be diligently observed of all Parents and Schoolmasters in the training up of their Children and Scholars in learning.  
¶ Gathered into English meeter, by Edward Hake.   

To master john Harlowe his approved friend.  
AFter that the right honourable the Lord chief justice of the common pleas had permitted unto me the oath of an Attorney, thereby admitting me into the number of Attorneys in the common place, it was persuaded unto me by certain good friends of mine, for that the name of an Attorney in the common place is now a days grown into contempt, whether in respect of the multitude of them, which is great besides an huge rabble of Pettipractizers, or rather Pettifoggers, dispersed into every corner of this Realm, or whether in respect of their lose and lewd dealings, which are manifold, Or whether in both those respects I know not: I say, it was for this cause persuaded unto me, to dedicated a little time wholly and altogether to my professed studies of the common Laws, that I might thereby the better enable myself to do good in that calling. Whereupon, resolving myself determinately to follow that purpose, I thought it convenient to seclude from me all those foreign exercises which might any ways seem to repugn, or to be (as it were) a proposito aliena.  
But (as in those my studies prefixed) being tied unto solitariness in the Country, which for my lot, hath happened unto me by marriage, after a while I perceived that, wanting (as I there did) the benefit of mine accustomed conference, it was impossible for me, without some exercise of the mind, to continue, or with profit to go forward in the same. In which respect, I contented myself (betwixt while and for recreation sake) to resort unto mine accustomed exercise, but so, as (if it might be) some profit might redound thereof unto others.  
And happening by good luck upon a certain Latin book entitled, De pueris statim ac liberaliter instituendis, I gathered compendiously out of the same (as not being able to allow myself time enough from my said studies, to accomplish the part of a Translator) such certain summary documents as might seem sufficient to frame an orderly and good form of education: which also I have turned into English metre and that for these two causes especially: First, for that prose requireth a more exact labour then meeter doth, and could not have been enterprised without going through the whole book, whereunto my small allowance of time (as is aforesaid) could not be answerable. Secondly, because meeter unto the unlearned (whom I hearty wish to be followers of this book) doth seem a great deal more pleasant than prose, and doth mitigate (as it were) the harshness of the matter.  
Which little book I do offer unto you (my approved friend) as a token of my good will, in whom, as in myself, I do perceive a special love not only unto this, but also unto every other good form of education: as being trained up (together with me your poor scholefellow) with the instructions of that learned and exquisite teacher, Master john Hopkins, that worthy Schoolmaster, nay rather, that most worthy parent unto all children committed to his charge of education: Of whose memory if I should in such an opportunity as this is, be forgetful, I might justly be accounted the most unthankful person in the world, considering that I have frankly tasted of his goodness in this behalf: that (if it be not unseemly so to wish) would to God I had lived at his feet even days and years longer than I did. But to return, in respect only of good will and love, I sand unto you these few quaiers, praying you to accept the same in equal part, resorting indifferently unto the consideration of those common affections of love, which are want rather patiently to bear reproach, that any ways to lie hid and unknown unto the party so beloved. Wherein I rest.  
¶ Your own assuredly Edward Hake.   

❧ To the Reader.  
WHat age in Infants is required,  
or ere they should be taught,  
What sort of Teachers best agrees,  
what Schools be good, what nought,  
Dew means also t'instruct them well,  
all these good Readers here  
Within this book (though small to view)  
in largest wise appear.  
With other matters incident,  
which to my simple skill,  
For thy delight, I have discourste  
and written with good william.  
My meaning do accept for good:  
but pardon things amiss.  
So shall my pen for thy behoof  
writ greater things than this.   
❧ The Speakers. Philopas. Chrysippus. 
CHrisippus, in these careless days  
wherein the blind are bold  
To force with words the truth of things:  
wherein each man doth hold  
His own devise for reasons rule,  
his will for perfect law,  
Wherein each one accounts his words  
for depth of learned saw:  
What thinkest thou in this case of mine,  
should Infants tender years  
Be trained up and taught in book  
ear wanton Childhood wears,  
Or stay till time of greater strength,  
that they then better may  
Be able to sustain the toil  
that learning lookth for ay?  
And whereby their so tender sense  
more capable may grow,  
To bring forth fruit of better things  
which careful skill shall sow?  
Of truth, it séemthe, 'twere best that I  
my little son at home  
Should keep a while in childish race  
and suffer him to roam,  
To play the wanton yet a while  
until such time as he  
Through help of years may labour bear  
and more capacious be.  Chrysippus 
¶ Philopas, I perceive in you  
as in each father now:  
You wish for fruit of tender soil  
and yet forbear the plough.  
At first, at first Philopas, when  
the mind is void of cares,  
When heap of vice for want of place  
the wit of wanton spares,  
While tender age is tractable  
while mind is apt to take  
Each good precept, and it retain,  
than then your entrance make.  
For old men naught remember but  
such things they learned in youth:  
If good therefore be grafted in time,  
good fruit thereof ensueth.  
Esteem for nought the words of such,  
as hold that infant's age  
Hath neither strength to wade with pain  
ne wit for learning sage.  
For first of all, 
Memory chief regarded to the obtaining of learning.  th'entrance unto  
learning doth consist  
In memory above the rest:  
and all men well it wist  
That Children have the aptest wits  
both to retain and hold.  
To suppling wax the seal doth stick,  
not so to wax that's old.  
And for so much as nature hath  
to learning us begot,  
Why should we think the learned to soon  
that nature thinketh not?  
Why should we deem the study rash  
of that same thing to be  
Whereof by Nature seeds are sown  
in each young Babe we see?  
Dame Nature in our minds hath sown  
the knowledge of each thing:  
Why should we then make nice those blooms  
to better state to bring?  
Besides all this some things there be  
though needful to be known  
Of elder sort, yet those in Babes  
more easily are sown  
And sooner settled than in such  
as are of riper time  
As Christ cross row the skill of tongues  
fine tales and Cato's rhyme.  
For brief, why is that age esteemed  
for learning so unfit  
Which all men see so apt and prove  
good nurture for to get?  
Nay, what will children sooner do  
which once have power to chat  
When as they see no remedy,  
than still to think on that?  
How much more profitable ist  
that that same age should be  
Stirred up with learning than with toys,  
so mean have his degree?  
For if the Child have sense to learn  
lewd things and trifles vain,  
Then think the same hath sense likewise  
to learning so again  
For as upon new white limed walls  
Men paint what likes them best  
(Be't good or ill:) so sure it stands  
with Infants tender breast.  
At first (I say) ear cares come on,  
ear vice begin to grow,  
Let children learn. Such seeds increase  
as men in time shall sow.  
Unto the sheeps new shorn fleece  
whereon no dye hath fall.  
You may such perfect colour cast  
as likes you best withal.  Philopas 
Alas Chrysippus, small it is  
(God wots) that Children can  
By help of tender sense obtain:  
and (pray) what boots it than  
Therefore the same into their heads  
which they can not retain?  
Now in good sooth, it seemth to me  
but travail spent in vain.  Chrysippus 
¶ Sweet liquor may preserved be  
as well in brittle glass  
As in the pot framed out of stone  
or vessel made of Brass.  
And why should slender gain be lost?  
to little give you more:  
And so shall little gain in time  
increase abundant store.  
At lest this profit shall ensue  
to them through studies toil,  
Their minds shall have no place for vice  
which tender skill doth foil.  
For nothing better occupieth  
the busy mind of man  
Then earnest study wrought with toil  
though happing now and than.  
And sure, this gain aught not to be  
comtemned in any wise:  
For what though weak the body be?  
the wit to strength shall rise.  
And then the loss is countervailed,  
who would not rather crave.  
Some loss of strength than loss of wit,  
if wishing he might have?  
Naytheless it is not meant to make  
tough Champions of the same:  
But only for the common weal,  
good governors to frame.  
Whereto their childish strength will serve  
and well suffisant be:  
Far weaker state than Milos strength,  
will thereunto agree.  
And yet if danger aught appear,  
through pressing of the mind:  
Why should not such as have the charge,  
some present easement find?  
Let nothing stop the care of skill,  
and learning to be had:  
It forceth not for lack of game,  
let little child be sad.  
But parents fondly fray their sons, 
Abuse of fond Parents.   
from toil that study craves:  
Though vilely they neglect such things,  
as bring them to their graves.  
As filthy surfeits in their meat,  
wherethrough to them do grow  
Not only in the body hurt,  
but in the mind also.  
They bring their infants unto feasts  
of strange and divers food:  
In banquets that till midnight last,  
their presence doth them good.  
With salt and fresh they fill their gorge  
with hot and cold aleeke,  
Until the stomach overcharged,  
through vomit ease doth seek.  
They pinch and crook their bodies in,  
the little corpse they strain  
With garments far unmeet such age,  
and to be thought as vain.  
They cock them up with coats of pride  
they use them for their squires,  
They make them Cockneys in their kind  
and Apes in their attires.  
Not any ways more tenderly  
they do mistrust their strength,  
Then when they should be set to school,  
and brought to book at length.  
Moreover parents there be some  
which when (in tender age)  
They hear their children liked for aught,  
they straight their state presage.  
This child saith one will prove well learned:  
then saith the father, sure,  
I will for him some Prebend or  
some Provostship procure.  
Or else I trust to see him rise  
to type of high degree:  
To be some judge, some man of law,  
or man of dignity.  
This child saith one will make a man,  
see how his limbs be pight?  
The father strait way saith: this child  
shall be a courtly knight.  
Thus thus, to wish in swathing bands  
before the child can speak,  
They think it not to soon at all:  
yet if a man man should break  
With them to have that child brought up,  
and trained in learning so,  
As he with skill might use such things  
as unto him might grow,  
They answer that he is to young,  
though words be utter plain:  
Of truth of truth (Philopas) I  
adjudge these men but vain.  
As for the words that mother's use,  
my child hath how to live,  
He shall (I trust) a living get  
although he never give  
Himself unto such peerless toil  
and travel at his book:  
I force them not, they are but fond,  
good ground they never took.  
But let me see? to answer here,  
(for so I think it best)  
These foolish words whereon their fond  
opinion is increased.  
She saith her child hath how to live:  
what, how to live right well?  
Nay, there a straw. I told you I  
the mother cannot tell.  
What needeth law or logic aught,  
(saith she) ere else such like?  
My son hath lands whereon to live:  
he need'th no learning seek.  
And hath he so in deed good wife?  
what, shall he have such stay?  
So much the more he learning need'th,  
to shield him from decay.  
The larger that the ship is framed,  
and freighted up with wares:  
So much the more undoubtedly  
should be the shipman's cares.  
Yea, and so much the more it need'th,  
a Steers man having skill:  
Thorough want of whom the freighted ship,  
falleth into danger still.  
far, far, therefore more bountiful  
is he that learning gives,  
Then he that yieldeth heaps of coin  
whereon the body lives.  
Which Alexander great declares,  
if I were not (quoth he)  
King Alexander, than I wish,  
Diogenes to be.  
Wherefore, to fine this long discourse,  
let infancy be taught:  
And even such for whom great wealth  
hath great preferment wrought.  Philopas. 
¶ Of truth Chrysippus, worthily  
you have dilated this.  
Now tell me whether private school  
or public better is.  Chrysippus 
¶ Philopas to discourse this point▪  
what schools were best to be:  
Few words shall need the case is clear:  
all men may plainly see  
That many sooner are reformed  
by the fear of one,  
Then one instructed perfectly,  
by only one alone.  
Wherefore I think there either aught  
to be no school at all.  
Or else that that same school should be  
a school in general.  
Save first to tell you by the way,  
that common schools require:  
Such only as have gained their grounds,  
and greater things desire.  
For why, where sundry sorts of wits,  
are linked in schools degree,  
There general teaching must be usdè,  
wherewith all though we see  
Some special wits to profit well  
and gather skill thereby,  
Yet common sort cannot therewith  
the sundry points espy.  
But as the master holdeth on,  
as needs he must his course,  
So doth the scholar still stick fast  
and grow from ill to worse.  Philopas. 
¶ Declare this one thing more I pray.  
if greater profit grow  
Through many teachers to a child,  
or greater else through few.  Chrysippus 
¶ As parent's aught most carefully  
herein to make their choice:  
And as they aught most earnestly  
to hear the common voice,  
And know report of him whom they  
do choose t'instruct their child:  
Even so (not less) their heed should be,  
(lest hope be soon beguiled)  
That many teachers they refuse:  

Multitudo Imperatorū●ariam ●●●didit.  for (as the proverb is)  
The country Caria was destroyed  
in such a case as this.  
So many men, so many wits,  

Quot homines tot ●●●●entiae.  young infants are dismayed  
When that the thing they learn to day  
to morrow are unsaid.  
To seek for reasons in this case,  
no reason urgeth so:  
Sufficeth me to have that proof  
that practizde parents know.  
Yet one thing needily must I ope: 
Tradendi ratio.   
the only mean to teach,  
How neither rough nor weighed way  
should tender minds appeach,  
For why, at first this infant's age  
with flattery should be trained,  
Because it hath not skill to know  
what profit may be gained.  
What honour, fruit, what dignity,  
what pleasure in the end  
May hap to such as have delight  
to learning's lore to bend.  
Which both the masters gentleness,  
and eke the scholars wit,  
For both their parts, may bring to pass,  
and drive the pain from it.  
For nothing is more profitless,  
naught looseth labour more,  
Than when the masters cruel trade  
doth fear the child before.  
And make him hate or ere he know  
wherefore it should be looude.  
So love to book which should be first,  
through fear is first removed.  
The first degree to learning is,  
the school master to love:  
Whereby it comes to pass in time,  
as skilful teachers prove,  
That little child which loved first  
his book for masters sake:  
In time through love to learning doth,  
like love to master take.  
For as those gifts are loved most,  
which come from those we love:  
So babes that know not why to love.  
for masters cause do love.  
Isocrates hath rightly said,  
that he doth learn most,  
That hath the most desire to learn,  
and thinks no labour lost.  
And as to learn, we learn best  
of those we best do love:  
So love to master is the cause,  
that love to book doth move.  
For parents even themselves cannot  
prevail if they shall use  
To break them all by fear and force  
and gentle means refuse.  
Much less the master may through fear  
through foul and froward mean.  
Once work a will unto the book,  
but soon undo it clean.  
The chief regard is to be looud,  
then featly doth succeed,  
No fear, but frindely reverence,  
which (to define indeed)  
Hath greater charge than cause of fear,  
hath care to shield fro shame:  
Hath doubt to drag and draw behind,  
not fear to suffer blame.  
How ill therefore do they foresee,  
the safety of their child▪  
The beautifying of his brains  
with skill and manners mild  
That turn him in his tender age,  
to ghastly mazing school:  
Where thronizd sits a master strange  
blunt, rude, and half a fool.  
Oftentimes infected with disease,  
inveterate and old:  
Which makes the wayward testy fool  
with little lambs to scold.  
And surely, we do see there can  
be none so abject fools  
So base and void of sense, but now,  
men use them for their schools.  
And think them meet to bring up youth▪  
to train them at their books:  
Where expert men at first do judge  
them Asses by their looks.  
And they supposing to have got  
a kingdom in their kind,  
Advance themselves with fearful looks  
and set aloft their mind:  
Because they bear a rule, but not  
in beasts (as Terence saith)  
But in that age which soon (god knoweth)  
a little terror frayth.  
A man would say it were no school  
but slaughter house in deed,  
Whence saving stripes and roaring out,  
no learning doth proceed.  
What else is this than soon to fray,  
the silly babes from book,  
who wanting pleasant flattering words  
none other pleasure took?  
And some a man shall sooner kill  
then mend with cruel blows,  
Where he by fair and quiet means  
might bring to learning those.  
But this lewd kind of men (for truth)  
aught not to bear the name  
Of masters, but of manquellers,  
so brutish are the same.  
And none more fell and froward are,  
than those which nothing have  
Wherewith tinstruct and teach a child:  
whose doggish deeds deprave  
The due success of forward wits:  
whose roughness doth deface  
The golden sparks of nature's gifts  
which in the child hath place.  
A gentle Horse is sooner ruled  
with stick or little wand  
Then with a whip or digging spur  
within the side to stand.  
The Ox likewise being to much pricked,  
doth soon cast of his yoke,  
And brings to danger him that drives,  
through hap of heavy stroke.  
So men must handle forward wits  
as Lions do their whelps:  
The huge and heavy Elephant  
the skilful person helps.  
What should I say? no beast there is,  
no savage beast in fine,  
Whom violence will not provoke,  
and skill to will incline.  
But some perhaps will here allege  
these scriptures for their turn:  
Who spares the rod, doth hate the child,  
and who in love doth burn, 
Eccless. 30.   
Doth use the same unto the whip:  
again bow down in youth  
His neck, and knock him on the side  
ear greater age accrueth.  
And this correction might perhaps,  
agree unto the jews:  
But christians to translate these words,  
far otherwise do use.  
That, if some one would bind us now  
unto the letter bore:  
What more absurdly can be said?  
what words worse sounding are,  
Than thus to bow a down the neck  
of little children, and  
To knock and thump them on the sides  
with stick or with the hand?  
What, thinkest thou that we break an Ox  
to frame him to the plough?  
Thinkest thou we teach an ass to bear?  
or else that we seek how  
The tender sense of silly babes  
to bend to virtuous lore?  
Whose slender hands with fearful suit  
Our favour doth deplore.  
Nay, let our rods that we shall use,  
be admonitions mild:  
And if we chide, as chide we must,  
see bitterness exiled.  
This whip, this whip accustom we  
our children still unto:  
That they being well brought up & taught,  
may learn what best to do.  
May find at home an honest form  
of life, and never need  
To hang upon our neighbours sleeve  
for counsel and for reed.  
Lycon, that old Philosopher,  
doth teach and well declare  
How that to cheer up children's wits,  
two spurs most sharp there are.  
The first is praise, the second shame,  
with which two spurs must we  
Toll on our children if we look,  
that learned they should be.  
And now, if that you seek to know  
what thumps we aught to use:  
How we should knock our children's sides  
take these, the rest refuse.  
Let's watchful be ti'nstruct them well,  
no labour let us spare,  
To teach and train them up to good,  
Let that be all our care.  
Some times to read, and of things red  
again for to require  
A just account: lo these be thumps  
that tender wits desire.  
First let them learn to love, & have  
in admiration great,  
Good letters and an honest life.  
Again, with ardent heat  
Fowl ignorance and filthy life  
to hate with single eye:  
The one to love and still to seek,  
the other to defy.  
And let their ears be tickled up  
to hear some one for good  
Tenjoy great praise, and other some  
of whom is understood  
Some lewd offence, to have reproach  
and still enduring shame:  
So teach them still dame virtues praise  
and vices fowl defame.  
This man (say thou) through learning skill  
is come to high degree:  
This man to wealth by learning, this  
to power and dignity.  
But this again, through ill desert  
through want of learning's lore,  
Reproach, contempt, and poverty  
hath gained himself therefore.  
These truly be the very bats,  
these be the thumps in deed,  
That scholars of sweet jesus Christ,  
will take to them at need.  Philopas. 
¶ Chrysippus I do well allow,  
each word that you have said:  
And sure I think that gentle wits  
through terror are dismayed.  
And yet to say that ragged colts,  
that rude unruly boys  
Will be reclaimed through shame or praise  
Not not, they count them toys.  
That savour not of smarting whips,  
which yet perhaps in some,  
So never works, that they thereby  
to goodness sooner come.  
Much less through fawning flattering (praise)  
for some much less do way  
The loss of praise, nay loss of skill,  
than any loss of play.  Chrysippus 
¶ To such Philopas, unto such,  
whom neither mild request  
Nor rough rebuke, nor praise nor shame  
to learning will invest.  
The smarting rod (if need so be)  
must now and then be had  
But so, as we do coldly fight,  
and not as we were mad.  
Yea, bashefully we should lay bore  
their bodies when we fight:  
For nakedness to gentle boys  
if many are in sight,  
A kind of great reproach doth seem▪  
and Fabius doth deny  
That body of a gentle boy  
in nakedness should lie.  
But some perhaps will say to me,  
what shall be done with those  
Whom we to study cannot frame,  
except it be with blows?  
To such I answer in this wise:  
what would you seem to do  
To asses or to Oxen, if  
they come the school into?  
What? would you not soon drive them (forth)  
into the country soil,  
The one to'th milne, the other with  
the plough and cart to toil?  
And certainly, no less are men  
unto the plough-staff borne,  
Than is the Ox: no less to'th milne,  
than th'ass with labour worn.  Philopas. 
¶ But so the masters flock decays,  
and therewithal his gain.  Chrysippus 
¶ Aha, there goeth the Hare away:  
by this appeareth plain,  
That unto such, far dearer is  
the fare of filthy meed,  
Then is the care how they should make  
their scholars good in deed.  
But such no doubt, the common sort  
of Schoolmasters are now:  
And yet as wise Philosophers,  
do flatly teach us how  
A wiseman we should well discern,  
as Rhetoriciens eke,  
An Orator doth well describe,  
when as they say: go seek  
And scarcely find whom thou mayst call  
a rightwise man in deed,  
Whom thou mayst call an Orator,  
(thereto belongeth such heed:)  
So much, and far more hard it is  
that we should well atone  
What he the master aught to be,  
as who should say such one  
As scarcely may be found the like:  
such one as hardly will  
The due prescribed form accord  
or can the same fulfil.  
But such should be the public charge  
of civil magistrates  
And of the Ecclesiastical:  
yea, of the high estates,  
That as the Soldier trained is,  
and fitted for the field,  
As singing men are taught to tune  
the counteruerse they yield:  
So, much more should they see that man  
be taught, much more be trained  
That to the worthy teaching trade  
hath any way attained.  
Vespasian from his coffers gave  
a certain yearly fee  
To learned men: that learning so  
might well maintained be.  
And Plinius Nepos did the like.  
But if the public care  
Should hap to cease, than every man  
at home must needs prepare  
To have a private teacher. But  
thou sayst, how then should they  
That are not able so to do,  
their children any way  
Bring up to learning? whereunto  
I nothing have to say  
But this that Terence doth record:  
when as we cannot do  
Even as we would, then as we may.  
we show the trade unto  
Right teaching, as not able we  
good fortune for to give,  
Except we wish the wealthies aid  
to such as poorly live.  
Now to return, I do mislike  
that mildness should expel  
That fear and reverence which a child  
becometh very well,  
But these who nothing else do know  
save fiercely how to fight,  
How would they do if they should teach  
Kings children whom they might  
Not iercke nor strike withouten blame?  
But haply 'twill be said  
That children borne of noble race  
Moore nearly must be weighed.  
And is thy son or mine in faith  
less man than any they?  
Is not each father's child thinkest thou  
as dear to him, and gay,  
As if the same a kings son were?  
If fortune be but base,  
Then learning and good bringing up  
must help relieve his case.  
Contrariwise if wealthy port  
do happen to his lot,  
Then wisdom helpth to guide his wealth,  
and shield his name from blot.  
And though we have not wealth by birth  
though so not honours glee  
Nor office, nor renown, yet sure  
thereto brought up we be.  
And here I leave to brawl and chide,  
with cruel masters: here  
I wholly end that point: so as  
this one thing may appear:  
Namely, that laws and magistrates  
condemned are to be  
Which ever seek with pain to pinch,  
and never do agree  
T'allure with pleasures and reward:  
which ponish still but so,  
As they ne warn the fault whereby  
the punishment doth grow.  
Right so I think of that same sort,  
that common sort I say,  
Of schoolmasters which only seek  
their silly boys to pay,  
To beat and bounce them for their faults  
and not t'instruct their mind  
So as they may both see and know  
from what offence to wind.  
Wherein I end remembering this,  
that in each exercise  
Our minds delight is chiefest cause  
that we to skill arise.  
Lo, here Philopas, you have heard,  
what qualities are meet  
For him that shall instruct a child  
again, what things unféete,  
Are wisely to be looked unto,  
and in the same foreseen:  
Whereby you may avoid such faults,  
as heretofore have been  
Neglected in that kind of men.  
the schoolmaster you see,  
To win the child, should seem a child  
and child again should be.  
And yet I wholly do mislike  
that that same crooked age  
Wherein the second childhood dwelleth▪  
should take the room of sage  
Instructors: for such men in truth  
are children every deal:  
They feign not childhood but in truth  
they childhood do reveal.  
They do not seem to stammer, but  
they stammer plain in deed.  
I wish such men to be displaced  
and young men to succeed.  
And how this young man now should (deal)  
what form the same should use,  
What means to teach he should retain  
and what again refuse,  
This resteth here to be discussed:  
and as the proof doth find,  
None otherwise the same should deal  
in forming of the mind,  
Then skilful Nurse or parents deal  
when they the body frame:  
Which that he may so imitate,  
Lo here ensueth the same.  
To teach the Babe to speak, they first  
do tattle forth their words:  
And lispingly they frame their tongue  
to that the babe affords.  
Dad dad for father first they give,  
and bead they teach for bread:  
And when they teach him drink to ask,  
than din to him in said.  
And prettily they lisp their words  
Whereto it prates again:  
And thus at length as proof doth teach  
the Baby speaketh plain.  
To teach it how to eat, they put  
the pap within their lips  
And from the spoon eftsoons they seem  
to draw forth pretty sips.  
Which done therewith they feed the babe.  
And when they teach to go,  
They bend their corpse, and frame their (pace)  
before their infants so▪  
As what therewith, and with such means  
as they with pulpits use,  
In time the child hath perfit pace,  
he can none other choose.  
And this thing worthy noting is,  
their child they never feed  
With all that comes to hand, but they  
observe with careful heed  
Both what to give and how to give:  
what quantity to use:  
And eke to feed it laysurely:  
for if they should infuse  
And pour it in with reckless hands,  
they know they either should  
Their baby choke, or at the lest,  
his clothes would be fold.  
Now therefore, as of lightest meats  
and meats agreeing best,  
They often and little give them, so  
the infants tender breast  
In teaching should be framed like▪  
yourself (Philopas) may  
Thexample best apply, for I  
have something else to say.  
You look (I know) that I should teach  
what things do best pertain  
To children's wits: what first to learn  
which only doth remain  
At this time to be handled here.  
this briefly therefore know,  
That love unto the latin tongue  
in childhood first should grow,  
With use thereof, which easily  
without great studies care  
To children comes: but hardly when  
the same more aged are.  
Whereto (as hath been said before)  
the fables do invite  
With moral saws in covert tales:  
whereto agreeth rite  
Fine Comedies with pleasure sawst,  
which (as it were by play)  
Do teach unto Philosophy  
a perfect ready way.  
Then sentences and proverbs choice  
and Apothemes of men,  
Wherein great wisdom rests, wherein  
great learning ay hath been.  
Which fables and which comedies  
they better far shall learn,  
If once they know the arguments,  
and sum thereof discern.  
The names of Trees, of plants also  
and names of monsters strange,  
With natures of them finely taught,  
doth 'cause their minds to range,  
To seek abroad for farther sight  
with longing minds to know  
Where this beast lines, where that bird breeds  
where this strange tree doth grow.  
In sine, it helpeth very much  
the latin tongue t'attain,  
T'associate such with whom good skill  
in latin doth remain.  
Avoiding still as rocks and cliffs▪  
foul barbarous words to name  
No latin rather let them speak  
than so to speak the same.  
And here concluding, this I note,  
that in the first degree  
Of teaching, this above the rest  
must well adverted be.  
That, whatsoever pleasant is,  
what thing so ever eke  
Is easy to be understood,  
that children best do like.  
For surely as it is absurd  
to look for grapes in spring,  
In harvest else to look for Rose  
or such like blooming thing:  
So schoolmasters must well adapt  
such things as they shall teach,  
Unto their child's capacity:  
so as the same may reach  
And it conceive, with firm delight:  
for pleasure profits much,  
And nothing else but pleasure may  
allure to learning such:  
So as naytheless we careful be  
to avoid all bawdy rhymes  
And wanton jests of Poets vain  
that teach them filthy crimes.  
Good stories from the Bible charged  
and from some civil style.  
As Quintus Curtius, and such like  
to read them otherwhile.  
Where through by just degree of skill  
from reading shall succeed  
As eke of congrue use of speech  
a seemly form indeed  
Of writing well: which natheless  
is difficile: but so,  
As by the masters skill the same  
may far more easy grow.  
Rewards he must prescribe for such  
as shall perform their charge:  
But such as neither mild request,  
nor praise nor promise' large  
Can bring to better form of ski●  
with those, this practice he  
Must put in ure: that is to weet  
though they unlearned be,  
To make them think and yet believe  
themselves to be of might  
T'encounter with the better sort,  
and put the same to flight.  
And evermore we must avoid  
t'enjoin them things to hard,  
Or things not needful to be taught  
or things that may be spared.  
For (Lord) how are their minds perplexed  
how troubled will they be  
When things they cannot understand,  
through much obscurity?  
But though that something of itself  
some hardness doth contain,  
Yet may the masters policy  
make easy that again.  
For like as good physicians that  
do bitter potions make,  
With something sweet do smear the pot  
that infants so may take  
The Potion that they would have drunk  
whereby they are allured  
The same to drink, which else to do,  
they could not be procured:  
Even so the skilful master aught  
to deal in each respect:  
Things difficult with ease to teach  
and leisure to direct.  
And yet we may not too too much  
mistrust our children's strength:  
For what they cannot learn at first,  
that learn they at length.  
Though strength they have not as an Ox  
yet as an Ant they have:  
And often unto the Elephant  
the little Fly doth scathe.  
Conceit doth chief hurt a child,  
where if you make but play  
Of things that you shall teach him, than  
Conceit doth never fray.  
That one and only scruple now  
remains to be discussed,  
Which many one full fondly do  
against all reason thrust.  
They say the profit is so small,  
that children do obtain  
Before the same be five years old,  
that labour is in vain,  
And cost ill spent that is bestowed  
to bring them up to book.  
But these men which will this object.  
these rather seem to look  
Moore straightly to the parent's purse,  
and more to spare the pain  
Of masters, then to well respect  
their little children's gain.  
But grant the profit be but small  
admit it small in deed:  
Take rather small than nothing yet,  
for that's the wiseman's reed,  
And slender howsoe'er it be  
that that same age shall gain,  
Yet this advantage be you sure  
shall thereunto remain:  
That greater things they shall achieve  
that year, wherein if they  
The smaller things had erst not learned  
they on the same should stay.  
I need not here repeat again  
that certain things we see  
In infant's age far better learned  
than when they greater be.  
And grant we that they trifling are  
and things of slender skill.  
Yet they such trifles first achieve  
that greater things fulfil.  
The painful Crafts man makes accounted  
even of the smallest coin,  
For why in time, to that same small,  
he greater store doth join.  
The Goldsmiths rise ere break of day,  
before they well can see,  
To win some time before hand still,  
(though near so small it be)  
The Ploughman sometimes doth not stick  
on days that holy seem  
To bind his sheaves, to shock and often  
to set a work his Teeme.  
And shall we way for nothing then  
the loss of five years time?  
Shall we so hang on harder age,  
that we neglect the prime?  
When as there's nothing half so rich  
as time, nor half so good  
As learning is: o nothing may  
so high be understood.  
Here here Philopas, here should men  
most nearly pinch and spare:  
Even here (I say) for loss of time,  
should be their chiefest care.  
The husbandman hath good regard  
that no part of his ground  
Do lie untilled: for look what piece  
unfit for grain is found,  
That he with Osiers sets and plants,  
Or else to pasture lays:  
And one way or another still  
he fruit thereof doth raise  
Shall we permit the best part than  
of all our time to flit  
Without all learning's profit had?  
without increase of wit?  
New fallowd ground must needs be (sown)  
with some one kind of seed,  
Or else (even of it own accord)  
it brings forth noisome weed.  
Like so the tender Infant's mind,  
except the same be taught  
With good precepts, it will bring forth  
the thing that's merely naught.  
The mind doth either good things yield,  
if good therein be sown,  
Or if thou nothing sow therein,  
with vice 'tis overgrown.  
And surely he not smally gains,  
that vice can well eschew:  
And he that shuts forth vice doth not  
to virtue lest accrue.  
What? wilt thou know how much it helps  
tinstruct a child betime?  
Why, then behold thou Ovid well:  
mark Lucan in his prime.  
Vrsinus but eleven years old,  
so wonderful was found,  
That strange it is to make report,  
how far he did abound  
Great Alexander in his youth,  
even all the parts attained  
Of wisdom and Philosophy:  
and with the same had gained  
Such perfit form of eloquence,  
that had not kingdoms pride  
Withdrawn his mind from studies care  
no man could have denied  
But that amongst Philosophers  
(the chiefest of them then)  
Not second but the very chief  
accounted he had been.  
But here to fine this long discourse,  
yourself Philopas I  
Will have to witness all such things  
as erst have passed by.  Epilogus. 
¶ Consider well what portion and  
what dear possession eke  
A son is: and how flittingly  
man's mind doth knowledge seek.  
How weighty education is,  
what ableness is found  
In tender child's capacity:  
what quickness doth abound.  
How easily the same doth learn,  
how Nature gives consent:  
And how they profit most when they  
to learned men are sent,  
And unto such as gentle are,  
which teach them all by play:  
Things easy first, and harder things  
when harder things they may.  
To these things add how dear and of  
what weight our time should be:  
How much it helps to teach betimes,  
what fruit thereof we see.  
Hesiodus doth flitting call  
the wandering age of man:  
Whose youth is busy, and whose age  
is quite from learning gone.  
These things if thou shalt well observe,  
six years, shall not be seen  
Nor yet three years before thy son  
which heretofore hath been  
Neglected (as to this intent)  
shall either learning gain.  
Or else be well prepared at lest,  
good learning to obtain.  
FINIS.