PRotogenes can know Apelles by his line though he see him not, and wise men can consider by the Pen the authority of the writer though they know him not. the Ruby is discerned by his pale redness, and who hath not hard that the Lion is known by his claws. though Aesop's crafty crow be never so defil●…e decked, yet is his double dealing easily desiphered: & though men never so perfectly polish there writings with others sentences, yet the simple truth will discover the shadow of their follies: and bestowing every feather in the body of the right M. turn out the naked dissembler into his owen cote, as a spectacle of folly to all those which can rightly judge what imperfections be. There came to my hands lately a little (would God a witty) pamphlet, bearing a fair face as though it were the school of a buse but being by me advisedly weighed I find it the oftscome of imperfections, the writer fuller of words than judgement, the matter certaively as ridiculus as serius. asuredly his mother wit wrought this wonder, the child to dispraise his father the dog to bite his master for his dainty morsel. but I see (with Seneca) that the wrong is to be suffered, since he dispraiseth, who by custom hath left to speak well. but I mean to be short: and teach the Master what he knoweth not, partly that he may see his own folly, and partly that I may discharge my promise, both bind me. therefore I would wish the good scholmayster to over look his abuses again with me, so shall he see an ocean of enormities which begin in his first prinsiple in the dispraise of poetry. And first let me familiarly consider with this found fault what the learned have always esteemed of poetry. Seneca theughe a stoic would have a poetical son, and amongst the ancientest Homer was no less accounted then Humanus deus. what made Alexander I pray you esteem of him so much? why allotted he for his works so curious a closet? was there no fit unter prop for his pillow them a simple pamphlet? in all Darius coffers was there no jewel so costly? forsooth my thinks these two (the one the father of Philosophers, the other the cheftaine of chivalry) were both deceived if all were as a Gosson would wish them, if poets paint naught but palterie toys in verse, their studies tended to foolishness, and in all their endeavours they did nought else but agendo nihil agere. Lord how Virgil's poor gnatt pricketh him, and how Ovid's flay biteth him, he can bear no board, he hath raised up a new sect of serius stoics, that can abide nought but their owen shadow, and allow nothing worthy, but what they conceive. Did you never read (my over witty friend) that under the people of beasts many abuses were dissiphered? have you not reason to way? that whatsoever either Virgil did writ of his gnatt, or Ovid of his flay: was all covertly to declare abuse? but you are (homo literatus) a man of the letter little savouring of learning, your giddy brain made you leave your thrift, and your abuses in London some part of your honesty. You say that Ports are subtle, if so, you have learned that point of them, you can well gloze on a trifleling text. but you have drunk perhaps of Lethe, your grammar learning is out of your head, you forget your Accidence, you remember not, that under the person of Aeneas in Virgil the practice of a diligent captain is described under the shadow of birds, beasts and trees, the follies of the world were disiphered, you know not, that the creation is signified in the Image of Prometbeus, the fall of pride in the person of Narcissus, these are toys because they savour of wisdom which you want. Mark what Campanus saith, Mira fabularum vanitas sed quae si introspiciantur videri possunt non vanoe. The vanity of tales is wondered, yet if we advisedly look into them they will seem & prove wise, how wondered are the pithy poems of Cato? the curious comidies of Plautus? how bravely discovereth Terence our imperfection in his Eunuch? how neatly dissiphereth he Danus? how plea sauntly painteth he out Gnatho? whom if we should seek in our days, I suppose he would not be far from your parson. But I see you would seem to be that which you are not, and as the proverb saith Nodum in Cirpo quaerere: poets you say use colours to cover their incoviences, and witty sentences to burnish their bawdry, and you divinity to cover your knavery. But tell me truth Gosson speakest thou as thou thinkest? what coelers findest thou in a Poet not to be admitted? are his speeches unperfect? sanor they of inscience. I think if thou hast any shame thou canst not but like & approve them, are their gods displeasant unto thee? both Saturn in his majesty move thee? doth juno with her riches displease thee? doth Minerva with her weapon discomfort thee? doth Apollo with his harping harm thee? thou mayst say nothing less than harm thee because they are not, and I think so to because thou knowest them not. For wots thou that in the person of Saturn our decaying years are signified, in the picture of angry juno, our affections are dissiphered, in that person of Minerva is our understanding signified, both in respect of war, as policy. when they feign that Pallas was begotten of the brain of jupiter their meaning is none other, but that all wisdom (as the learned say) is from above, and cometh from the father of Lights: in the portraiture of Apollo all knowledge is denocated. so that, what so they wrote, it was to this purpose, in the way of pleasure to draw men to wisdom: for seeing the world in those days was unperfect, it was necessary that they like good Phisions: should so frame their potions, that they might be appliable to the queasy stomaches of their werish patients. but our studientes by your means have made shipwreck of their labours, our schoolmasters have so offended that by your judgement they shall subire pae nam capitis for teaching poetry, the university is little beholding to you, all their practices in teaching are frivolous. Wit hath wrought that in you, that years and study never settled in the heàds of our sagest doctors. Not marvel though you dispraise poetry, when you know not what it means. Erasmus will make that the path way to to knowledge which you dispraise, and no mean fathers vouchsafe in their serious questions of divinity, to insert poetical censures. I think if we shall well overlook the Philosophers, we shall found their judgements not half perfect, poets you say fail in their fables, Philosophers in the very secrets of Nature. Though Plato could wish the expulsion of poets from his well publiques, which he might do with reason, yet the wisest had not all that same opinion, it had been better for him to have searched more narrowly what the soul was, for his definition was very frivolous, when he would make it nought else but Substantiam intelectu predictam. if you say that poets did labour about nothing, tell me (I beseech you) what wonders wrought those your dunce Doctors in their reasons de ente et non ente? in their definition of no force, and les wit? how sweat they power souls in making more things than could be? that I may use your own phrase, did not they spend one candle by seeking another. Democritus, Epicurus, with their scholar Metrodorus how laboured they in finding out more worlds than one? your Plato in midst of his presisnes wrought that absurdity that never may be red in Poets, to make a earthly creature to be are the person of the creator, and a corruptible substance, an incomprehensible God: for determining of the principal causes of all things, a made them naught else but an Idea which if it be conferred with the truth, his sentence will savour of Inscience. but I speak for poets, I answer your abuse, therefore I will disprove, or dispraise nought, but wish you with the wise Plato, to dispraise that thing you offend not in. Seneca saith that the study of Poets, is to make children ready to the understanding of wisdom, and the our auneients did teach arts Eleutberias. i liberales, because the instructed children by the instrument of knowledge in time become homines liberi. i philosophy. it may be that in reding of poetry, it happened to you as it is with the Oyster, for she in her swimming receiveth no airs, and you in your reeding less instruction it is reported that the sheep of Enboia want their gale, and one the contrary side that the beasts of Naxus have distentum fel. Men hope that scholars should have wit brought up in the Universite, but your sweet self with the cattle of Enboia, since you left your College have lost your learning. you disprayle Max iminns Tirius pollicey, and that thing that that he wrote to manifest learned Poets meaning, you attribute to folly. O holy-headed man, why may not juno resemble the air? why not Alexander valour? why not Ulysses policy? will you have all for you own tooth? must men writ that you may know their meaning? as though your wit were to wrist all things? Alas simple Irus. beg at knowledge gate awhile, thou haste not won the mastery of learning. wean thyself to wisdom, and use thy tallant in zeal not for envy, abuse not thy knowledge in dispraising that which is peerless: I should blush from a player, to become an envious preacher, if thou hadst zeal to preach, if for Zion'S sake thou coldst not hold thy tongue, thy true dealing were praise worthy, thy revolting would counsel me to reverence thee. pity wear it, that poetry should be displaced, full little could we want Buchannans works, and Boetius comforts may not be banish●…d. what made Erasmus labour in Euripides tragedies? did he endeavour by painting them out of Greek into Latin to manifest sin unto us? or to confirm us in goodues? Labour (I pray thee) in Pamphelets more praise worthy, thou haste not saved a Senator, therefore not worthy a Laurel wretch, thou hast not (in disproving poetry) reproved an abuse, and therefore not worthy commendation. Seneca saith that Magna vitae pars elabitur male agentibus, maxima nihill agentibus, tota alind agentibus, the most of our life (said he) is spent either in doing evil, or nothing, or that we should not, and I would wish you wear exempted from this censure, give ear but a little more what may be said for poetry, for I must be brief, you have made so great matter that I may not stay on one thing to long, jest I leave an other untouched. And first whereas you say, the Tully in his years of more judgement despised poets, hark (I pray you) what he worketh for them in his oration pro Archia poeta (but before you hear him lest you fail in the encounter, I would wish you to to follow the advise of the dasterdlye I●…neumon of Egypt, who when she beholdeth the Aspis her enemy to draw nigh, calleth her fellows together, bismering herself with clay, against the biting and stroke of the serpent, arm yourself, call your wits together: want not your weapons, jest your inperfect judgement be rewarded with Midas ears. you had need play the night bird now, for you day Owl hath misconned his part, and for to who now a days he cries fool you: which hath brought such a sort of wondering birds about your ears, as I fear me will chatter you out of your juey bush. the world shames to see you, or else you are afraid to show yourself. you thought poetry should want a patron (I think) when you first published this invective, but yet you find all to many even preter expectationem, yea though it can speak for itself, yet her patron Tully now shall tell her tale, Haec studia (saith he) adolescentiam alunt, Senectutem oblectant, secundas, res ornant, adversis perfugium ac Solatium prebent, delectant domi, non impediunt foris, pervoctant nobiscum, peregriantur, rustic antur. then will you dispraise that which all men commend? you look only up on the refuse of the abuse, neither respecting the importance of the matter nor the weight of the writer. Solon can fayne himself mad, to further the Athenians. Chaucer in pleasant vain can rebuke sin uncontrolled, & though he be lavish in the letter, his sense is serious. who in Rome lamented not Roscius death? & canst thou suck no pleasure out of thy M. Claudians writings? hark, what Cellarius a learned father attributeth to it. acuit memoriam (says he) it profiteth the memory. yea & Tully atributeth it for prais to Archias that upon any theme he could versify extempore. who liketh not of the promptness of Ovid? who not unworthily cold boast of himself thus Quicquid conabar dicere versus erat. who then doth not wonder at poetry? who thinketh not that it proceedeth from above? what made the Chians & Colophonians fall to such controversy? Why seek the Smirnians, to recover from the Salamini ans the prais of Homer? all would have him to be of their city, I hope not for harm, but because of his knowledge. Themistocles desireth to be acquainted with those with could best decipher his praises. even Marius himself, though never so cruel, accounted of Plotinus poems. what made Aphricanus esteem Eunius? why did Alexander give prais to Achilles but for the praises which he found written of him by Homer? Why esteemed Pompey so much of Theophanes Mitilet●…s or Brutus so greatly the writings 〈◊〉 Accius? Fuluius was so great a favourer of poetry, that after the Aetolian wars, he attributed to the Muses those spoils that belonged to Mars, in all the Roman conquest, hardest thou ever of a slain Poet? nay rather the emperors honoured them, beautified them with benefits, & decked their sanctuaries which sacrifice. Pindarus college is not fit for spoil of Alexander overcome, neither fears poetry the persecutors sword. what made Austin so much affectate the heavenly fury? not folly, for if I must needs speak, illnd non ausim affirmare, his zeal was, in setting up of the house of God, not in affectate eloquence, he wrote not, he accounted not, he honnored not, so much that (famous poetry) which we praise, without cause, for if it be true that Horace reporteth in his book de arte poetica, all the answers of the Oracles wear in verse. among the precise jews, you shall found poets, and for more majesty Sibilla will prophesy in verse. Hiroaldus can witness with me, that David was a poet, and that his vain was in imitating (as S. jerom witnesseth) Horace, Flaccus, & Pinda rus, sometimes his verse runneth in an I am bus foot, anon he hath recourse to a Saphi oer vain, aliquando, semipede ingreditur. ask josephus, and he will tell you that Esay, job and Solomon, vouchsafed poetical practices, for (if Origen and he fault) not their verse was Hexameter, and pentameter. Inquire of Cassiodorus, he will say that all the beginning of poetry proceeded from the Scripture. Paulinus though the bishop of Nolanum yet vouchsafe the name of a Poet, and Ambrose though he be a patriarch in mediolan●… loveth versifing Beda shameth not the science that shameless Gosson misliketh read over Lactantius, his proof is by poetry. & Paul voutsafeth to overlook Epimenides let the Apostle preach at Athens he disdaineth not of Aratus authority. it is a pretty sentence yet not so pretty as pithy. Poetana scitur or ator fit as who should say, poetry cometh from above from a heavenly seat of a glorious God unto an excellent creature man, an orator is but made by exercise. for if we examine well what befallen Ennius among the Romans, and Hesiodus among his countrymen the Grecians, how they came by their knowledge whence they received their heavenly fury, the first will tell us that sleeping upon the Mount of Parnassus he dreamt that he received the soul of Homer into him, after the which he become a Poet, the next will assure you that it cometh not by labour, neither that night watchings bringeth it, but that we must have it thence whence he fetched it with was (he says) from a well of the Muses with Cabelimus calleth Porun, a draft whereof drew him to his perfection, so of a shepherd he became an eloquent poet. well then you see that it cometh not by exercise of play making, neither insertion of gauds, but from nature, and from above: and I hope that Aristotle hath sufficiently taught you: that Natura nihil fecit frustra. Perseus was made a poet divino furore percitus and whereas the poet's wer●… said to call for the Muses help thermening was no other as jodocus Badius reporteth, but to call for heavenly in spiration from above to direct their endedevors. neither were it good for you to set light by the name of a port since the oftspring from whence he cometh is so heavenly. Sibil lafoy in her answers to Aeneas against her will as the poet telleth us was possessed with this fury, you weigh considerately but of the writing of poets, & you shall see that when there matter is most heavenly, their style is most lo●…tye. a strange token of the wonderful efficacy of the same. I would make a long discourse un to you of Plato's 4. furies but I leave them it pitieth me to bring a rod of your own making to beat you withal. But mithinks while you hear this I see you swallow down your own spittle for revenge, where (God wots) my writing savoureth not of envy. in this case I could wish you far far otherwise from your foe if you please I will become your friend and see what a potion or receipt I can frame fit for your diet. and herein I will prove myself a prac tiser, before I purge you, you shall take a preparative to does burden your heavy head of those gross follis you have conceived: but the receipt is bitter, therefore I would wish you first to tasteu your mouth with the Sugar of perseverance: for there is a cold collop y● must down your throat yet such a one as shall change your complexion quit. I will have you therefore to taste first of the cold river Phricus, in Thratia which as Aristotle reporteth changes black into white, or of Scamandar, which maketh grey yellow that is of an e●…ous man a well minded person, reprehending of zeal that wherein he hath sinned by folly, & so being prepared, thy purgation will work more easy, thy understanding will be more perfect, thou shalt blush at thy abuse, and reclaim thyself by force of argument so will thou prove of clean recovered patiented, and I a perfect practiser in framing so good a potion. this brought to pass I with the will seek out some abuse in poetry, which I will seek for to disprove by reason first pronounced by no small bird even Aristotle himself Poetae (saith he) multà mentiuntur and to further his opin●…on sever Cato putteth in his cencure.  
Admiranda canunt sed non credenda poetae. these were sore blemishes if objected rightly and hear you may say the stream runues a wrong, but if it be so by you leave. I will bring him shortly in his right channel. My answer shall not be my own, but a learned father shall tell my tale, if you will know his name men call him Lactantius: who in his book de divinis institutionibus reesoneth thus. I suppose (saith he) Poets are full of credit, and yet it is requesite for those that will understand them to be admonished, that among them, not only the name but the matter beareth a show of that it is not: forlif saith he we examine the Scriptures litter ally nothing will seem more falls, and if we way poets words and not their meaning, our learning in them willbe very mean you see now that your Cato's judgement as of no force and that all your objections you make against poetry be of no valour yet jest you should be altogether discouraged I will help you forward a little more, it pity's me to consider the weakness of your cause I will therefore make your strongest reason, more strong and after I have builded it up destroy it again. Poets you confess are eloquent but you reprove them in their wantonness, they writ of no wisdom, you may say their tales are frivolous, they profane holy things, they seek nothing to the perfection of our souls. their practice is in other things, of less force: to this objection I answer no otherwise than Horace doth in his book de arte poetica where he writeth thus.  

Siluestres homines sacer interpresque deorum  
Sedibus, et victu faedo deterruit orpheus.  
Dictus ob hoc lenire Tigers rabidosque leones.  
Dictus et Amphion Thebanae conduit urbis  
Saxa movere sono, testudius et prece bland●…  
Ducere quo vellet fuit hoc sapientia quondam,  
Publica privatis secemere sacra prophanis.  
Concubitu prohibere vago, dare jura maritis,  
O pida moliri leges, niscidere ligno.   

The holy spokesman of the Gods  
With heavily Orpheus height:  
Did drive the savage men from woods.  
And made them live aright.  
And therefore is said the tigers fierce,  
And Lions full of might  
To overcome: Amphion, he  
Was said of Theabs' the founder,  
Who by his force of Lute did cause,  
The stones to part a sunder.  
And by his speech them did direct.  
Where he would have them stay:  
This wisdom this was it of old  
All strife for to alloy.  
To give to every man his own,  
To make the Gods be known  
To drive each lecher from the bed,  
That never was his own.  
To teach the law of marriage,  
The way to build a town,  
For to engrave these laws in woods  
This was these men's renown.   
I cannot leave Tirtheus policy untouched, who by force of his pen could incite men to the defence of their country. if you require of the Oracle of Apollo what success you shall have: respondet bellicoso numine lo now you see your objections my answers, you behold or may perceive manifestly, that poets were the first raysors of cities, prescribers of good laws, maintainers of religion, disturbors of the wicked, advancers of the well disposed, inventors of laws, & lastly the very foot paths to knowledge. & understanding you if we should believe Herome he will make Plato's ex isles honest men, & his pestiferous poets good preachers: for he accounteth Orpheus Museus, & Linus, Christians, therefore Virgil (in his 6. book of Aeneiadoes where he learnedly the the journey of Aeneas to Elisum) asserteneth us, that among them that were there for the zeal they bear toward there country, there were found Quinque pij vates et Phaebo digna loquti but I must answer all objections, I must fill every nook. I must arm myself now, for here is the greatest bob I can gather out of your book forsooth Ovid's abuses, in describing whereof you labour very vehemently termig him lecher, & in his person dispraise all poems, but shall on man's folly destroy a univerlsal commodity? what gift what perfect knowledge hath there been, among the professors of with theridamas hath not been a bad, on the Angels have sinned in heaven, Ada & Eve in earthly paradise, among the holy apostles ungracious Iudas. I reason not that all poets are holy but I of firm the poetry is a heavenvly gift, a perfect gift then with I know not greater pleasure. & surely if I may speak my mind I thik we shall found but few poets if it were exactly weighed what they ought to be your Muscovian strangers, your Scythian monsters wondered by one Eurus brought upon one stage in ships made of Sheepeskins, will not prove you a poet neither your life allow you to be of that learning if you had wisely weighed the abuse of poetry if you had reprehended the foolish fantasies of our poets nomine non re which they bring forth on stage, myself would have liked of you & allowed your labour. but I perceive now that all red coloured stones are not Rubies, neither is every one Alexandar that hath a stare in his cheek, all lame men are not Vulcan's, nor hook nosed men. Cicero's neither each professer a poet, I abhor those poets that savour of ribaldry, I will with the zealous admit the expulltion of such enormities poetry is dispraised not for the folly that is in it, but for the abuse which many ill Writers colour by it. Believe me the magestrats may take advise, (as I know wisely can) to root out those odd rhymes which runs in every rascales mouth. Savouring of ribaldry, those foolish ballets, that are admitted, Make poets good and godly practices to be refused. I like not of a wicked Nero that will expel Lucan, yet admit I of a zealous governor that will seek to take away the abuse of poetry. I like not of an angry Augustus which will banish Ovid for envy, I love a wise Senator, which in wisdom will correct him and with advise burn his follies: unhappy were we if like poor Scaurus we should found Tiberius that will put us to death for a tragedy making but most blessed were we, if we might found a judge that severely would amend the abuses of Tragedies, but I leave the reformation thereof to more wiser than myself, And return to Gosson whom I wish to be fully persuaded in this cause, and therefore I will tell him a pretty story, which justin writeth in the praise of poetry. The Lacedæmonians when they had lost many men in divers incountryes with their enemies sought to the Oracles of Apollo requiring how they might recover their losses, it was answered that they might overcome if so be that they could get an Athenian governor, whereupon they sent Orators unto the Athenians humbly requesting them that they would appoint them out one of their best captains: the Athenians owing them old malice, sent them in steed of a soldado vechio a scholar of the Muses. in steed of a worthy warrior a poor poet, for a courageous Themistocles a silly Tirthetus, a man of great eloquence and singular wit, yet was he but a lame limed captain more fit for the coach than the field, the Lacedæmonians trusting the Oracle, received the champion, and fearing the government of a stranger, made him there Citizen. which once done and he obtaining the dukedom, he ascended the theatre, and there very learnedly, wishing them to forget their folly, and to think on victory they being acuate by his eloquence waging battle wone the field. Lo now you see that the framing of common wealths, & defence thereof, proceedeth from poets, how dare you therefore open your mouth against them? how can you dispraise the preserver of a country? you compare Homer to Methecus, cooks to poets, you shame yourself in your unreveren similitudes, you may see your follies verbum sapienti sat. where as Homar was an ancient poet, you disallow him, and account of those of lesser judgement. Strabo calleth poetry, primam sapientiam. Cicero in his first of his Tusculans attributcth the invention of philosophy, to poets. God keep us from a Plato that should expel such men. pity were it that the memory of these valiant victors should be hidden, which have died in the behalf of their countries: miserable were our state if we wanted those worthy volumes of poetry could the learned bear the loss of Homer? or our younglings the writings of Mantuan? or you your volumes of histories? believe me if you had wanted your Mysteries of nature, & your stately stories, your book would have scarce been fed with matter. if therefore you will deal in things of wisdom, correct the abuse, honour the science, renew your school, cry out over Jerusalem with the prophet, the woe that he pronounced, wish the teacher to reform his life, that his weak fcholler may prove the wiser, cry out against unsatiable desire in rich men, tell the house of jacob their iniquities, lament with the Apostle the want of labourers in the Lords vineyards, cry out on those dume dogs that will not bark, will the mighty that they overmaster not the poor, and put down the beggars proud heart by thy persuasions. Thunder out with the Prophet Micha the message of the LORD, and with him desire the judges to hear thee, the Princes of jacob to harken to thee, and those of the house of Israel to understand than tell them that they abhor judgement, and prevent equity, that they judge for rewards, and that their priests teach for hire, and the prophets thereof prophesy for money, and yet that they say the Lord is with them, and that no evil can befall them, breath out the sweet promises to the good, the curses to the bad, tell them that a peeace must needs have a war, and that God can raise up another Zenacharib, show than that salamon's kingdom was but for a season and that adversity cometh ere we espy it. these be the songs of Zion, these be those rebukes which you ought to add to abuses recover the body, for it is sore, the appedices thereof will easily be reform, if that wear at a stay, but other matter call me and I must not stay upon this only, there is an easier task in hand for me, and that which if I may speak my conscience, fitteth my vain best, your second abuse Gosson, your second abuse your dispraises of Music, which you unadvisedly term piping: that is it will most bite you, what so is a overstay of life, is displeasant to your person, music may not stand in your presence, whereas all the learned Philosophers have always had it in reverence. Homar commends it highly, referring to the praises of the Gods which Gosson accounteth foolishness, look upon the harmony of the Heavens? hang they not by Music? do not the Spheres move? the primus motor govern. be not they inferiora corpora affected quadam sumpathia and agreement? how can we measure the debility of the patiented but by the disordered motion of the pulse? is not man worse accounted of when he is most out of time? is there any thing that more affecteth the sense? doth there any pleasure more acuat our understanding. can the wonders that hath wrought and which you yourself confess no more move you? it fitteth well now that the learned have said, musica requirit generosum animum which since it is fat from you, no marvel though you favour not that profession. it is reported of the Chameleon that she can change herself unto all coollors save white, and you can account of all things save such as have honesty. Plutarch your good Master may bare me witness, that the end whereto Music was, will prove it prays worthy, O Lord how maketh it a man to remember heavenly things. to wonder at the works of the creator, Eloquence can stay the soldiers sword from slaying an Orator, and shall not music be magnified which not only saveth the body but is a comfort to the soul? David rejoiceth singeth and praiseth the Lord by the Harp, the Simbale is not removed from his sanc tuary, the Angels sing gloria in excelsis. Surely the imagination in this present instant, calleth me to a deep consideration of my God. look for wonders where music worketh, and where harmony is there followeth increcible delectation. the bowels of the earth yield. where the instrument soundeth and Pluto cannot keep Proserpina if Orphe. us record. The Seas shall not swallow Arion whilst he singeth, neither shall he perish while he harpeth, a doleful tuner if a di ing musician can move a Monster of the sea. to mourn. a Dolphin respectet a heavenly record. call yourself home therefore and reclaim this folly, it is to foul to be admitted, you may not maintain it. I had well hoped you would in all these things have wisely admitted the thing, and disallow naught but the abuse, but I see your mind in your writing was to pen somewaht you know not what, and to confirm it I wots not how, so that yourself hath hatched us an Egg yet so that it hath blest us with a monsterus chicken, both without head, and also tail, like the Father, full of imperfection and less zeal. well mark yet a little more, bear with me though I be bitter, my love is never the less for that I have learned of tully, that Nulla remedia tam faciunt dolorem quam quae sunt salutaria, the sharper medicine the better it cures, the more you see your folly, the sooner may you amend it. Are not the strains in Music to tickle and delight the ear? are not our warlike instruments to move men to valour? You confess they move us, but yet they delight not our ears, I pray you whence grew that point of Philosophy? it is more than ever my Master taught me, that a thing of sound should not delight the ear. belike ye suppose that men are monsters, without ears, or else I thyake you will say they hear with their heels, it may be so, for indeed when we are are delighted with Music, it maketh our heart to scypp for joy, and it may be perhaps by ascending from the heel to the higher parts, it may move us, good policy in sooth, this was of your own coining your mother never taught it you, but I will not deal by reason of philosophy with you for that confounded your senses, but I can azure you this one thing, that this principle will make the wiser to mislike your invention, it had been a fit jest for your owlet in your play, than an ornament in your book. but since you written of abuses we may licence you to lie a little, so the abuse will be more manifest. lord with how goodly a cote have you clothed your conceits, you abound in stories but impertinent, they bewray your reeding but not your wisdom would God they had been well applied. But now I must play the physician right noless bugs now come in place but pavions and measures, dumps & fancies & here grows a great question, what music Homer used in curing the diseased grecians, it was no dump you say, & so think I, for that is not apliable to sick men, for it favoureth melancholy. I am sure, it was no measure, for in those days they were not such good dancers for soothe them what was it? if you require me. if you name me the instrument, I will tell you what was the music, mean while a gods name let us both doubt, that it is no part of our salvation to know what it was nor how it went? when I speak with Homer next you shall know his answer. But you can not be content to err but you must maintain it to. Pythagoras you say allows not that music is discerned by ears, but he wisheth us to ascend unto the sky & mark that harmony. surely this is but one doctor's opinion (yet I dislike not of it) but to speak my conscience my thinks music best pleaseth me when I hear it, for otherwise the caterwauling of Cats, were it not for harmony: should more delight mine eyes then the tunable voices of men. but these things are not the chiefest points you shoot at, there's somewhat else sticketh in your stomach God grant it hurt you not, from the dance you run to the pipe, from 7. to 3. which if I should add I believe I could wrist out half a score inconveniences more out of your book. our pleasant consorts do discomfort you much, and because you like not thereof, they arr discomendable, I have herded it is good to take sure fotinge when we travel unknown countries, for when we wade above our shoe latchet Appelles will reprehend us for cobblers, if you had been a father in music and could have discerned of tunes I would perhaps have like your opinion somewhat where now I abhor it, if you wear a professor of that practice. I would quickly persuade you, that the adding of strings to our instrument make the sound more hermonious, and that the mixture of Music maketh a better consent. but to preach to is to persuade the brut beasts, I will not stand long in this point although the dignity thereof require a volume, but how learned men have esteemed this heavenly gift, if you please to read you shall see. Socrates in his old age will not disdain to learn the science of Music among child ren, he can abide their corrections to, so much accounted he that, with you contemn, so profitable thought he y●, with you mislik. Solon will esteem so much of the knowledge of singing, that he will sooner forget to dye them to sing. Pythagoras licks it so well that he will place it in Grease. and Aristoxenus will say that the soul is music. Plato (in his book de legibus) will affirm that it can not be handled without all scie●…ces, the Lacedæmonians & Cretensis were stirred to war by Anapestus foot, and Timotheus with the same incensed king Alexander to battle, you if Boetyus fitten not, on Tauromitanus (by this Phrygian sound) hastened to burn a house where a strumpet was hidden, so little abideth this heavenvly harmony our human filthiness, that it worketh wonders as you may perceive most manifestly by the history of Agamemnon who going to the Trojan war, left at home a physician the played the Do●…ian tune, who with the foot Spondeus preserved his wife Clytaemnestra in chastity & ho nesty, wherefore she could not be deflowered by Aegistus, before he had wickedly slain the physician. so that as the magnetes draweth jor ne, & the Theamides (with groweth in Egypt) driveth it away: so music calleth to itself all honest pleasures, & dispelleth from it all vain misdemeanours. that matter is so plentiful that I cannot found where to end, as for beginnings they be infinite, but these shall suffice. I like not to long circumstances where les do serve. only I wish you to account well of this heavenvly consent, with is full of perfettion, proceeding from above, drawing his original from the motion of that stars, from the agreement of the planets, from the whistling winds & from all those celestial circles, where is either perfect agreement or any Sumphonia. but as I like music so admit I not of those that deprave the same your pipers are as odious to me as yourself, neither allow I your harping merry beggars: although I knew you myself a professed play maker, & a paltry actor. since which that windmill of your wit hath been turned so long with the wind of folly, that I fear me we-shall see the dog return to his vomit, and the cleansed sow to her mire, and the reform schoolmaster to his old teaching of folly. beware it be not so, let not your book be a blemish to your own profession. Correct not music therefore when it is prays worthy, lest your worthless misliking bewray your madness. way the abuse and that is matter sufficient to serve a magistrates animadversion. here may you advise well, and if you have any stolen rethorik flourish upon this text, the abuse is, when that is a pplyed to wantonness, which was created to show God's worthiness. When that shameful resorts of shameless curtezanes in sinful sonnets, shall profane virtue these are no light sins, these make many goodmen lament, this calleth parents hate there right born children, if this were reformed by your policy I should esteem of you as you wish. I fear me it fareth far other wise, latet anguis in herba, under your fare show of conscience take heed you cloak not your abuse, it were pity the learned should be overseen in your simpleness, I fear me you will be politic with Machanel not zealous as a prophet. Well I will not stay long upon the abuse, for that I see it is to manifest, the remembrance thereof is discommendable among the godly, and I myself am very loath to bring it in memory. to the wise advised reader these may suffice, to flee the Crocodel before he cometh, jest we be bitten, and to avoid the abuse of music, since we see it, jest our-misery be more When we fall into folly. ●…ctus piscaror sapit, you hear open confession, these abuses are disclaimed by our Gosson, he is sorry that he hath so leudlye lived, & spent the oil of his perfection in unsavoury Lamps he hath Argus' eyes to watch him now, I would wish him beware of his Iflington, and such like resorts, if now he return from his repentedlye to his old folly, Lord how fo●…e will be his fall, men know more than they speak if they be w●…e, I fear me some will 〈◊〉 that readeth this, if he be bitten, would God Gosson at that instant might have a watchman. but I see it were needless; perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then what availeth 〈◊〉 〈◊〉. 〈◊〉, I 〈◊〉 this point 〈◊〉 I know further of your mind, mean while I must talk a little with you about y●, third abuse, ●…or the ●…ater co●…ens of pipers, their 〈◊〉 (as you term them) be players, & I think as you do, for your experience is suf ficient to inform me. but here I must look about me, quacunque te tig●…ris ulcus est, here is a task that requireth a long treatis, and what my opinion is of players you now shall plainly perceive. I must now lerch my wits, I see this shall pass through many severe sensors handling, I must advise me what I writ, and writ that I would wish. I way well the seriousness of the cause, and regard verymuch the judges of my endeavour, whom if I could I would persuade, that I would not nourish abuse, neither maintain that which should be an universal discomoditye. I hope they will not judge before they read, neither condemn without occasion The wisest will always carry to ears, in that they are to deserve two indifferent causes, I mean not to hold you in suspenc, (severe judges) if you greedily expect my verdict briefly this it is.  
Demosthenes thought not that Philip should overcome when he reproved him, neither feared Cicera Anthony's force, when in the Senate he rebuked him. To the ignorant each thing that is unknown seems unprofitable, but a wise man can foresee and praise by proof. Pythagoras could spy out in women's eyes two kind of tears, the one of grief the other of deceit: & those of judge meant can from the same flower suck honey with the Bee, from whence the Spider (I mean the ignorant) take their poison. men that have knowledge what comedies & tragedies be, will commend them, but it is sufferable in the foolish to reprove that they know not, because their mouths will hardly be stopped. first therefore if it be not tedious to Gosson to hearken to the learned, the reder shall perceive the antiq vity of playmaking, the inventors of comedies, and therewithal the use & comoditye of them. So that in that end I hope my labour shall be liked, and the learned will sooner coneeve his folly. For tragedies & comedies Donate the grammarian saith, they were invented by learned fathers of the old time to no other purpose, but to yield praise unto God for a happy harvest, or plentiful year. and that this is 〈◊〉 the name of Tragedy doth import, for if you consider whence it came, you shall perceive (as jodocus Badius reporteth) that it drew his original of Tragos, Hircus, & Ode, Cantus, (so called) for that the actors thereof had in reward for their labour, a Goats' skin filled with wine. You see then that the first matter of Tragedies was to give thanks and praises to GOD, and a grateful prayer of the countrymen for a happy harvest▪ and this I hope was not discom●… mendable. I know you will judge is farth●… from a●…use but to wave farther, this form of in●…ention being found out, as the days wherein it was used did decay, and the world grew to more perfection, so that wi●…t of the younger sort become more riper, for they leaving this form, invented an other, in the which they altered the nature but not the name: for for sonnets in praise of the gods, they did set forth the ●…ower fortúne of many ●…es, the miserable fall of hapless princes, The reuino●…s decay of many 〈◊〉, y●…t not content with this, they presented the lives of S●…rs, So that they ●…ight wisely●… under the abuse of that na●… discover 〈◊〉 〈◊〉 lies of 〈◊〉 their ●…sh fellow 〈◊〉 〈◊〉 those monsters were the●… 〈◊〉 par●… ar●… now aday●…: such, as wi●… pleasure 〈◊〉 pr●…hended abuse as for 〈◊〉 because they bear a more pl●…santer vain, I will leave the other to speak of them. Tully defines them thus▪ ●…omedia (says he) is Imitatio●… 〈◊〉, ●…peculum consu●…tudinis, & imago veritatis, and it is said to be termed of Coma●…, (emongste the Greeks) which 〈◊〉 Pagos. 〈◊〉 〈◊〉. Cantus▪ for that they were exercised in the field they had they beginning with tragedies, but their matter was more plessaunt, for they were such as did reprehend, yet quodam lepore. These first very rudely were invented by Susarion Bullus, & Magnes, to ancient poets, yet so, that they were marvelous profitable to the reclaiming of abuse: whereupon Eupolis with Cartinus, & Aristophanes, began to writ, and with their eloquenter vain and perfection of still, did more severely speak against the abuses than they: which Horace himself witnesseth. For saith he there was no abuse but these men reprehended it. a thief was loath to be seen one there spectacle. a coward was never present at their assemblies. a backbiter abhorred that company. and I myself could not have blamed your (Gosson) for exempting yourself from this theatre, of troth I should have lykt your policy. These therefore, these were they that kept men in awe, these restrained the unbridled commonalty, whereupon Horace wisely sayeth.  

Oderunt peccare boni, virtu●…is amore.  
Oderunt peccare mali, formidinepenae.  
The good did hate all sin for virtues love  
The bad for fear of shame did sin remove.   
Yea would God our realm could light upon a lucilius, then should the wicked be pointed out from the good, a harlot would seek no harbour at stage plais, jest she should hear her own name grow in question: and the discourse of her honesty 'cause her to be hated of the godly. as for you I am sure of this one thing, he would paint you in your players ornaments, for they best became you. But as these sharp corrections were disanulde in Rome when they grew to more licentiousness: So I fear me if we should practise it in our days, the same entertainment would follow. But in ill reform Rome what comedies now? a poet's wit can correct, yet not offend. Philemon will mitigate the corrections of sin, by reproving them covertly in shadows. Menandar dare not offend the Senate openly, yet wants he not a parasite to touch them prinely. Terence will not report the abuse of harlots under there proper style, but he can finely gird them under the person of Thais. he dare not openly tell the Rich of their covetousness and severity rewards their children, but he can control them under the person of Durus Demeas. he must not show the abuse of noble young gentlemen under their own title, but he will warn them in the person of Pamphilus. will you learn to know a parasite? Look upon his Davus. will you seek the abuse of courtly flatterers? behold Gnato. and if we had some satirical poets now a days to pen ou●… comedies, that might be admitted of zeal, to decipher the abuses of the world in the person of notorious offenders. I know we should wisely rid our assemblies of many of your brotherhood. but because you may have a full scope to reprehend, I will 〈◊〉 up a rablem●…t of playmakers, whose writings I would wish you overlook, and seek out their abuses. can you mislike of Cecillius? or despise Plinius? or amend Nevius? or found fault with Licinius? where in offended Actilius? I am sure you can not but wonder at Terrence? will it please you to like of Turpelius? or allow of Trabea? you must needs make much of Ennius for overlook all these, & you shall found their volumes full of wit if you examine them: so that if you had no other masters, you might deserve to be a doctor, where now you are but a foolish schoolmaster. but I will deal with you very friendly, I will resolve every doubt that you found, those instruments which you mislike in plays grow of ancient custom, for when Rossius was an Actor, ●…e sure that as with his tears he moved affections, so the physician in the Theatre before the entrance, did mornefully record it in melody (as Servius reporteth.) Theactors in Rome had also gay clothing & every man's apar●…l was apliable to his part & person. The old men in white, the rich men in purple, the parasite disguisedly, the young men in gorgeous colours, there wanted no devise nor good judgement of the comedy, whenc I suppose our players, both drawn their plays & ●…ourme of garments. as for the appointed days wherein comedies were shown, I reed that the Romans appointed them on the festival days, in such repu●…ation were they had at that time. Also jodocus Badius will assertain you that the actors for showing pleasure received some profit. but let me apply those days to ours, their actors to our players, their authors to ours▪ surely we want not a R●…ssius, neither are there great scarcity of Terrences procession but yet ●…ur men dare not now a days presume so much, as the old Poets might. and therefore they apply their writing to the people's v●…in whereas, if in the beginning they had ruled, we should now adays have found small spec tacles of folly. but (of truth) I must confess with Aristotle, that men are greatly delighted with imitation, and that it were good to bring those things on stage, that were all together tending to virtue: all this I admit, & heartily wish, but you say unless the thing be taken away the vice wili continued, nay I say if the style were changed the practice would profit and sure I think our theatres fit, that Ennius seeing our wā●…on Glicerium may rebuke her, if our poets will now become severe, and for prophave things writ of virtue: you I hope should s●…e a reform state in those things, which I fear me if they were not, the idle headed commons would work more mischief. I wish as zealously as the best that all abuse of playing wear abolished, but far the thing, the antiquity causeth me to allow it, so it be used as it should be. I cannot allow the profaning of the Sabaoth, I praise your reprehension in that, you did well in discommen●…ing the abuse, and surely I wish that that folly were disclaimed, it is not to be admitted, it makes those sin, which perhaps if it were not, would have ●…inne present at a good sermon. it is in the Magistrate to take away that order, and appoint it otherwise. but sure it were pity to abolish that which hath so great virtue in it. because it is abused. The Germans when the use of preaching was forbidden them, what help had they I pray you? forsooth the learned were fain covertly in comodies to declare abuses, and by playing to incite the people to virtues, when they might hear no preaching. Those were lamentable days you will say, and so think I, but was not this I pray you a good help in reforming the decaying Gospel? you see then how comedies (my severe judges) are requesit both for their antiquity, and for their commodity. for the dignity of the writers, and the pleasure of the hearers. But after your discrediting of playmaking, you salve upon the sore somewhat, and among many wise works there be some that fit your vain: the practice of parasites is one, which I marvel it likes you so well since it bites you so sore. but sure in that I like your judgement, and for the rest to, I approve your wit, but for the pig of your own sow, (as you term it) assuredly I must discommend your verdict, tell me Gosson was all your own you written there: did you borrow nothing of your neighbours? out of what book patched you out Cicero's oration? whence fet you Catulins' invective. This is one thing, aliena●… olet lucerni non tuam, so that your helper may wisely reply upon you with Virgil.  
Hos ego versiculos feci tulit alter bonores.  
I made these verses other bear the name. believe me I should prefer Wilsons. short and sweet if I were judge, a piece surely worthy praise, the practice of a good scholar, would the wiser would overlook that, they may perhaps cull some wisdom. out of a player's toy. Well, as it is wisdom to commend where the cause requireth, so it is a point of folly to praise without desert. you dislike players very much, their dealings be not for your commodity. whom if I might advise they should learn this of I●…enal.  

Vivendum est recte, cum propter plurima, tum bis  
Praecipue causis: ut linguas mancipiorum  
Contennas. Na lingua mali pars pessima servi.   

We aught to lead our lives aright,  
For ●…ny causes move.  
Especially for this same cause,  
Wisdom doth us behone.  
That we may set at enough those blames,  
which servants to us lay,  
For why the tongue of evil slave,  
Is worst as wisemen ever say.   
Methinks I hear some of them veri●…ing these verses upon you, if it be so that I hear them, I will conceal it, as for the statute of apparel and the abuses thereof, I see it manifestly broken. and if I should seek for example, you cannot but offend my eyes. For if you examine the statutes exactly, a simple cote should be fitted to your back. we should bereave you of your bravery, and examine your ancestry, & by profession in respect of the statute, we should found you catercosens with a, (but hush) you know my meaning, I must for pity favour your credit in that you wear once a scholar. you run farther to Carders, dicers, fencers, bowlers, dancers, & tumblers. whose abuses I would rebuke with you, had not yourself moved other matters. but to each I say thus, for dicing I wish those that know it not to leave to learn it, & let the fall of others make them wiser. If they had an Alexander to govern they should be punished, and I could wish them not to a buse the ●…euitie of their prince. Cicero for a great ●…nish reputeth that which our gentlemen use for bravery, but sufficit ista leviter attigisse, a word against fencers, & so an▪ end. whom I wish to beware with Demonax jest admitting their fencing delights, they destroy (with the Athenians) the altars of peace, by raising quarrelous causes, they work uproars: but you and I reprove them in abuse, yet I (for my part) cannot but allow the practice so it be well used. as for the filling of our gracious princes coffers with peace, as it pertaineth not to me, because I am none of her receivers, so men think unless it hath vine lately you have not been of her majesties counsel. But now here as you begin ●…shly, so surely you end unlearnedly 〈◊〉 〈◊〉 before peace? the sword be 〈◊〉 〈◊〉? the rule of a Tyrant, befo●… 〈◊〉 happy days of our gracious Queens you 〈◊〉 〈◊〉 ●…sophers are against you, yet 〈◊〉 you stand in handy grips with Cic●… you know that for●…e is but an instrument when counsel faileth, and if wisdom win n●…, fa●… war. Ask Alphonsus what counsellors he liketh of? he will say his books. and hath not I pray you policy always overmastered force? who subdued Hannibal in his great royalty? he that dared knock at Rome gates to have them opened is now become a prey to a silly senator. Appius Claudius et senex et caecus a father full of wisdom can relieve the state of decaying Rome and was it force that subdued Marius? or arms that discovered Catulins' conspiracies? was it rash revendg in punishing Cethegus? or want of wit in the discovery of treason? Cato can correct himself for traveling by Sea, when the land proffereth passage, or to be fool hardy in over much hazard. Aristotle accounteth counsel holy, & Socrates can term it the key of certentye. what shall we count of war but wrath, of battle but hastiness, and if I did rule (with Augustus Caesar) I would refuse these counsellors. what made that oracle I pray you account of Calchas so much? was it not for his wisdom? who doth not like of the governor that had rather meet with V●…m Nestorem then decem Aiaces? you cannot tame a Lion but in time, neither a Tigers in few days. Counsel in Regulus will preferring the liberty of his country before his life, not remit the delivery of Carthaginian captives, Hannibal shall flesh himself on an old man's carcase, whose wisdom preserved his ●…ye. Adrian with letters can govern his legions, and rule peasablye his provinces by policy. ask Silvius Italicus what peace is and he will say?  

Pax optima rerum quas homini novisse. datum est, pax una triumphis  
Innumeris potior, pax custodire salutem,  
Et cives ●…quare potens.   

Not better thing to man did nature  
Ever give then peace,  
Than which to know no greater joy,  
Can come to our increase.  
To foster peace is stay of health,  
And keeps the land in ease.   

Take counsel of Ovid what saith he?  
Candida pax homines, trux decet atra feras.  
To men doth heavenly peace pertain,  
And currish anger fitteth brutish vain?   
Well as I wish it to have continuance, so I pray God with the Prophet it be not a buled. and because I think myself to have sufficiently answered that I supposed, I conclude with this. God preserve our peaceable princes, & confounded her enemies. God enlarge her wisdom, that like Saba she may seek after a Solomon: God confound the imaginations of her enemies, and perfect 〈◊〉 graces in her, that the days of her rule may be continued in the bonds of peace, that the house of the choose Isralites may be maintained in happiness: lastly I friendly bid Gosson fa●…well, wishing him to ●…per his 〈◊〉 with more discretion.  
FINIS.