POSITIONS WHEREIN THOSE PRIMITIVE CIRCUMSTANCES BE EXAMINED, WHICH ARE NECESSARY FOR THE TRAINING up of children, either for skill in their book, or health in their body.  
WRITTEN by RICHARD MULCASTER, master of the school erected in London anno. 1561. in the parish of Saint Laurence Powntneie, by the worshipful company of the merchant tailors of the said city.  
Imprinted at London by Thomas Vautrollier for Thomas Chare. 1581.   

TO THE MOST VIRTUOUS LADY, HIS MOST DEAR, AND sovereign princess, Elizabeth by the grace of God Queen of England, France, and Ireland, defendresse of the faith etc.  
MY book by the very argument, most excellent princess, pretendeth a common good, because it concerneth the general train and bringing up of youth, both to enrich their minds with learning, and to enable their bodies with health: and it craves the favour of some special countenance far above the common, or else it can not possibly procure free passage. For what a simple credit is mine, to persuade so great a matter? or what force is there in common patronage, to command conceits? I am therefore driven upon these so violent considerations, to presume so far, as to present it, being my first travel, that ever durst venture upon the print, unto your majesties most sacred hands. For in need of countenance, where best ability is most assurance, and known virtue the fairest warrant, who is more sufficient than your excellency is, either for cunning to commend, or for credit to command? And what reason is there more likely to procure the favour of your majesties most gracious countenance, either to commend the work, or to command it way, than the honest pretence of a general good, wherein you cannot be deceived? For of your accustomed care you will circumspectly consider, and by your singular judgement, you can skilfully discern, whether there be any appearance, that my book shall perform so great a good, as it pretendeth to do, before you either praise it, or procure it passage. In deed it is an argument which craveth consideration, because it is the leader to a further consequence: and all your majesties time is so busily employed, about many and main affairs of your estate, as I may seem very injurious to the common weal, besides some wrong offered to your own person, to desire your Majesty at this time to read any part thereof, much less the whole, the book itself being very long, & your majesties leisure being very little. And yet if it may please your most excellent Majesty of some extraordinary grace towards a most obsequious subject in way of encoraging his both toilsome and troublesome labour, to take but some taste of any one title, of smallest encumbraunce, by the very inscription, the paw of a Lion may bewray the hole body in me by the proverb, in your highness by the property, as who can best judge, what the Lion is. For the rest, which neither your majesties time can tarry on, neither my boldness dare desire that you should: other men's report, which shall have time to read, and will lend an officious countryman some part of their leisure, will prove a referendary, and certify your highness how they find me appointed. I have entitled the book POSITIONS, because intending to go on further, for the advancement of learning I thought it good at the first, to put down certain grounds very needful for my purpose, for that they be the common circumstances, that belong to teaching and are to be resolved on, ere we begin to teach. Wherein I crave consent of my country, to join with me in conceit, if my reasons prove likely, that thereby I may direct my whole currant in the rest, a great deal the better. Now if it may stand with your majesties most gracious good will to bestow upon me the favourable smile of your good liking, to countenance me in this course, which as it pretendeth the public commodity, so it threateneth me with extreme pains, all my pain will prove pleasant unto me, and that good which shall come thereby to the common weal shall be most justly ascribed to your majesties especial goodness, which encouraged my labour, and commended it to my country. Which both encouragement to myself, and commendation to my country, I do nothing doubt but to obtain at your majesties most gracious hands, whether of your good nature, which hath alway furthered honest attempts: or of your Princely conceit, which is thoroughly bend to the bettering of your state, considering my travel doth tend that way. For the very end of my whole labour (if my small power can attain to that, which a great good will towards this my country hath deeply conceived) is to help to bring the general teaching in your majesties dominions, to some one good and profitable uniformity, which now in the midst of great variety doth either hinder much, or profit little, or at the least nothing so much, as it were like to do, if it were reduced to one certain form. The effecting whereof pretendeth great honour to your majesties person, besides the profit, which your whole Realm is to reap thereby. That noble Prince king HENRY the eight, your majesties most renowned father vouchsafed to bring all Grammars into one form, the multitude thereof being some impediment to school learning in his happy time, and thereby both purchased himself great honour, and procured his subjects a marvelous ease. Now if it shall please your Majesty by that Royal example which otherwise you so rarely exceed, to further not only the helping of that book to a refining: but also the reducing of all other school books to some better choice: and all manner of teaching, to some readier form: can so great a good but sound to your majesties most endless renown, whose least part gave such cause of honour, to that famous King, your majesties father? By these few words your highness conceiveth my full meaning I am well assured, neither do I doubt, but that as you are well able to discern it, so you will very deeply consider it, & see this so great a common good thoroughly set on foot. I know your majesties patience to be exceeding great in very petty arguments, if not, I should have been afraid, to have troubled you with so many words, and yet least tediousness do sour even a sweet and sound matter, I will be no bolder. God bless your Majesty, and send you a long, & an healthful life, to his greatest glory, and your majesties most lasting honour.  
Your majesties most humble and obedient subject Richard Mulcaster   

author IPSE AD librum suum.  
IN SITA naturae nostrae sitis illa iwandi  
ignawm vitae desidis odit iter.  
Parca cibi, saturata fame, devota labori,  
Prodiga nocturni luminis urget opus.  
Quod, simul ac lucis patiens fore viderit, edit,  
Ind licet multo plena timore gemat.  
Poenitet emissam per mill pericula prolem,  
Quae poterat patriae tuta latere domi.  
judiciumque timens alieni pallida juris  
Omine spem laedit deteriore suam.  
Sed sine sole nequit vivi, prodire necesse est,  
Curaque quod peperit publica, iura vocant.  
Fortunae credenda salus, quam provida virtus,  
Quam patris aeterni dextera magna regit.  
Sic sua Neptuno committit vela furenti  
Spem solam in medijs docta phaselus aquis.  
Sed mihi spes maior, cui res cum gente Deorum,  
Quae certo dubijs numine rebus adest.  
Perge igitur, sortique tuae te crede, parentis  
Tessera parue liber prima future tui.  
Et quia, quà perges, hominum liberrima de te  
judicia in medijs experiere vijs,  
Quidnam quisque notet, quidnam desideret in te,  
Quo possim in reliquis cautior esse, refer.  
Interea veniam supplex utrique precare,  
Nam meus error erat, qui tuus error erit.  
Qui neutrius erit, cum, quis sit, sensero, quip  
Nullum in correcto crimine crimen erit.  
Ergo tuae partes, quae sint errata, referre:  
Emendare, mei cura laboris erit.  
Namque rei novitas nulli tentata priorum  
Hac ipsa, qua tu progrediere, via,  
Vtrique errores multos, lapsusque minatur,  
Quos cum resciero, num superesse sinam?  
Cui tam chara mei lectoris amica voluntas,  
Vt deleta illi displicitura velim.  R. M.  

THE ARGUMEMTES HANDLED IN EVERY PARTICULAR TITLE.  
Cap. 1. 
THe entry to the Positions, containing the occasion of this present discourse, and the causes why it was penned in English.  Cap. 2. 
Wherefore these Positions serve, what they be, and how nrcessarie it was to begin at them.  Cap. 3. 
Of what force circumstance is in matters of action, and how warily authorities be to be used, where the contemplative reason receives the check of the active circumstance, if they be not well applied. Of the alleging of authors.  Cap. 4. 
What time were best for the child to begin to learn. What matters some of the best writers handle ear they determine this question. Of lets and liberty, whereunto the parents are subject in setting their children to school. Of the difference of wits and bodies in children. That exercise must be joined with the book, as the schooling of the body.  Cap. 5. 
What things they be, wherein children are to be trained, ere they pass to the Grammar. That parents, and masters ought to examine the natural abilities in children, whereby they become either fit, or unfit, to this, or that kind of life. The three natural powers in children, Wit to conceive by, Memory to retain by, Discretion to discern by. That the training up to good manners, and nurture, doth not belong to the teacher alone, though most to him, next after the parent, whose charge that is most, because his commandment is greatest, over his own child, and beyond appeal. Of Reading▪ Writing, Drawing, Music by voice, and instrument: and that they be the principal principles, to train up the mind in. A general answer to all objections, which arise against any, or all of these.  Cap. 6. 
Of exercises and training the body. How necessary a thing exercise is. What health is, and how it is maintained: what sickness is, how it cometh, and how it is prevented. What a part exercise playeth in the maintenance of health. Of the student and his health. That all exercises though they stir some one part most, yet help the whole body.  Cap. 7. 
The braunching, order, and method, kept in this discourse of exercises.  Cap. 8. 
Of exercise in general, and what it is. And that it is Athletical for games, Martial for the field, Physical for health, preparative before, postparative after the standing exercise: some within doors, for foul whether, some without for fair.  Cap. 9 
Of the particular exercises. Why I do appoint so many, and how to judge of them, or to devise the like.  Cap. 10. 
Of loud speaking. How necessary, and how proper an exercise it is for a scholar.  Cap. 11. 
Of loud singing, and in what degree it cometh to be one of the exercises.  Cap. 12. 
Of loud, and soft reading.  Cap. 13. 
Of much talking and silence.  Cap. 14. 
Of laughing, and weeping. And whether children be to be forced toward virtue and learning.  Cap. 15. 
Of holding the breath.  Cap. 16. 
Of dancing, why it is blamed, and how delivered from blame.  Cap. 17. 
Of wrestling.  Cap. 18. 
Of fensing, or the use of the weapon.  Cap. 19 
Of the Top, and scourge.  Cap. 20. 
Of walking.  Cap. 21. 
Of running  Cap. 22. 
Of leaping.  Cap. 23. 
Of swimming.  Cap. 24. 
Of riding.  Cap. 25. 
Of hunting.  Cap. 26. 
Of shooting.  Cap. 27. 
Of the ball.  Cap. 28. 
Of the circumstances, which are to be considered in exercise.  Cap. 29. 
The nature and quality of the exercise.  Cap. 30. 
Of the bodies which are to be exercised.  Cap. 31. 
Of the exercising places.  Cap. 32. 
Of the exercising time.  Cap. 33. 
Of the quantity that is to be kept in exercise.  Cap. 34. 
Of the manner of exercising.  Cap. 35. 
An advertisement to the training master. Why both the teaching of the mind and the training of the body be assigned to the same master. The inconveniences which ensue, where the body and the soul be made particular subjects to several professions. That who so will execute any thing well, must of force be fully resolved, in the excellency of his own subject. Out of what kind of writers the exercising master may store himself with cunning. That the first grounds would be laid by the cunningest workman. That private discretion in any executor is of more efficacy, than his skill.  Cap. 36. 
That both young boys, and young maidens are to be put to learn. Whether all boys be to be set to school. That to many learned be burdenous: to few to bare: wits well sorted civil: missorted seditious. That all may learn to write and read without danger. The good of choice, the ill of confusion. The children which are set to learn having either rich or poor friends, what order & choice is to be used in admitting either of them to learn. Of the time to choose.  Cap. 37. 
The means to restrain the overflowing multitude of scholars. The cause why every one desireth, to have his child learned, and yet must yield over his own desire to the disposition of his country. That necessity and choice be the best restrainers. That necessity restraineth by lack and law. Why it may be admitted that all may learn to writ and read that can, but no further. What is to be thought of the speaking and understanding of latin, and in what degree of learning that is. That considering our time, and the state of religion in our time law must needs help this restraint, with the answer to such objections as are made to the contrary. That in choice of wits, which must deal with learning, that wit is fittest for our state which answereth best the monarchy, and how such a wit is to be known. That choice is to help in schooling, in admission into colleges, in proceeding to degrees, in preferring to livings, where the right and wrong of all the four points be handled at full.  Cap. 38. 
That young maindens are to be set to learning, which is proved by the custom of our country, by our duty towards them, by their natural ability, and by the worthy effects of such, as have been well trained. The end whereunto their education serveth, which is the cause why and how much they learn. Which of them are to learn. When they are to begin to learn: What and how much they may learn. Of whom and where they ought to be taught.  Cap. 39 
Of the training up of young gentlemen. Of private and public education, with their general goods and ills. That there is no better way for gentlemen to be trained by in any respect, than the common is, being well appointed. Of rich men's children, which be no gentlemen. Of nobility in general. Of gentlemanly exercises. What it is to be a nobleman or a gentleman. That infirmities in noble houses be not to be triumphed over. The causes and grounds of nobility. Why so many desire to be gentlemen. That gentlemen ought to profess learning, and liberal sciences for many good and honourable effects. Of traveling into foreign countries, with all the branches, allowance and disallowance thereof: and that it were to be wished, that gentlemen would profess, to make sciences liberal in use, which are liberal in name. Of the training up of a young prince.  Cap. 40. 
Of the general place and time of education. Public places elementary, grammatical, collegiat. Of boarding of children abroad from their parent's houses: and whether that be the best. The use and commodity of a large and well situate training place. Observations to be kept in the general time.  Cap. 41. 
Of teachers and trainers in general: and that they be either Elementary, Grammatticall, or Academical. Of the elementary teacher's ability and entertainment: of the grammar masters ability and his entertainment. A mean to have both excellent teachers and cunning professors in all kinds of learning: by the division of colleges according to professions: by sorting like years into the same rooms: by bettering the students allowance and living: by providing and maintaning notable well learned readers. That for bringing learning forward in her right and best course, there would be seven ordinary ascending colleges for tongues, for mathematics, for philosophy, for teachers, for physicians, for lawyers, for divines. And that the general study of law, would be but one study. Every of these points with his particular proofs sufficient for a position. Of the admission of teachers.  Cap. 42. 
How long the child is to continue in the elementary, ear he pass to the tongues and grammar. The incurable infirmities which posting haste maketh in the whole course of study. How necessary a thing sufficient time is for a scholar.  Cap. 43. 
How to cut of most inconveniences wherewith schools and scholars, masters and parents be in our schooling now most troubled: whereof there be too means, uniformity in teaching and publishing of school orders. That uniformity in teaching hath for companions dispatch in learning and sparing of expenses. Of the abbridging of the number of books. Of courtesy and correction. Of school faults. Of friendliness between parents and masters.  Cap. 44. 
That conference between those which have interest in children: Certainty of direction in places where children use most: and Constancy in well keeping that, which is certainly appointed, be the most profitable circumstances both for virtuous mannering and cunning schooling.  Cap. 45. 
The peroration, wherein the sum of the whole book is recapitulated and proofs used, that this enterprise was first to be begun by Positions, and that these be the most proper to this purpose. A request concerning the well taking of that which is so well meant.    

POSITIONS CONCERNING THE TRAINING UP OF CHILDREN.  

First Chapter. THE ENTRY TO THE POSITIONS, containing the occasion of this present discourse, and the causes why it was penned in English.  
WHOSOEVER shall consider with any judgement the manner of training up children, which we use generally within this Realm cannot but wish, that the thing were bettered, as I myself do: though I do not think it good here to display the particular defects, because I am in hope to see them healed, without any so sharp a rehearsal, (for the error being once granted and well known strait way craveth help without aggravation, and that way in helping must needs be most gracious, which the party helped confesseth least grievous.) If I should discover all those inconveniences, whereby parents and masters, teachers and learners, do but interchange displeasures, if I should rip up those difficulties, whereby the train itself, and bringing up of children is marvelously impeached, I might revive great galls, & even thereby worse remedy the griefs. And though I remedied them yet the party patient might bear in mind, how churlishly he was cured, and though he paid well for the healing, yet be ill apaid for the handling. Wherefore in helping things, that be amiss I do take that to be the advise dost way, which saveth the man, and soureth not the mean. If without quoting the quarrels, I set down that right, whereunto I am led, upon reasonable grounds, that it is both the best, and most within compass, the wrong by comparison is forthwith bewrayed, and the check given without any chiding.  

The occasion of this discourse.  I have taught in public without interrupting my course, now two and twenty years, and have alway had a very great charge under my hand, which how I have discharged, they can best judge of me, which will judge without me. During which time both by that, which I have seen in teaching so long, and by that which I have tried, in training up so many, I do well perceive, upon such lets, as both myself am subject unto, and other teachers no less than I, that neither I have done so much as I might, neither any of them so much as they could. Which lets me think I have both learned, what they be, & withal conceived the mean, how to get them removed. Whereby both I and all other may do much more good, then either I or any other heretofore have done. Wherein as I mean to deal for the common good, so must I appeal to the common courtesy, that my good will may be well thought of, though my good hope do not hit right. For I do but that, which is set free to all, to utter in public a private conceit, and to claim kindness of all, for good will meant unto all: as I myself am ready both friendly and favourably, to esteem of others, who shall enterprise the like, requiring every one, which shall use my travel, either as a reader, to peruse, or as a reaper to profit, that he will think well of me, which may cause him allow: or if he do not, that yet he will be sorry for me, that so good a meaning had so mean an issue.  

Why it is penned in English.  I do write in my natural English tongue, because though I make the learned my judges, which understand Latin, yet I mean good to the unlearned, which understand but English. And better it is for the learned to forbear Latin, which they need not, then for the unlearned to have it, which they know not. By the English both shall see, what I say, by Latin but the one, which were some wrong, where both have great interest, and the unlearned the greater, because the unlearned have not any but only such English helps, the learned can fetch theirs from the same fountains, whence I fetch mine. My meaning is principally to help mine own country, whose language will help me, to be understood of them, whom I would persuade: to get some thanks of them, for my good will to do well: to purchase pardon of them, if my good will do not well. The parents and friends with whom I have to deal, be mostwhat no latinistes: and if they were, yet we understand that tongue best, whereunto we are first borne, as our first impression is alway in English, before we do deliver it in Latin. And in persuading a known good by an unknown way, are we not to call unto us, all the helps that we can, to be thoroughly understood? He that understands no Latin can understand English, and he that understands Latin very well, can understand English far better, if he will confess the truth, though he think he have the habit, & can Latin it exceeding well. When mine argument shall require Latin, as it will ear long, I will not then spare it, in the degree, that I have it, but till it do, I will serve my country that way, which I do surely think will prove most intelligible unto her. For though the argument, which is dedicated to learning, and must therefore of force use the terms of learning: which be mysteries to the multitude, may seem to offer some darkness and difficulty in that point: yet it is to be construed, that the thing itself must be presented in her own colours, which the learned can descry, at the first blush, as of their acquaintance, who must be spoken to in their own kind: as the unlearned must be content to inquire, because we strain our terms to have them entitled. And yet, in all my drift, for all my fair promise, I dare warrant my country no more, than probability doth me, which if it deceive me, yet I have it to lean unto, and perhaps of such pith, as might easily have beguiled a wiser man than me. But till I prove beguiled, I will dwell in hope, that I am not, to deliver my mind with the better courage, & thereby to show that I think myself right. For the greatest enemy, that can be to any well meaning conceit is, to mistrust his own power, & to despair of his good speed where happy fortune makes evident show.   

Chapter 2. Wherefore these positions serve, what they be, and how necessary it was to begin at them.  
MY purpose is to help the hole trade of teaching, even from the very first foundation: that is, not only the Grammarian, and what shall follow afterward, but also the Elementary, which is the very infant's train, from his first entry, until he be thought fit to pass thence to the Grammar school. My labour then beginning so low, am I not to follow the precedent of such writers, as in the like arguments, have used the like method? The manner of proceeding which the best learned authors do use, in those arguments, which both for the matter be of most credit, & for the manner of best account, keepeth alway such a currant, as they at the first lay down certain grounds, wherein both they & their readers, whether scholars only, or judges alone, do resolutely agree. Which consent enureth to this effect, that they may thereby either directly pass through to their end without impeachment: or else if any difficulty do arise in the way, they may easily compound it, by retiring themselves to those primitive grounds. The Mathematical, which is counted the best master of sound method, of whom all other sciences do borrow their order, and way in teaching well, care he pass to any either problem or theorem, sets down certain definitions, certain demands, certain natural and necessary confessions, which being agreed on, between him and his learner, he proceedeth on to the greatest conclusions in his hole profession, as those which be acquainted with Euclid and his friends, do very well know. Will the natural philosopher meddle with his main subject, before he have handled his first principles, matter, form, privation, motion, time, place, infinity, vacuity, and such other, whereunto Aristotle hath dedicated eight whole books? What shall I need to take more pains in rehearsal of any other writer, whether Lawyer, Physician, or any else, which entreateth of his peculiar argument learnedly, to prove that I am first to plant by positions, seeing the very divine himself, marcheth on of this foot & groundeth his religion upon principles of belief? I profess myself to be a scholar, whereby I do know this method, which the learned do keep, and I deal with an argument, which must needs at the first be very nicely entertained, till proof give it credit, what countenance soever hope may seem to lend it, in the mean while. I may therefore seem to deal against mine own knowledge, if I do not fortify myself with such helps, as upon probable reason, may first purchase their own standing, and being themselves stayed in place of liking may help up all the rest.  
I am specially to further two degrees in learning, first the Elementary which stretcheth from the time that the child is to be set to do any thing, till he be removed to his Grammar: then the Grammarian, while the child doth continue, in the school of language, and learned tongues, till he be removed for his ●penes, to some University: which two points be both of great moment.  
For the Elementary: Because sufficiency in the child, before he pass thence, helps the hole course of the after study, and insufficiency skipping from thence to soon, makes a very weak sequel. For as sufficient time there, without to much haste, to post from thence to timely, draweth on the residue of the school degrees, in their best beseeming time, and in the end sendeth abroad sufficient men for the service of their country: so to headlong hast scouring thence to swiftly at the first, (for all that it seemeth so petty a thing,) in perpetual infirmity of matter, procureth also to much childishness in years to be then in place, when judgement with skill, and ripeness with grayhaires should carry the countenance. And is not this point then to be well pruned, where haste is such a foe, and ripeness such a friend? Where pushing forward at the first before maturity bid on, will still force that, which followeth till at the last it mar all?  
For the Grammarian: As it is a thing not unseemly for me to deal in, being myself a teacher, so is it very profitable for my country to hear of, which in great variety of teaching doth seem to call for some uniform way. And to have her youth well directed in the tongues, which are the ways to wisdom, the lodges of learning, the harbours of humanity, the deliverers of divinity, the treasuries of all store, to furnish out all knowledge in the cunning, and all judgement in the wise, can it be but well taken, if it be well performed? or can it but deserve some friendly excuse, yea though good will want good success? If occasion fitly offered by the way, cause me attempt any further thing then either of these two, though I may seem to be beside my school, yet my trust is that I shall not seem to be beside myself.  
Now then dealing with these matters which appertain to men, & must be allowed of men, if they deserve allowance, or willbe rejected by them if they seem not to be sound, whether have I need to proceed with consent or no? For what if some shall think their penny good silver, and will not admit mine offer? neither receive teaching at the hand of so mean a controller? what if some other grant, that there is some thing amiss in deed, but that my devise is no mean to amend it? what if disdain do work me discredit, and why should he take upon him? A petty companion, I confess, but till some better do deal, why may not my petinesse full well take place? And if the ware which I do bring, prove marchandable, why may I not make show, and offer it to sale? Such instances and objections willbe offered, with whom seeing I am like to encounter, why ought I not at the first to resolve those, which will relent at the voice of reason? and so entreat the other, which make more dainty, to be drawn on, as my duty being discharged towards the thing, by arguments, towards them, by courtesy, if there be any straining afterwards themselves may be in fault?  
But because I must apply my positions to some one ground, I have chosen the Elementary, & him rather then the Grammarian: for that the Elementary is the very lowest and first to be dealt with, and the circumstances being well applied unto him, may with very small ado, be transported afterward to the Grammarian or any other else. And under the title of the particular circumstance, (though it seem peculiarly to appertain to the Elementary, by way of mine example, which I do apply unto him primitively) yet I do travel commonly with the general considerations in all persons which use the same circumstance, in any degree of learning, as the places themselves hereafter will declare. Which I do both to end these positive arguments at once, and to make the precept also somewhat more pleasant to the reader, having the entertainment of some foreign, but no unfit discourse.  
The positions therefore which I do mean, 
The positions.  be these and such other. At what time the child is to be set to school. What he is to learn when he is at school. Whether all be to be set to school. Whether exercise be to be used as a principle in training. Whether young maidens be to be set to learn. How to train up young gentlemen. How to procure some uniformity in teaching. Of courtesy and correction. Of private and public education. Of choice of wits, of places, of times, of teachers, of school orders. Of restraining to many bookish people, and many other like arguments, which the nature of such discourses useth to hale in by the way. Wherein I require my countrymen's consent, to think as I do, and will do mine endeavour to procure it, as I can, before I deal with the particular praeceptes, and schooling of children. Which while I do, as I follow the president of the best writers, for the method, which I choose, so for the matter itself I will use no other argument, than both nature and reason, custom and experience, and plain show of evident profit shall recommend to my country, without either manifest appearance, or secret suspicion of a fantastical devise: considering it were an argument of very small wit knowing fantasticallnes to disgrace the man, and impossibility to displace the mean: in so necessary a thing as I pretend this to be, to entermingle either fantastical matter, for all men to laugh at, or impossible mean, for as many to muse at. If earnest desire to have some thing bettered, do cause me wish the amendment, I hope that will not be accounted fantastical, unless it be to such, as do think themselves in health when they are deadly sick, and feeling no pain, because of extreme weakness, do hold their friends half foolish, which wish them to think upon alteration of life.   

Chapter 3. Of what force circumstance is in matters of action, and how warily authorities be to be used, where the contemplative reason receives the check of the active circunctance, if they be not well applied. Of the alleging of authors.  
SOme well meaning man, when he will persuade his country to this or that thing, either by pen or speech, if he find any good writer's authority, which favoureth his opinion, he presumeth straight way thereby both his own persuasion to be sufficiently armed, and his country's execution to be strongly warranted. Which his assurance is sometime checked by wisdom, sometime by experience: By wisdom, which foreseeth, that the circumstance of the country will not admit that, which he would persuade: by experience, which giving way at the first to some probability, is in the end borne back by unfitting circumstance. So that in those cases, where authorities persuade, and circumstances control, such as use writers for their credit, must fear circumstance for her check. Because the miss in circumstance makes the author no author, where his reason is altered, and the alledger no alledger, where discretion wanteth. Seeing therefore myself deal with these two points of authority and circumstance, both to confirm mine own opinion the surer, and to confute the contrary sounder, where difference in opinion, shall offer to assail me, I thought it good in the very entry to say somewhat of both, considering their agreement doth promise success, and their disagreement doth threaten defeat.  
I do see many very toward wits, of reasonable good reading, and of excellent good utterance, both foreign abroad, and friends at home marvelously overshoot themselves by overruling the circumstance, and overstraining authority. For upon some affiance in their own wits, that they see all circumstances, and some small assurance, that the authors which they read, do sooth all that they say: they will push out in public certain resolute opinions, before either their wits be settled, or their reading ripe: which is then to be thought wisely ripe, when after the benefit of many years, after much reading of the most and best writers, after sound digesting of that, which they have red, and applying it all to some certain end: time hath fined their judgement, and by precise observing and comparing, both what others have said, and what themselves have seen, hath made them master the circumstance. Which mastering of the circumstance, is the only rule, that wisemen live by, the only mean, that wisdom is come by, the only odds between folly and wit. The marking whereof is of so great a force, as by it each country discovereth the traveller, when he seeketh to enforce his foreign conclusions, and clingeth to that countryman, which hath bettered her still, by biding still at home. It discrieth the young student, which is ravished with the object, ere he can discern it, and honoureth the wise learned, whose understanding is so stayed, as he may be a leader. The consideration of circumstance is so strong in all attempts, where man is the subject, as it maketh of all nothing, and of nothing all. The skill to judge of it is so lingering, and so late, because man is the gatherer, and so long ear he learn it, as it seems to be reserved, till he be almost spent. It is not enough to rule the world, to allege authorities, but to range authorities, which be not above the world, by the rule of the world, is the wiseman's line.  
I am to deal with training, must I entreat my country to be content with this, because such a one commends it? or to force her to it, because such a state likes it? The show of right deceives us, & the likeness of unlike things doth lead us, where it listeth. Differences and odds discover errors, similitude and likeness lead even wise men awry. 
1. Topic. de 4. instrumentis Dial.  The great philosopher Aristotle in fining of reason, maketh the abilities to discern these two points, where things like be unlike, and where the unlike be like, two of his principal instruments to try out the truth. Which skill to discern so narrowly, as it is not in all, so where it is, there is great discretion, there will nothing be brought from authority to practise, but that circumstance will praise, and yet hardly win. For though circumstance in our country and others do seem very like, nay rather almost one, yet if our country do admit, where any odds appeareth, though it offer the relenting, when it comes to proof, she aventureth herself, and we which persuade, have great cause to thank her, that she will hearken unto us, as she also will thank us, if she praise at the parting. Wherefore seeing the ground is so slippery to deal by authoirtie, and therefore to approve it, because such a one saith it, till judgement have subsigned, and circumstance sealed, I thought it good, as I said before, to speak somewhat thereof, that I may thereby stay myself the better, marching by them, and through them: and also remove some scrupulous opinion, that I use them not strangely, when I use them so, as they wish themselves to be used.  
But for the better understanding, with what wariness authority is to be used, may it please you to consider, that there be two sorts of authors wherewith we deal in our study: whereof the one regardeth the matter only, and by inevitable argument enforceth the conclusion. In this kind be the Mathematical sciences, and all such natural philosophy, as proceedeth by necessity of a demonstrable subject. The other joineth the circumstance with the matter, as Moral, and politic Philosophy, as the Professions, as poets, as histories do, when they enforce not the necessity of their conclusion, by necessity of the matter, though by the form of their argument, which concludeth of force, in matters of least force. The arguments of those Arts and Professions, which be in this second kind, do depend upon appearance in probable conjecture, and be creatures to circumstance, wherein as man is the mainest subject, so the respects had to man have the rain in their hand.  
Hence cometh it that laws in several lands do differ so much, that Physic in several subjects is so several in cure, that Divinity in ceremonies admitteth change, where the circumstance is observed, and yet the truth not tainted.  
Hence it cometh that in diversity of states, there be diversities of stay, whereby men govern, because circumstance commandeth. Whereunto, he that affirms, must still have an eye, because it showeth, what is seemly and convenient, not in great states alone, but also in the meanest things of all: because it moderateth both what soever men do: and in what soever respect they do. In the first kind of authors and authorities, the truth of the matter maintains itself, without he said or he did: because it is true by nature, which stayed it, not by author which said it. And being so settled, it ministereth of itself no matter to debate, or at the least very little. For in points of necessity, naturally inferred, the difference of opinion is no proof at all, that the matter is debatable, but it is a sufficient argument of an insufficient writer, if he pen his opinion, or of an ungrounded learner, if his error be in speech, which harpeth still about some outward accident, and never pierceth the inward substance. So that in such conclusions there is but one currant, what forceth the matter, and not what sayeth the man: what commands the immutable truth, and not what commends the changeable circumstance. All the controversy is in the second kind, where circumstance is prescription, wherein the writer's credit oftimes authorizeth the thing, and the truth of the thing doth make the man an author: wherein unless he take very good heed, which is the alleadger, he may do his writer exceeding great injury, by bringing him to the bar, and forcing that upon him, which he never dreamt on, and harm himself to, who mistaking his ground, misplaceth his building, and hazardeth his credit.  
Hence cometh it, that so many fantastical devices do trouble the world, while every man being desirous to breed somewhat worthy of commendation either for show of learning, or for shield of opinion, bringeth in the poor writers, and enjoineth them speech, where in deed they be mute: and if they could speak, they would ask the alledger why he did so abuse them. A general and a very hard case in these our days, when the most erroneous opinions be fathered upon the most honest writers, which meant nothing less, then that which is threpte upon them. In matter of Policy this man wrote thus, and was very well thought of, an other in some school points gave his censure in this sort, and became of account. Transport the circumstance the allowance is misliked, the alleadger laughed at: and yet the worthiness of the writer not impaired at all, when he is rightly weighed, because he was forced: In this kind of argument wherein I presently deal, it is no proof, because Plato praiseth it, because Aristotle alloweth it, because Cicero commends it, because Quintilian is acquainted with it, or any others else, in any argument else, that therefore it is for us to use. What if our country honour it in them, and yet for all that may not use it herself, because circumstance is her check? Nay what if the writer's authority be alleged without consideration of their own circumstance? who then offereth his country the greatest wrong? is it not he which wringeth the writer, and wresteth his meaning? And yet such allegers there be, which pass it over smoothly, till they be espied, where then their own weakness appeareth, the writer's worthiness is evident, and his wrong revenged, by discovering the wreaster. Wherefore he that will deal with writers so, as to derive their conclusions to the use of his country, must be very well advised, and diligently mark, that their meaning, and his applying be both of one ground, and also how much of their opinion his country will admit, which, as she will not be forced by idle supposalles, so pronounceth she him to be but a fleeter, who so ever shall offer to force her that way. If the matter be well pikt, and properly applied, she embraceth it forthwith, and gives it the growing. Whether I shall perform so much myself, as I require in others, I dare not warrant, but I will do my best, to use my author well, and to observe the circumstance, and not once to proffer any thing to my country, which shall not have all those foundations, that I promised before, so much as I can, Nature to lead it, reason to back it, custom to commend it, experience to allow it, and profit to prefer it.  

For alleging of Authors.  But here by the way, I must advertise my reader thus much, that I think a student ought rather to invest himself in the habit of his writer, then to stand much upon his title, and authority, in proof or disproof, seeing who knoweth not, that all our studies be generally debtors to the first devise, and fairest delivery? Therefore to avoid length thereby, I will neither use authority, nor example, seeing matter is the main, and not the man's name, saving only where one man's deposition upholds or overthrows: and the ground of the example is so excellent in that kind, as it were to much unkindness, not to let the person be known, where the fact is so famous. I will rest upon reason the best, where I find it, the next where that fails, and conjecture is probable, to prove such things, as reason must pattern. If the trial be in proof, and experience must guide it, I will bind upon proof, and let trial be the tuche.  
For with the alleging of authors, either to show, what I have read or to touch common concords, where any thing is to much, and nothing is enough, I mean not at all to busy myself. Because we heap but up witnesses, which be nothing needful, in such cases, as be nothing doubtful, when we use many gay names all agreeing in one, and none saying but so: whereas the natural use of testimonies is, to prove where doubt is, not to cloy, where all is clear. In such cases for want of sound judgement, a catalogue of names, and a multitude of sentences, which say but that is soothed, and no man denies, are forced to the stage, to seem to arm the alleadger, which fighteth without foe, and flieth without fear.  
In points of learning, which be won from quarrel, or resolute grounds, which be without quarrel, and need no assurer, I refer my dealing to the judgement of those, which can trace me, where I tread, and shall find my truth, without the authors name, whom they will confess to be well alleged, when I say, as he sayeth, and prove as he proveth, either by habit got by reading, or by likeness in judgement, though I never red.  
If controversy arise, and be worth the recounting the matter shall not sleep: if it hang of the man, and without him be lame, the man shall not slip: but otherwise, no. Those that be learned know that witnesses, and wise men's names be very good ware, where the question is, whether such a thing be done, and they be said to know it, and that Rhetoric takes testimonies for a principal proof, and very near the heart, as Logic placeth them in the outmost of her arguments, being themselves of small pith, though their stuff be worth praise, and both bind and loose, where reason bears the sway, and probability is to purpose. I do honour good writers but without superstition, nothing addict to titles. But for so much as Reason doth honour them, they must be content to stay without themselves, and use all means to prefer her to presence, as their lady and mistress, whose authority and credit procures them admission, when they come from her. It is not so, because a writer said so, but because the truth is so, and he said the truth, the truth gives him title, and that is it, which must pass, strong enough of itself, & oftimes weakened in the hearers opinion, though not in itself, by naming the writer: which commonly proves so when the hearer is wedded unto names, and sworn to authority, not so much eyeing the thing which is uttered, as the persons title by whom it is uttered. If truth did depend upon the person, she would oftimes be brought into a miserable plight, and look ruefully upon it, being constrained to serve fancy, and to alter upon will, whereas she is still one, and should be bend unto, neither will herself bend, howsoever opinative people do persuade themselves.  
This the learned and wise know, whose courtesy I crave, as I wish them well: for whose help and health, I undertook this pain, whose wisdom I appeal to, if either diffidence do wrangle, or ignorance do quarrel. As for the unlearned, I must needs overtreat them, not to stand with me in points, where they cannot judge themselves, if not for mine own, yet for their sakes, which believe me themselves, and will give their word for me. In such points, as be intelligible to both, I must pray them both to way me well, and ever to have before them, that my will wisheth well, howsoever I perform, wherein will deserves well, and weakness prayeth excuse.   

Chapter 4. What time were best for the child to begin to learn. What matters some of the best writers handle, ere they determine this question. Of lets and liberty whereunto the parents are subject in setting their children to school. Of the difference of wits and bodies in children. That exercise must be joined with the book, as the schooling of the body.  
THe first question that of any necessity cometh in place, seemeth to be at what years children be to be put to school: for neither would they be differred to long for leasing of their time, nor hastened on to soon, for hindering of their health. The rule therefore must be given according to the strength of their bodies, & the quickness of their wits jointly.  
Such of the ancient writers, 
The ancient antecedents.  both Greek & Latin, as either picture us out the platfourmes of the best framed common weals: or do lend us the looking on of some such a paragon as in some particular kind, they devise to be peerless, before they call it in question, when their youth shall begin to learn, they do fetch the ground of their train exceeding far of. As, what regard is to be had to the infant, while he is yet under his nurse. Where they moil themselves sore, with the manners and conditions of the nurse, with the fines or rudeness of her speech: with the comeliness of her person and favour of her face. And in controversy about milks, sometime they prefer the mother, if her health, her complexion, her kind of life, will best fit for her own: sometime they yield: but with great choice to the foreign nurse: if any just circumstance do discharge the mother, whom nature unletted seems to charge most. Again they examine what company is to be chosen for him, when he doth begin first to creep abroad, whereby that good may begin betimes, which must continue long, and is greatly furthered by choice of company, that pikked and choice play fellows may succeed after a fine and well fitted nursery. Again, they debate in good sadness, what an exquisite train is to be devised for him, when he is to go to school, either private, or public, though they still prefer the public as most beseeming him, which must live among many and never be recluse. And such other considerations they fall into, which do well beseem the bringing up of such a one, as they did but wish for: and we may not hope for: but by no means can be applied to our youth, and our education, wherein we wish for no more, than we hope for to have. Nay they go further, as whether may not wishers? and appoint the parents of this so perfect a child, to be so wise and so well learned, as is in very deed most consonant with their plat, but to far surmonting the model of my positions. Wherefore leaving those means, which they do but devise, to bring up those people, which they do but pattern, I mean to proceed from such principles, as our parents do build on, and as our children do rise by, to that mediocrity, which furnisheth out this world, and not to that excellency, which is fashioned for an other. And yet the pretence of these so fine picturers, by pointing out so absolute a precedent, is, to let us behold thereby, both wherein the best consisteth: what colours it is best known by: what a state it keepeth: and also by what ready mean, we may best approach near it, because despair to obtain the very best itself, discourageth all hope. For that missing any one of these so fined circumstances, as our frailty will fail either in all, or in most, than we mar the whole mould. Howbeit we are much bound to the excellent wits of those divine writers, who by their singular knowledge, approaching near to the truest, and best, could most truly, & best discern, what constitution they were of: and being of a good civil inclination, thought it their part, to communicate that with their posterity, which they from so nigh, had so narrowly decifred, as available to others, for this only cause, if there ensued no more of it, that in despair of hitting the highest, yet by seeing where it lodged, with very great praise, they might draw near unto it. For as it is but for paragons to mount quite above all, so is it worthy praise to rest in some degree, which declareth a pearcher, though ability restrain will, that it cannot aspire whereunto it would.  
But to return from this so exquisite, to our ordinary train, I persuade myself, that all my countrymen wish themselves as wise, and as well learned, as those absolute parents are surmised to be, though they be content with so much of both, or rather with so little, as God doth allot them: and that they will have their children nursed as well as they can, without question where, or quarreling by whom: so as they may have that well brought up by nurture, which they love so well, bequeathed them by nature. And that till the infant can govern himself, they will seek to save it from all such perils, as may seem to harm it any kind of way, or by company or by occasion: and that with such wariness, as ordinary circunspection may, or can work, in considerate & careful parents. And finally that for his well schooling, they that cannot, will wish it, they that can, will have it, with small charge if they may, if they may not with some cost, and very carefully commend the silly poor boy at his first entry, to his masters charge, not omitting even how much his mother makes of him, if she come not herself and do her own commendations. So that for these antecedents, as they in preciseness do pass us, so we in possibility go far beyond them. For our hope is at ankar, and rides in assurance, their wish wandereth still, not like to win the road. These and such like circumstances they handle formally as in an absolute picture, I tuche by the way, as being quite of an other persuasion, nothing given to the unpossible, where possibility must take place, though the unpossible Idea, offer great force to fancy. Wherefore I will now take my leave of them, and return to my question, when children be to be set to learning. A thing in reason very worthy to be weighed, and in performance, very like to prove good, both for health of the body, and help of the mind, and so much the rather to be well entreated, because it is the very first principle, which enterteneth our train. My country parents then, being so natural to their children, both for care before school, and for choice in schooling, I will commend to their charge, all that, which is to be considered in their first infancy, and tenderest spring, before they be thought fit, to be set to learning, which they will diligently look to, I am very well assured. Because every thing draws liking, while it is pretty & young, and specially our own which hath nature to solicit, and needeth no exhorting, to have it well cherished, where there is no danger, but in to much dallying, neither yet any fear, but in to fond cokkering.  
But in very good earnest, 
letes.  when shall our boy be set to school? In all considerations, wherein upon the resolution, something must be executed, and done, this thing is necessarily to be first inquired, whether all, or most, or any of all the circumstances, which be incident to the execution, be in, or without the party's power, which is to execute, so as he may either proceed at his own liberty, if nothing withstand him, or may not proceed, if he be thwarted by circumstance. For otherwise the liberty to pass on, or the restraint, to stay, being not agreed upon, he that directs by rule may be checked by arrest. And where he bids on thus, circumstance may reply, I'faith sir no. Wherefore I leave those parents to their own discretion, in whom will seeks liberty, to do as she would, and circumstance commands her, to do as she may. The parent would have his child begin to learn at such a time: circumstance says, no. He would have him learn with such a man: some cause cotrarieth. In such a place, in such a sort: his power is to poor, to compass that he coveteth. Be not all these lets, and what so ever is so laid, to stop will of his will, where neither counsel can give precept, nor the parent can execute, being so strongly overcharged? It is even like, as if one should say, the freeman and the bond, be not both in one case. Precepts be for freemen, which may do as ye bid them, but circumstance binds, and willbe obeyed. Wherefore I must once for all, warn those parents, which may not do as they would, upon these same lets which I have recited, or any other like, that they take their opportunity, when so ever it is offered, because occasion is very bald behind, and seldom comes the better. And seeing circumstance is their bridle, when they feel the rain lose, course it on a main, and take the benefit of time, the opportunity of place, the commodity of the teacher, the equity of the manner, and what so ever condition else, wherein the freedom of circumstance doth seem to befreind them. For saving with such a note as this is, I cannot direct them, which can give no counsel, but where necessity is in ward, and liberty keeps the keys.  

Liberty.  But if the parent want nothing necessary, for his child's bringing up, neither a place, both convenient for receipt, and commodious for distance, wherein to have him taught: nor a teacher, sufficient for cunning, and considerate, for either courtesy, or correction, who can train him up well: nor fit companions, as so fit a place, and so good a master may pick out of choice, which will throng unto him: And if the child also himself, have a wit apt to conceive, what shallbe put unto him: and a body able to bear the travel, which belongs unto learning: me think it were then best, that he began to be doing, when he may well perceive, without traveling his brain, through the hardness of the thing, and need not be toiled to the weariness of his body, through the wise handling, of his advised master. For being in the school, he may do somewhat very well, though not very much, whereas roaming about, he might hap to do ill, and that very much.  
At what years I cannot say, 
Variety of wits.  because ripeness in children, is not tied to one time, no more than all corn is ripe for one reaping, though most what about one. Some be hastings and will on, some be hardings, and draw back: some be willing when their parents will: some but willing, when they will themselves, as either will to do well, upon cherishing wisely, or pleasure to play still, upon cokkering fond, hath possessed their minds.  
But he that deserveth to be a parent, must dispose himself to be also a judge, in all these cases: and who is so ill friended, as he hath not one, with whom to confer, to learn by advise, the towardness and time of his young sons schooling, if he be not able to look into it himself? They that limit the beginning to learn by some certain years, have an eye to that knowledge, which it were pity were lost, say they, and may easily be gained in those young years. I agree with them, that it were great pity, to lease any thing, that need not be lost, without great negligence, and may be well gotten, with very small diligence, not endamaging the child. But more pity it were, for so petty a gain, to forego a greater, to win an hour in the morning, and lease the whole day after: as those people most commonly do, which start out of their beds to early, before they be well awaked: or know what it is a clock: and be drowsy when they are up, for want of their sleep.  
If the child have a weak body, though never so strong a wit, let him grow on the longer, till the strength of his body, do answer to his wit. For experience hath taught me, and calleth reason to record, that a sharp young wit hastened on to wonder at, for the quiknesse of his edge, hath thereby most commonly been hastened to his grave, through the weakness of body: to the grief of the friends, whose delight is cut of, and some wit of their wit, for overhasting their child: Nay, what if it hath pleased God to lend him longer life? he never sinketh deep, but fleeteth still above, with some quickness of conceit, continuing that wonder, which he wan in his childhood: never burdened with much to ballase his head: but still answering at reboundes, the fairest crop of so hasty an harvest. Sometime his wit will grow worse, the wonder will vanish, the body will prove feeble, and soon after perish.  
But now if he live, with all these infirmities, of decaying wit, decreasing wonder, puling body, he lives with small comfort, in such a world of weakness, which usually cometh of to much moisture, the corrupter of such carcases; the most vile, and violent massacrer, of the most, and best students, generally for want of travel, saving only to their brain, which the more it is occupied, the sorer it stilleth, and the sorer it stilleth, the sooner it killeth, the more the more pity. Wherefore I could wish the wittier child, the less upon the spur, and either the longer kept from learning, for turning his edge, as a to sharp knife: or the sklenderer kept at it, for fear of surfait, in one hungering to have it. Yet must not this quickling be suffered to do nothing at all, for fear he grow reasty, if that nothing be dumpish, and heavy: or pass beyond reclaim, if it be dissolute, and wanton.  
The mean conceiver, in some strength of body, is the best continuer, and as he serves all places best, in his height of learning, so in all respects, ye may venture on his schooling, when it shall please you, with but ordinary regard.  
A dull wit in a strong body, if ye like to have it learn, as by learning ye find it: so till some degree, it may well learn, for necessary service in the rest of his life: and may be hastened on boldly. For the body can bear labour, it is so well boaned, and the wit will not cloy, it so hardly receiveth. The sharpness of wit, the master will sound by memory, and number: the strength of the body, the mother will mark, by complaint, and cause.  
A weak wit and as weak a body, is much to be moaned, for the great infirmity, and can hardly be helped, because nature is to weak: and therefore it must be thought on, as in a case of despair, again against hope: if any thing be gotten, a grief to the friends, which cannot amend it: small joy to himself, which cannot avoid it.  
A strong wit, in as strong a body, is worthy the wishing▪ of the parents to bring forth, of the teacher to bring up. For as it is a thing of itself not ordinary, so where it lighteth, it gives us the gaze, and bides all beginnings, but that which is to soon, because God hath provided that strength in nature, whereby he intends no exception in nurture, for that which is in nature. Such spirits there be, and such bodies they have, if they will, and may so keep them, with orderly regard, which is extreme hard unto them. For that oftimes they will not do so, but distemper their bodies with disordinate doings, when pleasures have possessed them, and rashness is their ruler. Ofttimes they may not, through variety and weight of important affairs, which commandeth them too far in some kind of calling. But where so ever they light, or what so ever way they take, they show what they be, and alway prove either the very best, or the most beastly. For there can scantly be any mean in those constitutions, which are so notably framed, and so rarely endued. And therefore those parents which have such children must take great heed of them, as the tips of evil, if they choose that way, or the tops of good, if they mind that is best. For the middle and most moderate wits, which commonly supply each corner in each country, and serve most assays, some ordinary mean will serve to order them: but where extraordinary points begin to appear, there common order is not commonly enough.  
This is my opinion concerning the time, when the child shall begin to learn: which I do restrain to the strength of wit and hardness of body: the one for to receive learning the other not to refuse labour: and therefore I conclude thus that the parent himself ought in reason to be more than half a judge of the entry to schooling, as being best acquainted with the particular circumstance of his own child. Yet I do not allow him to be an absolute judge, without some counsel, unless he be a very rare father, and well able to be both a rule to himself, and a pattern to others. Because most where men be most blinded: where they should see best, I mean in their own: such a tyrant is affection, when she hath won the field, under the conduct of nature, and so imperious is nature, when she is disposed to make affection her deputy.  

Exercises.  But now for so much as in setting our child to school, we consider the strength of his body, no less than we do the quickness of his wit, it should seem that our train ought to be double, and to be applied to both the parts, that the body may aswell be preserved in his best, as the mind instructed in that, which is his best, that the one may still be able to answer the other well, in all their common executions. As for the training up of the mind, the way is well beaten, because it is generally entreated on in every book, and beareth the honour and title of learning.  
But for the bettering of the body, is there not any mean to maintain it in health, and chiefly in the student, whose trade treads it down? Yes surely, A very natural and a healthful course there is to be kept in exercise, whereby all the natural functions of the body be excellently furthered, and the body made fit for all his best functions. And therefore parents and masters ought to take such a way, even from the beginning, as the child's diet, neither stuff the body, nor choke the conceit, which it lightly doth, when it is to much crammed. That his garments which oftimes burden the body with weight, sometimes weaken it with warmth, neither faint it with heat, nor freeze it with cold. That the exercise of the body still accompany and assist the exercise of the mind, to make a dry, strong, hard, and therefore a long lasting body: and by the favour thereof to have an active, sharp, wise and therewith all a well learned soul. If long life be the child's blessing for honouring his parents, why should not the parents then, which look for that honour, all that in them lieth, foresee in youth that their children may have some hope of that benefit, to ensue in their age, which cannot take effect, unless the thing be begun in their youth? Which if it be not by times looked unto, they afterwards become uncapable of long life, and so not to ●nioye the reward of their honour, for any thing that their parents help to it, though God will be true, and perform that he promiseth, how so ever men haut in doing of their duty. And yet tempting is pernicious, where the mean to hit right, is laid so manifest: and the child's honour to his parents begins at obedience in his infancy, which they ought to reward, with good qualities for honour, and may work them like wax, because they do obey. This negligence of the parents for not doing that, which in power they might, and in duty they ought, gives contempt in the children some colour of justice, to make their requital with dishonour in their age, were it not that the Christian religion doth forbid revenge: which in presidents of profanism we find allowed, where both courtesy to such parents, as failed in education of their children is countercharged by law: and dissolute parents by entreating ill, are well entertained of their neglected children: the unfortunate children much moaned for their chance, that they came to so ill an end: and the undiscrete parents more rated for their charge, which they looked so ill to, whereby themselves did seem to have forced such an end.  
The mind willbe stirring, because it stirs the body, and some good mean will make it to furnish very well, so the choice be well made, wherein: the order well laid, whereby: and both well kept, wherewith: it shallbe thought best trained. The body which lodgeth a restless mind by his own rest is betrayed to the common murderers of a multitude of scholars, which be unwholesome and superfluous humours, needless and noisome excrements, ill to feel within, good to send abroad.  
Neither is it enough to say, that children willbe stirring alway of themselves, and that therefore they need not any so great a care, for exercising their bodies. For if by causing them learn so and sitting still in schools, we did not force them from their ingenerate heat, and natural stirring, to an unnatural stillness, than their own stirring without restraint, might seem to serve their turn, without more ado. But stillness more than ordinary, must have stirring more than ordinary: and the still breeding of ill humours, which stuff up the body for want of stirring, must he so handled, as it want no stilling to send them away. Wherefore as stillness hath her direction by order in schools, so must stirring be directed by well appointed exercise. And as quiet sitting helps ill humours to breed, and burden the body: so must much stirring make a way to discharge the one, and to disburden the other. Both which helps, as I most earnestly require at the parent, and masters hand: so I mean myself to handle them both, to the helping of both.  
In the mean while, for the entering time thus much. The wit must be first weighed, how it can conceive, and then the body considered, how it can bear labour: and the consort of their strength advisedly maintained. They have both their peculiar functions, which by mediocrities are cherished, by extremities perished, hast doing most harm, even to the most, and lingering not but some, sometimes to the best. And yet haste is most harmful, where so ever, it sets foot, as we that teach alway find, and they that learn, sometimes feel. For the poor children when they perceive their own weakness, whereof most commonly they may thank haste, they both faint, and fear, and very hardly get forward: and we that teach do meet with to much toil, when poor young babes be committed to our charge, before they be ripe. Whom if we beat we do the children wrong in those tender years to plant any hatred, when love should take root, & learning grow by liking.  
And yet oftimes severity is to sour, while the master beateth the parent's folly, and the child's infirmity, with his own fury. All which extremities some little discretion would easily remove, by conference before, to forecast what would follow, and by following good counsel, when it is given before. Which will then prove so, when the parent will do nothing in placing or displacing of his child, without former advise, and communicating with the master: and the master likewise without respecting his own gain, will plainly and simply show the parent or friend, what upon good consideration he thinketh to be best. Wherein there willbe no error if the parent be wise, and the master be honest.   

Chapter 5. What things they be, wherein children are to be trained, ere they pass to the Grammar. That parents, and masters ought to examine the natural abilities in their children, whereby they become either fit, or unfit, to this, or that kind of life. The three natural powers in children, Wit to conceive by, Memory to retain by, Discretion to discern by. That the training up to good manners, and nurture, doth not belong to the teacher alone, though most to him, next after the parent, whose charge that is most, because his commandment is greatest, over his own child, and beyond appeal. Of Reading, Writing, Drawing, Music by voice, and instrument: and that they be the principal principles, to train up the mind in. A general answer to all objections, which arise against any, or all of these.  
NOw that I have showed mine opinion concerning the time, when it were best to set the child to school, the next two questions seem to be, what he shall learn and how he shallbe exercised, when he is at school. For seeing he is compound of a soul and a body: the soul to conceive and comprehend, what is best for itself, and the body to: The body to wait, and attend the commandment and necessities of the soul: he must be so trained, as neither for qualifying of the mind, nor for enabling of the body, there be any such defect, as just blame therefore may be laid upon them, which in nature be most willing, and in reason thought most skilful, to prevent such defaults. For there be both in the body, and the soul of man certain ingenerate abilities, which the wisdom of parents, and reason of teachers, perceiving in their infancy, and by good direction auancing them further, during those young years, cause them prove in their ripeness very good and profitable, both to the parties which have them, and to their countries, which use them. Which natural abilities, if they be not perceived, by whom they should: do condemn all such, either of ignorance, if they could not judge, or of negligence, if they would not seek, what were in children, by nature emplanted, for nurture to enlarge. And if they be perceived, and either missorted in place, or ill applied in choice, as in difference of judgements, there be many things practised, which were better unproved, to the loss of good time, & let of better stuff, they do bewray that such teachers, and trainers, be they parents, be they masters, either have no sound skill, if it come of infirmity, or but raw heads, if it spring of fancy. If they know the inclination, and do not further it rightly, it is impiety to the youth, more than sacrilege to the state, which by their fault be not suffered to enjoy those excellent benefits, which the most munificent God, by his no niggardishe nature, provided for them both. If they found them, and followed them, but not so fully, as they were to receive: if for want wherewith, it deserves pardon, if for want of will, exceeding blame: and crieth for correction of the state by them hindered, and small thanks of the parties, no more furthered.  
Wherefore as good parents, and masters ought to find out, by those natural principles, whereunto the younglings may best be framed, so ought they to follow it, until it be complete, and not to stay, without cause beyond stay, before it come to ripeness, which ripeness, while they be in learning, must be measured by their ableness to receive that, which must follow their forebuilding: but when they are thought sufficiently well learned, and to meddle with the state, than their ripeness is to be measured, by use to themselves, and service to their country, in peace, as best and most natural, in war, as worse, and most unnatural, and yet the ordinary end of a disordered peace. For when the things, which be learned do cleave so fast in memory, as neither discontinuance can deface them, nor forgetfulness abolish them: then is ability upon ascent, and when ascent is in the highest, and the country commands service, than study must be left, and the country must be served.  
Seeing therefore in appointing the matter, wherein this train must be employed, there is regard to be had first to the soul, as in nature more absolute, and in value more precious: and then to the body, as the instrument and mean, whereby the soul showeth what is best to be done in necessity of fine force, in choice of best show: I will remit the body to his own room, which is peculiarly in exercises, saving where I cannot mean the soul, without mention of the body, and in this place I will entreat of the soul alone, how it must be qualified. And yet mean I not to make any anatomy, or resolution of the soul his parts & properties, a discourse, not belonging to this so low a purpose, but only to pick out some natural inclinations in the soul, which as they seem to crave help of education, and nurture, so by education, and nurture, they do prove very profitable, both in private and public. To the which effect, in the little young souls, first we find, a capacity to perceive that which is taught them, and to imitate the foregoer. That wit to learn, as it is led, and to follow as it is foregone, would be well applied, by propriety in matter, first offered them to learn: by considerate ascent in order, increasing by degrees: by wary handling of them, to draw them onward with courage. We find also in them, as a quickens to take, so a fastness to retain: therefore their memory would straight way be furnished, with the very best, seeing it is a treasury: exercised with the most, seeing it is of receipt: never suffered to be idle, seeing it spoils so soon. For in default of the better, the worse will take chair, and bid itself welcome: and if idleness enter, it will exclude all earnest, and call in her kinsfolks, toys and trifles, easy for remembrance, heavy for repentance.  
We find in them further an ability to discern, what is good, and what is ill, which ought forthwith to be made acquainted with the best, by obedience and order, and dissuaded from the worse, by misliking and frown. These three things, wit to take, memory to keep, discretion to dscern, and more if ye seek, though but branches to these, which I choose for my purpose, shall ye find pearing out of the little young souls: when you may see what is in them, and not they themselves. Whose ability to increase in time, and infirmity to crawl at that time is commended to them, which first begot them, or best can frame them. Now these natural towardnesses being once espied, in what degree they rise, because there is odds in children by nature, as in parents by purchase, they must be followed with diligence, increased by order, encouraged by comfort, till they come to their proof. Which proof travel in time will perform, haste knits up to soon, and unperfit, slowness to late, and to weak.  
But for the best way of their good speed, that wit may conceive and learn well, memory retain and hold fast, discretion choose and discern best, the chief and chariest point is, so to ply them all, as they may proceed voluntarily, and not with violence, that will may be a good boy, ready to do well, and loath to do ill, never fearing the rod, which he will not deserve. For wheresoever will in effecting, doth join with ability to conceive, and memory to retain, there industry will find fruit, 
The rule of discretion.  yea in the frown of fortune. By discretion to cause them take to that, which is best, & to forsake that, which is worst, in common dealings is common to all men, that have interest in children, parents by nature, masters by charge, neighbours of courtesy, all men of all humanity: whom either private care by custom, or public cure by commandment of magistrate and law, doth compel in conscience to help their well doing, and to fray them from ill, wheresoever they meet them, or when so ever they see them do that, which is nought. And therefore that duty to help them in this kind for their manners, is incident to masters but among others, though somewhat more than some others, as to whom it is most seemly, because of their authority, and most proper, because of their charge, whom knowledge best informeth to imbrue them with the best: and power best assisteth, to cause them embrace the best: even perforce at the first, till acquaintance in time breed liking of itself.  
But this mannering of them is not for teachers alone, because they communicate therein, as I have said already, both with natural parents, to whom that point appertaineth nearest, as of most authority with them, and with all honest persons, which seeing a child doing evil, are bid in conscience, to terrify and check him as the quality of the child's offence, and the circumstance of their own person doth seem best to require.  
Wherefore reserving for the teacher so much as is for his office, to instruct the child what is best for him in matter of manners, and to see to it, so much as in him lieth: to set good orders in his government, to see them alway well, and one way still executed and performed, I refer the rest to those, whom either any virtuous consideration of themselves, or any particular duty, enjoined by law, doth charge with the rest, either by private discipline at home, or by public ordinance abroad, to see youth well brought up that way: to learn to discern that which is well from ill, good from bad, religious from profane, honest from dishonest, commendable from blameworthy, seemly from unseemly, that they may honour God, serve their country, comfort their friends, and aid one an other, as good countrymen are bound to do. But how to handle their conceit in taking, and their memory, in holding, because that appertaineth to teachers wholly: (for all that the parents and friends, willbe meddlers sometime, to further their young imps:) I will deal in that, and show wherein children ought to be trained, till they be found fit for Grammar: wherein nevertheless, both the matters, which they learn: and the manners, which they are made to, serve for ground to virtue, and increase of discretion.  
As I might very well be esteemed inconsiderate, if I should force any far fet diuises into these my principles, which neither my country knew, nor her custom cared for, so dealing but with those, and resting content with those, which my country hath severed to her private use, and her custom is acquainted with of long continuance, I may hope for consent, where my country commendeth, and look for success, where custom leads my hand, and fear no note of novelty, where nothing is but ancient.  
Amongst these my countries most familiar principles, 
Reading.  reading offereth herself first in the entry, chosen upon good ground continued upon great proof, enrolled among the best, and the very foremost of the best, by her own effects, as very many so very profitable. For whether you mark the nature of the thing, while it is in getting, or the goodness thereof when it is gotten, it must needs be the first, and the most fruitful principle, in training of the mind. For the letter is the first and simplest impression in the trade of teaching, and nothing before it. The knitting and jointing whereof groweth on very infinitely, as it appeareth most plainly by daily spelling, and continual reading, till partly by use, and partly by argument, the child get the habit, and cunning to read well, which being once gotten, what a cluster of commodities doth it bring with all? what so ever any other, for either profit or pleasure, of force or free-will, hath published to the world, by pen or print, for any end, or to any use, it is by reading all made to serve us: in religion to love and fear God, in law to obey and please men: in skill to entertain knowledge, in will to expel ignorance, to do all in all, as having by it all helps to do all things well. Wherefore I make reading, my first and fairest principle of all other, as being simply the first in substance, and leaning to none, but leading all other, and growing after so great, as it rangeth over all, being somewhat without other, other nothing without it: and a thing of such moment, as it is vainly begun, if it be not sound gotten, and being once sound itself: it delivereth the next master from manifest toil, and the child himself from marvelous trouble, from fear where he fails not, from staggering, where he stops not, with comfort where he knows, with courage, where he dare, a security to the parent, a safety to each party. I wish the child to have his reading thus perfect, and ready, in both the English and the Latin tongue very long before he dream of his Grammar.  

The reading of English first.  Of the which two, at whether it were better to begin, by some accident of late it did seem somewhat doubtful: but by nature of the tongues, the verdict is given up. For while our religion was restrained to the Latin, it was either the only, or the onelyest principle in learning, to learn to read Latin: as most appropriate to that effect, which the Church then esteemed on most.  
But now that we are returned home to our English abc, as most natural to our soil, and most propter to our faith, the restraint being repealed, and we restored to liberty, we are to be directed by nature, and property, to read that first, which we speak first, and to care for that most, which we ever use most▪ because we need it most: and to begin our first learning there, where we have most helps, to learn it best, by familiarity of our ordinary language, by understanding all usual arguments, by continual company of our own countrymen, all about us speaking English, and none uttering any words but those, which we ourselves are well acquainted with, both in our learning and living.  
There be two special, whether ye will call them rules, or notes, to be observed in teaching, whereof the first is: That things be so taught, as that which goeth before, may induce that, which followeth by natural consequence of the thing itself, not by erroneous missorting of the deceived chooser, who like unto an unskilful host oftimes misplaceth even the best of his guests, by not knowing their degrees.  
The second is, that those things be put unto children, which being confessed to be most necessary, and most proper to be learned in those years, have lest sense, to their feeling, and most labour, without fainting. For can any grown man so moil himself, without to much cumber, with either the principles of Grammar, or cunning without book, as a child will, the ones memory being empty, the other being distract with diversity of thoughts? Reason directs years, and roate rules in youth, reason calls in sense and feeling of pain, roate runs on apace and mindeth nothing else but either play in the end, or a little praise for a great deal of pains. Now praise never wearies, nor pain ever but wearies, and play pleaseth children with any, yea the greatest iniquity of circumstance, whether the weather lower, or the master frown, so he will give them leave to go. Though the Latin tongue be already discharged of all superfluities, exempt from custom, to change it, & laid up for knowledge, to cherish it: and of long time hath been smoothed both to the eye, and to the ear: yet in course of teaching it doth not naturally draw on the English, which yet remaineth in her lees unrackt and not fined, though it grow on very fair. Our spelling is harder, our pronouncing harsher, our syllable hath commonly as many letters, as the whole Latin word hath. So that both consequence, and hardness prefer the English. Even here must memory begin her first train, and store herself with such stuff, as shall lay the best foundation to religion and obedience, which beginning in these years, will creep on very strongly, and no less sound: so that the child cannot but prove very good in age, which was so considerately entered in his youth. What the things shall be, wherein both reading must travel, and memory must make choice, I will show in mine Elementary wherein the whole education before Grammar shallbe comprised.  

Writing.  Next to reading followeth writing, in some reasonable distance after, because it requireth some strength of the hand, which is not so soon stayed nor so stiff to write, as the tongue is stirring & ready to read. And though writing in order of train do succeed reading, yet in nature and time it must needs be elder. For the pen or some other penlike instrument did carve and counterfeit the letter or some letterlike devise first rawly and rudely, neither all at once: then finely and fully, when all was at once: and thereby did let the eye behold that in charact, which the voice delivered to the ear in sound, which being so set down to utter the power and knitting of the articulate voice, and afterward observed to express them in deed, caused writing be much used as interpreter to the mind, and reading be embraced as expounder to the pen, and expressing that in force, which the pen set down in form. Whereby it must needs follow, that raw and rude charactes, were the primitive writing, which being expressed what they did signify brought forth reading: and that experience upon trial of their virtues made so much of them both, as she recommended them to profit, to have them appointed for principles in the training up of youth. So that reading being but the expresser of the written charactes must needs acknowledge and confess her puniship to writing, of whom she took both her being and her beginning.  
To limit any one cause how writing began, or to run over the inventors of things to find out who devised it first, were to guess at some uncertain, though probable conjecture, without any assurance, to build on, as the thing itself is of small importance, for any to tarry on. It is more than likely, whereof so ever the first charact came, that necessity caught hold of it, to serve her own turn, and so enlarged it still, till it came to that perfection which we see it now in. I will neither paint out reading with such ornaments, as it needs not, neither praise writing with such arguments, as it craves not. For it is praise enough to a good thing to be confessed good, & what so ever is said more, is doubtfully to ground that, which is determinately granted, and to seek for defence when the fort is surrendered. After that reading was reduced into form, and brought to her best, she fined her foundress, and is therefore above all praise, because she makes the eye, the paragon sense, by benefit of that object. And writing itself hath profited so much, since it hath been perfected, as it now proves the prop to remembrance, the executor of most affairs, the deliverer of secrets, the messenger of meanings, the inheritance of posterity, whereby they receive whatsoever is left them, in law to live by, in letters to learn, in evidence to enjoy. To come by this thing so much commended, so, as it may bring forth all her effects readily, and roundly, these notes must be kept. That the master learn himself and teach his scholar a fair letter and a fast, for plainness and speed: That the matter of his example be pithy, and proper, to enrich the memory with profitable provision: and that the learning to write be not left of, until it be very perfect: because writing being once perfectly gotten doth make a wonderful riddance in the rest of our learning. For the master may be bold to charge his child with writing of his gear, when he finds him able, to dispatch that with ease, what so ever is enjoined him. Neither shall that child ever complain of difficulty after, which can read and write perfectly before. For first he hath purchased those two excellent fair wings, which will cause him tower up to the top of all learning, as Plato in the like case of knowledge, termeth Arithmetic and Geometry his two wings wherewith to fly up to heaven, 
7. De Rep.  from whence he doth fetch the true direction of his imprisoned ignorant. Secondly he hath declared ear he came to that cunning, that his wit would serve him, to proceed on further, as his wings will help him, to fly on faster. For in deed during the time, of writing and reading, his wit will bewray itself, whether it may venture further upon greater learning, or were best to stay at some smaller skill, upon defect in nature. But if the child can not do that readily, which he hath rather looked on, then learned, before he remove from his Elementary, while his master conceives quickly, and he perceives slowly, there is very much matter offered unto passion, whereon to work. Which commonly bursteth out into much beating, to the dulling of the child, & discouraging of the master: and because of the to timely onset, to little is done in to long a time, and the school is made a torture, which as it brings forth delight in the end, when learning is held fast, so should it pass on very pleasantly by the way, while it is in learning: And generally this I do think of perfiting, and making up, as children go on: (seeing the argument itself doth draw my pen so forcibly forward,) that it must needs be most perfectly good. For what if opportunity either to go any further at all, or at least to go so on, as their friends did set them in, be suddenly cut of, either by loss of friends, or lack in friends, or some other misfortune? were it not good that they had so much perfectly, as they are practised in? which being unperfectly had, will either stand them in very small steed, or in none at all. To write and read well which may be jointly gotten is a pretty stock for a poor boy to begin the world with all.  

Writing the English hand first.  The same reasons which moved me to have the child read English before Latin, do move me also, to wish him to write English before Latin, as a thing of more hardness, and readier in use to answer all occasions. Thus far I do think that all my countrymen will join with me, and allow their children the use, of their letter and pen. For those that can write and read may not gainsay, lest I ask of them why they learned themselves? If they that cannot, do mislike that they have not, I will ask of them, why they wish so oft for them?  

Drawing.  Some controversy before the thing be considerately thought on, but none after, may arise about this next, which is to draw with pen or pencil, a cozen germane to fair writing, and of the self same charge. For pen and penknife, ink & paper, compass & ruler, a desk & a dustboxe will set them both up, and in these young years, while the finger is flexible, and the hand fit for frame, it will be fashioned easily. And commonly they that have any natural towardness to write well, have aknacke of drawing to, and declare some evident conceit in nature bending that way. And as judgement by understanding is a rule to the mind to discern what is honest, seemly, & suitable in matters of the mind, and such arguments as fall within compass of general reason exempt from sense: so this quality by drawing with pen or pencil, is an assured rule for the sense to judge by, of the proportion and seemliness of all aspectable things. As he that knoweth best, how to keep that himself, which is comely in fashion, can also best judge, when comeliness of fashion is kept by any other. And why is it not good to have every part of the body: and every power of the soul to be fined to his best? And seeing that must be looked unto long afore, which must serve us best alway after, why ought we not to ground that thoroughly in youth, which must requite us again with grace in our age? If I or any else should seem to contemn that principle, which brought forth Apelles, and that so known a crew of excellent painters, so many in number, so marvelous in cunning, so many statuaries, so many architectes: nay whose use all modeling, all mathematics, all manuaries do find and confess to be to so notorious and so needful: both I and that any else might well be supposed to see very little, not seeing the use of that, which is laboured for sight, and most delightful to see. Neither is the devise mine, as if it were, repentance hath repulse. For what so ever I do allow in others, which for the devise do deserve well, I deserved not ill, in mine opinion, if I were myself the first deviser thereof. That great philosopher Aristotle in the eight book and third chapter of his politics, and not there only, as not he alone, joineth writing and reading, which he compriseth under this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with drawing by pen or pencil, which I translate his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both the two of one parentage and pedigree, as things peculiarly chosen to bring up youth, both for quantity in profit, and for quality in use. There he sayeth, that as writing and reading do minister much help to traffic, to householdrie, to learning, and all public dealings: so drawing by pen or pencil, is very requisite to make a man able to judge, what that is which he buyeth of artificers and crafts men, for substance, form, and fashion, durable and handsome or no: and such other necessary services, besides the delightful and pleasant.  
For the setting of colours I do not much stand in, howbeit if any dexterity that way do draw the child on, it is an honest man's living and I dare not condemn that famous fellowship: which is so renowned for handling the pencil. A large field is here offered to praise the praiseworthy, and to paint them out well, which painted all things so well, as the world still wondereth at the hearing of their works. But the praise of painting is no part of my purpose at this time, but the appointing of it among the training principles, being so anciently allowed, so necessary in so many things, so great a ground to so gallant a mystery, as that profession is, whereof Apelles was: and last of all, so near a cozen to the fairest writing, whose cradlefellow it is.  

Music.  Music maketh up the sum, and is divided into two parts, the voice and the instrument, whereof the voice resembleth reading: as yielding that to the ear, which it seethe with the eye: & the instrument writing, by counterfeiting the voice, both the two in this age best to be begun, while both the voice and the joint be pliable to the train. The voice craveth less cost to execute her part, being content with so much only, as writing, and drawing did provide for their furniture, when they began their household. The instrument seemeth to be more costly, and claims both more care in keeping, and more charge in compassing. For the pleasantness of Music there is no man that doth doubt, because it seemeth in some degree to be a medicine from heaven, against our sorrows upon earth. Some men think it to be too too sweet, and that it may be either quite forborn, or not so much followed. For mine own part I dare not dispraise it, which hath so great defenders, and deserveth so well, and I must needs allow it, which place it among those, that I do esteem the chief principles, for training up of youth, not of mine own head alone, but by the advise of all antiquity, all learned philosophy, all skilful training, which make Music still one of the principles, when they handle the question, what things be best, to bring youth first up in. If I had sought occasion of ranging discourse which I still avoid, but where the opening of some point, doth lighten the thing, and may delight the reader, whom flat and stern setting down, by way of aphorism, would soon weary, (though many not of the meanest would allow of that kind exceeding well:) I might have found out many digressions long ago, or if I had taken hold of that which hath been offered, I have met with many such, since I began first to write: but of all, in all sorts I do not find any, wherein speech might so spreede all the sails, which she hath, and the pen might use, all the penciling, which she can: as in painting out the praise and ornaments of Music. The matter is so ample, the ground so large, the reasons so many, which sound to her renown: the thing itself so ancient, and so honourable, so general, and so private, so in Churches, and so without, so in all ages, and in all places, both highly preferred, and richly rewarded: the princess of delights, and the delight of princes: such a pacifier in passion, such a masters to the mind, so excellent in so many, so esteemed by so many, as even multitude makes me wonder, and with all to stay my hand, for fear that I shall not easily get thence, if I enter once in. I will not therefore digress: because there is better stuff in place, and more fit for my purpose, than the praise of Music is. The Philosophers, and Physicians, do allow the straining, and recoylong of the voice in children, yea though they cry, and bawl, beside their singing, and shouting: by the way of exercise to stretch, and keep open the hollow passages, and inward pipes of the tender bulk, whereby Music will prove a double principle both for the soul, by the name of learning, and for the body, by the way of exercise, as hereafter shall appear.  
But for the whole matter of Music, this shallbe enough for me to say at this time, that our country doth allow it: that it is very comfortable to the wearied mind: a preparative to persuasion: that he must needs have a head out of proportion, which cannot perceive: or doth not delight in the proportions of number, which speak him so fair: that it is best learned in childhood, when it can do least harm, and may best be had: that if the constitution of man both for body and soul, had not some natural, and nigh affinity with the concordances of Music, the force of the one, would not so soon stir up, the cozen motion in the other. It is wonderful that is written, and strange that we see, what is wrought thereby in nature of Physic, for the remedying of some desperate diseases.  

Miscontentment.  And yet there groweth some miscontentement with it, though it be never so good, and that not only in personages of whom I make small account, but in some very good, honest, and well disposed natures, though to stearnly bend, which nevertheless, for all their stearnnes, will resign over their sentence, & alter their opinion, sometimes of themselves upon deeper meditation, what the thing in itself is, sometime by inducement, when they fall in with other which are better resolved: but most chiefly than, when Music itself considerately applied, hath for a while obtained the favourable use of their listening ears. The science itself hath naturally a very forcible strength to try and to touch the inclination of the mind, to this or that affection, through the property of number, whereon it consisteth, which made the Pythagorean, and not him alone to plat the soul out so much upon number. It is also very pleasant for the harmony and consent, whereby the hearer discovers his disposition, and lets pleasure play upon the bit, and dally with the bridle, as delight will not be drowned, nor driven to hidebare. For which cause Music moveth great misliking to some men that way, as to great a provoker to vain delights, still laying bait, to draw on pleasure: still opening the mind, to the entry of lightness. And in matters of religion also, to some it seems offensive, because it carrieth away the ear, with the sweetness of the melody, and bewitcheth the mind with a Syrenes' sound, pulling it from that delight, wherein of duty it ought to dwell, unto harmonical fantasies, and withdrawing it, from the best meditations, and most virtuous thoughts to foreign conceits, and wandering devices. 
Answer.  For one answer to all, if abuse of a thing, which may be well used, and had her first being to be well used, be a sufficient condemnation to the thing that is abused, let gluttony forbid meat, distempering drink, pride apparel, heresy religion, adultery marriage, and why not, what not? Nay which of all our principles shall stand, if the persons blame, shall blemish the thing? We read foolish books, whereat to laugh, nay wherein we learn that, which we might & ought forbear: we writ strange things, to serve our own fancy, if we sway but a little to any lewd folly: we paint and draw pictures, not to be set in Churches, but such as private houses hide with curtains, not to save the colours, but to cover their owners, whose lightness is discovered, by such lascivious objects. Shall reading therefore be reft from religion? shall private, and public affairs, lease the benefit of writing? shall sense forego his foresight, and the beautifier of his object? Change thou thy direction, the things will follow thee more swift to the good, than the other to the bad, being capable of both, as things of use be, and yet bending to the better. Man's fault makes the thing seem filthy. Apply thou it to the best, the choice is before thee. It is the ill in thee, which seemeth to corrupt the good in the thing, which good, though it be defaced by thy ill, yet shineth it so clear, as it bewrayeth the natural beauty, even through the cloud of thy greatest disgracing. Music will not harm thee, if thy behaviour be good, and thy conceit honest, it will not miscarry thee, if thy ears can carry it, and sort it as it should be. Appoint thou it well, it will serve thee to good purpose: if either thy manners be nought, or thy judgement corrupt, it is not Music alone which thou dost abuse, neither cannest thou avoid that blame, which is in thy person, by casting it on Music, which thou hast abused and not she thee. And why should those people, which can use it rightly, forego their own good, or have it with embasing to pleasure some peevish, which will not yet be pleased? or seek to heal sores, which will festure still, and never skin, though ye plaster them daily, to your own displeasure. But am I not to tedious? This therefore shall suffice now, that children are to be trained up in the Elementary school, for the helping forward of the abilities of the mind, in these four things, as commanded us by choice and commended by custom. Reading, to receive that which is bequeathed us by other, and to serve our memory with that which is best for us. Writing to do the like thereby for others, which other have done for us, by writing those things which we daily use: but most of all to do most for ourselves: Drawing to be a director to sense, a delight to sight, and an ornament to his objects. Music by the instrument, besides the skill which must still increase, in form of exercise to get the use of our small joints, before they be knit, to have them the nimbler, and to put Musicianes in mind, that they be no brawlers, lest by some swash of a sword, they chance to lease a joint, an irrecoverable jewel unadvisedly cast away. Music by the voice, besides her cunning also, by the way of Physic, to spread the voice instruments within the body, while they be yet but young. As both the kinds of Music for much profit, & more pleasure, which is not void of profit in her continuing kind. All four for such uses as be infinite in number, as they know best, which have most knowledge & the parents must learn, to lead their children to them: and the children must believe, to win their parent's choice, which may be in all, if they themselves list, if they list not, in no more than they like, their restraining conceit neither bridling, nor abbridging any other man's intent, which seeketh after more. And though all young ones be not thus far trained, yet we may perceive, that all these be used, in particular proofs, and not to be refused in general trade, where all turns be served, by setting foorh of all things that be generally in use, though not generally used. Thus much of these things at this time, which I do mean by God's grace to handle in their own Elementary, as precisely and yet, as properly, as ever I can.   

Chapter 6. Of exercises and training the body. How necessary a thing exercise is. What health is, and how it is maintained: what sickness is, how it cometh, and how it is prevented. What a part exercise playeth in the maintenance of health. Of the student and his health. That all exercises though they stir some one part most, yet help the whole body.  
THe soul and body being coparteners in good and ill, in sweet and sour, in mirth and mourning, & having generally a common sympathy, & a mutual feeling in all passions: how can they be, or rather why should they be severed in train? the one made strong, and well qualified, the other left feeble, and a pray to infirmity? will ye have the mind to obtain those things, which be most proper unto her, and most profitable unto you, when they be obtained? Then must ye also have a special care, that the body be well appointed, for fear it shrink, while ye be either in course to get them, or in case to use them. For as the powers of the soul come to no proof, or to very small, if they be not fostered by their natural train, but wither and die, like corn not reaped, but suffered to rot by negligence of the owner, or by contention in challenge: even so, nay much more, the body being of itself lumpish and earthy, must needs either die in drowsiness, or live in looseness, if it be not stirred and trained diligently to the best. And though the soul, as the fountain of life, and the quickener of the body, may & will bear it out for some while, through valiantness of courage: yet weakness will not be always dissembled, but in the end will and must bewray her own want, even than peradventure, when it were most pity. Many notable personages for stomach and courage, many excellent men for learning and skill, in most and best professions have then left their lives, through the plain weakness, of their contemned bodies, when they put their countries in most apparent and gladsome hope of rare and excellent effects, the one of valiantness and manhood, the other of knowledge and skill. Seeing therefore there is a good in them both, which by diligent endeavour may be advanced to that, for which it was ordained, and by negligent oversight, doth either decay quite, or proves not so well, as otherways it might, I may not slightly pass over the bodies good, being both so near, and so necessary a neighbour unto the soul: considering I have bestowed so much pains already, and must bestow much more, in the service of the soul: nay rather considering I deal with the body but once, and that only here, whereas I entreat of the soul, and the furniture thereof in what so ever I shall meddle with, in my whole course hereafter. If common sense did not teach us the necessity of this point, and extreme feebleness did not force men to confess, how great feats they could do, and how active they would prove, if their weak limbs and failing joints, would answer the lusty courage, and brave swinge of their fiery and fresh spirits: I would take pains to persuade them by arguments, both of proof in experience, and of reason in nature, that as it is easy, so it were needful to help the body by some train, not left at random to liberty, but brought in to form of ordinary discipline, generally in all men, because all men need help, for necessary health, and ready execution of their natural actions: but particularly for those men, whose life is in leisure, whose brains be most busied, and their wits most wearied, in which kind students be no one small part, but the greatest of all, which so use their minds as if they cared not for their bodies, and yet so need their bodies, as without the strength and soundness whereof, they be good for nothing, but to moan themselves, and to make other marvel, why they take no more heed, how to do that long, which they do so well, being a thing within compass of their own care, and knowledge. For who is so gross, as he will deny that exercise doth good, and that so great, as is without comparison, seeing old Asclepiades is by Galene confuted, and stawled for an ass: as Erasistratus also his dissembling friend? or who is so sore tied either to study, or to stocks, as he cannot stir himself if he will, or ought not if he may? But the matter being confessed, even by the most idle, and unwieldy to be healthful and good, I shall need no more reason, to procure assent, and allowance for exercise. My whole travel therefore must be to find out, and set forth, what shallbe requisite to the performance of this point, concerning the train and exercising of the body, that it may prove healthy, & live long: and be ready to assist, all the actions of the mind.  
Wherein therefore consisteth the health of the body, and how is it to be maintained until such time, as nature shall dismantle, and pull it down herself? To answer this question, and withal to declare, how great an officer to health exercise is: I will first show, wherein health doth consist, and how diseases do come: then how health is maintained, and disease avoided: Last of all how great a part is appointed for exercise to play in the performance thereof, because I say, and not I alone, but Galen also that great Physician, neither Galen only, 
●. De sani. tuen.  though sufficient alone, but all that ever lived, & were chief of that livery, that who so can apply the mind well with learning, and the body with exercise, shall make both a wise mind, and a healthful body in their best kind. Wherefore seeing I have set down wherein the train of the mind doth consist, so much as the Elementary course doth admit, and must perform, and so far as these my Positions require at this time, whose profession is not to tarry, though it touch them: I will now handle that other part of exercise, wherewith the body is either to be kept in health, or to be helped to health: and that not only in the Elementary, to whom this treatise should seem to answer, but also in the general student during his whole life: which must alway rule himself by those circumstances, which direct the application of exercise, according to time age, etc. and shallbe handled hereafter.  
There be in the body of man, 
What is health and sickness.  the force of four elements, fire and air, water and earth, and the pith of their primitive, & principal qualities, heat and coldness, moisture and dryness, which the Physicians call the similarie parts, of the similitude and likeness that they have, not the one to the other, but the parts of each to their own whole, because every least part, or degree of these great ones, bear the name of the whole, as every part or parcel of fire, is called fire, no less than the whole fire, of water, water, of air, air, of earth, earth, and every degree of heat, is heat, of cold, is cold, of moisture, is moisture, of dryness, is dryness, though greater and smaller, less and more, be epithets unto them, as either their quantity, or quality doth spread or close.  
There be also in the same body certain instrumental parts, compounded and consisting in substance of the similarie, which the body doth use in the executing of the natural functions, and workings thereof. Now when these similarie parts be so tempered, and disposed, as no one doth exceed any other in proportion to overrule, but all be as one in consent to preserve: and the instrumental parts also be so correspondent one to an other, in composition and greatness, in number and measure, as nature through the temperature of the first, may absolutely use the perfectness of the last, to execute and perform without let or stop, what appertaineth to the maintenance of herself: it is called health, and the contrary, disease, both in the whole body, and in every part thereof. In the whole body by distemperature of the whole, in some part, by composition, out of place, and disjointed, by greatness, being to big or to small: by measure, being misshapen and fashionles: by number, being to many and needless: or to few, and failing. This health whether it be in the middle degree, wherein all executions be complete without any sensible let: and no infirmity appeareth, that the body feels with any plain offence▪ Or if it be in the perfectest degree, which is so seldom, as never any saw, because of great frailty, and britlenesse in our nature: it never continueth in one estate, but altereth still, and runs to ruin, without both speedy and daily, nay without hourly reparation.  
The causes which altar, and change it so, be sometime from within the body, and were borne with it: sometime from without, and yet not without danger. From within, the very property and pith of our original substance, and matter whence we grew, altereth us first, which as it beginneth, and groweth in moisture, so it endeth, and stayeth in dryness, and in the end decayeth the body with to much dryness, which extreme though natural withering, we call old age, which though it come by course, and commandment of nature, yet beareth it the name, and title of disease, because it decayeth the body, and delivereth it to death. From within also, the continual rebating, and falling away of somewhat from the body, occasioneth much change, nay that is most cause of greatest change, and killeth incontinent by mere defect, if it be not supplied.  
To these two causes of inward alteration, there answer two other foreign causes, both unwholesome, and perilous, the air, which enuironneth us, and violence, which is offered us. The former of the two, decaing our health with to much heat, cold, dryness, and moisture of itself: or by noisomeness of the soil, and corruption in circumstance. The second, by strong hand bruising, or breaking, wounding or wiping away, of some one part of the body, or else killing the whole consort of the body with the soul, and taking away life from it. These four overthrows of our bodies and health, old age, waste, air, and violence, find by help of nature, and art, certain oppositions, which either divert them quite, if they may be avoided, or keep them of longer, if they may be differred, or mitigate their malice, when it is perceived. For foreign violence, foresight will look to, where casualty commands not, and cannot be foreseen. For infection by the air, that it do not corrupt and mar so much as it would, wisdom will provide, and defend the body from the injuries, and wrongs thereof. That old age grow not on to fast, circunspectnes in diet, consideration in clothes, diligence in well doing, will easily provide, both for the mind not to infect, first itself and then the body: and for the body not to enforce the mind, by too impotent desires. That waste wear not, meat takes in charged, to supply that is dry, and decayeth: drink promiseth to restore moisture, when it doth diminish: the breath itself, and arterial pulse, look to heating and cooling. And Physic in general professing foresight to prevent evils, and offering redress, when they have done harm, so not incurable, doth direct both those and all other means. Now in all these helps, and most beneficial aids of our afflicted nature, which deviseth all means to save herself harmless, and delighteth therein, when she is discharged of infirmities, to much stuffs and stiffles, to little straits and pines, both undo the natural. To much meat cloys, to little faints, both perish the principal. To much liquor drowns, to little dries, both corrupt the carcase. Heat burns, cold chills, in excess both to much, in defect both to little, and both causes to decay. Mediocrity preserveth not only in these but in whatsoever else.  
But now what place hath exercise here? 
Exercise.  to help nature by motion in all these her workings, and ways for health: to increase and encourage the natural heat, that it may digest quickly and expel strongly: to fashion and frame all the parts of the body to their natural and best haviour: to help to rid needless, and superfluous humours: refuse and rejected excrements, which nature leaves for nought, when she hath sufficiently fed, and wisheth rather they were seen abroad, then felt within. And be not these great benefits? to defend the body by defeating diseases? to stay the mind, by strengthening of her mean? to assist nature being both daily, and dangerously, assailed both within and without? to help life to continue long? to force death, to keep far a loufe?  
Now as all constitutions be not of one and the same mould, and as all parts be not moved alike, with any one thing: so the exercises must alter, and be appropriate to each: that both the constitution may be continued in her best kind, and all the parts preserved to their best use, which exercises being compared among themselves one to an other, be more or less, but being applied to the party keep always in a mean, when they mean to do good. Concerning students, for whose health my care is greatest, the less they eat, the less they need to void: and therefore small diet in them, best preventeth all superfluities, which they cannot avoid, if their diet be great, and their exercise small. Their exercise must also be very moderate, and not alter to much, for fear of to great distemperature in that, which must continue moderate: and with all it should be ordinary, that the habit may be wholesome, and sudden change give no cause of greater inconvenience. Wherefore to avoid distemperature the enemy to health, and so consequently to life, and to maintain the natural constitution so, as it may serve to the best, wherein her duty lieth, and live to the longest, that in nature it can, besides the diet, which must be small, as nature is a pickler, and requires but small pittance: besides clothing which should be thin even from the first swaddling to harden, and thick the flesh: I do take this train by exercise, which I wish to be joined with learning, to be a marvelous furtherer.  
But for diet to avoid inward dangers, and clothing to avert outward injuries, and all such preventions, as are not proper to teachers, though in community more proper then to any common man: I set them over to parents, and other well willers, which will see to them, that they fail not in those things: and if they do, will fly to Physicians, by their help to salve that, which themselves may foresee. For exercises I will deal, which to commend more than they will commend themselves, when I shall show both what they be, and the particular profits of every one of them, which I choose from the rest, were me think very needless, and chiefly to me, which seem sufficiently to praise them, in that I do place them among principles of prerogative. But as in the soul I did pick out certain points, whereunto I applied the training principles: so likewise in the body, may I not also sever some certain parts, whereunto my precepts must principally be conformed? that shall not need. For as in the soul the fruit of train doth better and make complete even that which I tuched not, and so consequently the whole soul: so in the body, those exercises which seem to be appointed for some special parts, because they stir those parts most, do qualify the whole body, and make it most active. Wherefore as there I did promise not to anatomise the soul, as neither dealing with Divines nor Philosophers: so do I not here make profession to show the anatomy of the body, as meddling neither with Physicians nor Surgeons, otherwise then any of them four can help me in exercise. To the which effect, and end, I will only cull out from whence I can, such special notes, as both Philosophers, and Physicians do know to be most true, and both the learned, and unlearned, will confess to be for them: and such also, as the training masters may easily both help, and increase in their own trial. For both reason, and rule, do alway command, that the master be by, when exercise is used, through whose overlooking the circumstance is kept, which helpeth to health, and the contrary shunned, which in exercise doth harm. In the elder years, reason at the elbow must serve the student, as in these younger, the masters presence helps to direct the child.  
But to join close with our train. What parts be they in our body, upon whom exercise is to show this great effect? or what be the powers thereof, which must still be stirred, so to stay, and establish the perpetuity of health, not in themselves alone, but in the whole body, by them? Where joints be to bend, where strings to tie, where sinews to stir, where streatchers to strain, there must needs be motion: or else stiffness will follow, and unweildynesse withal: where there be conduits to convey the blood, which warmeth, canales to carry the spirit, which quickeneth, pipes to bestow the air, which cooleth, passage to dismiss execrements which easeth, there must needs be spreading, to keep the currant large, and each way open, for fear of obstructions, and sudden fainting. Where to much must needs mar, there must be forcing out, where to little must needs lame, there must be letting in: where thickening threats harm, there thinning fines the substance: where thinning is to much, there thickening must do much, and to knit up all in short, all those offices, whereunto our body serveth naturally, either for inward bestowing of nurture, and maintenance of life: or for outward motion, and executions of use, must be cherished and nuzzled so, as that they do by nature well, and truly, they may do by train, both long, and strongly. I shall not need to name the parts, all in one ruk, as of set purpose, which be known by their effects: and the exercises also themselves will show for whom they serve. But for example first in the parts let us see, whether we can discern them by their working, and properties, that thereby the exercise may be picked, which is most proper to help such effects.  
Who doth not straight way conceive, that the lungs or lights be meant, when he heareth of an inward part, which provideth wind for the heart, to allay his heat, and to minister some clammy matter unto it, whence he may take air, most fit for his functions, and not at the sudden be forced to use any foreign?  
Or who doth not by and by see, that the heart is implied, when he heareth of an other inward part, which is the spring, and fountain, of the vital spirit and faculty, the seat and sender out of natural heat, the occasion and cause of the arterial pulse, which by one artery, and way, receiveth cooling from the lungs, by an other, sendeth the vital spirit, the hot, and hurling blood, through out the whole body?  
Or who is so gross, as not to guess at the liver, when he heareth of an other inward part, which is the chief instrument of nurture, the workhouse of thick & gross blood: that feedeth the life and soul: when it desireth meat, and drink, and what is else necessary: which conveyeth blood through the veins to nourish all parts of the body, with the natural spirit in it, if there be any, very dark and heavy?  
Nay hath he any brain, which seethe not the brain plainly laid before him, when he heareth a part of man's body named, which breedeth a sowlish, and life spirit, as most pure, so most precious, and rather a quality then a body, and useth it partly to further the working of that princely, and principal part of man's soul, whereby he understandeth and reasoneth: partly to help the instruments of sense, and motion, by mean of the sineves, never suffering them to lack spirit: which is the chief and capital cause, why these instruments do their duties well? 
He can tell what the part is.  And so forth in all the parts aswell without, as within sight, whose properties when one heareth and finding that they be helped by such a motion he can forthwith say, that such an exercise is good for such a part:  
Now again for exercises. Who hearing that moderate running doth warm the whole body, strengtheneth the natural motions, provoketh appetite, helpeth against distilling of humours and catarrhs, and driveth them some other way:  
Or that dancing beside the warmth, driveth away numbness, & certain palsies, comforteth the stomach, being cumbered with weakness of digestion, & confluence of raw humours, strengtheneth weak hips, fainting legs, freatishing feet:  
Or that riding also is healthful for the hips and stomach: that it cleareth the instruments of all the senses, that it thickneth thin shanks: that it slayeth lose bellies:  
Or that loud speaking streatcheth the bulk exerciseth the vocalle instruments, practiseth the lungs, openeth the body, and all the passages thereof:  
Or that loud reading scoureth all the veins, stirreth the spirits thorought out all the entraulles, increaseth heat, suttileth the blood, openeth the arteries, suffereth not superfluous humours to grow gross and thick: who, say I, hearing but of these alone in taste for all, or of all together by these alone, doth not both see the parts, which are preserved, the exercise which preserveth, and the matter wherein?  
Wherefore seeing exercise is such a thing, that so much enableth the body, whom the soul hath for companion in all exploits, a comfort being lightsome, a care being lothesom, a courage being healthy, a clog being heavy, I will, because I must, if I mean to do well, plat forth the whole place of exercising the body, at ones for all ages.   

Chapter 7. The braunching, order, and method, kept in this discourse of exercises.  
Because the special mark whereat I shoot, is to bring the mind forward to his best, by those means which I take to be best, wherein I must of force continue very long, as in my principal and chief subject, and in no place saving this, entreat of the body, but only how to apply that to it, which I pitch down here: I think it good therefore in this place to perfect, and handle at full the whole title of exercises with all the circumstances belonging thereunto, so sufficiently and fully, as my simple skill can aspire unto: & as the present occasion of a position or passage useth to require, leaving that which I do not meddle with, to those that shall profess the thing, either for their own, or for their children's health, wherein I will keep this method and manner of proceeding. First I will note somewhat, generally concerning all exercises. Secondly I will choose out some especial exercises, which upon good consideration I do take to be most proper, and propitious to schools, and scholars. Thirdly I will apply the circumstances, required in exercise to every of them, so near as I can, that there be no error committed in the executing. For the better the thing is, if it hit right, the more dangerous it proveth, if it miss of that right. Last of all I will show the training master, how to furnish himself thoroughly, in this professed exercising: because he must both apply the mind with learning, and the body with moving, at diverse times, refreshing himself, with variety and change.  
But in handling of these four points, I mean to rip up no idle question: I term that idle, where health is the end, and the question no help to it, but cause to discourse, and delay of precept. Such questions be these: who first found out the art of exercise called Gymnastice, or whether it belong to the Physician or no: being a preservative to health: or who first devised the particular exercises: or who were most famous for the executing thereof, and a number of such like discoursory arguments, which learned men having leisure at will, as a schoolmaster hath not, and willing to wade far, as myself could wish, have mined out of the bowels of antiquity, and entraules of authority, sometimes sadly, and saying in deed much, upon evident and apparent testimonies, sometimes simply, and surmising but some such thing, by very light and slight conjectures: oftimes supported by bare guess, at some silly word, or some more naked warrant. Wherefore to the matter.   

Chapter 8. Of exercise in general and what it is. And that it is Athletical for games, Martial for the field, Physical for health, praeparative before, postparative after the standing exercise: some within daores, for soul whether, some without for fair.  
ALL exercises were first devised, 
The division of exercises.  and so in deed served, either for games and pastime, for war and service, or for surety of health & length of life, though sometime all the three ends did concur in one, sometimes they could not. For why might not an healthful, and a sound body, both serve in the field for a soldier, and in the sand for a wrestler? But we seldom read, that the athletical constitution whose end was gaming, whose exercise was pastime, whose diet was unmeasurable for any man to use, did either deliver the world an healthful body, being strained beyond measure, or a courageous soldier, being unwieldy to fight, as one compounded & made of fat and fog, brawny and burdenous.  
The athletical and gaming exercises, 
Athletical.  were in general assemblies, to win some wager, to bear away the prize, to be wondered at of the world, or to set forth the solemnities of their festival service, and ceremonies in the honour of their idols: or in public spectacle to adorn and set forth, the triumphant and victorious shows, the sumptuous and costly devices of their princes and states. Wherein we read, that particular men have showed such effects of strength, & stirring, by the help of exercise, and train, as nature herself could never attain unto, though she furthered the feat, and got herself the worst, both by impairing of health, and hastening on of death, through straining to much. It is more than marvelous to think on, and yet we find it of very good record, what and how incredible weight, both of living creatures, and massier metal, one man's force hath been noted to have borne, by being only used to that burden. Would any man believe it, if it were not of good written credit, that one Milo so strutted himself, so pitched his feet, so poised his body, as he remained unremovable from his place, being haled at and pulled by a number of people. Activity hath wrought wonders, swiftness incredible things, and what property what not? where nature and ambition were backed with exercise and good will, to do but one thing well.  

martial.  For the use of war, and defence, it is more than evident, that exercise bears the bell: Can one have a body to abide cold, not to melt with heat, not to starve for hunger, not to die for thirst, not to shrink at any hardness, almost beyond nature, and above common reach, if he never have it trained? will nimbleness of limbs away with all labour, surpass all difficulties, of never so divers, and dangerous grounds, pursue enemies to vanquish, rescue friends to save, retire from danger without harm, thrust itself into danger without danger, where no train before made acquaintance with travel? Whereupon called the Romans their whole army Exercitus, but because it consisted of a valiant number of exercised and trained men? which were not to seek at a sudden, because they had used arms before? how could common weals where the territory was but small, and the enhabitantes few, have still delivered themselves from mightier assailants, than they seemed defendants? or in continual threats, of ieleous neighbours, how could they still have kept their own, if that small territory, had not been thoroughly employed, and that petty paucity gallantly trained? whereby it was able for hardness and sufferance to abide what not? For activity and manhood, to have mastered whom not? or at the least had good means, not to receive any foil, where only the huger number, and the untrained multitude, were to try the mastery in field against them?  

Physical.  For health it is most manifest that exercise is a mighty great mistress, whether it be to confirm that which we have by nature, or to procure that which we have not by nature: or to recover that by industry, and diligence, which we have almost lost, by misfortune & negligence. The exercises which do serve to this healthy end, do best serve for this my purpose, & though an healthful body be most apt and active, both for gaming to get wagers, and for warring to win victories, yet in my exercises, I neither mean to dally with the gamester, not to fight with the warrior, but to mark which way I may best save students, who have most need of it: being still assailed by those enemies of health, which wax more eager and hoar, the more weak and cold that exercise is.  
This exercise of ours by form of definition, 
What is exercise.  is said to be a vehement, & a voluntary stirring of one's body, which altereth the breathing, whose end is to maintain health, and to bring the body to a very good habit. Doth not exercise at this her first entry offer to perform so much as I did undertake for her? health of the body, & an healthy habit of all the limbs: which two effects, because they be good, who doth not desire them? and being got by exercise, why is it not in price? and being reducible to order, why should it not be in train? They that writ of exercise, 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make three degrees in it, whereof they call the first a preparative, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the next simply by the name of exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third a postparative, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The preparative served, not to pass rudely, and roughly into the main exercise, without qualifying the body by degrees before, because sudden alteration works ill disposition. 
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The postparative or apotherapeutike followeth the main exercise, to reduce the body by gentle degrees, to the same quietness in constitution, wherein it was, before it was so moved. Which two points because they rest most in the masters consideration, which is to oversee the train, I commit them to his care: so to apply his cunning as he shall see cause in exercising his charge. And yet herein I intend to help him, when I shall handle the circumstances which direct exercises.  
The third degree, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is enclosed between these two, is that same exercise, which I praise so much, and upon whom the other two wait, whereof, as writers make to many, and to finely minced distinctions, so I make account but of one at this time, whereof I do make two branches, or spieces, the one to be used within doors, and the other abroad, that whether the weather be fair or fowl, the exercise in some kind may never fail.   

Chapter 9 Of the particular exercises, why I do appoint so many, and how to judge of them, or to devise the like.  
I will not here run through all the kinds of exercises that be named either by Galene or any other writer, whereof many be discontinued, many be yet in use, but out of the whole heap I have picked out these for within doors, loud speaking, singing, loud reading, talking, laughing, weeping, holding the breath, dancing, wrestling, fensing, and scourging the Top. And these for without doors, walking, running, leaping, swimming, riding, hunting, shooting, and playing at the ball. Whereof though the very most be used oftimes, not in nature of exercises, but either of pleasure, or necessity, yet they be all such, as will serve well that way, and be so made account of among the best writers, that deal in this kind: and for that some of them may be said to be most proper to men, and far above boys play: you must remember, that I deal for all students, and not for children alone, to whom it is in choice, besides all these to devise other for their good, as circumstance shall lead them. There may also be reasons, to persuade some men to mislike of, I do not think all, but I suppose some, of these things, which I do appoint, as both commendable and profitable exercises, with whom I will not here strive, but desire them to judge of me, without prejudice, and to stay their sentence, until they see in what sort I allow them. For knowing the cause of offence, I might seem very simple, if I should simply allow that, which is disallowed upon reason, and not misliked without manifest show of probable cause: and so to reserve the thing, as I did not remove the blame. They must also think that nothing is▪ abused, but that both may and aught to be well used, which well, they must use, and refuse the ill: seeing where misuse draweth blame, there right use deserveth praise.  
Therefore I wish those that be of years, & ability to guide themselves to call circumstance to counsel, and consideration to advise. For as consideration shapeth the circumstance, so circumstance is a thing, which maketh all that is done, either to please or displease: to be sent away with a cutting check: or to be bid tarry, with a cheery countenance. As for the child in whom wisdom wanteth, to way with discretion, what it is that he doth, the master alone must supply all wants, or bear all blames, though it be but a simple recompense, to blame want of consideration, when harm is received. Some man may also say, what needs so many, and mislike the multitude. Of many to choose some, is usual in all choice, and where store is, why should choice be stinted? he may lessen the number, that alloweth but of one, and I have picked out the likest, to satisfy all in diversities of liking, who so shall like any of these, may use them with me, or upon the like ground, may devise himself other. In handling of each of these, I will first show for what parts, to what end, and in what manner, they be profitable and wholesome being moderately used: then for whom, and with what danger, they be strained to the contrary.   

Chapter 10. Of loud speaking. How necessary, and how proper an exercise it is for a scholar.  
THe exercise of the voice which in Latin they name vociferatio, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were the training masters, in English may be termed ●owd speaking, of the height: for though it use all the degrees, which be in the voice, yet is it most properly to take his name, of the loudest and shrillest, as the most audible in sound, and therefore fittest to give the name, as all things else receive theirs, of some one quality of most especial note. The ancient Physicians entertain it among exercises, because it stirreth the bulk, and all those instruments, which serve for the delivery of voice, and utterance of speech: because it aideth, dilateth and comforteth the lungs in his windworke, it increaseth, cleanseth, strengtheneth, and fineth the natural heat: it maketh the sound and sovereign parts of the body strong and pure: and not lightly to be assailed by any disease: it mendeth the colour, and cheereth the countenance. Now that it hath these properties they do prove by natural arguments. That it practiseth and stirreth the inward parts, and vocal instruments, no man may dame, which will confess, that the mouth alone, is the only port and passage for speech. That it increaseth the natural heat, the breath itself doth most evidently declare, because it is alway exceeding warm, when one exerciseth the voice, it is so thronged and crushed with taking in and letting out. That it cleanseth and cleareth, there be two causes to prove: the one is, because it maketh the flesh more fine and thin, and smother to the hand, not only through stretching and straining the skin, but by removing excrements, which naturally thicken and make rugged. The other is, for that by moving the vocal instruments the inward moisture consumeth and wasteth, as it doth appear by that thick and gross vapour, which proceedeth out of his mouth that speaketh aloud, and other congealed excrements resting of old in other passages, which this exercise expelled from the inward parts. That it both fines and strengthens the natural heat, hereby it is more than plain. For that the inward vessels and pipes be scoured thereby, and sundry superfluities expelled both at the nose, and mouth, which as they darkened, weakened, and thickened the natural heat, when they were within the body: so being dismissed themselves, they leave it pure, fine, and strong, whereby the parts being sound and clear more strength groweth on to healthward, and less to disease. hereupon it falleth out, that this exercise of the voice, must needs be a singular help for them, which have their inward parts troubled with moisture, and be of cold constitution, as also for such, as be troubled with weakness, or pewkishnesse of stomach, with vomiting, or bitter rifting, with hardness of digestion, with loathing of their meat, with feeding that feeds not, with faintness, with naughty constitution, that corrupteth the blood, with dropsies, with painful fetching their breath, or but then easily, when they sit upright, with consumptions, with any long disease, in the breast or midrife, with apostemes which are broken within the bulk, with quartan agues, with phlegm, and also for all those, which be on the mending hand, after sickness: for those that are troubled with the scurf, or Egyptian lepre, called Elephantiasis, or whose bellies be so weak, as they cannot avoid, but watery and thin excrements, for the hikup, for the voice, and her instruments, whether naturally resolved, or casually impaired.  
Now as this exercise advisedly, and orderly used, is very good for those effects in these parts, so rashly and rudely ventured upon, it is not without danger of doing harm, and chiefly to those which never used it before: it filleth the head and makes it heavy, it dulleth the instruments of the senses, which are in the head. It hurts the voice, & breaks the smaller veins, and is very unwholesome for such, as are subject to the falling sickness, because it shaketh the troubled parts too sore: it is dangerous when one is troubled with ill, and corrupt humours, or when the stomach is cumbered, with great and evident crudities, and rawness, because through much chafing of the breath, and the breath instruments, it disperpleth, and scattereth corrupt humours, through out the whole body. And as the gentle exercising of the voice, with oft interlacing of grave sounds, is wholesome, so to much shrillness strains the head, causeth the temples pant, the brains to beat, the eyes to swell, the cares to tingle. Further it is very unwholesome after meat, because the breath being chafed partly by reason of late eating, partly by loudness of the voice as it passeth thorough, gawlleth the throat, and so corrupteth the voice. It is also enemy to repletion, to weariness, to sensuality: for that in those people, which are subject to those infirmities, the great & forcible straining of the voice, doth oftimes cause ruptures and convulsions, so that the commodities, and incommodities of the exercise do warn the training master to use it wisely and with great discretion. The use of it for the motion is this, that I have said, but for the help of learning, it is to some other very good and great purpose, to pronounce without book, with that kind of action which the very property of the subject requireth, orations and other declamatory arguments, either made by the pronouncer himself, or borrowed of some other, but chiefly the hottest Philippik, Catilinarie, and Verrine arguments, and the rest of that race, either out of many Greek orators, or our one and only Latin Tully, and whether ye list to prose alone, or to be bold with poets, 
Libro 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 5. de furore.  and use their meeter. Coelius Aurelianus an ancient Roman Physician, though borne at Sicca in Aphricke speaking of this exercise useth these words. They did utter their beginnings or prohemes with a gentle and a moderate voice, their narrations, and reasoning discourses with more straining, and louder: their perorations, and closinges, with a descent, and fall of the voice. And is not that to my saying?  
The manner of this exercise, which Antyllus a very old Physician doth show in Oribasius, 
Lib. 6. cap. 8. De sani. tuen.  that wrote his books unto julian the apostate, whose Physician he was, agreeth also with mine opinion. For having appointed certain preparatives for nimbling, and spreading the vocal powers, he saith, that such, as exercised the voice, did first begin low, and moderately, than went on to further straining, of their speech: sometimes drawing it out, with as stayed, and grave sounds, as was possible, sometimes bringing it back, to the sharpest and shrillest, that they could, afterward not tarrying long in that shrill sound, they retired back again, slacking the strain of their voice, till they fell into that low, and moderate tenor, wherewith they first began. Which words do not only show, that it was thus used, but also how the voice is to be used, in this exercise generally. But upon what matter, and argument was all this pains bestowed? Those which were unlearned said such things as they could remember, which were to be spoken aloud, and admitted any change of voice in the uttering, now harsh and hard, now smooth and sweet. Those that were bookish recited either jambike verses or Elegies, or such other numbers, which with their currant carry the memory on, but all without book, as far surmounting any kind of reading. I have dwelled the longer in this exercise, because it is both the first in rank, and the best mean to make good pronouncing of any thing, in any auditory, and therefore an exercise not impertinent to scholars.   

Chapter 11. Of loud singing, and in what degree it cometh to be one of the exercises.  
IT were to much to wish, that Music were the most healthy exercise, as it is the most pleasant profession, because either to much delight would drown men in it alone, or to much cloying would cause it be quite contemned. Wherefore as it may not diminish other of their due, by occupying to much room, so by change after other, and distance in itself, it continueth in her own credit. For both variety refresheth, and distance reneweth, where still the same dulls, and continuance wearies. As Music is compound of number, melody, and harmony, it hath nothing to do with gymnastick and exercise, but serveth in that sense either for delight & pleasure, and exerciseth desire: or in some respects concerneth the manering and training up of youth in matter of knowledge, as I said before. Whereunto I was induced not only by argument, and nature of the thing, 
Pla. 2.3.4. de Repub. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. 8. polit. Galen. ●. De sanit. tuen.  but by great authorities of Plato, and Philo, of Aristotle and Galene, and whom not? out of all antiquity, which both allow of the thing in nature, and admit it in policy, into the best common weals, as a great worker of much good. But for as much as singing useth the voice for her mean, and the voice instruments for her utterance, and meddleth with all sorts, and degrees in sound base, mean, and triple, which in delivery do labour, and travel the pipes, it is received among exercises of health, though it be not so forcible, nor can pierce so far, as loud speaking doth, which doth not much care for any fine consent, so it utter strongly, and strain within compass: whereas Music to the contrary stands not much upon straining or fullness of the voice, so it be delicate and fine in consent. 
19 part. probl. 38,  And yet in Aristotle's opinion, it both exerciseth, and preserveth the natural strength because it standeth upon an ordinate, and degreed motion of the voice. We find in our own experience, that it stirreth the voice, spreadeth the instruments thereof, and craveth a clear passage, as it also lighteneth the labourer, and increaseth his courage, in carrying of burdens. It was used in the old time Physicklike, to stay mourning and grief, for the loss of dear friends, or desired things. In curing diseases, which rise upon some distemperature of the mind, the temperature of time judicially applied, hath been found both a strange and a strong remedy. Alway provided, that whether ye say loud, or sing loud, ye neither say to long, nor sing to much, for fear of a worse turn, if any entraill tear, with to much straining, as some times hath proved to true, for the afflicted party. But to make an end of Music at this time, though it be neither so strong, nor so stirring an exercise, yet it hath made a great purchase, that it is allowed for one, & thereby esteemed a double principle, of more value, where her force is more, in matters of the mind, of very good worth, though of much less work in the health of the body. Which seeing it is an exercise within door, it gaineth with the place a good footing to grow fairer: for whether ye allow it for a cunning exercise, or an exercised cunning, it exerciseth cunning, and increaseth by exercise.   

Chapter 12. Of loud and soft reading.  
REading is a thing so familiarly known, as there needeth no great proof, that it exerciseth the voice, and therewith all the health, whereof the Physicians admit two kinds, into the range of exercises, which be furtherers to health. The one quick, clear, & straining, the other quiet, calm, and staing, The clear and straining kind of reading, because it stirreth the breath, not slightly nor superficially, but showeth what it can do, in the very fountain and depth of all the entrailles, it increaseth the natural health, maketh the blood subtle and fine, purgeth all the veins, openeth all the arteries, suffereth not superfluous humours to thicken, neither to congeal and freeze to a dreggie residence within any of those places, which do either receive and lodge, or distribute and dispose, the meat and nurture. 
Lib. 1. c. 2.  Whereupon Cornelius Celsus an eloquent Roman Physician accounteth it one of the finest and fairest exercises. 
Libro 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 1.  To prove that it is wholesome for the head, what more credible witnesses need we, than Coelius Aurelianus, a diligent Physician, 
Lib. 11. Epist. 97.  and Annaeus Seneca a deep Philosopher? Coelius holdeth this kind of reading to be very sovereign not only in headaches, but also in frenzies and troubled minds. Seneca used it to stay the rheum, and distillation from the head, which troubled him sore, as a man being both of eager conceit, and earnest study. where by the way, Coelius giveth this note, whether ye mean to rescue the patient, from the headache, or the frantic from madness, by this exercise of reading, that the matter which is read, be pleasant and plain, and nothing hard to understand, to cause the wit to muse. For that such objects do no less trouble the weak brain, then sore shaking or hard jogging doth the wearied body. Moreover clear reading and loud, doth refresh not only the inward parts of the breast, but the stomach also: and comforteth it in feebleness, because thereby phlegmatic excrements, are without pain both thinned and consumed: whereupon it is held to be very wholesome, to mend a feeble voice, to help the colic, occasioned by cold humours, & to check some consumptions. And to that end the young Pliny writeth, that his uncle did use it. When I have said that it is also good for the dry cough, I need not say any more good of it here. 
Lib. de re med.  Avicen the Arabian and princely Physician speaking hereof, saith that in the beginning, this reading must be soft and calm, then mount by degrees, and when the voice seemeth to be in his strength, growing, and long, that then it is high time, to stay for that time, nor to strain till ye stick, but to leave with some list, and ability to do more. The quiet and staid kind of reading, saving that the working is weaker, doth the best that it can, about all this that is said: and in one point it hath obtained a prerogative above the loud, that it is admitted and allowed straight after meat, when the other is licenced and allowed to departed. The master may so use these two exercises of reading and speaking as besides the health of the body, whereunto they are deputed, they may prove excellent and great deliverers of cunning, and well beseem the school: as to much in either doth trouble the scholar to much, which yet boys would defend, by the countenance of a commended exercise, were it not, that in boy's exercises, I do require the masters presence, who will reform that exercise against their will to his own discretion. Thus much concerning this exercise, whereby the training master may perceive, both what the learned have thought of it, and how much the learners are like to gain by it.   

Chapter 13. Of much talking and silence.  
TAlking in Latin Sermo, as it is accounted an exercise for succouring some parts, so both for eagerness, and heat, in the nature of speech, though not of passion, it comes far behind others, and is therefore registered among the mean, & weak exercises. It is thought very fit for such, as be drousely given: which have their senses daunted, either through dreaming melancholy, or dulling phlegm. For such kind of people by talking be cleared, their minds awaked, their senses freed from the burden of their bodies. That talking spends phlegm there is no plainer proof, than that they which talk much spit still, which as it cometh partly from the head, partly from the stomach, partly from the chest: so it declareth, that those parts delight in speech, and receive comfort from speech, which makes room for health, where rheum kept residence. But as in these cases, it is counted healthful: so hath it a force to fill the head, with somewhat more than din, and to make it dumpish. And therefore in aches, and distemperatures of the head, clattering is commended to the cloak-bag by Physic. It is also a poison to the pained eyes: ill for them that void blood either at the nose or from the bulk. Whereupon in any such bleading silence is enjoined. And as silence is a mean both to stay bleading, and to slake thirst, so talking dries the tongue and provockes thirst, openeth the passage, 
Lib. 27. cap. 6.  and promoteth bleading. In so much as Pline writeth, that one Maecenas Messius, a noble Roman, betook himself to voluntary silence, the space of three years, to stay the casting of blood, which he fell into by reason of some strain. To be short, as silence remedyeth the cough and hikup: so talking pulleth down, and pains the patiented, when agues grow upward, and be in the increase. Hereupon I conclude, that talking hath great mean either to make or mar, not only for the subject, whereon the tongue walketh, but also for the object, wherein health resteth.   

Chapter 14. Of laughing, and weeping. And whether children be to be forced toward virtue and learning.  
IF laughing had no more wherefore to be enrouled in the catalogue of exercises, then weeping hath, they might both be crossed out. And yet as they be passions, that tend in some points, to the purging of some parts, so some may think it, a very strange conceit, to laugh for exercise, or to weep for wantonness. For as laugh one may, with an hearty good will, so weep none can, but against their will, to whom it is allotted in the nature of an exercise, and not quite questuarie, as to those wailing women, which wept for the dead, whom they knew not alive. There be many and very easy, and much desired means, to make one laugh though they have small cause, and less devotion to be merry at all, but to make one weep, is still again the hair. For ill news or matter to weep for, neither children, nor old folks, will thank you at all. If you mean to make them weep for joy, or cry for kindness, that is an other matter. If the master should beat his boy, and bring no cause why, but that he sought to have him weep, so to excercise him to health, and to rid him of some humours, which made him to moist, the boy would beshrew him, and think his master beat him so, to exercise himself, though at the very conceit of his masters mad reason, he might burst out in laughing straight after his stripes, and so become a patron to the contrary exercise: a great deal more gracious & more desired in nature, whose enemy grief is, and weeping also: as a plain argument of an unpleasant guest. Howbeit seeing they be both set down, by the name of petty, and pretty exercises, let them have that is given them, seeing they are thought to stir, and clear some parts: laughing more and better: weeping less and worse. And therefore the more children laugh for exercise, the more light some they be, the more they weep if it be not in jest▪ so much the worse in very good earnest. For I can hardly believe that much laughter can avoid a fool, if it be not for exercise, which is also somewhat rare: or that but a fool can weep for exercise, which deserves the bat, to make him weep in earnest.  
But for laughing in the nature of an exercise and that healthful, can there be any better argument, to prove that it warmeth, than the redness of the face, and flush of high colour, when one laugheth from the heart, and smiles not from the teeth? or that it stirreth the heart, and the adjacent parts, than the tickling and panting of those parts themselves? which both bear witness, that there is some quick heat, that so moveth the blood. Therefore it must needs be good for them to use laughing, which have cold heads, and cold chests, which are troubled with melancholy, which are light headed by reason of some cold distemperature of the brain, which through sadness, and sorrow, are subject to agues, which have new dined, or supped: which are troubled with the head ache: for that a cold distemperature being the occasion of the infirmity, laughing must needs help them, which moveth much air in the breast, and sendeth the warmer spirits outward. This kind of help will be of much more efficacy, if the parties which desire it, can suffer themselves to be tickled under the armepittes, for in those parts there is great store of small veins, and little arteries, which being tickled so, become warm themselves, and from thence disperse heat through out the whole body. But as moderate laughing is wholesome, & maketh no too great change, so to much is dangerous, and altereth to sore. For besides the immoderate pouring, and pressing out of the spirits: beside to much moving and heating, it oftimes causeth extreme resolution and faintness, because the vital strength and natural heat drive to much outward. Whereupon they that laugh, do sweat so sore, and have so great a colour, by the ascending of the blood. And as the natural heat, and fire itself do still covet upward, as to their natural place, so must it needs be, that the lower rooms lie open, and empty in their absence, whereby whether soever motion be marred, the natural heat dieth, and the vital force faileth. Besides this, no man will deny, but that this kind of laughing, doth both much offend the head, and the bulk, as oftimes therewith both the papbones be loosed, and the back itself perished. Nay what say ye to them that have died laughing? where gladness of the mind to much enforcing the body, hath bereft it of life.  
For weeping in the nature of an exercise, 
Weeping.  there is not much to be said, but that it is accompanied with crying, sobbing groaning and tears, whereby the head, and other parts are rid of some needless humour: though the disquieting do much more harm, than the purging can do good, and the humour were a great deal better avoided some other way. Whereof some children seem to be exceeding full, when fear of beating makes them strain their pipes. Aristotle must bear both most blame for this exercise, if it displease any, and most praise, 
7. Polit. cap. vlt.  if it profit any, who in the last chapter of the seventh book of his politics writeth thus of it, and for it. That they do not well which take order, that children strain not themselves, with crying and weeping, because that is a mean to their growing, in the nature of an exercise. And that as holding the breath doth make one stronger to labour: so crying and weeping in children, do work the same or the like effects. And yet me think it should be no exercise, by the very definition. For if it were vehement, yet is it not voluntary, and though it did alter the breath, yet it bettereth not the body, howsoever it serve the soul.  
But seeing the gymnastikes have it, let us lend it them for their pleasure, though we like it not for our own. It is generally banished by all Physicians as being the mother to many infirmities, both in the eyes and other parts: neither if it could be avoided in schools were it worthy the looking on: being the heavy sign of torture and trouble. And though it sometime ease the grieved mind to shed a few tears, as some for extreme anguish cannot let fall one, yet children would be less grieved if they might shed none, as some hold it a sign of a very shrewd boy, when he deserves stripes, not to show one trikle. Some Physicians think by way of a conserve to the mind, that it ought to be used in schools sometimes, though not voluntary, yet in form of an exercise to warm shrewd boys, and to expel the contagious humours of negligence, and wantonness, the two springs of many streaming evils: as playing would be daily, at some certain hours, then to use these exercises, when books be out of season.  
The greatest patron of weeping that I find, leaving Heraclitus to his contemplation of miseries, is a sour centurion in Xenophon, 
Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which sat at the table with Cyrus in his pavilion. He commendeth weeping, whereto he had no great devotion, to discountenaunce laughing which he saw allowed, and his reason is: because awe, fear, correction, punishments, which commonly have weeping, either companion, or consequent, be used in policy, to keep good orders in state, and good manners in stay, whereas laughing is never, but upon some foolish ground. And yet both laughing for exercise may be for a good object, and occasion to make laughter, may well deserve praise, when the mind being wearied either about great affairs that are already past, or about preventing of some anguish which is to ensue, doth call laughing to help, to ease the one, and to avert the other. And this kind of weeping, which the soldier sets out so, concerneth no exercise, though it commonly follow all unpleasant exercises, where the party had rather be idle with pleasure, than so occupied to his pain: but it tendeth to the impression, or continuing of virtue in the mind: which should be so much the worse, because that way it seemeth unwilling, where fear is the forcer, and not free will. Which free will is the principal standard to know virtue by, which is voluntary, and not violent: as it is not the beast mean, to bring boys neither to learning, nor to virtue.  

7. De Rep.  Socrates in Plato thinketh, that an absolute wit in the best sorted kind, and above all common sort, for civil society, ought not to be forced, as in deed what needs he, being such a paragon? and that free will in such a one so sifted is the right receipt of voluntary train. But we neither have such common weals, as Socrates sets forth, nor such people to plant in them, as Socrates had, which he made with a wish: nor any but subject to great infirmities, though some more, some less, by corruption in nature, which runneth headlong to unhappiness, and needeth no beating for not being nought. And therefore we must content ourselves with that which we have, and in our country which is not so absolute, in our children which be no Socratical saints, in our learning which will not prove voluntary, if the child play voluntary we must use correctiò & awe, though more in some, than some, because in illness there be steps, as in excellency odds. Whereof there is no better argument then that which this very place offereth, not for the soldiers saying, which so commendeth awe, because his authority is to campishe, though he that brought him in, and plaited the best prince were himself no fool: but for mine own collection. For if one need not to beat children to have them do ill, whereunto they are prone, we must needs then beat' them for not doing well, where nature is corrupt. unless we meet with one, that will run as swift uphill against nature, to do that which is good, as we all run down bank, with the swinge of nature, to do that which is ill. Which when I find, I will honour him, as I do none, though I do oft bear with some, in whom there appeareth but some show of such a one. If under doing well, ye comprehend not learning, ye must needs comprise virtue, and make her mean violence, against all both heavenly Divinity, and earthly Philosophy, with whom all virtues be voluntary, when reason is in ruff: but not in children even for compassing of the best effects, whom custom and train must now and then force forward, to be ready for reason, when she maketh her entry, which requireth some years. For howsoever religion, wisdom, duty, and reasonable consideration do work in riper age, sure if awe be absent, in the younger years, it will not be well. And who can tell, what even he that under law is most obsequious and civil, would of himself prove, if law, which emportes awe▪ would leave him at liberty?   

Chapter 15. Of holding the breath.  
THough all men can tell, what a singular benefit breathing is, wherunder the use of our life is comprehended: yet they can best tell, which have it most at commandment. For as they live with others, in society of common dealings, so they can execute any thing by the body, far better than others, whether it be politic in the town, or warlike in the field. And all exercises have this end, most peculiar and proper, by helping the natural heat, to digest the good nurture, and to avoid the offal, through out the whole body. Which what is it else, but to set the breathing at most liberty, being best discharged of impediment & let? And as the liberty of breathing maketh the soldier to abide in fight long, the runner to continue his race long, the dancer to endure his labour long, and so forth in the rest, which must either have breath at their will, or else shrink in the midst: so the restraint and binding of the breath, even where it is most at will, (for else it could not abide the restraint,) hath his commodity, by way of exercise to assist our health.  
Now in breathing there be three things to be considered, the taking in, the letting out, and the holding in of the breath, whereof every one hath his private office to great effect, in the upholding of health, and maintaining of life. For when we take in our breath, by the working of the lungs through such passages, as be appointed for the use of breathing, we convey and fetch in air into the roomy and large places of the bulk, to cool the heart and fine the spirits. When we let out our breath by those same passages, by which we took it in, we discharge the heart of a certain smoky substance engendered in it, which is conveyed thence, through the same hollow, and roomie places of the bulk. When we hold and keep in our breath which is of judgement, & not of such need as the other two, and done upon cause to help nature thereby: we must neither fetch air inward, nor send those smoky excrements outward, because the belly and breast muscles and such fleshy parts as be about the ribs being violently and vehemently strained & stretched, do for the time as it were mure up, and stop the passage. This keeping in of the breath, by reason of the strain offered to those parts, and heating of the bowels, is therefore heeled for one of the vehement exercises, as it is also a postparative, called before apotherapeutike, because after main stirrings it helpeth to expel those residences, which linger within the body as being loath to departed: and furthereth those, that are in good way, and make haste to be gone. They that used this exercise by way of train to health, did it in two sorts: for either they strayted only those muscles, which appertain to the breast and bulk, and let those be at liberty which belong to the midrife and belly, that the excrements might have the readier way downward, being once forced on: or they strained both all the parts, and all their muscles at one time, that the bowels also which are beneath the midrife might enjoy the benefit of the exercise, and be as ready to discharge, as the other to drive down. But for the better and more dangerless performing thereof, they were wont to swadle the chest, the ribs, and the belly. Because the holding of one's breath unadvisedly & with to much straining causeth ruptures and divers other infirmities in the interior vessels of the body. Their meaning was hereby, sometime to strengthen the inward and natural heat being increased by exercise: sometime to help the breathing parts: sometime to discharge the breast and belly of needless burden. For the breath being so violently strayted, when it findeth issue forceth his own passage, and carrieth with him some finish and thin excrement, either driving it before, if it lie in his way, or drawing it with him, if he catch it by the way. Being of itself such a strainer, and expeller, it is good for to open the pipes, to fine the skin, to drive out moisture from under the skin: to warm, to strengthen & to scour the spiritual and breathing parts, to make the places of receipt more roomy, to increase strength in labour, to help the ear in listening, to remove coldness or inflations from the entrails, to stay the hikup and the cough: which cometh of some cold distemperature in the windepipes, to remedy the colic, the weakness of stomach, the want or difficulty of breath. So that all those aught to esteem of it, which have their breathing and spiritual parts either cold or weak, or cloyed with excrements, or whose bodies can either with much ado or with none at all expel and rid superfluous humours, or that be cumbered with much gaping & yawning, with resolution or weakness of the tongue, or any vocalle instrument. If it were to be perceived by no way else, very children let us see, that holding of the breath doth stir and strengthen that power in us, wherewith we expel superfluities. For let them stay their breath either laughing long, or weeping fiercely, or upon some such other occasion, and they will either presently or very shortly after, disburden themselves one way or other, by ordure, urine, or some other matter at the nose and ears. Now as this exercise is healthful to many in good order: so contrariwise to some in disorder it is very dangerous, because oftimes while the breath is to forcibly stopped, the arteries in the jaws, and baulles of the eyes swell so, as they will never come in temper again. It filleth the head also with a gross and stuffing humour, as may easily be seen by the swelling of the veins and arteries in the neck, by the puffing about the eyes, by the redness of the face, and by the strutting of the whole head, all which be manifest signs of repletion. It is dangerous for those which be subject to the falling sickness, because it increaseth the disease by that recourse, which the blood hath up into the head: as also to them which spit or cast up blood, for that both the sound and whole inward vessels do burst with stretching, if they be but weak: or being broken once before, and healed again, they will then break out again, by reason of heat which is increased in the hollow of the breast, and the overstraining of the said vessels withal. Moreover such as from their birth have small entraulles and thin, or the rim of their belly tender and weak: or that be troubled with renting and ruptures must in no case mind this exercise, because it straineth those parts to sore, and lightly teareth them, as it proveth oftimes to pitiful true in young children, which by holding their breath to long, either weeping or otherwise, oftimes break either the rim of their belly, or the call of their cods, whereby the bowels and guts falling downward, they become miserably tormented with incurable ruptures and burstings: If trumpeters, and those that play upon wind instruments were asked the question, whether they feel not the effect hereof sometime, they would shake the head, and so soothe the demand, 
Hier. Mere cu. lib. 3. cap. 6.  though they said no more. They do write of Milo the Crotoniate, a great champion in those athletical exercises, that he used to bind his forehead, his breast, and his ribs with very strong tapes, and would never let his breath go, till the veins were swelled so full, as they burst the tapes. But this fellow had no fellow in any of those pastimes. It was he that bore the bull upon his shoulder in the Olympian assembly by using to carry him of a little young calf. So great things be easily compassed, if they be set in hand with, when they be but little, or meddled with, by little and little. The best way to avoid peril in this exercise is to begin gently, and so to grow on by degrees, and to leave be times before extremity bid hoe, and while ye be yet able to do more, neither to force nature to the furthest.   

Chapter 16. Of dancing, why it is blamed, and how delivered from blame.  
Dancing of itself declareth mine allowance, in that I name it among the good and healthful exercises: which I must needs clear from some offensive notes, wherewith it is charged by some stern people: lest if I do not so, it both continue itself in blame still, and draw me thither also with it, for allowing of a thing, that is disliked, and by me not delivered from just cause of misliking, which by my choice do seem to defend it. And yet I mean not here to rip up, what reading hath taught me of it, though it seem to have served for great uses in old time, both athletical for spectacle and show: militare for armour and enemy: and Physical for health and welfare: so many and so notable writers, make so much and so oftimes mention thereof in all these three kinds. Some dedicate whole volumes to this argument only, some interlace their bravest discourses with the particularities thereof, & those no mean ones. And in deed a man, that never red much, and doth but mark the thing cursorily, would scant believe, that it were either of such antiquity, or of such account, or so generally entreated of by learned men, all those their writings still sounding to the praise and advancement thereof: howsoever in our days either we embase it in opinion: or itself hath given cause of just embasement, by some people's misuse. Many sorts of it I do read of, but most discontinued, or rather quite decayed, that only is reserved, which beareth oftimes blame, machance being corrupted by the kind of Music, as the old complaint was: machance because it is used but for pleasure and delight only, and beareth no pretence or style of exercise, directly tending to health, which is our people's moan now in our days. For where honest and profitable reasons be not in the first front, to commend a thing, but only pleasant and delightful causes, which content not precise surveyors, there groweth misliking, the party that exerciseth, not pretending the best, which is in the thing, and the party that accuseth, marking nothing else but that, which may move offence.  
The sad and sober commodities, which be reaped by dancing in respect of the motion applied to health be these, by heating and warming, it driveth away stiffness from the joints, and some palsilike trembling from the legs and thighs, whom it stirreth most, it is a present remedy to secure the stomach against weakness of digestion, and rawness of humours: it so strengtheneth and confirmeth aching hips thin shanks, feeble feet, as nothing more: in delivering the kidneys or bladder from the stone, it is beyond comparison good: but now such as have weak brains, swimming heads, weeping eyes, simple and sorry sight, must take heed of it, and have an eye to their health, for fear they be disie when they dance, and trip in their turning, or rather shrink down right when they should cinquopasse. Such as have weak kidneys and overheated, may displease themselves, if it please then to dance, and increase their diseases, by increasing their heat.  
The dancing in armour, called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is of more motion in exercise, so it worketh more nimbleness in executing, when ye deal in the field with your enemies. These be the fruits which are reaped by dancing well and orderly used, 
The blame that dancing beareth.  for the benefit of health, and the contrary displeasures, which are caught by it, through inconsiderate applying of it, by the party which is not made for it. The blames which it beareth be these. That it reveleth out of time, wherewith Physic is offended: That it serveth delight to much, whereat good manners repine. For these two faults there is but one general answer: that dancing is healthful, though the dancers use it not healthfully, as other things of greater countenance be very good, though the professors do not so, as their professions do enjoin them. For the first in particular, the rule of health condemns not dancing, but the mistyming of it: that it is used after meat, when rest is most wholesome: with full stomach, when digestion should have all the help of natural heat: that to please the beholders, such as use dancing do displease themselves. And sure if dancing be an exercise, as both all antiquity doth commend it for, and I myself do allow of it by that name: it would by rule of Physic go before meat, and not be used but long after, as a preparative against a new meal: and a disburdener of superfluities, against a surcharge of new diet: Howbeit there be in it some more violent measures then some: and in beginning with the most staydest and most almanlike, and so marching on, till the springing galliard and quicker measures take place, choice in every one, upon knowledge of his own body, and his emptiness or saturity may help health, though the custom of each country command not only health, though to her harm, but even the very science which professeth the preservation of health, if desire egg delight, to show itself in place. Whereupon the second blame of dancing, doth especially build, and take her hold.  
To keep things in order, there is in the soul of man but one, though a very honourable mean, which is the direction of reason: to bring things out of order there be two, the one strongheaded, which is the commandment of courage, the other many headed, which is the enticement of desires. Now dancing hath properties to serve each of these, exercise for health, which reason ratifieth, armour for agility, which courage commendeth, liking for allowance, which desire doth delight in. But because it yieldeth most to delight, and in most variety of pleasures, desire ministereth most matter to blame, dancing by pleasing desire to much, hath pleased reason to little, and when reason objecteth inconveniences, it turneth the deaf side, and followeth her own swinge. For when the tailor hath braved▪ where nature hath beawtified: when amiableness of person hath procured agility by cunning, what gallant youths in whom there is any courage, can abide not to come to show, having such qualities so worthy the beholding? here will courage show herself, though repentance be her port, here will desire throng in press, though it praise not in parting. All this doth confess that dancing is become servant to desire, though not dancing alone: and yet companions in blame be no dischargers of fault. What then? for the general, seeing things which man useth, cannot be quite free from misuse, it is half a virtue to win so much, as there be as little misuse, as may be: and to charge the party that deserves blame, with hindrance of health, with corruption of manners, with ill loss of good time: which if he care not for, the precept may pass, though he pass not for it. But howsoever dancing be or be thought to be, seeing it is held for an exercise, we must think there is some great good in it, though we protect not the ill, if any come by it. Which good we must seek to get, and pray those masters, which fashion it with order in time, with reason in gesture, with proportion in number, with harmony in Music, to appoint it so, as it may be thought both seemly and sober, and so best beseem such persons, as profess sobriety: and that with all, it may be so full of nimbleness and activity, as it may prove an exercise of health, being used in wholesome times, and not seeking to supplant rest, as the rule of health at this day complaineth. And generally of all ages, me think it beseemeth children best, to enable, and nimble their joints thereby, & to stay their overmuch delighting therein in further years. The very definition of it declareth, what it was then, when it was right, and what it is now, when it seems to be wrong, if right in such things be not creature to use, and may change with time, without challenge for the change. They define dancing to be a certain cunning to resemble the manners, affections, and doings of men and women, by motions and gestures of the body, artificially devised in number and proportion. This was to them a kind of delivery, to utter their minds, by signs & resemblances, of that which came nearest to the thing, and was most intelligible to the lookers on. But now with us, there is nothing left to the dancer ordinarily, but the bare motion, without that kind of hand cunning (for so I term their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because the skill seemed then to rest most in the use of the upper parts, and gesturing by the hand. The credit of our dancing now is to represent the Music right, and to cause the body in his kind of action to resemble and counterfeit that lively, which the instrument in his kind of composition delivereth delicately: and with such a grace to use the legs and feet, as the old dancers used their arms and hands. And as in the old time both men, women and children did use dancing to help and preserve their health, to purchase good haviour and bearing of their bodies: so in these our days, being used in time, by order, and with measure, it will work the same effects of health, haviour and strength, and may well avoid the opinion of either lewdness, or lightness. Thus much for dancing, as the motion is for health, and the meaning for good.   

Chapter 17. Of wrestling.  
FOr wrestling as it is old and was accounted cunning sometimes, so now both by Physicians in art, and by our countrymen in use, it seemeth not to be much set by, being contemned by the most, and cared for but by the meanest. Yet the ancient Palesira a term known to the learned, and joined with letters, and Music, to prove the good bringing up of youth as a most certain argument of ability well qualified, fetched that name of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we in English term wrestling, and was alway of good note, as wrestling itself in games got victories, in war tried forces, in health helped haviour, in the body wrought strength, and made it better breathed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. De exercitijs.  Clemens Alexandrinus which lived at Rome in Galenes' time in the third book of his Pedagogue, or training master, in the title of exercise, rejecting most kinds of wrestling yet reserveth one, as very well beseeming a civil trained man, whom both seemliness for grace, & profitableness for good health, do seem to recommend. Then an exercise it is, and healthfully it may be used: if discretion overlook it, our country will allow it. Let us therefore use it so, as Clement of Alexandria commends it for, and make choice in our market. Wherefore not to deal with the catching pancratical kind of wrestling, which used all kinds of hold, to cast & overcome his adversary, nor any other of that sort, which continuance hath rejected, and custom refused, I have picked out two, which be both civil for use, and in the using upright without any great stooping, the one more vehement, the other more remiss. The vehement upright wrestling chafeth the outward parts of the body most, it warmeth, strengtheneth, and increaseth the flesh, though it thin and dry withal. It taketh away fatness, puffs, and swellings: it makes the breath firm and strong, the body sound and brawny, it tightes the sinews, and backs all the natural operations. If they that wrestle do breath between while, it provoketh sweat, because the humours, which were gathered together by rest, are egde out by exercise. If they go on still without intermission, it drieth up the body in such sort as the son doth. It is good for the headache, it sharpeneth the senses, it is enemy to melancholy, it whetteth the stomach being troubled with any cold distemperature. And because the attempts to get vantage in wrestling be very eager & earnest wherewith the whole body is warmed and set in a heat, it must of force be good for the belly, being annoyed and cumbered with any kind of cold. Now contrary it is dangerous to be dealt with in agues, as to vehement and conspiring with the quiverer, in natural moisture as to filling, where it spreadeth. For the neck and jaws perilous whom it harms by rough handling, and strangleth by much overstraining. For the breast and bulk not of the best, as either bursting some conduit, or stopping some windcourse. Weak kidneys, and weary loins may be but lookers upon wrestlers. They that be gawled or byled within, may neither run nor wrestle, for eagering the inward, being in way to amendment, or in will to prove worse. If weak legs become wrestlers, of their own peril be it, for they do it without warrant. The remiss kind of upright wrestling, as it is a more gentle exercise, so it breadeth much flesh, and is therefore very commodious for such as be upon the recovery after sickness, as a kind of motion, which without any danger, bringeth strength and stoutness. It is friend to the head, bettereth the bulk, and strengtheneth the sinews. Thus much for wrestling, wherein as in all other exercises, the training master must be both cunning to judge of the thing: and himself present to prevent harm, when the exercise is in hand.   

Chapter 18. Of fensing, or the use of the weapon.  
THe use of the weapon is allowed for an exercise, and may stand us at this day now living, and our posterity in great stead, as well as it did those which went before us. Who used it warlike for valiantness in arms, and activity in the field, gamelike to win garlands and prices, and to please the people in solemn meetings: Physicklike to purchase thereby a good haviour of body and continuance of health. Hereof they made three kinds, one to fight against an adversary in deed, an other against a stake or pillar as a counterfeit adversary, the third against any thing in imagination, but nothing in sight, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fight against a shadow. All these were practised either in arms, or unarmed. The armed fensing is to vehement for our trade, let them try it, that intend to be warriors, which shall find it their friend, if they mean to follow the field, where, as in all other things use worketh mastery. But we scholars mind peace, as our muses profess that they will not meddle, nor have to do with Mars. All these sorts of fensing were used in the old time, and none of them is now to be refused, seeing the same effects remain, both for the health of our bodies, and the help of our countries. That kind of fensing or rather that misuse of the weapon, which the Roman sword players used, to slash one an other yea even till they slew, the people and princes to looking on, and delighting in the butchery, I must needs condemn, as an evident argument of most cruel immanity, and beyond all barbarous, in cold blood, to be so bloody. For their allegation, to hearten their people against the enemy, and not to fear wounds: no not death itself in the very deadly fight, that carrieth small countenance, 
Solon apud Lucianum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where the Athenian comes in, which in cokfights and quailefightes, did so hearten their people: because those birds will fight till they fall: without either embrewing their youth with blood, or acquainting their citizens eyes with such sanguinary spectacles.  
A thing complained on in the time when it was used, even by them which beheld it, 
Lib. 28. cap. 1. & lib. 36. cap. vlt. Epist. Lib. 2. Plato in Lachete.  as Pliny doth note: and by the Christianes' which abhorred it, as Cyprian crieth out of it in more places than one. But for the credit and countenance of the exercise, that was then used, and is now to be continued, Plato, a man whose authority is sacred among Philosophers & students, in his dialogue surnamed Laches, where he handleth the argument of fortitude and valiantness, encourageth young men to learn the use of their weapon: as being an exercise which needeth not to make curtsy to go with the very best and bravest in his parish: either for traveling or strengthening the body, besides the cunning of itself. The profits which health receives by all these three kinds be these. He that exerciseth himself either against an adversary, or against a post or pillar as deputy to his adversary heateth himself thoroughly, maketh way for execrementes, provoketh sweat, abateth the abundance of flesh, strengtheneth his arms and shoulders, exerciseth his legs and feet marvelously. He that fighteth against a stake stirreth the body, plucketh the flesh down, and strains the juice away, a peculiar friend to the arms & hands: It refresheth the wearied sense, it settleth the roaming humours, it redresseth the fainting and trembling of the sinews, it delivereth the breast from his ordinary diseases: it is good for the kidneys: and the great gut called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it furthereth such carriage as must be conveyed downward. The same effects hath the fight against the shadow or the shadowish nothing, but that it is a little more valiant to light upon somewhat then to fight against nothing. But of all these three, the exercise against an adversary is both most healthful, and most natural to answer all assays: and specially to canvas out a coward, that will neither defend his friend, nor offend his foe: the chief fruit that should follow fensing. This is the opinion of the best writers concerning fensing, or skill how to handle the weapon: no worse in itself, though it be sometimes not worthily used, as it is no less profitable, then hath been said afore: though it shake and shiver weak heads, swimming brains, and ill kidneys. The more reasons any man can bring of himself for any of these exercises, the more he fortifieth my choice, which point them but out slightly.   

Chapter 19 Of the Top and scourge.  
HE that will deny the Top to be an exercise, indifferently capable of all distinctions in stirring, the very boys will beat him, and scourge him to, if they light on him about lent, when Tops be in time, as every exercise hath his season, both in day and year, after the constitution of bodies, and quantities in measure. Of this kind of Top, that we use now a days, both for young and old people, to warm them in cold weather, I find nothing in writing, because having no iron rings, nor pings, it can neither be the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the running about be bold to borrow the last name trochus. For they whirled about, and along, with a marvelous great, though a pretty noise, and were pastimes for men even in the midst of summer, when our Tops be bestowed, and laid up against the spring. It resembleth the Latin Turbo most, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The place of Virgil in the 7. of his AEneis, where he compareth Amata the Queen in her fury to this Turbo which the boys scourged about the wide haule: declareth both what Turbo is, and whose play it was, and that it best resembleth our Top. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was an old Greek Epigram, which maketh it either the like or the same with our Top. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Which is to say, that children when they had their whirling gigges under the devotion of their scourges, caused them to troll about the broad streets. The harm this exercise may bring must be to the head & eyes, through stooping to much forward, or to the back and shoulders by bending to much downwards, otherwise it warmeth the body, and worketh all the effects, which those exercises do that either by moving the legs or arms most, and with all the whole body in degree, enlarge and stir the natural heat either to provoke appetite, or to expel superfluities. The more room the Top hath to spin in, the better for the legs and feet, the bigger it is, the better for the arms and hands. The uprighter one scourgeth, the better for all parts, whom neither bending doth crush, nor moisture corrupt. It were to be wished, that it were whipped with both the hands, in play to train both the arms, seeing use makes the difference, and no infirmity in nature. As both Plato wishing the same professeth it to be most true and our experience teacheth us, both in left handed people, which use but the left, and in double right handed which use both the hands a like, and bear the name of the right hand as the more common in use. But because the place of Plato concerning the left hand is very pithy to this purpose though I use not to avouch much in the Greek tongue, yet me think I may not overpass it. In the seventh book of his laws, allowing the indifferent use of our feet and legs, he complaineth of to much partiality used towards the arms and hands, 
Plato.  in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For the performance of any kind of labour there is no difference, sayeth he, in the legs, and lower parts. But for our arms, through ignorant nurses and mothers, we be every one of us half lamed. For whereas naturally both the arms be almost of equal strength, through our own default we make the difference. And so he passeth on still proving the unnatural handling of the left hand, when it is left weaker than the right hand is.  
These be the exercises which I term within doors, because they may be practised at home under covert, when we cannot go abroad for the weather: though all may be used abroad, if the room and the weather do serve abroad. Wherein I take it, 
Lib. de parva pila.  that I have kept galen's rule in choosing these exercises, and that they be all both pleasant, profitable and parable, the perfect circumstances of all good and general exercises, not to be costly to compass, nor unpleasant to loath them, nor unprofitable to leave them. Those that require more liberty of room, to range at will, or to forage in the field, be these, which I noted before, walking, running, leaping, swimming, riding, hunting, shooting, and playing at the ball.   

Chapter 20. Of walking.  
AMong those exercises which be used abroad, what one deserveth to be set before walking, in the order and place of train? what one have they more need to know, which mind, the preservation & continuance of health? what one is there, which is more practised of all men, and at all times, then walking is? I dare say that there is none, whether young or old, whether man or woman, but accounteth it not only the most excellent exercise, but almost alone worthy to bear the name of an exercise. When the weather suffereth, how empty are the towns and streets, how full be the fields and meadows, of all kinds of folk? which by flocking so abroad, protest themselves to be favourers of that they do, and delight in for their health. If ye consider but the use of our legs, how necessary they be for the performance of all our doings, nature herself seemeth to have appointed walking, as the most natural train, that can be, to make them discharge their duty well. And sure if there be any exercise, which generally can preserve health, which can remedy weakness, which can purchase good haviour, considering it is so general, and neither excludeth person nor age, certainly that is walking. Hereupon Physicians when they entreat of this argument, use alway to give it, the place of preferment and birthright in this kind. The ancient Princes, & common weals so highly esteemed of it, as in the places appointed for exercise, whether within their great buildings, or without, they seemed to mind no one thing more: and still provided walking rooms▪ to serve for all seasons and times of the year, some covert and close, some uncovert and open, some secret and hidden. The reason why they thus regarded walking, was great, for as it seemeth to be, so it is in very deed wholly consecrate to the use of health.  
Is it ever red that the athlets or gamesters used walking for an exercise: either in sports, or in theatres, or in the solemnizing of their sacred ceremonies, whereunto they served? did either Plato handling this argument, 
3. De Rep.  or any good writer else say that walking was any way to train up soldiers withal? Only Vegetius sayeth in his discourse of warfare, 
Lib. 1. cap. 9 & penul.  that it were good for soldiers to accustom themselves to walk quickly and proportionately, for their better breathing: and Augustus Cesar, and Adrian the Emperors, did ordain by constitution, that soldiers both horsemen and footmen should monthly be led abroad to walk and that not only in the plain fields, but in all kinds of soil, to be able by that acquaintance with grounds, to make difficulty at none. So that walking seemeth to be only institute both by nature and custom for the use of health: and that in the train of health, no one thing deserveth better place than it doth: because no other thing besides health layeth claim unto it.  
Hereof there be two kinds, the one used after vehement exercises, the other, which beareth the name of the exercise itself. 
The use of slow walking after exercise.  Concerning the former of the two, I have but thus much to say: because the latter is my peculiar subject. That it cometh in place, when other exercises are dismissed, and finished, after purgations ministered by counsel of Physic, after great vomiting: that it is good to refresh the wearied mind: to alter and bring in order the spirits: to lose that which is strayted, to scour the chest: to make one fetch his breath at ease: to strengthen the instruments of the senses, to confirm the stomach, to clear and fine the body: and not to suffer it after travail to melt or decay, but to purge and cleanse it: and that, which is of most account, to dissolve and banish away all affections that procure any feeling of weariesomnes, or disturbance to the body.  
The second kind of walking hath three sorts under him. Whereof the first beareth his name of the kind of motion, 
The three principal kinds of walking.  how: The second of the place, where: The third of the time, when the walking is used. Which three also have particular branches under each of them, as hereafter shall appear.  
walkings which take their names of the motion how, 
Walking which is named after the time of moving  be either swift or slow, vehement or gentle, much or little, moderate, or sore, long and outright, or short and turning: now bearing upon the whole feet, now upon the toes, now upon the heels.  
Of all these diversities in walking the moderate is most profitable, 
Moderate walking.  which alone of all, that I reckoned, hath no point either of to much, or of to little, and yet it is both much, and straining, which be the two properties of an healthful walk. It is good for the head, the eyes, the throat, the chest, when they be out of frame: so the party spit not blood. For distilling from the head, for difficulty of breath, for a moist and and pained stomach, wherein the nurture either groweth bitter or corrupteth: for the jaundice, costifnesse, fleeting of the meat in the stomach, stopping of the urine, ache of the hips, and generally for all such, as either need to provoke any superfluity from the upper parts downward, or to send that packing, which is already in way to departed. Now to the contrary it is nought for agues, because it increaseth heat, and so consequently the disease: for the falling evil, for hawking up of blood: and in the time when one is making water.  
Swift walking doth heat sore and abateth the flesh, 
Swift and quick walking,  whereupon to ease the colic, and to take away grossness, it is accounted a very good mean.  
Slow walking hath the same effects, 
Slow walking.  that the apotherapeutike hath. And therefore it is good for sickly weak old men, and those which delight in, or need walking after meat, to settle it better in the bottom of their stomach: or that be newly awaked from sleep, or that prepare themselves to some greater exercise, or that feel any ache in any part▪ or that have dry bodies. When one hath the head ache it is good to walk first slowly, and after a while a little faster, and stronger, strutting out the legs. Slow walking is also good against the falling sickness: because without any shaking to the head, it fetcheth the humours downward, where it thinneth and disperseth them, and warms the whole body, without endamaging it. Finally in quartan agues, when the fit is past, in leprosies, for tetters, ringworms, cankers, and to procure easy fetching of one's breath, it is very sovereign.  

Vehement & to sore.  Vehement or to sore and to eager walking, is best for cold folks, and therefore good to drive away trembling or quaking, it increaseth puffing and blowing, and yet dissolveth, and disperseth wind. But it is ill for weak heads and feet, and such as are in danger of the gout. For both the gout and the hip ache do oftimes come of to much & to sore walking. As to the contrary gentle walking upon soft straw, or grass, or upon even ground is good for any gout or inward exulceration, before meat, but not after. For weariness is their principal enemy: which heateth and inflameth their joints to sore: and thereby causeth them to draw still more matter from the parts further of, to feed their continual flux.  

Much and oft.  Much and oft walking is good for them that have a distempered bulk or head: that perceive small nurture in their lower parts, that in their exercises need more vehement stirring.  

Little and seldom.  Little walking is good for them, that use no bathing or washing after exercise, which must needs walk after meat, to send it down, to the bottom of their stomach, and for those which find some heaviness in their bodies.  

Long and outright.  Long and outright walking is nothing so troublesome as the short, that maketh many turns. It is good for the head, and yet it sucketh up humours, and drieth to fast.  

Long and quick.  Long and quick walking is good to stay the hikup or yeaxing.  
Short and soon turning wearyeth sooner: and troubleth the head sorer.  
Circular or walking round about maketh one disie, and hurteth the eyes.  
In walking to strut the legs, and bear upon the heels, is very good for an ill head, a moist bulk, a strained belly, and for such of the lower parts, as prosper not, yea, though the party feed well: and generally for all those, in whom superfluities steam upward.  
To bear upon the toes hath been proved good for ill eyes, and to stay lose bellies.  
Bearing upon the whole feet is alway incident to some of the other kinds, and therefore joineth with each of them in effects.  
Walking which taketh the name after the place, 
Walking which is named after the place.  is either on hills and high grounds, or in valleys and low grounds: again the low ground is, either even, or uneven: either under covert, or abroad: in the sun, or in the shade. When one walketh up against the hill, the body is marvelously wearied, because all the sway and poise of it presseth down those parts, which are first moved. And for all that such motions be heavy and slow, yet they cause one sweat sooner and sorer, and stay the breath more, than the walking downhill doth: because heavy things bearing naturally downward, are forced upward against nature. Whereupon heat which beareth the body up, as in coming down it traveleth not of his own nature, so pressing upward it is burdened with the body, whereby it both increaseth itself, provoketh sweat, and stayeth the breath. This kind of walk afore meat is good for the bulk, which hath not his breath at commandment. Demosthenes' strengthened his voice by it, 
Plut. in Demost.  pronouncing his orations aloud, as he walked up against the hill, whereby he got the benefit of breathing, to deliver his long periods, without pain to himself, or breach to his sentence. The knees are most toiled in this kind of walking, being forced backward contrary to their nature, and therefore to their grief.  
Walking downhill draweth superfluity from the head more than the other doth▪ 
Walking downhill.  but withal it is enemy to feeble thighs, because they both move the legs, and support all the whole weight of the body above. The change and variety of the motion causeth that kind of walking to be best liked, which is sometime uphill, sometime downhill.  
When ye walk upon even or uneven ground, ye walk either in meadows or grassy places, or in rough and brambly, or in sandy and soft. If ye walk in a meadow, it is without all contradiction most for pleasure, because nothing there anoyeth, nothing offendeth the sense, and the head is fed both with variety of sweet odours, and with the moisture of such humour, as the meadow yieldeth.  
Rough, brambly, and bushy grounds stuff the head.  

Walking upon sand.  Sandie, and chiefly if it be any thing deep, because the walking in it stirreth sore, confirmeth and strengtheneth all the parts of the body: and fetcheth superfluities mightily downward. 
In Augusti vita. cap. 80.  This was one of Augustus Caesar's remedies, as Suetonius writeth, to help his halting and weak legs. For to clear the upper parts of that which cloyeth them, there is nothing better than to travel in deep sand.  

Walking in a close gallery.  Walking in a close gallery is not so good, because the air there is not so fresh, free, and open, but penned, close, and gross: and therefore stuffeth the body, unless the gallery be in the uppermost buildings of the house, where neither any vapour from the ground can come: and the air that cometh is pure and clear,  
The close walks, which were called cryptoporticus were not of choice but of necessity, when extremity of weather would not let them walk abroad.  

Walking in an open place.  Walking in an open place, and chiefly green, is much better and more wholesome, then under any covert. First of all for the eyes, because a fine and subtle air coming from the green to the body, which is more penetrable because of stirring, scoureth away all gross humours from the eyes, and so leaveth the sight sine and clear. Further, because the body in walking waxeth hot, the air sucketh humours out of it, & disperseth what soever is in it more than it can well bear.  
Now in walking abroad there is consideration to be had to the soil. For walking by the sea side ye thin & dry up gross humours, by rivers and standing waters ye moist. Howbeit both these two last be nought, and specially standing waters. Walking not near any water, as it is not so good as the walk by the sea, so it is much better, then walking near any other water. Walking in the due moystes, and harms.  

It is good to walk where birds haunt.  If ye walk in a place where birds haunt, it is of great efficacy to clear by the breath, and to disburden the body so, as if ye did walk in some higher ground. If there be no wind where ye walk, it cleareth by breath▪ it disperseth excrements, it slakes and nips not, and is good for colics that come of a cold cause. If there be wind, the Northern causeth coughing, hurts the bulk, and yet confirms the strength, sounds the senses, and strengthens the weak stomach. The southwind fills the head, dulls the instruments of sense, yet it looseth the belly, and is good to dissolve. The Westwinde passeth all the rest, both for mildness, & wholesomeness. The eastwind is hurtful and nips.  
It is better walking in the shade then in the sun: 
It is better to walk in the shade than in the sun.  as it is nought for the headache to walk either in the cold or in the heat. And yet it is better to walk in the sun, then to stand in it, and better to walk fast, then slowly. Of all shades, those be the best which be under walls or in herboures. It is very dangerous walking near unto dewy trees, 
Dangerous walking under dewy trees  for fear of infection by the sappy dew: because dew in general is not so wholesome, it abateth the flesh, as women that gather it up with wool or linen clothes for some purposes do continually try. Now if the dew come of any unwholesome matter, what may it prove to? The best walking in shadows simply is under myrtle and bay trees, or among quick and sweet smelling herbs, as wild basel, pennyroyal, thyme, and mint, which if they be wild and of their own growing be better to wholesome the soil, than any that be set by hand: but if the better cannot be, 
What effect the fair and clear air hath.  the meaner must serve. Again in this kind of walk the fair and clear air lighteneth, scoureth, fineth, procureth good breathing, and easy moving. Dark and cloudy air heavyeth, scoureth not by breath, and stuffeth the head.  
Walking which is termed after the time, 
Walking which taketh his name after the time.  is either in winter or summer: in the morning or in the evening, before meat or after. The most of these differences will appear them plainest, when the time for all exercises is generally appointed, in consideration of circumstance, as shall be declared under the title of time. In the mean while walking whether in the morning or evening, ought still to go before meat.  
The morning walk looseth the belly, 
The good of the morning walk.  dispatcheth sluggishness, which comes by sleep, thinneth the spirits, increaseth heat, and provoketh appetite. It is good for moist constitutions, it nimbleth and quickeneth the head, and all the parts in it.  

The good and ill of the evening walk.  The evening walk is a preparative to sleep, it disperseth inflations, and yet it is ill for a weak head. Walking after meat is not good but only for such as are used unto it. Yet even they may not use it to much. It is good also for them, which otherwise cannot cause their meat go down to the bottom of their stomach.  
And thus much for walking, both regarding the manner of the motion, the place where, and the time when. Which circumstances though they be many and divers: yet to purchase the commodities, which walking is confessed to be very full of, they must needs be cared for: considering our whole life is so dealt with, as if we hastened on death, against the which, this exercise may be rightly termed an antidote, or counterreceit.   

Chapter 21. Of Running.  
THe manifest services which we receive by our legs and feet, in war for glory, to pursue or save, in game for pleasure to win and wear, in Physic for health to preserve and heal, do give parents to understand, that they do suffer their children to be more then half maimed, if they train them not up in their youth to the use and exercise thereof. To polished out this point with those effectual reasons, which advance and set forth nature, when she sayeth in plain terms, that she means to do good: or with those arguments, wherewith the best authors do amplify such places, when they find nature so friendly and forward, (as the anatomists which survey the workmanship of our body, and histories, which note the effects of swiftness, do wonder at nature, & wish exercise to help her, for that which they see) were to me nothing needful, considering my end is not the praise, but the practice of that which is praiseworthy: neither to tell you, what Alexander the Macedonian, nor what Papyrius the Roman did by swift foot, nor that Homer gave Achilles his epithet of his footmanship, but to tell you that running is an exercise for health, which if reason cannot win, whereof every one can judge, sure history will not, where the author's credit may be called in question as to much favouring the party whom he praiseth, wherefore I will leave of all manner of by ornaments, wherewith such as be in love with running do use, to set it forth, and directly fall to the several kinds there of which differ one from an other, both in the moving itself, and also in the manner of the moving, whereupon the effects, which follow must needs prove divers according to that diversity. Running of itself is held by the Physicians generally to be a swift exercise, which needeth neither much strength, nor great violence, and in what sort so ever it is used, it is ill for agues.  
The first kind of running which beareth his name of the very motion vehement swift, and withal outright, hindereth health, rather than helpeth it: and if it help it any way, it is in that it abateth the fleshiness, & corpulence of the body: which if it chance to be moist, swift running will empty it of humours, and stay it also quickly. It hath been found so wholesome in some diseases of the spleen or milt, as AEtius a learned Physician writeth, that he knew some which by walking and running only, were delivered from all grief and pain there. But it is very unwholesome for such as have ill heads. Whereupon Aristotle in his Problems ask the question why running which is thought to drive all excrements downward, 
5. part. probl. 9  if it be vehement and swift should be offensive to the head, not in men and women alone, but also in beasts, answereth thus: that the swift motion, because it straineth the strength, and stayeth the breath, heats the head with all, and swells the veins therein: so that they draw unto them foreign mean as cold or heat: and besides that, it enforceth what so ever is in the breast to ascend upward, whereby the head cannot choose but ache, which is the cause, that swift running is nought for the falling evil. 
De parva pila. lib.  Galene thinketh so basely of this kind of running, as he termeth it, a thing both an enemy to health, to great a thinner of the whole body, and such a one, as hath no manner of manly exercise in it. Besides this, it putteth him which runneth so vehemently in danger of some great convulsion, if he fortune to encounter any violent stop by the way.  
The second kind of running, which taketh his name of the gentle and moderate moving, warms the body very well, strengthens the natural actions, provokes appetite, helps and turns rheums, and catarrhs, some other way. And therefore it is commended for a remedy against the swimming of the head, against the dry cough, if ye hold your breath withal, against exulcerations in the inner side of the jaws, & the distorsion or writhing of the mouth, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For though at the first it seem to provoke defluxions and distilling of humours, yet within a small time it stayeth them: and therefore it is thought to be good for those, which are pained with the Ischiatica, which have much a do to stir their legs at the first, but after that they have run a while, they be so nimble and quick, as if they had never felt any pain in those parts. It strengtheneth the stomach mightily, and delivereth the belly from wind, and cold passions: whereby it is thought, and that not without great cause to be very good for the colic and dropsy: it delayeth the swelling of the milt. For the gnawing of the guts, and some diseases of the kidneys it is exceeding good, so the kidneys be not either presently, or have not been of late, subject to some exulceration. To say that it is wholesome for the legs and feet, were to make a doubt, where none can be, considering running is their proper and peculiar action. This exercise for all that it is such a friend to health: yet brings with it some inconveniences: for it is very laborious: it cooleth the flesh & furthereth not the feeding. And as naturally of itself, it breadeth no great harm, so if it meet with an ill head, or a weak bulk, or burning and hot urine, it helps to draw on divers diseases. He that hath any rapture in the twist, or else where, must forbear running, as those also, which have infected livers or gauled kidneys. If the chafed dear could speak, he would desire the hunter to give him leave to piss, when he pursueth him sorest, and that for but so little respite, he would show him a great deal more pastime: but the hunter which knoweth well that the scalding urine will not let him run long, will not lend him that leisure: because he careth more for the fruit of his own pray, them the effect of the dears prayer. All the other kinds of running which follow, take their names of the manner of their moving, whereof the first is the long outright running, which if it continue on gently though long, it warmeth the flesh, and makes it plump, and is very good, for great feeders, though it make the body slow and gross. Running straight backward, and withal not hastily, is good for the head, the eyes, the streatchers, the stomach and the loins. Running round about, thinness the flesh and streaches it, but chiefly the belly, and because of the quick motion, it gathereth moisture quickly. And therefore Hypocrates wisheth them to use it, 
Lib. de insomnijslanguentium.  which dream of black stars, as the fore warning of some foreign disease. It troubleth the head and makes it dizzy: it marreth both the bulk and the legs, and therefore would be left. He that runs uphill strains himself sore, and doth neither his bulk nor his legs any great good. He that runs downhill makes his head giddy, shakes all within him, and tries the weakness, or strength of his hips. He that runneth in his clothes sweateth sore, and warms his flesh more: and therefore it is good for them, that have the head ache to run so▪ and those that have somewhat to do, to fetch their breath. He that runneth out of his clothes single or naked, sweateth much, which is much more healthful how little so ever it be, then much more, 
3. Lib. de Diaeta. 2. part. proble. 21.33.42.  with the clothes on. Hippocrates likes running generally more in winter then summer. Oribasius in both, yea though summer be in his prime and chief heat. The resolution is, when most sweeting is best, which Aristotle sayeth is in summer.   

Chapter 22. Of Leaping.  
LEaping should seem to be somewhat natural, and cheerful, because at any pleasant or joyful news, not only the heart will leap for joy, but also the body itself will spring lively, to declare his consent, with the delighted mind, and that not in young folks alone, but also in the elder, whom we commonly say that no ground can hold: so that leaping seems to stand the body in such a stead for uttering of joy, as the tongue serves the mind to deliver her delight by speech with laughter. The cattle and brute beasts bewray their contentment, and well liking, by the self same means, leaping and galloping of themselves in their pasture when ' they be lustily disposed and in good health. Though in training of the body by way of exercise, there be not so much regard had to the mirth of the mind, as to the motion of the body: and yet being an exercise it may not be unpleasant. In which kind it is noted to be vehement, wherein both strength is used to make the body spring, and swiftness to make it nimble: being naturally an interrupted race, as running is a continued leap. It served the old world in game for bravery, and show of activity: in warfare to skip over ditches and hard passages, in Physic for an exercise of health, whereby it became more stately and imperial, because the first famous Roman Emperor Augustus Caesar, 
Suetonius in Augusto cap. 83.  being troubled with the Ischiatica and stone in his bladder, and also having some weakness in his left leg and feet, used this running leap, or leaping race to help himself thereby. There be divers kinds of leaping whereof I will touch the most likely.  
Leaping and springing without intermission is good to increase the natural heat, to help digestion, to dispatch raw humours, though afterward it anoie the head and breast, because it shaketh the head very vehemently: and by reason of much bending and so pressing the back, it oftimes breaketh some canal in the breast or lungs. To leap running is good for such diseases of the head, as have troubled it long. It helpeth the bulk, because it useth no violent bending, nor pressing of the body, it fetcheth down such needless fumes, as otherwise would have been aspiring upward: it chearisheth weak legs: which prosper not by nurture, through some trembling and benumbed flesh. Leaping as we do commonly call it and use it, doth drive idle superfluities downward thoroghly, but because it shaketh the bulk to sore, both by to violent moving and to forcible straining, it is not good for it: though it show a very deliver and an active body: both to stir and to do any thing else. It driveth also the stone from the kidneys into the bladder: yet it hurteth the knees by reason of violent and continual bending them. The Lacedaemonian women, whose picture Callimachus the painter, for his foolish curiosity named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
34. Lib. cap. 8.  as Pliny reporteth, used to leap so, as their heels did hit their hips, which manner of leaping doth both purge and dry. But me think I here some gentlewymen say, fie upon them Rigs. Not so. The laws and custom of their country did allow, nay did command them to run, to leap, to wrestle, and to do all such exercises, both as well, as men, and also with men. Their reason was. They did think the child lame of the one side, whose mother was delicate▪ dainty, tender, never stirring, never exercising, not withstanding, the father were never so naturally strong, never so artificially trained. And to prevent that infirmity in their own youth, they exercised their women also, no less than their men. As Plato wisheth his people in his common weal, 
4. de Rep.  which he patterneth for the best. Skipping again the bank, as it helpeth the hips, so it hurteth the breast: and the same downhill cleareth the head from superfluities, which it fetcheth downward: It strengtheneth the legs, but it shaketh the bowels to sore, which is very dangerous, for ruptures any where: for the crooked swelling veins in the leg: for all gouttes: for all those, in whom the humours upon any small occasion will fall down to the feet: 
Gal. 6. epin. comen. 3. aph. 2.  and cause them to swell. Further in cases where it were good to let blood or to purge, if either years or some other impediment will admit neither, to avoid superfluous humours, leaping will supply the room. As it is very ill for those which piss blood: or be in a flux: or have weak or overheated kidneys: or that have at that time, or not long before had, some gall or exulceration in the kidneys. And yet though the kidneys be sound, leaping will sometime lose a vein. Each kind of leaping is better accomplished by holding of some weight in the hand for steadiness, then with the hand empty and without his ballast.   

Chapter 23. Of Swimming.  
IN the old time, when they would point at a fellow, in whom there was nothing to be made account of, they were wont to say, he neither knoweth letter on the book, nor yet how to swim: whereby it appeareath that swimming, was both in great use, and of great price in those days, which either first brought forth by word or afterward maintained it, seeing he was held for no body that could not, or but for a dastard which would not learn the sleight to swim. The train came because it was then best to learn, when the joints were most pliable, & yet strong withal. The end was either to save themselves in fights by sea, or in flight's by land, where they were to pass rivers, or to assail enemies by water, or for other such services: as what if Leander say it serves for love, and bring both Hero to witness, which was partaker of the evil, and Musaeus the Poet, which described their misfortune? Which considerations may recommend swimming to us also: who may stand in need of it, upon the same causes, and in the like events that they did. But because it is so necessary, it would not be uncourteously entertained, and therefore regard must be had in what water ye swim, for if ye swim in springs which are naturally hot, it is stuffing, and yet good for the palsy so he that swimmeth do use bladders, to ease himself withal, and lighten his labour. To swim in marsh waters, & pools, infecteth both the head and all the residue of the body, because rotten, and corrupt vapours, enter the pores of the body, together with the moisture. It is reasonable good swimming in lakes and standing meres, which the larger they be and the clearer, the more commodious and wholesome to swim in. But no kind of fresh water is so good to swim in, as the running river is, chiefly for them, which be in health, to whom besides many other commodities, it serveth for a preparative to sleep. Yet it is not good abiding long in any fresh water, for fear of perishing the sins both with cold & moisture, whose issues be the cramp, and the swimmers danger. But nothing at all, be it never so good for health, be it never so defensible to save, can be gotten without peril in proving. And why should swimming dream of security, & never think to drown? Doth it not deal with water, where there is no warrant, but wisdom to foresee? point the place, point the fight, point the danger and a point for danger: but where you cannot appoint the particularity, ye cannot warrant the peril. 
Livius. C. Caes.  Cocles, scaped, it was in a small river, and rescue at hand. Scoena the centurion scaped, he was near both ship and shore. 
Appian.  Nay Caesar himself saved himself from drowning, and held his letters up dry in the one hand. A sign of courage and cunning, as that man had enough: but his ships were at hand, and it is not written, that either he swam alone, or any long way. But of all dangers to drown, there is least in the sea, where the swimming is best: for the salt water as it is thicker than the fresh, so it beareth up the body better, that it may fleet with less labour. The swimming in salt water is very good to remove the headache, to open the stuffed nostrils, and thereby to help the smelling. It is a good remedy for dropsies, scabs and scurfs, small pocks, leprosies, falling away of either leg, or any other part: for such as prosper not so, as they would, though they eat as they wish, for ill stomachs, livers, miltes, and corrupt constitutions. Yet all swimming must needs be ill for the head, considering the continual exhalation, which ascendeth still from the water into the head. Swimming in hot waters softeneth that which is hardened, warmeth that which is cooled, nimbleth the joints which are benumbed, thinneth the skin, which is thickened, and yet it troubleth the head, weakeneth the body, disperseth humours, but dissolveth them not. Swimming in cold water doth strengthen the natural heat, because it beats it in: it maketh very good and quick digestion: it breaketh superfluous humours, it warmeth the inward parts, yet long tarrying in it hurts the sineves, and takes away the hearing. Thus much concerning swimming, which can neither do children harm in learning, if the master be wise, nor the common weal but good, being once learned, if either private danger or public attempt do bid them adventure. For he that oweth a life to his country, if he die on land, he doth his duty, and if he drown in water, his duty is not drowned.   

Chapter 24. Of Riding.  
IF any willbe so wilful as to deny Riding to be an exercise and that a great one, and fittest also for greatest personages, set him either upon a trotting jade to iounse him thoroughly or upon a lame hakney to make him exercise his feet, when his courser fails him. In all times, in all countries, among all degrees of people, it hath ever been taken, for a great, a worthy, and a gentlemanly exercise. Though Aristophanes his testimony, were nought against honest Socrates, yet it is good to prove, that riding was a gentlemanly train, even among the principles of education in Athens. And Virgile in the legacy sent to Latinus, describeth the same train in the Roman children, which, sayeth he, exercised themselves on horseback before the town. And Horace accuseth the young gentleman in his time as not able to hang on a horse. But to deal with stories either Greek, or Latin, for the Roman, or other nations exercise in riding in a matter of such store, were more than needless. The Romans had their whole city divided into partialities, by reason of the four factions of those exercising horsemen. Who of the four colours, which they used, Russet, White, 
Gal. 7. meth. Pli. epist. 9 lib. 6. Martial. lib. 11. Juvenal.  green, and Blue, were named Russati, Albati, Prasini, Veneti. For the wars how great a train riding is, I would no country had tried, nor had cause to complain, nor the subdued people to be sorrowful, though the conqueror do vaunt himself, of his valiantness on horseback. For health it must needs be of some great moment, or else why do the Physicians seem to make so much of it? They say that generally it increaseth natural heat, and that it purgeth superfluities, as that to the contrary it is nought for any sick body, or that hath taken Physic hard before, or that is troubled with infection or inflammation of the kidneys. They use to divide it into five kinds, Slow, quick, trotting, ambling, and posting.  
Of Slow riding they writ that it wearieth the grines very sore that it hurteth the buttokes, and legs, by hanging down to long, and that yet it heateth not much: that it hindereth getting of children, and breadeth aches and lameness.  
Of quick riding they say, that of all exercises it shaketh the body most, and that yet it is good for the head ache, coming of a cold cause: for the falling evil: for deafness, for the stomach, for yeaxing or hikup, for clearing and quickening the instruments of sense: for dropsies: for thickening of thin shanks: 
Suetonius.  which was found true in Germanicus Caesar nephew to Tiberius the Emperor, which so helped his spindle shanks. Again quick riding is nought for the bulk: for a weak bladder, which must forbear all exercises, when it hath any exulceration▪ for the Ischiatica, because the hips are to much heated and weakened, by the vehementnesse of the motion. Whereupon the humours, which are stirred rest there: and either breed new or augment old aches.  
Of trotting, it is said even as we see, that it shaketh the body to violently, that it causeth & increaseth marvelous aches, that it offends the head, the neck, the shoulders, the hips, & disquieteth all the entrails beyond all measure. And though it may somewhat help the digestion of meat, and raw humours, lose the belly, provoke urine, drive the stone or gravel from the kidneys downward, yet it is better forborn for greater evils, then borne with for some sorry small good.  
Ambling as it exerciseth least, so it anoyeth least, and yet loseth it the belly.  
As for posting, though it come last in reading, it will be first in riding, though for making such haste, it harm each part of the body, & specially the bulk, the lungs, the bowels generally, the kidneys: as what doth it not alway annoy, and oftimes either break or put out of joint by falls or strains? It warms & pairs the body to sore, & therefore abateth grossness, though a gross man be ill either to ride post himself, or for a jade to bear. It infecteth the head, it dulleth the senses, & especially the sight: even till it make his eyes that posteth to run with water, not to remember the death of his friends, but to think how sore his saddle shakes him, and the air bites him.   

Chapter 25. Of Hunting.  
HVnting is a copious argument, for a poetical humour, to discourse of, whether in verse, with Homer, or in prose, with Heliodorus. Diana would be alleged, as so avoiding Cupid. Hippolytus, would be used in commendation of continence, and what would not poetry bring in to advance it, whose music being solitary and woddishe, must needs be, nay is very well acquainted with the chase. If poets should faint, the Persians would fight, both for riding and hunting: so that if patrociny were in question, we need not to inquire, they would offer themselves, from all countries, and of all languages. But we need not either for praise, or for proof, to use foreign advocates. For hunting hath always carried a great credit, both for exercising the body, and delighting the mind, as it seems to be very natural, because it seeketh to master, and to take beasts, and birds, which are naturally appointed for man's use, and therefore though they be taken and killed, there is no wrong done them. 
lib. de Venat. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The courteous Xenophon as delighted himself therein, and all the ancient writers, as subscribing to a truth, commend it marvelously, and chief, for a proper elementary to warlike uses, & Mars his school, whether for valiantness or for policy, because the resemblances of the chief warlike executions do fall out in hunting, as the quality or courage of the game offereth cause, either to use force and manhood, or to fly to devise and subtlety.  
The Roman Emperors did exhibit public hunting unto the whole people in way of pastime and pleasure. The Physicians make much of it: as being an exercise, which containeth under it most of the other stirring exercises, for they that hunt, walk, run, leap, shout, hollow, ride, and what may they not do, having the whole country for room, and the whole day for time, 
De parva pila lib.  to do in what they list? And though Galene do restrain it to men of great ability, as if hunting were not for every man to use, which is one of the marks, whereby to know the best exercises, that they be parable, & purchaceable even to mean purses: yet we see it in common to most, where restraint by law doth not forbid it. Neither is the charge in respect of the exercise, but in respect of the game, whereon the exercise is employed. To hunt a hare, & course a hart, to chase a buck, & chafe a boar is not all one, neither for provision, nor for peril though the exercise have small odds, which being compounded of those exercises that I named, must needs have the same effects, that those exercises have beside his own. To warm the body very well, to disperse superfluities, to abate flesh, to lessen overflowing moisture, to make one sleep sound, to digest meat, & raw humours, to quicken both the sight and the hearing, to keep of old age, and finally to make the body most healthful, and the health most lasting.  
Races a notable Arabic Physician, 
3. comen. 13 tract. cap. 3.  writeth that in a great plague there remained almost none alive in a certain town, save hunters only, which escaped by reason of their preserving exercise. And Mithridates that famous king used hunting so much for his healths sake, as in seven years space, it is written that he never came within house, neither in city nor country. And yet hunting is not good for the head, when it is used with vehemence, as no other vehement exercise is.  
There be but two kinds of Hunting to my purpose, the one on horseback, the other one foot.  
They that Hunt on horsebake, for so much as they sometime gallop, sometime ride fast, sometime hollow, sometime be still, and vary so in most actions, seem to travel every part of their body, and therefore it is thought, that thereby the breast, the stomach, the entrails, the back & legs be strengthened: but it is ill for them, which are troubled with any pain in their head, and dangerous for fear of breaking some vein in the breast: for the stone in the kidneys, for those that be of hot constitution of body: for weak bellicawles, and for fear of ruptures, because such things fall out oftentimes in hunting on horseback: not without loss sometime of life.  
Hunting on foot, hath all the commodities, and incommodities to, that hunting on horseback hath, saving the danger whereunto it is not so much subject. And yet the travel of the body is more, the body hotter, the legs & feet more strengthened, the appetite to meat more, to make children less. Neither of them is good but for strong and healthful bodies, neither can hunting be but harmful unto them, which use it unadvisedly, without consideration how they run, by way of pleasure and ordinary exercise, or at the sudden of a head, for by tarrying abroad all day, and feeding so uncertainly, and so unseasonably, there come sundry inconveniences.  
But of all Hunting that is still best, wherein we exercise ourselves & our own bodies most, not our hawks or hounds, because exercises be means to make men healthful, and other things be means to bring that mean about. Such a kind of hunting was it which Chiron, Machaon, Podalyrius, AEsculapius, the parents and patrons of physic did use, whose delight thererin, is our warrant in choice, because they being so great physicians, as physic went then in Plato's opininon, did try that in their own persons, which they delivered to posterity for the same use.   

Chapter 26. Of Shooting.  
THe physicians seem to commend shooting for the use of health sufficiently, in that they make Apollo & AEsculapius the presidents and protectors of Archery, which both be the greatest gods, & chiefest patrons of their own profession. And that it is a thing to be beloved, & liked, what argument is there that can be alleged of comparable force to that of Cupid himself, which in the matter of love, doth bend with his bow, and enamour with his arrow? But in sadness to say enough of this exercise in few words, which no words can praise enough for the commodities which it bringeth to the health of the body: as it hath been used by divers nations, in diverse sorts, both on horseback and on foot, both for peace and war, for healthful exercise and pleasant pastime: so none either now doth use it, or heretofore hath used it, more to health, and bettering of the body than our own countrymen do. As if it were a thing somewhat natural to Islands, because they of Crete and Cyprus in old stories, they of the Indian Islands in new stories are noted also for near Shooting, strong Darting, and straight Slinging, whereof the Balear Islands seem to take their name. Nay by all ancient monuments Shooting should seem to be both the eldest, and the usuallest defence in fight a far of, which though it have now, & tofore have had great place in the field for warfare: yet hath it a great deal better place in our fields for welfare: and therefore the more, because it consisteth both of the best exercises, and the best effects of the best exercises. For he that shooteth in the free and open fields may choose, whether between his marks he will run or walk, dance or leap, hollow or sing or do somewhat else, which belongeth to the other, either vehement or gentle exercises. And whereas hunting on foot is so much praised, what moving of the body hath the foot hunter in hills & dales, which the roving Archer hath not in variety of grounds? Is his natural heat more stirred than the Archers is? Is his appetite better than the Archers is though the proverb help the hungry hunter? Nay in both these the Archer hath the vantange. For both his hours be much better to eat, and all his moving is more at his choice: because the hunter must follow his game of necessity, the Archer need not but at his own leisure. For his pastime will tarry still, till he come to it, the hunter's game is glad to get from him. In fine what good is there in any particular exercise, either to help natural heat, or to clear the body, or to provoke appetite, or to fine the senses, or to strengthen the sinews, or to better all parts, which is not altogether in this one exercise? Only regard to use it in a mean doth warrant the archer from danger to himself: & an eye to look about, doth defend the passager from peril by him. I could here speak much, if it were not to much, to say even so much in such a thing, being so fair a pastime, so pleasant to all people, so profitable to most, so familiar to our country, so every where in eye, so known a defence, such a mean to offend, as there is no man but knoweth it to be a preservative to health, and therefore well to be numbered among the training exercises. And chief as it is used in this Island, wherein the roving must needs be the best and most healthful, both for varieties of motion in diversities of soil, & by using all archery, in exercising one kind. For in roving, you may use either the butt, or the prick by the way for your mark, as your pleasure shallbe. This exercise do I like best generally of any round stirring without the doors, upon the causes before alleged, which if I did not, that worthy man our late and lear-countrieman master Askam would be half angry with me, though he were of a mild disposition, who both for training the Archer to his bow, & the scholar to his book, hath showed himself a cunning Archer, and a skilful master.  
In the midst of so many earnest matters, I may be allowed to entermingle one, which hath a relish of mirth, for in praising of Archery, as a principal exercise, to the preserving of health, how can I but praise them, who profess it thoroughly, & maintain it nobly, the friendly and frank fellowship of prince Arthur's knights in and about the city of London, which of late years have so revived the exercise, so countenanced the artificers, so inflamed emulation, as in themselves for friendly meeting, in workmen for good gaining, in companies for earnest comparing, it is almost grown to an orderly discipline, to cherish loving society, to enrich labouring poverty, to maintain honest activity, which their so encouraging the under travelers, and so increasing the healthful train, if I had sacred to silence, would not my good friend in the city master Hewgh Offly, and the same my noble fellow in that order Sir Lancelot, at our next meeting, have given me a sour nod, being the chief furtherer of the fact, which I commend, and the famosest knight, of the fellowship, which I am of? Nay would not even prince Arthur himself master Thomas Smith, and the whole table, of those well known knights, & most active Archers have laid in their challenge against their fellow knight, if speaking of their pastime I should have spared their names? whereunto I am easily led, because the exercise deserving such praise, they that love so praiseworthy a thing neither can of themselves, neither aught at my hand to be huddled up in silence.   

Chapter 27. Of the Ball.  
THe play at the Ball seemeth compound, because it may be used, both within doors, and without. Whereof good writers have delivered us thus much: that in the old time there were divers kinds of balls and divers kinds of exercise therewith, according to the divers use of the ball either small or great: both amongst the Romans and Greeks, whose names I use so much, because they were best acquainted boo with the things, and with the right use thereof. Galene in his first book of maintaining health, speaking of the Germans, who used then to dip their new born children into extreme cold water over head and ears, to try their courage and to harden their skin, sayeth that he wrote those lessons of health and exercise, no more to the Dutch and such rude people as we also were then, then to bears, boars and lions: but to Greeks and such people, as though barbarous in nature, yet by train and learning, were become greekish as we now are, and the Romans then were. So that our examples be fetched from these two nations, which either used the things most, and handled them best: or else enriched their own tongues with all that was best, & when they had so done set them over unto us. But of all their exercises with the Ball, we have not any so far as I can guess, by their notes, though we retain the name: and, yet our playing with the Ball worketh the same effects, which theirs did, as it appeareth by their descriptions. Wherefore seeing they be so far different from ours, and almost worn out of knowledge even to curious conjectures, which seek to sift them out, I will neither trouble myself with studying to set down their names: nor my reader with reading to guess what they were, and how they were used.  
Three kinds shall content me, which our time knoweth, wherein all the properties of their balls, and all the effects of their exercises, be most evidently seen. The hand ball, the football, the armeball.  
The little hand ball whether it be of some softer stuff, and used by the hand alone, or of some harder, and used with the rackette, whether by tennis play with an other, or against a wall alone, to exercise the body with both the hands, in every kind of motion, that concerneth any, or all the other exercises, is generally noted, to be one of the best exercises and the greatest preservations of health. In so much as Galene bestoweth an whole treatise upon the use and praise of it, wherein he compareth it with other exercises, and preferreth it before all, for parabilitie, to be all men's game: for profitableness, to do all men good: for pleasantness, to quick all men's spirits, and in short knits up the some of his conclusion thus. That the use of the little ball doth plant in the mind courage, in the body health, in all the limbs a trim & well proportionate constitution: so it be moderately & advisedly executed. Playing at the ball in general is a strong exercise, & maketh the body very nimble, & strengtheneth all the vital actions. The little handball is counted to be a swift exercise, without violence, and therefore the rakketters in tennyse play, if they use it in that kind, which is thought to be most healthful, must show themselves nimble without straining, & yet it falleth out most commonly contrary, while desire to win some wager makes the winners lose a benefit, which they wish for more, & would gladly get to better their health by. This playing abateth grossness, and corpulence, as all other of the same sort do: it maketh the flesh sound and soft, it is very good for the arms, the green and growing ribs, the back, & by reason the legs are mightily stirred thereby, it is a great furtherer to strength, it quickeneth the eyes by looking now hither, now thither, now up, now down, it helpeth the ridgebone, by stowping, bending and coursing about: it is very good for bellies and stomachs, that be troubled with wind or any pain which proceedeth from cold. Now to the contrary it is not good for ill and blear eyes, raw stomachs, undigested meat, which have more need of rest then stirring, and for such as will soon be turnesicke, which the oft turning about of the head and eyes cannot but cause. The playing at tennyse is more coastly & straining to answer an adversary, but the playing against the wall is as healthful, and the more ready, because it needeth no adversary, & yet practiseth every kind of motion, every joint of the body, and all without danger. Children use this ball diversly, and every way healthfully, in regard of the exercise: if accidentary faults fall out among children, in the use of the play, the parties must bear the blame, and not the play.  
The second kind I make the Football play, which could not possibly have grown to this greatness, that it is now at, no● have been so much used, as it is in all places, if it had not had great helps, both to health and strength, and to me the abuse of it is a sufficient argument, that it hath a right use: which being revoked to his primative will both help, strength, and comfort nature: though as it now commonly used, with thronging of a rude multitude, with bursting of shins, & breaking of legs, it be neither civil, neither worthy the name of any train to health. Wherein any man may evidently see the use of the training master. For if one stand by, which can judge of the play, and is judge over the parties, & hath authority to command in the place, all those inconveniences have been, I know, & willbe I am sure very lightly redressed, nay they will never intermeddle in the matter, neither shall there be complaint, where there is no cause. Some smaller number with such overlooking, sorted into sides & standings, not meeting with their bodies so boisterously to try their strength: nor shouldering or shuffing one an other so barbarously, and using to walk after, may use football for as much good to the body, by the chief use of the legs, as the Armeball, for the same, by the use of the arms. And being so used, the Football strengtheneth and brawneth the whole body, and by provoking superfluities downward, it dischargeth the head, and upper parts, it is good for the bowels, and to drive down the stone and gravel from both the bladder and kidneys. It helpeth weak hams, by much moving, beginning at a mean, and simple shanks by thickening of the flesh, no less than riding doth. Yet rash running & to much force oftentimes breaketh some inward conduit, & bringeth ruptures.  
The third kind I call the Armeball, which was invented in the kingdom of Naples, not many years ago, and answereth most of the old games; with the great ball, which is executed with the arms most, as the other was with the feet, & be both very great helpers unto health. The arm in this is fenced with a wooden brace, as the shin in the other with some other thing for meeting with a shrew. The armeball increaseth the natural heat, maketh way for superfluities, causeth sound sleep, digesteth meat well, & dispatcheth raw humours, though it stuff the head, as all vehement exercises do. It exerciseth the arms and back chief, & next to them the legs, & therefore it must needs be good for such, as desire to have those parts strong and perfect, to digest their meat at will, to distribute profitable juice to the whole body, and to avoid needless matter, as well by sweat, as by any other kind of secret evacuation. And yet it is very ill for a naughty back, for hot kidneys, for sharp urine, and generally for any that is troubled with infirmities & diseases in those parts which are strained with stirring.  
Thus much concerning the particular exercises, which I have picked out from the rest, as most reducible to our time and country, wherein I have not followed the ordinary division, which the training masters & Physicians do use, but I devised such a one, as I took to be fittest for mine own purpose regarding our soil and our seasons. Neither have I reckoned up the other antic exercises, but have let them rest with their friends & favourers, which be long ago at rest. For the tumbling Cybistike, the thumping Pugillate, the buffeting Cestus, the wrestling Pancras, the quayting Discus, the barlike Halteres, the swinging Petawre, and such old memorandums, they are to ancient and to far worn from the use of our youth: the considering whereof may rather stir conjecture, then stay assurance, what they were, when they were. And of these which I have named, many be far beyond boys play, for whom alone I do not deal, but for all students in general, neither yet do I exclude either any age, or any person, if I may profit any else beside students & scholars. Nether do I tie the train to these exercises alone, but always to some, though not always to one kind. The cause and consideration must lead all, which may bring forth the like, and why not the better upon due and well observed circumstance? For though the general cause do direct much, yet the particular circumstance directeth more, being itself informed in the general judgement. The most of these notes, which I have alleged, were given in Italy, Greece & Spain, and that climate far distant, and much differing from our degree. Wherefore our train upon consideration of the degrees in soil, in temperature, in constitution, and such like, must appropriate itself where the difference is apparent. Therefore both to use these exercises which I have named, to the best, and to devise other by comparison and circumstance, as cause shall offer, I will run through those particularities, which either make by right, or mar by wrong applying, both all that I have said, or that can be devised in this kind, to preserve health.   

Chapter 28. Of the circumstances which are to be considered in exercise.  
THere be six circumstances, which lead and direct all exercises, and are carefully to be considered of, by the training master. For either the missing or mistaking of any one of them, may do harm to more than one, and the using of them with circumspection and wariness, doth procure that good to health, which this whole discourse hitherto hath promised.  
The six circumstances be these, the nature of the exercise which ye intend to use: the person and body which is to be exercised, the place wherein, the time when, the quantity how much, the manner how, whereof I do mean to give some particular advertisements so as I do find the learned physicianes, & wise health masters to have handled them in their writings, yet by the way lest any man either despair of the good, & therefore spare the proving, because the form of exercise doth seem so intricate, and there with all to much: or if he be entered in trial, and think he shall fail, if he miss in some little, because the charge is given so precisely, to keep all that is enjoined: I wish him not to think either the error unpardonable, to regard, or the thing unavailable to health, if either all, or any one of these circumstances be not absolutely hit. For as a perfect healthful body is not to be found by inquiry, which is not to be hoped for in nature, because in so continual a change such a perfectness cannot chance, our bodies being subject to so many imperfections: so is it no wonder for men to do what they may, & to wish for the best, though still beyond their reach. If any can come near them, he breaks no right of use, though he miss the rule of art, which alway enjoineth in the precisest sort, but yet resteth content with that which falleth within compass of ordinary circumstance. The reason is, art weigheth the matter abstract, and free from circumstance, and therefore having the whole object at commaundemet, she may set down her precept, according to that perfectness, which she doth conceive: but the execution being checked with a number of accidentary occurrences, which art cannot comprehend, as being to infinite to collect, must have one eye to her precept, & an other to her power, and ask consideration counsel, how to perform that with a number of lets, and thwart which, art did prescribe, either without any, or at the jest, with not so many.   

Chapter 29. The nature and quality of the exercise.  
THe nature of the exercise which we use, either to recover health & strength, if they be feebled: or to preserve them, that they feeble not, as it is very forcible to work this healthful effect: so it deserveth very circumspect consideration, in applying and fitting it to the effect: that the exercise in his degree of motion may answer the party in his kind of constitution: lest by jarring that way too far, they fall into a greater discord. 
1. Sanit. tuen.  Galene examining the things, which do please the displeased infants, finds out that all their natural unquietness is appeased by three natural means, which the nurse useth, the pap to feed, the voice to still, the arm to move. Whereupon he concludeth that meat to nourish, Music to delight, motion to exercise be most natural, which being so, then for the preservation of nature, she must needs have her own motion, which agreeth best with her own disposition. For as some exercises go before the main to prepare the body, and some follow to return it by degrees into his former state & temper: so some be very vehement, strong, and strainable: other very gentle, courteous, and remiss: which must have eachone their application, according unto the quality, and state of the body, whereunto they are to be applied. They be also as far distinct & different, as particular circumstance can work alteration in any respect, as their particular titles before did show, in their particular braunching and division. And yet therein they serve not from the generality of Physic, which leaning upon some unfallible grounds, yet lighteth still upon some fallible events, which make the whole profession to seem conjectural, though in the best and surest kind of conjecture, if the professor have studied to sufficiency and observed so long, till discretion have said, the thing is thus. I will not therefore spend any more labour, about a matter of so great confusion, but as they shall fall out, so will I apply them, that by their proper use, their property may appear.   

Chapter 30. Of the bodies which are to be exercised.  
IN the body which is to take good of exercise, there be three points to be considered: for either it is sickly having his operations tainted and weak: or it is healthy and without any extraordinary and sensible taint: or it is valetudinary, neither pure sick nor perfect whole.  
To speak first of the weak and sickish body, it is to be noted, as hath been already in part marked before, that sickness assaileth us three ways: By distemperature, when either the whole body, or some part thereof is annoyed with unproportionate heat, cold, dryness, or moisture: or by misfashioning, when either the whole body, or some part thereof, wanteth his due form, his jump quantity, his just number, his natural seat: or by division, when any part of the body being naturally united upon some weakness is dissolved and sundered. And as diseases come by one, or all these three ways, so health doth defend itself by the contrary, good temperature, good form, good uniting of parts. It is granted by the best though contraried by some of the soryest Physicians, that sick bodies may be put to exercise: so it be well considered before, what kind of weakness the body is in: and what kind of help may be hoped for by the exercise. As for example in sickness which cometh by distemperature: if a body be distempered with to much heat, it may not be put to any great or earnest exercise, for over heating. If it be to dry and withered, it must forbear much exercise for fear of overdrying. If it be to hot and dry both, or to hot and to moist both, it must quite abandon exercise, as in the first kind inflaming, in the second choking. If it be cold and dry it must either never be exercised or very gently. If it be cold or moist, than exercise can do it no harm. If it be cold and moist, it may boldly abide exercise: which variety cometh upon the effects, that are wrought by exercises, either in augmenting heat, and stirring humours, or avoiding superfluities. Whereupon the general conclusion is: that no distempered body may use, any great or vehement exercise though some there be, which may venture up on some mean and gentle kind of stirring, whether the infirmity concern the whole body, or be so in some part, as it shake not the whole. If the infirmity in fashion be casual and come by late misfortune, (for in this kind natural weakness is ever excepted) exercise may do good, because it will make that straight, which was crooked, that smooth, which was rugged, lay that which was swollen, raise that which was laid, empty that which was full, fill that which was empty, open that which was close and shut: and so forth, still working the contrary to the defect, and thereby the amendment. If the fault be in quantity, great and swift exercises will abate, and pull down the flesh, small and slow will fat and thicken it. If the fault be in number, exercise helpeth, as vehement moving driveth the stone and gravel from the strait passages of the kidneys to the broader, and from thence down into the bladder. If the fault be in seat, no exercise is good, because till the part be restored to his place and site, there is no moving to be used, nor yet long after, for fear of displacing it again. If the fault come by disunion, exulration, or gall, the disvniting of the nobler parts, as the brain, the stomach, the liver, and such other, specially if it be joined with any ague excludeth all exercises. The base parts refuse not mean stirring, as the skin being divided and disvnited with scabs, which come of salt and sharp humours, by motion is freed and delivered of them. This consideration is to be had in the exercising of sick bodies, whether the sickness come by distemperature of humours, by deformity in composition, or by disunion of parts.  

valetudinary.  Concerning valetudinary bodies, which be neither alway sick, nor ever whole, and such as be upon recovery after sickness, and aged men, whom years make weak and sickish, thus I read: that exercise is very necessary for the two first, to strengthen their limbs, to dispatch superfluities, to stir heat, to restore the body to his best habit, alway provided that the exercise rise from some mediocrity and slowness by degrees to that height, which the parties may well abide. For to earnest and rash exercise will impair their health more. Old men, as by want of natural heat, they grow full of superfluities, so they must have some pleasant and gentle kind of exercise, both to stir the heat, and to rid away those needless necessities, which of force infer sickness, if they be not enforced away. And as they be naturally dry, so they must use no exercise, which drieth to much. Wherein these four circumstances are to be considered. First their strength, which being not great, requireth but quiet and gentle exercises. For though Prodicus the wary Philosopher in Plato, Antiochus the healthy Physician in Galene, Spurina the considerate counsellor in Pliny, could do strange things in their old age, by good foresight in their former years, yet they be no general presidents. Secondly the form of their bodies. For as good constitutions, can do that meanly and prettily well in their old age, which they did strongly and stoutly in their youth, so the weak and misfashioned are unfit for exercise. For loud speaking will hurt to narrow bulks, & any walking fainteth weak legs, and so forth in all imperfections of the like sort. Thirdly how they have been used: because they will better away with their acquainted exercises, then with other, whereunto they have never been used, the vehemency & courage of their young days only excepted. Fourthly what infirmities they be subject unto, as if their heads will soon be giddy, or their eyes sore, or if they be in danger of sudden falling, than they must avoid all exercises which be offensive to the head. And this rule is generally to be observed in all bodies, that the parts patient may not be pressed to sore.  
As for healthy and strong bodies, 
Healthy bodies.  they are to be esteemed not by absolute perfitnessse in measure and rule, which will not be found, but by performing all natural functions, without any grief or painful let: whereof in some places there is good plenty. For as generally in so many ways to weakness, our bodies never continuing any one minute in the same state, perfect health in the absolutest degree is not to be hoped for: so in the second degree of perfection, where no sensible let is, no felt feebleness, but all ordinaries excellent, though no excellent extraordinary, there be many bodies to be found healthful, lusty, and lasting very long: as the soil wherein they breed and be is of healthfulness, and wholesomeness. Such a praise doth Galene give to his own, 
2. De tu. vali.  and Hipocrates his country: Nay that is the common proof, where small diet, and much labour accompanieth necessity in state, and good constitution in body. Now these healthful bodies, as they daily feed, and digest well, so to avoid superfluities, which come thereby, because no meat is so meet with the body, as it turneth all into nurture, they must of necessity pray aid of exercise, which must be neither to violent, nor to immoderate, but suitable to their constitution, as in the private description the particular exercise bewrayeth itself, and generally the general reason sufficeth such a trayner, as can use the consideration of circumstance wisely. In exercising of healthy bodies, there be five special things to be observed. The first is how they have been used, for look wherewith they have been most acquainted, and therein, or in the like they will best continue, and with most ease. The second is what age they be of, for old men must have gentle exercises, children somewhat more stirring, young men more than they, and yet but in a mean, because they are subject to more harm by violence than either children or old men, for that having strong and dry bodies, thick and stiff flesh, fast cleaving to the bone, and the skin stretched accordingly, they are in great danger of strong convulsions, and divers ruptures, both of flesh and veins, through extremities of exercise. The third is the state of their body, because fat and gross men, may abide much more exercise, then lean may and so in other. The fourth is their kind of living, for he that eateth much, and sleepeth much, must either exercise much or live but a while. And to the contrary, the spare feeder or great waker, needeth not any such kind of physic. The fift is the temperature of their bodies, for small exercise satisfieth dry or hot bodies, in any degree of eager heat. Again cold bodies may away with both vehement and very much, for moist bodies to avoid superfluities, exercise and labour is very good, so the bodies be not hot withal, the humour very much and very soon turned into vapour, and that also near to the lungs for fear of choking after much stirring. Hot and dry admit no exercise, hot and moist, cold and dry admit some little. But of all constitutions none is more helped by exercise then the cold and moist: because heat and clearing, the two effects of exercise have their own subject whereon to work, which must be weighed in complexions, and states of the body.   

Chapter 31. Of the exercising places.  
THat the place, wherein any thing is done, is of great force to the well or ill performing thereof, and specially in natural executions, there can be no better proof, then that we see, not only plants and trees, not only brute beasts and cattle, but also even the bodies and minds of men to be altered and changed, with the variety and alteration of the place and soil, so that for the better exercising of the bodies to the preserving or recovering of health, it is very material to limit some certainty concerning the place. Wherein not to dwell long at this time, because in the common place both for learning & exercising together, I shall have occasion to say more of this matter: these four qualities are to be observed in the place. First the place where ye exercise, must have his ground flowered so, as it be not offensive to the body, as in wrestling not hard to fall on, in dancing soft, and not slippery. How angry would a boy be to be driven to scourge his top in sand, gravel, or deep rushes? and so forth in the rest: as is most fit for the body exercised, with lest danger and best dispatch. The second, that the place be either free from any wind at all, or if it be not possible to avoid some, that it be not subject to any sharp and biting wind: which may do the body some wrong, being open, and therefore ready to receive foreign harm by the air. Thirdly that the place be open, and not close nor covered, to have the best and purest air at will, whereby the body becometh more quick and lively, and after voiding noisome superfluities, may prove lightsome by the very air and soil. Fourthly that there be no contagious nor noisome stench near the place of exercise, for fear of infecting that by new corruption, which was lately cleared by healthful motion. Generally if the place cannot be so fit & favourable to exercise, as wish would it were, yet wisdom may win thus much, that he may be as well aopointed, to prevent the ill of every both season and circumstance, as possibility can commonly perform. When great conquests had made states almost, nay in deed to wealthy, and liberty of soil given them place to choose, they builded to this end marvelous and sumptuous monuments, which time and wars have wasted, but we which must do as we may, must be content with that, which our power can compass, & if the worst fall, think that he which placed us in the world, hath appointed the world for us for an exercising place, not only for the body against infections, but also for the mind against affections, which being herself well trained, doth make the body yield, to the bent of her choice.   

Chapter 32. Of the exercising time.  
TIme is divided into accidentary and natural, and natural again into general and particular. The natural time generally construed is meant by the spring, the summer, the harvest and the winter: particularly by the hours of the day & night. The accidentary time changeth his name still, sometime fair, sometime foul, sometime hot, sometime cold and so forth. Of this accidentary time this rule is given, that in exercise we choose, as near as we can, fair weather, clear and lightsome to confirm the spirits, which naturally rejoice in light, and are refreshed thereby: not cloudy, dark and thick, wherein gross humours make the body dull and heavy: again when there is either no great, or no very noisome wind to pierce the open pored body, nor to much foreign heat to inflame the natural: nor to much cold to stiffen it to sore.  

2. Part. proble. 21.33.42.  For the natural time generally taken, Aristotle would have the body most exercised in summer, because the natural heat being then least, and the body therefore most burdened with superfluities, then exercise most helps: both to increase the inward heat, 
3. De diaeta.  and to send out those outward debts. Hypocrates again giving three principal rules to be kept in exercise, to avoid weariness, to walk in the morning, maketh this the third to use both more and longer exercise in the winter and cold weather, and most of his favourites hold that opinion. The reason is, because in summer the heat of the time drieth the body enough, so that it needeth no exercise to whither it to much, 
2. De tuen. vali.  where the air itself doth dry it enough. Galene a man of great authority in his profession, pronounceth thus in general, that as temperate bodies are to be exercised in a temperate season which he counts to be the spring: so cold bodies are in hot weather: hot in cold, moist in dry, dry in moist: meaning thereby that whensoever the body seemeth to yield towards any distemperature, than the contrary both time and place must be fled to for succour. Of these opinions judgement is to choose, which it best liketh. Me think upon divers considerations, they may all stand well without any repugnance, seeing neither Hypocrates nor Galene, deny exercise in summer simply, and Aristotle doth show what it worketh in summer.  
For the natural time particularly taken, thus much is said, that it is unwholesome to exercise after meat, because it hindereth digestion by dispersing the heat, which should be assembled wholly to further and help digestion. And yet both Aristotle, and Auicene, allow some gentle walking after meat, to cause it so much the sooner settle down in the stomach, specially if one mean to sleep shortly after. But for exercise before meat, that is exceedingly and generally commended, because it maketh the natural heat strong against digesting time, and driving away unprofitable humours, disperseth the better and more wholesome, through out the whole body, whereas after meat it filleth it with rawness, and want of digestion: because moving mars concoction, and lets the boiling of the stomach. Now in this place there be three things to be considered.  
First that none venture upon any exercise, before the body be purged naturally, by the nose, the mouth, the belly, the bladder, because the contrary disperseth that into the body, which should be dismissed & sent away: nor before the overnightes' diet be thoroughly digested, for fear of to much superfluity, besides crudity and choler. Belching and urine be argmentes of perfect or unperfit digestion. The whiter urine the worse and weaker digestion, the yealower, the better.  
The second consideration is, that no exercise be meddled withal the stomach being very empty, and weary hungry, least ravening cause overreaching, and Hypocrates condemn you, 
2. Aph. 16.  for linking labour with hunger, a thing by him in his aphorisms forbidden.  
The third consideration is not to eat straight after the exercise, before the body be reasonably settled. Yet corpulent carcases, which labour to be lightened of their carriage, be allowed their vittail, though they be puffing hot. The cause why this distance between moving and meat is enjoined, is this, for that the body is still a clearing, while it is yet hot: and the excrements be but fleeting: so that neither the party can yet be hungry, nor the heat intend digestion. Whereupon they counsel him that is yet hot after exercise, neither to wash himself in cold water: nor to drink wine, nor cold water. Because washing will hurt the open body, wine will straight way steam up into the head, cold water will offend the belly and lyver, yea sometime gaul the sinews, nay sometime call for death.  

Hours.  What hours of the day were best for exercise, the ancient Physicians for their soil, in their time, and to their reason, appointed it thus. In the spring about noon, for the temperateness of the air: in summer in the morning, to prevent the heat of the day: in harvest and winter towards night: because the mornings be cold, the days short, and to be employed otherwise: and the meat before that time will lightly be well digested. But now in our time, the diet being so far altered, and never a circumstance the same, no time is fit for excercise then the morning somewhat before meat: though we entreat the Muses not to wonder and muse at it, that we be so bold with our and their common friend, I mean the morning, seeing we seek to have learning and health joined together. Which falling both most fit in the morning, doth lend us an argument to prove that they were ill sundered, whom the samenes of time so uniteth together. In the morning the body is light, being delivered of excrements, strong after sleep, free from common lets and without any peril of indigestion, all which fall out quite contrary in the evening. If any writer allow any other hour after meat, it is in some extremity of sickness, not in respect of exercise: as when the weather is most lowering, and children most heavy and dampish, why is not then the fittest time to play, by cheering the mind, to lighthen the body?   

Chapter 33. Of the quantity that is to be kept in exercise.  
ALL they which use exercises use them either not so much as they should, and that doth small good, or more than they should, and that doth much harm, or so as they should, and that doth much good. Whereupon he that hath skill to cry ho, when he is at the height of his exercise, wherewith nature feeleth herself to be best content, knoweth best wherein the best measure consisteth. But how may one know the very pitch in exercise, and when it were best for one to cry ho? principally by these two general limits. Whereof the first is, when a vapour mingled with sweat is sensibly perceived to proceed from the body: when the veins begin to swell, and the breathing to alter. For whereas the end of exercise is to strengthen the body, and to increase the natural heat, whereby the wholesome juice is digested, and distributed to the nurture of the other parts: and unprofitable residences discharged: if the exercise come not to these degrees of sweat, swelling, and breathing, it is to weak to work those effects, which it doth undertake. The second general limit is, to continue the exercise so long, as the face and body shall have a fresh colour, the motion shallbe quick and in proportion, and no weariness worth the speaking shallbe felt. For if the colour begin to faint, or the body to be gaunt, or weariness to wring, or the motion to shrink, or the sweat to alter in quality from hot to cold, in quantity from more to less, which should naturally increase with the exercise, then cry ho, for fear of thinning the body to much, of consuming the good and ill juices together, of weakening the natural heat, of destroying in stead of strengthening: because these be evident shows, that the body wasteth, cooleth and drieth more than it should.  
Now as these be general stays not to proceed further, but to rest when we are well: so there be other more particular, wherein there is regard to be had, to the strength or weakness of the party, to the age, to the time of the year, to the temperature of the body, to the kind of life. For in all these measure is a merry mean, and immoderatenes a remeadilesse harm.  
They that be of good strength may continue longer in exercise, than any other, without some great occasion to the contrary: though they faint, and feel some little lassitude and weariness, because they will quickly recover themselves. Those that be but weak must exercise but a while, because any small taint in them, is long and hard to be recovered, and therefore their limit is to be warm, and to be ware of sweeting.  
As touching the difference in age. Old men, yea though they use the same exercises, wherewith they were acquainted when they were young, yet must leave ear they either sweat or begin to be weary, because they are dry and withered. Men of middle age must of necessity keep the mean limit, because too much offends them, to little doth them little good, both hinder the state of their bodies. Youth from seven till one and twenty, will abide much exercising, very well: wherefore they are allowed without danger to be hot and chafe, to puff and blow, to sweat, to be weary also to some degree of lassitude: for being full of excrements by reason of their reacheles diet, they find great ease in labour and sweat: and being strong withal, a little weariness makes them little worse. And yet there must be great eye had to them, that they keep within compass, and so much the more, the less they be above seven year old. For too much exercise in those years mars their growing, and altars the constitution of their bodies to the worse.  
For the time of the year. In Winter the exercise may be great, till the body be hot: but yet sweat not, lest the cold do harm. In the Spring more even till it sweat, in the Harvest less, in the Summer lest: because the air which environeth the body, doth then of itself so weary and weaken it, as it needeth neither sweeting, nor heating, nor wearying with exercise, wherein Hypocrates and his Physic will prevail against Aristotle and his Philosophy.  
For the temperature of the body: Moist bodies may abide much exercise, by much stirring to dry up much moisture, so that they may sweat, and yet they must take heed of weariness. Dry bodies may very ill away with any exercise, and if with any, it must be such as will neither cause heat nor sweat. Can bodies may move till they be thoroughly warm. Hot bodies must be daintily dealt withal. For heat, sweat, and great change of their breathing be enemies to their complexion. Hot and dry for fear of increasing their qualities to much must be content with either no exercise at all, or with very little. Cold and dry may abide stirring in respect of their coldness, till they be warm: but for fear of overdrying they must not venture upon sweat. Hot and moist must use moderate exercise, because to little dyminisheth not their superfluous moisture: to much melteth to fast, and warmth to much. Whereupon dangerous flixes ensue: so that they must needs avoid great alteration of breath, and to much warmeth. Cold and moist may exercise themselves till they blow, till they be hot, and till they sweat. To be short, of any constitution this may best abide exercise, to empty it of needless humours, to stir the natural heat, and to procure perfect digestion. Sickemen may not dream of any definite quantity in their exercises, because according to the variety of their infirmities, both their exercises, and the quantities thereof must be proportionally applied: so that there can be no certain rule set for them.  
Such as be newly recovered from sickness, or that be on the mending hand, because their strength is feeble, their heat weak, their limes dried up, must content themselves with small and competent exercise, for fear of no small inconvenience. Their limit therefore must be to stir, but not to change breath, to warm, but not to heat, to labour, but not to be weary: yet as their health grows, their exercise may increase.  
For the kind of life. Such as live moderately and with great continency, though they be not full of superfluities, and therefore need not exercise much: yet they must not abandon it quite, lest their bodies for want thereof, becoming unwieldy, lease both the benefit of natural heat, and good constitution, and avoid not such residence, as of force breeds in them, and in the end will cause some sickness creep on, which comes without warning, because jupiter, as both hesiod sayeth, and Plutarch subscribeth, hath cut her tongue out, lest she tell, when she comes, for that he would have her come stealing, ere she be perceived, as Galene also maketh the little unperceived, or for the smallness contemned to be mother to all ills both of body and soul. Incontinence breeds much matter for exercise: and therefore requireth much, chiefly to procure sound sleep, the captain cause of good digestion. Such as have not used exercises before, and be novices in the trade, must first be purged, then by mean and moderate ascents, day by day be well applied, till they come to that degree, wherein those are, which have been acquainted therewith before. But in all those degrees and mediocrities, immoderate exercise must always be eschewed, as a very capital enemy to health causing children not to prosper nor grow: lusty men to fall into unequal distemperatures, and oftimes agues: oldmen to become dry and overwearied. To conclude who is it, to whom it doth not some harm, and from whom it keepeth not some great good. These be the tokens, whereby immoderate exercises be discerned, if ye feel your joints to be very hot: if you perceive your body to be dry and unequal: if in your travel you feel some pricking in your flesh, as if it were of some angry push: if after sweeting your colour become pale: if you find yourself faint and weary more than ordinary, which weariness, faintness and pricking, occupy the credit of a great circumstance in physic, 
4 De tuenda sanita.  of Galene, and greek physicianes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the latins and our Linacer lassitudines, and come upon dissolution and thinning of gross humours, being to many at that time to clear the body of, and pricking as they pass like some angry boil within the body, whereby the body is both forced to make an end of exercise, & withal is very wearisome, and stiff oft-times after.   

Chapter 34. Of the manner of exercising.  
GAlene in the second book of his preservative to health knitteth up three great things in very few words, that who so can handle the exercises in due manner, with the apotherapeutike, or governing the body after exercise, and his frictions to rub it and chafe it as it should be, is an absolute trayner in his kind. Wherein we may see the use of chafing, and rubbing the body both to be very ancient, and very healthful, to warm the outward parts, to open the passages for superfluity, and to make one active and chearie to deal with any thing afterward. It hath his place every day at times, every year in seasons, altering upon circumstance, but still both needful and healthful, and cleareth where it chafeth. For the apotherapeutike much hath been said already: wherefore this place must serve peculiarly for the manner of exercising.  
They of old time to whom these rules were first given having all things at their will, and sparing for no cost, neither straited for want of time, which they disposed as they listed, and to whom the train because of their liberty & leisure was properly bequeathed, did use many circumstances both ear they entered into their exercise, and when they were in it, and also after that they had ended it, ere they went to meat. Which their curious course, I will briefly run through, only to let them see it, which can do no more but see it, because the circumstances of our time will scant suffer any to assay it. After that they felt their former meat fully digested, and had at leisure performed what belonged to the purging of their bodies, they disrobed themselves, and were chafed with a gentle kind of rubber, till that the freshness of their colour, and agilytie of their joints seemed to call for exercise. Then were they ointed with sweet oil so neatly & with such cunning, as it might sook into their bodies, and search every joint. That being done if they meant to wrestle, they threw dust upon the ointment: if not, they went to the exercise, which they had most fancy unto, which being ended they rested a while, then with certain scrapers called Strigiles, they had all their filth scraped of their bodies: afterward they were chafed and rubbed again, then ointed also again, either in the Sun or by the fire. Then to the bath, last of all appareling themselves they fell to their meat. And this was not one or two, nor men of might alone, but every one and of every sort, nay, shall I say it? even of every sex. A long and a laborious travel, & an argument of much ease, and to much ado in that, which should be more common.  
But in these our days, considering we neither have such places wherein, nor the persons by whose help, nor the leisure by whose sufferance we may intend so delicate a tendering of ourselves, and yet for all that may not neglect so great a mystery for our own health, as exercise is, though we cannot reach to the old, which perhaps we need not, smaller provision and simpler furniture, will serve our turn, and work the same effects, nay may fortune better, by help of some circumstance peculiar to ourselves. Therefore for our manner and order of exercise, these few and easy considerations may seem to be sufficient: To clear our bodies from superfluities echewaye, to comb our heads, to wash our hands and face, to apparel ourselves for the purpose, to begin our exercise first slowly, and so grow on quicker, to rebate softly, and by gentle degrees, to change our sweaty clothes, to walk a little after, last of all our bodies being settled, to go to our meat. This is that which I promised to note concerning the six circumstances of exercise.   

Chapter 35. An advertisement to the training master. Why both the teaching of the mind, and the training of the body be assigned to the same master. The inconveniences which ensue, where the body and soul be made particular subjects to several professions. That who so will execute any thing well, must of force be fully resolved of the excellency of his own subject. Out of what kind of writers the exercising master may store himself with cunning. That the first grounds would be laid by the cunningest workman. That private discretion in any executor is of more efficacy than his skill.  
I Have already spoken of the parties, which are to be exercised, and what they are to observe: now must I say somewhat of him, and to him, which is to direct the exercise, and how he may procure sufficient knowledge, whereby to do it exceeding well. And yet the trainers' person is but a parcel of that person, whom I do charge with the whole. For I do assign both the framing of the mind, and the training of the body to one man's charge, whose sufficiency may very well satisfy both, being so near companions in link, and not to be uncoupled in learning. The causes why I meddle in this place with the training master, or rather the training part of the common master, be these: first I did promise in my method of exercises so to do: secondly the late discourse of exercise will somewhat lighten this matter, and whatsoever shall be said here, may easily be revived there, where I deal with the general master. Beside this, exercise being so great a branch of education as the sole train of the whole body, may well command such a particular labour, though in deed I sever not the persons, where I join the properties. For in appointing several executions, where the knowledge is united, and the success followeth by the continual comparing of the parts, how they both may, or how they both do best proceed in their best way, how can that man judge well of the soul, whose travel consisteth in the body alone? or how shall he perceive what is the bodies best, which having the soul only committed to his care, posteth over the body as to an other man's reckoning? In these cases both fancy works affection, and affection overweyneth, either best liking where it fantsieth most, or most following, where it affecteth best, as it doth appear in Divines, who punish the body, to have the soul better, and in Physicians, who look a side at the soul, because the body is there best. Where by the way I observe, the different effects which these two subjects, being severed in charge, do offer unto their professors. For the health of the soul is the Divines best, both for his honest delight, that it doth so well, and for his best ease, that himself fairs so well. For an honest, virtuous, godly and well disposed soul, doth highly esteem and honourably think of the professor of divinity, and teacher of his religion, because virtuous dealings, godly meditations, heavenly thoughts, which the one importeth, be the others portion, and the best food, to a well affected mind: Whereupon in such a healthy disposition of a well both informed and reform soul, the Divine can neither lack honour for his person, nor substance for his purse.  
Now to the contrary the health of the body, which is the Physicians subject, is generally his worst, though it be the end of his profession, which though he be glad of his own good nature, as he is a man, or of his good conscience, as he is a Christian, that the body doth well, yet his chymny doth not smoke where no patient smarts. For the healthful body commonly careth not for the Physician, it is need that makes him sought. And as the Philosopher sayeth, if all men were friends, than justice should not need, because no wrong would be offered: so if all bodies were whole that no distemperature enforced: or if the Divine were well and dutifully heard, that no intemperance distempered, Physic should have small place: Now the contrary dealings, because the divine is not heard, and distemperature not avoided, do enforce Physic, for the healing part of it, as the mother of the professors gain: where as the preserving part neither will be kept by the one, neither enricheth the other. In these two professions we do generally see, what the severing of such near neighbours doth bring to pass, like two tenants in one house belonging to several lords. And yet the affections of the one so touch the other, as they cause sometimes, both the Divine to think of the body, for the better support of the soul▪ and the Physician to think of the soul to help him in his cure with comfort and courage. The severing of those two, sometime show us very pitiful conclusions, when the Divine diliuers the desperate sick soul, over to the secular magistrate, and a forcible death by way of punishment: and the Physician delivereth the desperate sick body, to the Divines care, and a forced end by extremity of disease. I dare not say that these professions might join in one person, 
1. De san tu.  and yet Galene examining the force which a good or ill soul hath to imprint the like affections in the body, would not have the Physician to tarry for the Philosopher but to play the part himself. Where to much distraction is, and subaltern professions be made several heads, there the professions make the most of their subjects, & the subjects receive least good, though they part from most. And several professing makes the several trades to swell beyond proportion, every one seeking to make the most of his own, nay rather vaunting his own, as simply the highest, though it creep very low. And therefore in this my train I couch both the parts under one masters care. For while the body is committed to one, and the soul commended to an other, it falleth out most times, that the poor body is miserably neglected, while nothing is cared for but only the soul, as it proveth true in very zealous Divines: and that the soul itself is but sillyly looked to, while the body is in price, and to much borne with, as is generally seen: and that in this conflict the diligent scholar in great strength of soul, bears most what about him, but a feeble, weak, and a sickish body. Wherefore to have the care equally distributed which is due to both the parts, I make him but one, which dealeth with both. For I find no such difficulty, but that either for the cunning he may compass it: or for the travel he may bear it, having all circumstances free by succession in hours. Moreover as the temperature of the soul smelleth of the temperature of the body, so the soul being well affected, will draw on the body to her bent. For will a modest and a moderate soul but cause the body obey the rule of her temperance? or if the soul itself be reclaimed from folly, doth it not constrain the body forth with to follow? So that it were to much to sunder them in charge, whose dispositions be so joined, and the skill of such facility, as may easily be attained, and so much the sooner, because it is the preserving part, which requireth most care in the party, and but small in the trainer, as the healing part of Physic requireth most cunning in the professor, and some obedience in the patiented.  
I do make great account of the party's skill, that is to execute matters which besides diligence require skill: for if he be skilful himself, it almost needs not to give precept. If he be not, it altogether boots not. If he be skilful he will execute well, because he can help the thing, which he must execute if particular occurrence pray aid at the sudden: if he want skill he will lightly mangle that, which is well set down, if he be a meddler. Wherefore seeing I wish the executors cunning, and yet must be content to take him as I find him: I will do my best both to instruct infirmity, and to content cunning. I must therefore have him to think, that there be two properties which he must take to be of most efficacy to make a cunning executor. The one is to be ravished with the excellency & worthiness of the thing which he is to execute. The other is, if he may very easily attain unto some singular knowledge in so noble a subject, which both concur in this present execution.  

1 The liking of the executor's subject.  For granting the soul simply the pre-eminence both in substance of being, and in train to be bettered, can there be any other single subject, (which I say in respect of a community directed by divine and humane law, that is compound, and the principal subject of any man's dealing,) can there be any single subject I say of greater nobility, and more worthy to be in love with, either by the party, that is to find it, or by him that is to frame it, than healthfullnes of body? which so toucheth the soul as it shakes it withal, if itself be not sound?  
What a treasure health is, they that have it do find, though they feel it not till it fail, when want bewrays what a jewel they have lost, and their cost discovers how they mind the recovery. The end of our being here is to serve God and our country, in obedience to persons, and performance of duties: If that may be done with health of body, it is effectual & pithy: if not, then with sorrow we must shift the sooner, & let other succeed, with no more assurance of life, than we had made us, without this healthful mystery: in perpetual change to let the world see, that multitude doth supply with number the defect of a great deal better, but to soon decaying paucity.  
To live and that long of whom is it not longed for, as God's blessing if he know God: as the benefit of nature, if he be but a natural man.  
The state of our body, when we are in good health, so lively and lusty, so comfortable and clear, so quick and chearie, in part and in hole, doth it not paint us, and point us the value of so precious a jewel, as health is to be esteemed?  
The pitiful groans, the lamentable shrieks, the loathsome looks, the image of death, nay of a pining death, yea in hope of recovery; the rueful heaviness, the wring hands, the wailing friends, all black before black, when health is in despair, do they not cry and tell us, what a goodly thing health is, themselves being so griefly?  
So many monuments left by learned men, so much sumptuousness of the mightiest princes, so many inventions of the noblest wits bestowed upon exercises to maintain this diamond, are they not sufficient to inflame the executor, being a partaker himself, & a distributer to others, that the subject wherein he dealeth is both massy, most worth, and most marvelous? let him think it to be so, because he seethe it is so, and upon that presumption proceed to his so healthful, and so honourable an execution. In whom his own judgement is of special force to further his good speed. For being well resolved in the excellency of his own subject he will both himself execute the better, and persuade other sooner to embrace that with zeal, which he professeth with judgement. If you will have me weep for you, saith the Poet, then weep you first: he shall hardly persuade an other to like of that, which is his own choice, who shall himself not seem to set by it, where himself hath set his choice.  
The knowledge wherewith, and how to deal therein is so much the easier, 
2 How to become a skilful exercising master.  because it is so general, and so many ways to be won. I will not seem to raise up the memory which can never die, given to this train by all both old and new histories: which praise those virtues and valiances, which they found, but had never had matter to praise, nor virtues to find, if exercises had not made the personages praiseworthy, whereby they did such things, and of so great admiration, as had been unpossible to any not so trained as they were. What Philosopher describeth the fairest form of the worthiest common weal, either by pattern of one person, as allowing that state best, where one stirs all: or by some greater multitude, as preferring that government, where many make much stir: but he doth alway, when he dealeth with the youth, and first training of that state, not only make mention, but a most special matter of exercise for health?  
Who is it in any language that handleth the paedagogical argument, how to bring up youth, but he is arrested there, where exercise is enfranchised? As for the Physicians, it is a principal parcel of their fairest patrimony, because it is naturally subject, and so learnedly proved to be by Galene in his book entitled Thrasybulus, to that part of their profession which seeketh to preserve health, and not to tarry till it come to ruin, with their gain to repair it, though it still remain ruinous and rotten, which is so repaired. Therefore whensoever the maintenance of health, is the inscription of the book, this title of exercise hath some evidence to show. Further in the discourse of Exercises we find ech● where the names of diet, of waking, of sleeping, of moving, of resting, of distemperature, of temperature, of humours, of elements, of places, of times, of parts of the body, of the uses thereof, of frictions and chafings, of lassitude and weariness, and a number such, which when the training master meeteth with among the Physicians, or natural Philosophers, what else say they unto him, but that where ye find us before the door, ye may be bold to come in? As for natural Philosophy the ground mistress to physic it must needs be the foundation to this whole train. Hence the causes befet, which prove each thing either good or bad, either noisome or needful to health. All natural problemataries, dipnosophistes, symposiakes, antiquaries, warmaisters, and such as deal with any particular occurrence of exercise, if ye appose them well: you shall find them yours friends. This term Gymnastico, which emplyeth in name, and professeth in deed, the art of exercise, is the very seat, whereon the trainer must build. And therefore all either whole books, or particular discourses in any writer by the way, concerning this argument, do will him to rest there. In which kind, for the professed argument of the whole book, I know not any comparable to Hieronymus Mercurialis, a very learned Italian Physician now in our time, which hath taken great pains to sift out of all writers, what so ever concerneth the whole gymnastical and exercising argument, whose advice in this question I have myself much used, where he did fit my purpose.  
By these reasons I do see, and by some proof I have found, that the way to be skilful in the preservative part of Physic and so consequently in exercises, as the greatest member thereof, is very ready and direct, because it is so plain, so large, and with all so pleasant: as it is also most honourable, because it seeks to save us from that, which desireth our spoil. And therefore this execution requireth a liberal courage, where the gain is not great, but the disposition much praised. The repairers get the pence, the preservers reason fair. And as the effect commends the knowledge: so being of itself thus necessary for all, a student may with great credit travel in the cunning, if it were for no more but to help his own health, and upon better affection, or some gainful offer to impart it with other. For to help himself he is bound in nature, and will do it in deed: to do good to all if he may, he is bound by duty, and so sure he ought. But to help as many as he may, and himself to, what nature can but love? what duty can but like? chief where the thing which he must do, may be done with ease, and the good which he shall do, shall gain him praise, besides the surplus of profit. Some will say perhaps to train up children, what needs so much cunning: or in so petty a matter what needs so much labour? Though I entreat of it here, where it first begins, yet it stretcheth unto all, both ages and persons: neither is the matter so mean, which is the readiest mean to so great a good, but if it were mean, the meanest matter requireth not the meanest master, to have it well done: and the first groundwork would be laid by the best workman. For who can better teach to read, than he which for skill can command the language? And what had more need to be exactly done then that principle, which either marreth the whole sequel, with insufficiency, or maketh all sound, being itself well laid? The thing you will grant to be of such efficacy, such an excutor you despair of: such a man may be had, nay a number of such may be had, if recompense be provided to answer such sufficiency. The common not opinion but error is, he hath cunning enough for such a small trifle. It is not that small which he hath, that can do the thing well, but your skill is small, to think that any small skill, can do any thing well. He must know a great deal more than he doth, which must do that well, which he doth: because store is the deliverer of the best effects, need which showeth all at once, is but a sorry steward, and must put in band, that he hath some credit, though very small substance.  
For the skill of the trayner I take it to be very evident, both whence it may be had, and how plentiful a store house he hath for his provision. Thence he may have the general grounds, and causes of his cunning.  

3 Discretion in the trayner.  But there is a third thing yet besides these two, which is proper to his own person, which if he have not, his cunning is worth nought. For though he see and embrace the worthiness of his subject, though he have gathered in his whole harvest from out of all writers, yet if he want discretion how to apply it according unto that, which is most fit to the very meanest not boughs & branches, but even the twigs and sprigs of the pe●●est circumstances, he is no skilful trayner: but so much the more dangerous, the more help of learning he hath, which will bolden him to much. Therefore of these two other points, the one being thoroughly resolved on, the other perfectly obtained, and all the contemplative reasons well understood, he must bend his wits to weigh the particularities, whereby both the general conclusions be brought to be profitable, and his own judgement to be thought discrete. The want of this is the cause of such a number of discoursers, which swarm each where, and both like their own choice, and can say prettily well to the general position, which is not denied to any toward youth, but they show themselves altogether lame in the particular applying, which is a thing that attendeth only upon experience and years. The having of it will provide us notable store of excellent executors, to all their profits, upon whom they shall execute. Aristotle the great philosopher in all his moral discourses tieth all those virtues which make men's manners praiseworthy, and be subject to circumstances, to the rule of foresight and discretion, whose commendation he placeth in skill of speciallities to direct men's doings. Therefore it is no dishonour to the trayner, to be reclaimed unto discretion, which hath all those so many and so mannerly virtues to attend upon her train. Is not death commendable, and ascribed to valiancy, when it is voluntary, for the common good, by reason of the circumstance? and the saving of life is it not basely thought of, when it had been better spent, considering the circumstance? Which circumstance is the line to live by, the guide to all our doings, the tuchestone to try a contemplative creature from an active courage.  
In the course of training, a thousand difficulties not possible to be foreseen by the general direction, will offer themselves, and appose the master, and at the sudden must be salved. What will the trainer do? run to his book? nay to his brains. He must remember his rule, that indivisibles and circumstances be beyond the reach of art: and are committed to the Artificer whose discretion must help, where art is to weak: though she give him great light, by fitting this to that, when he hath found wherefore. Art setteth down the exercise and all the known circumstances. The person brings with it some difficulty in execution, where is the succour? Art will not relent, she can not make curtsy, her knees be groune stiff, and her joints fast knit, and yet curtsy there must be. The Artificer must make it, and assist his lady, which if she had not had a man to be her mean, she herself would have done all, and trusting to man whom she hath made her mean, why should she be deceived, and her clients be abused, where she commends them of trust? Children that come to school dwell not in one house, not in the same street, nay not in the same town, they cannot lightly come at one hour, they be not of one age, nor fit for one exercise, and yet they must have some. The art knoweth my child no more than my neighbours, but the trainer must, and stay those uncertainties upon the arrest of discretion: being instructed afore hand in the general skill though bond but of voluntary: as the like cause shall lead the like case.  
The rule is, no noisome savour near the newly exercised: how shall the poor boy do, that is to go home through stinking streets, and filthy lanes.  
The rule is, change apparel after sweat: what if he have none other? or not there where he sweateth? Here must the trainers' discretion show itself, either to choose exercises that be not subject to any such extremities, or to use them with the fewest. But I am to long, neither need I to doubt of men's discretion, though I say thus much of it, which many have and more wish for, I shall have occasion to supply the rest in the general teacher.  
Thus have I run through the whole argument of exercises, and showed not only what I think of them in general, but also what be the chief particulars, and the circumstances belonging thereunto: & according to my promise I have dealt with the training master, and overtreated him to think honourably of his profession, to gather knowledge where it is abundantly to be got: and last of all to join discretion as a third companion to his own admiration and sufficiency.   

Chapter 36. That both young boys, & young maidens are to be put to learn. Whether all boys be to be set to school. That to many learned be to burdenous: to few to bare: wits well sorted civil, missorted seditious. That all may learn to write and read without danger. The good of choice, and ill of confusion. The children which are set to learn, having either rich or poor friends: what order and choice is to be used in admitting either of them to learn. Of the time to choose.  
NOw that the things be appointed, wherewith the mind must be first furnished, to make it learned, and the body best exercised, to keep it healthful, we are next to consider of those persons, which are to be instructed in this furniture, and to be preserved by this exercise: which I take to be children of both sorts, male and female, young boys and young maidens, which though I admit here generally, without difference of sex, yet I restrain particularly upon difference in cause, as hereafter shall appear. But young maidens must give me leave to speak of boys first: because naturally the male is more worthy, and politicly he is more employed, and therefore that side claimeth this learned education, as first framed for their use, and most properly belonging to their kind: though of curtsy and kindness they be content to lend their female in youth, the use of their train in part, upon whom in age they bestow both themselves, and all the fruit of their whole train.  
It might seem sufficient for the determining of this case, to say only thus much: that they must needs be boys which are to be trained in this sort, as I have declared, because the bringing up of young maidens in any kind of learning, is but an accessary by the way. But for so much as there be many conconsiderations in the persons, both of boys and maidens worthy the deciding, I mean to entreat of them both somewhat largely: and as near as I can, to resolve both myself and my reader in some points of controversy and necessity, or rather in some points of apparent necessities, being out of all controversy. For the male side, that doubt is long ago out of doubt, that they be to be set to school, to qualify themselves, to learn how to be religious and loving, how to govern and obey, how to tofore and prevent, how to defend and assail, and in short, how to perform that excellently by labour, whereunto they are borne but rudely by nature. For the very excellency of executions & effects where by we do so great things, as we vonder at ourselves in all histories and records of time, (which be but stages for people to gaze on, and one to marvel at an others doings) testifieth and confirmeth that it were great pity, that such towardness should be drowned in us for lack of education, which never comes to proof, but where education is the mean. That we can prove learned, the effect doth show, but that not unless we learn, the defect declares. That our bodies can do great things, healthful strength is witness to itself: but where weakness is, what doings there be, very want will pronounce. But now in the way of this so commended a train, there be two great doubts which cross me. The first is, whether all children be to be fet to school, without restraint to diminish the number. The second is, how to work restraint, if it be thought needful. Touching the first question, whether all children be to be set to school or no, without repressing the infinity of multitude, it is a matter of great weight, and not only in knowledge to be resolved upon, but also in deed so to be executed, as the resolution shall probably give sentence. For the body of a common weal in proportion is like unto a natural body. In a natural body, if any one part be to great, or to small, besides the eye sore it is mother to some evil by the very misfourming, whereupon great distemperature must needs follow in time, and disquiet the whole body. And in a body politic if the like proportion be not kept in all parts, the like disturbance will creep through out all parts. Some by to much will seek to bite to sore, some by to little will be trod on to much: as both will distemper: which if it fortune not to kill in the end, yet it will disquiet where it grieves, and hast forward the end. But though the pestering of number do overlaie the most professions & parts of any common weal, and harm there where it doth so overcharge, yet I will not meddle with any, but this of learning and the learner, which I have chosen to be my peculiar subject. Whereof I say thus, that to many learned be to burdenous, that to few be to bare, that wits well sorted be most civil, that the same misplaced be most unquiet and seditious.  

1 To many learned.  To many burdens any state to far: for want of provision. For the rooms which are to be supplied by learning being within number, if they that are to supply them, grow on beyond number, how can it be but too great a burden for any state to bear? To have so many gaping for preferment, as no gulf hath store enough to suffice, and to let them roam helpless, whom nothing else can help, how can it be but that such shifters must needs shake the very strongest pillar in that state where they live, and loiter without living? which needless superfluity fleeting without seat, what ill can it but breed? A dangerous residence it is at home, still seeking shifts to live as they may, though with enmity to order, which need cannot see. A perilous searcher it is abroad, to seek to fish in a troubled water, if any cause promote their quarrel, because the clear is not for them, which they have sounded already. Sure need is an imperious mistress to force conclusions, whether she build upon fancy and desire, which is a maniheaded need, even before need, and most what without need: or upon mere lack and want in deed, which though it have but one head, yet that one is exceeding strong, importunate, and furious. And she hath at hand to salve her mischiefs, a ready and an ordinary excuse, wherewith she will seem to crave pardon for all that is done by needy men, as there unto enforced by her inevitable violence. A violent remeady, which doth not heal infections, but will allege cause, where to have mischiefs excused and fore given.  
Wherefore if these men's misdemeanour come of their own ill, which provision cannot prevent, because in best provision ill will be ill, so far as it dare show, where wealth works wantonness, it deserves correction and punishment. If it come of necessity, for want of foresight in public government, to help the common, from common blame, and to provide for the private: it would be amended and not suffered to run, till the harm being received and felt, cause the question be moved, whether such a mischief proceed from private insolence, or public negligence. For as the private is to pay, if it do not perform, when the public hath provided: so the public must pardon, if for insufficient foresight, the private prove dissolute, and lend the state a blow. But for my number I need not to dwell any longer in to many, for troubling all with to many words, seeing all wise men see, and all learned men say, that it is most necessary to disburden a common weal of unnecessary number, & multitude in general, which in some countries they compassed by brothelry, and common stews, to let the young spring: in some by exposition and spoil of enfantes, both contrary to nature, and countermanded by religion: but according to their policy and commanded by their countries. In particular disposing of them that lived, they cast their account, & as the proportion of their states did suffer: so did they allot them with choice, and constrained them to obey. If such regard for multitude be to be had in any one branch of the common weal, it is most needful in scholars. For they profess learning, that is to say the soul of a state: and it is to perilous to have the soul of a state to be troubled with their souls, that is necessary learning with unnecessary learners, or the public body with their private, which is the common wealth with their private want. For in all proportion, to much is to bad, and to much out of all proportion, and to have to much even of the soul, is not the soundest, where her offices be appointed and limited in certain. Superfluity and residence bring sickness to the body, and must not to much then infect the soul sore, being in a sympathy with the body? Scholars by reason of their conceit which learning inflameth, 
S. Paul.  as no mean authority saith, become to imperial to rest upon a little: and by their kind of life which is all way idle they prove to disdainful to deal with labour, unless need make them troth, or the Turkish captivity catch them, the greatest foe that can fall upon idle people, where labour is looked for, and they not used to it. Contentment in aspiring, which is hard to such wits, and patience in pains which they never learned, be the two cognisances, whereby to discern a civil wit, and fit to enjoy the benefit of his country. Now of all overflush in number, is not that most dangerous, which in conceit is lofty, and in life loitering, as the unbestowed scholar by profession is?  

2 To few learned.  To few be to bare and naked: because necessities must be supplied, and that by the fittest. For whereas the defect of the fit enforceth supplement of the lookers on, though not the most likely, but whosoever they be, without further respect, then that they stand by, because need bides no choice where there is no plurality, and yet bids plurality make choice: there the unsufficient service of necessary services breeds much miscontentment, and more shaking to any state. And that chief in such points, as the state embraceth, and the feeble minister doth nothing but deface. So that the defeat of the general purpose must be most imputed to the bare defect of insufficient persons. For as to many brings surfeits, so to few breeds consumptions.  

3 Wits well sorted.  Wits well sorted be most civil: This I say because to ato avoid excessive number, choice is one principal help: for in admitting to uses only such as be fit, and seem to be made for them, pares of the unfit, and lesseneth the number, which yet would be looked unto, even at the very first. For even he that is thought most unfit, and is so in deed, yet will grieve at repulse▪ unless ye repel him by prevention, ear he come to the sense and judgement to discern what a heavy thing a flat repulse is. Which miscontentment if it range in a number, cannot be without danger to the common body. As to the contrary such wits as be placed where the place needs them more than they the place, do perform with sufficiency, and proceed with contentment of the state that enstawled them. The chief signs of civility be quietness, concord, agreement, fellowship and friendship, which likeness doth link, unliknesse, undoth: fitness maketh fast, unfitness doth lose: propriety bears up, impropriety pulleth down: right matching makes, mismatching mars. How then can civil society be preserved, where wits of unfit humours for service, are in places of service, by appointment, either unadvisedly made, or advisedly marred. Is there any picture so ill favoured, being compound of incompatible natures, as an execution is, being committed to a contrary constitution? If fire be to inflame, and cause things burn, where water should cool, and be mean to quench, is the place not in danger? If that wit fall to preach, which were fit for the plough, and he to climb a pulpit, which is made to scale a wall, is not a good carter ill lost, and a good soldier ill placed? If he will needs law it, which careth for no law, and profess justice that professeth no right, hath not right an ill carver, and justice a worse master? If he will deal with physic whose brains can not bear the infinite circumstances which belong thereunto, whether to maintain health, or to restore it: doth he any thing else, but seek to hasten death, for helping the disease? to make way to murder, in steed of amendment? to be a butchars apprentice for a master in physic? And so is it in all kinds of life, in all trades of living, where fitness and right placing of wits doth work agreement and ease, unfitness and misplacing have the contrary companions, disagreement and disease.  
Again wits misplaced most unquiet and seditious: 
4 Wits misplaced.  as any thing else strained against nature: light things press upward, and will ye force Fire down? Heavy things bear downward: and will ye have Lead to leap up? An imperial wit for want of education and ability, being placed in a mean calling will trouble the whole company, if he have not his will, as wind in the stomach: and if he have his will, then shall ye see what his natural did shoot at. He that beareth a tankard by meanness of degree, and was borne for a cokhorse by sharpness of wit, will keep a canvas at the Conduits, till he be Master of his company. Such a stirring thing it is to have wits misplaced, and their degrees mislotted by the iniquity of Fortune, which the equity of nature did seem to mean unto them.  
Plato in his wished common weal, and his defining of natural dignities, appointeth his degrees and honours, where nature deserveth by ability & worth, not where fortune freindeth by birth and boldness, though where both do join singularity in nature, and success in fortune, there be some rare jewel. Hereupon I conclude, that as it necessary to prevent to great a number for the quantity thereof: so it is more than necessary, to provide in the necessary number for the quality thereof. Wherein restraint itself will do much good for the one, and choice in restraint will do more for the other. Sure all children may not be set to school, nay not though private circumstance say yea. And therefore schools may not be set up for all, though great good will find never so many founders, both for the place wherein to learn, and for the number also which is for to learn: that the state may be served with sufficiency enough, and not be pestered with more then enough. And yet by the way for writing and reading so they rested there, what if every one had them, for religion sake, and their necessary affairs? Besides that in the long time of their whole youth, if they minded no more, these two were easily learned, at their leisure times by extraordinary means, if the ordinary be dainty and no school nigh. Every parish hath a minister, if none else in the parish, which can help writing and reading.  

Of rich and poor children.  Some doubt may rise here between the rich and poor, whether all rich and none poor, or but some in both may and ought to be set to learning. For all in both that is decided already, No: because the whole question concerneth these two kinds, as the whole common weal standeth upon these two kinds. If all rich be excluded, ability will snuff, if all poor be restrained, them will towardness repine. If ability set out some rich by private purses for private preferment: towardness will commend some poor to public provision for public service: so that if neither public in the poor, nor private in the rich do mar their own market, me think that were best, nay that will be best, being ruled by their wits to conceive learning, and their disposition to prove virtuous. But how may the public in the poor, and the private in the rich, make their own market in the education of those whom they prefer to learning? I will tell ye how. The rich not to have to much, the poor not to lack to much, the one by overplus breadeth a lose and dissolute brain: the other by under minus a base and servile conceit. For he that never needeth by supply of friends, never straineth his wits to be friend to himself, but commonly proves reckless till the black ox tread upon his toes, and need make him try what mettle he is made of. And he that still needeth for want of friends being still in pinch holds that for his heaven, which rids him from need, and serves that Saint, which serves his turn best, even Neptune in shipwreck. Whereby he maketh the right of his judgement become bond for wealth: and the sight of his wit blind for desire, such slavery works want, unless God's grace prove the stay, which is no line to common direction, though it be our only hope, by way of refuge. Now than if the wealthy parents of their private patrimony, and public patrons of their supererogatory wealth, will but drive to a mean in both these two mains, neither shall wealth make the one to wanton, nor want make the other to servile: neither the one to leap to fast, for fear he lose some time, nor the other to haste to fast, for fear he miss some living. Sure to provide for poor scholars but a poor patch of a leave living, or but some mean half, is more than half a maim, the desire to supply that which wanteth, distracting the study more by many parts, than that petty help, which they have can possibly further it: because the charge to maintain a scholar is great, the time to prove well learned, long, and when ripeness is ready, there would be stay to choose and time to take advice, where need turns the deaf ear. The pattern of to prodigal wealth oftimes causeth the toward student to overshoot kimselfes by corrupt imitation, as bravery and liberty be great allurers, where study and stay pretend restraint. And therefore neither must to much be butt to allurements, nor to little a burdento judgement: the one the mean to lewdness the other a maim to liberty. The middle sort of parents which neither welter in to much wealth, nor wrestle with to much want, seemeth fitteth of all, if the children's capacity be answerable to their parent's state and quality: which must be the level for the fattest to fall down to, and the leanest to leapeup to, to bring forth that student, which must serve his country best. Religion and learning will frame them in judgement, when wealth and ability have set them once on foot.  

The choosing time.  For the choice of wits definitely, till they come to the time, or very near to it, when they are themselves naturally and for ripeness of years to choose their own kind of life, how so ever circumstance free, or bind their choice, I cannot say much, though I do see what other have said in that behalf. A quick wit will take soon, a staid memory will hold fast, a dull head may prove somewhat, a mean wit offers fair, praise bewrayeth some courage, awe some, in each kind there is likelihood, and yet error in each. For as there be fair blossoms, so there be nipping frosts. And till the danger of revolt be past, the quick must be held in hope, the dull without despair, the mean the meetest, if the sequel do answer. I can limit no one thing, though I see great shows, where there is such uncertain motion, both in soul and body, as there is in children. The masters discretion in time and upon trial, may see and say much, and in a number there will some leaders appear of themselves, as some special dear in the whole heard. Where great appearance is, there one may prophecy, and yet the lying spirit may sit in his lips. For God hath reserved his calling and discovering hours, as all other future events to his own peculiar and private knowledge: probabilities be our guides, and our conjectures be great, though not without exception. What kind of wit I like best for my country, as most proper to be the instrument for learning, it shall appear hereafter. But for the first question of the two, it seemeth to me very plain that all children be not be set to school, but only such as for natural wits, and sufficient maintenance, either of their natural parents, or civil patrons, shall be honestly and well supported in their study, till the common weal minding to use their service, appoint their provision, not in haste for need, but at leisure with choice.   

Chapter 37. The means to restrain the overflowing multitude of scholars. The cause why every one desireth to have his child learned, and yet must yield over his own desire to the disposition of his country. That necessity and choice be the best restrayners. That necessity restraineth by lack and law. Why it may be admitted, that all may write & read that can, but no further. What is to be thought of the speaking and understanding of Latin, and in what degree of learning that is. That considering our time & the state of religion in our time, law must needs help this restraint: with the answer to such objections as are made to the contrary. That in choice of wits, which must deal with learning, that wit is fittest for our state, which answereth best the monarchy, and how such a wit is to be known. That choice is to help in scholing, in admission into colleges, in proceeding to degrees, in preferring to livings, where the right and wrong of all the four points be handled at full.  
IN the last title we have concluded, that there must be a restraint, and that all may not pass on to learning, which throng thitherward, because of the inconveniences, which may ensue, by want of preferment for such a multitude, and by defeating other trades of their necessary travelers. Our next labour therefore must be, how to handle this restraint, that the tide overflow not the common, with to great a spring of bookish people, if ye cry come who will, or ring out all in. Every one desireth to have his child learned: the reason is, for that how hardly soever either fortune frown, or casualty chastise, yet learning hath some strength to shore up the person, because it is incorporate in the person, till the soul dislodge, neither lieth it so open for mischance to mangle, in any degree, as foreign and fortune's patrimony doth. But though every parent be thus affected toward his own child, as nature leads him to wish his own best, yet for all that every parent must bear in memory that he is more bound to his country, then to his child, as his child must renounce him in countermatch with his country. And that country which claimeth this prerogative of the father above the child, and of the child above the father, as it maintained the father ear he was a father, and will maintain the child, when he is without a father: so generally it provideth for all, as it doth require a duty above all. And therefore parents in disposing of their children may upon good warrant surrender their interest to the general consideration of their common country, and think that it is not best to have their children bookish, notwithstanding their own desire, be it never so earnestly bend: if their country say either they shall serve in this trade, without the book: or if she say I may not allow any more book men without my to much trouble. I pray thee good parent have patience, and appoint some other course for thy child, there be many good means to live by, besides the book, and I willbe thy child's friend, if thou wilt fit in some order for me. This very consideration of the country, uttered with so mild a speech, spoken by her that is able to perform it, may move the reasonable parent, to yield to her desire as best, as she can tell the headstrong in plain terms, that he shall yield perforce, if he will not by entreaty. For private affection though supported by reason of strength whatsoever, must either voluntarily bend, or forcibly break, when the common good yieldeth to the contrary side.  
Seeing therefore the disposition of wits according to the proportion of each state is resigned over to the country: and she saith all may not be set to school, because each trade must be furnished, to perform all duties belonging to all parts: it falleth out in this case of restraint which bridles desire, that two special grounds are to be considered, which strip away excessive number, necessity and choice, the one perforce, the other by your leave.  

Necessity.  As for necessity, when the parent is over charged with defect in circumstance, though desire carry him on, it than restraineth most, and lesseneth this number when desire would increase it, and strains to the contrary. You would have your child learned, but your purse will not stretch, your remedy is patience, devise some other way, wherein your ability will serve. You are not able to spare him from your elbow, for your need, and learning must have leisure: a scholars book must be his only business, without foreign lets, you may be bold of your own: let booking alone, for such as can intend it, from being called away by domestical affairs, and necessary business. For the scholars name will not be a cypher-like subject, as he is termed of leisure, so must he have it. And they that cannot spare their children so, must forebare their schooling, 
Xenop. 1, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the old Persian ordinance, because leisure is the foregoer to liberal profession: necessity compelleth and bastardeth the conceit, a venom to learning, whom freedom should direct. You have no school near you, and you cannot pay for teaching further of, let your own trade content you: keep your child at home. Your child is weak tymbred, let scholing alone, make play his physician and health his middle end. Which way soever need drives you perforce, that way must ye troth, if he will not amble, and bid Will think that well. He that governeth all seethe what is your best, yourself may be missled either by ignorance in choice, or affection in blood In these and the like cases lack is the leader, which way soever she straineth. Whereby if the restrained child cannot get the skill to write & read: I lament that lack, because I have allowed him somuch before, upon some reasonable persuasion even for necessary dealings. For these two points concern every man near, because they submit themselves to every man's service: yea in his basest business & secretest affairs. I dare not venture to allow so many the latin tongue nor any other language, unless it be in cases, where their trades be known, and those tongues be found to be necessary for them. For all the fear is, though it be more than fear, where it still falleth out so, least having such benefits of school, they will not be content with the state which is for them, but because they have some petty smak of their book, they will think any state be it never so high to be low enough for them. Which petty bookmen do not consider, that both clounes in the country, and artificers in towns be allowed latin in well governed states, which yet rest in their calling, without pride or ambition, for that small knowledge, whereby they be better able to furnish out their trades, without further aspiring. Neither measure they the meaner qualities, as the things be in nature, but as themselves be in conceit: neither can they consider that at this day it is not the tongue, but the treasure of learning and knowledge, which is laid up in the tongue whereunto they never came, which giveth the tongue credit, and the speaker authority. For want of this right judgement there ensueth in them a miscontentment of mind, not liking their own state, and a cumbersome conceit, still aspiring higher, that disquieteth the whole state. Wherefore necessity is a good mean to prevent this in many, which would if they could, now may not, because they cannot.  

Law.  The second point of necessity I do assign to law and ordinance upon consideration to cut of this flocking multitude, which will needs to school. Whereupon two great goods must needs ensue. Contentment of mind in the party restrained, when he shall perceive public provision to be the check to his fancy: and timely preventing, care conceit take root, and think itself wronged. Because it is much better to nip misorder in the very ground, that it may not take hold, then when it is grown up, then to hack it down. He that never conceived great things may be held there with ease, but being once entered in the way to mount, and then thrown backward, he will be in some grief and seek how to return gall, whence he received grief, if he chance to prove peevish, as repulse in great hope is a perilous grater. Yet in both these cases of necessary restraint, I could wish provision were had to some singular wits, found worthy the advancement: either by private patronage, or public: and yet again if they pass on, and beautify some other trade: that also is very good, seeing they serve their country, wheresoever they be loated, & in those also whom liberty of circumstance doth set to school poverty will appear, 
Two objections against restraint by law.  and towardness call for help: and yet the number will nevertheless prove still with the most.  
It is no objection to allege against such a lawful restraint, the ability of good wits, and great learning in men, that either now be, or heretofore have been, which we might have lacked if so straight a law had been then: or that it were pity by severity of an unkind law to hinder that excellency, which God commonly gives to the poorer sort. To the first I answer, besides that, which even law to that end will answer for itself. As in time to come we know not, who shall serve the state, if the law be made strait, and yet we know well, that he which defends states will provide sufficient persons, by whom they shallbe served: so in time past or present, if these were not, or those had not been, whom we now see or of whom we have heard, God would have raised up other, whose benefits in serving governments may not be restrained to any degree of men, as they be men, but to the appointment of a civil society, which hath direction over men: as a thing which God doth most cherish, both in respect of this Church which is of number, and in regard of society itself, which is the natural end of man's being here, and not to live alone. And I warrant you whensoever such an orderly restraint shallbe put in practice that there willbe as good foresight had to have necessary functions served, as there will be regard to drain away the unnecessary overflow. A thing not new faingled, but ever in use, where the common weals, had an eye to distribute their multitude to the best and easiest proportion of their own state: which otherwise improportionate would bread an apostume. And therefore if the general judgement appoint it so, it is best to yield. And private opinion in politic cases will prove an error, if the general liking contrary it flat. I do not now mean, where the general is blinded by common error, but where private conceit can take no exception, saving that, which he breedeth from out of his own brain. If the state of my country take order, that my child shall not go to school, sure I will obey, and provide some other course, though I like learning exceeding well, and be very far in love with it, besides the affection to my child, because the squaring with the general, is to far out of square for any particular. And I pray you may it not be, that for want of such an ordinance we missed better wits, than those were, or are, which we either had or have, though we think very well of both the sorts, whether now living with us, or tofore parted from us? And doth not negligence for want of looking to, overthrow as gay and gallant heads, as diligence by doing even her very best, hath ever brought to light? Advised and considerate planting is like enough to receive very good increase, and events in such cases, by authority and testimony of two the greatest orators in both the best tongues, be but foolish masters, and feebler arguments.  
As for pytying the poor, it is no pity, not to wish a beggar to become a prince, though ye allow him a penny, and pity his needful want. Is he poor? provide for him, that he may live by trade, but let him not loiter. Is he witty? why? be artificers fools? and do not all trades occupy wit? sometimes to much, and thereby both strain their own heads to the worse, and prove to subtle for a great deal their betters. Is he very likely to prove singular in learning? I do not reject him, for whom I provide a public help in common patronage. But he doth not well to oppose his own particular, against the public good, let his country think of him enough, and not he of himself to much. If nobility & gentlemen would fall to diligence, and recover the execution of learning, where were this objection? The greatest assurers of it affirm, that learning was wont to be proper to nobility, and that through their negligence it is left for a pray to the meaner sort, and a booty to corruption, where the professors need offereth wrongful violence to the liberality of the thing. Do they not therein confess, where the right of the thing lieth and themselves to be usurpers, if they should enter upon their own, whose the interest is, and whom in so many discourses of nobility, they themselves blame so much for their so great negligence? They must needs here yield without law to their own confession. But we see God hath showed himself marvelous munificent and beneficial this way to the poorer sort. I grant, yet that proves not, but that he bestowed as great gifts of them which showed not. And that as diligence in the one did show that they had, to the glory of the giver, and their own praise: so negligence in the other, did suppress that they had to their own shame, who neither honoured the giver, nor honested themselves, nor profited their country. So that here not the gift, but the show is brought in allegation. And why not the greater talon hide seeing it is no novelty? But the other show. No more than that they have. And the other show not. No argument that they have not. Take order then, that they show, which have & hide, & then make comparisons. Be great gifts tied to the mean, or banished from the mighty? be there not as good wits in wealth, though oftimes choked with dissoluteness and negligence, as there be in poverty appearing through pains and diligence? Nay be there not as untoward poorelinges, as there be wanton wealthlinges? I know yes, and when untowardness and an ill inclination hits in a base condition, it proves more vile. So that this thing turns about to my other conclusion, that neither poverty is to be pitied more than the country, if pity must needs take place: neither riches more to be esteemed then the common weal, if wealth must needs be weighed: but that the value in wits must be hold of most worth, which hath her haven already appointed, where to harbour herself, in maintenance to study, either by private help, if the parents be wealthy, or by public aid, if poverty pray for it.  
Certainly there is great reason (if even the term, great, be not to small, when the thing is more than needful, and the time to prevent it, is almost run to far) why order should be taken, to restrain the number, that will needs to the book. For while the Church was an harbour for all men to ride in, which knew any letter, there needed no restraint, the livings there were infinite and capable of that number, the more drew that way, and found relief that way, the better for that state, which encroached still on, and by clasping all persons, would have graspid all livings. The state is now altered, that book-maintenance maimed, the preferment that way hath turned a new leaf. And will ye let the fry increase, where the feeding fails? Will ye have the multitude wax, where the maintenance wanes? Sure I conceive of it thus, that there is as great difference in ground, between the suffering all to book it in these days, and the like liberty to the same number, in the ruff of the papacy amongst us: as there is between the two religions, the one expelled and the other retained, in the grounds of their kind. The expelled religion was supported by multitude, and the more had interest, the more stood for it: the retained must pitch the defence of her truth, in some paucity of choice: seeing the livings are shred, which should serve the great number. So that our time, of necessity must restrain: if not: what you breed and feed not, the adversary part will allure by living, and arm by corrupting, against their unwise country, which either bestowed them not at first, or despised them at last. Where your thanks shallbe lost, which brought up, and forsook, their desert shall sink deep, which fed the forsaken. And is it not mere folly by sufferance to increase your enemy's force, which you might by ordinance supplant at ease? it is the book, which bredes us enemies, and causeth corruption to creep, where cunning never came. The enemy state cared not so much for many well learned, as for the multitude though unlearned, which backed much bold ignorance, with a gay surface of some small learning: our state then must reject the multitude, and rempare with the cunning. Our own time is our surest touch, and our own trouble our rightest trial, if wisdom in time do not prevent it, folly in trial will surely repent. It is to no purpose to allege, when people see, that there is no preferment to be had for all learners, that then the number will decay, and abate of itself without any law: unless ye can work so, as no more may hope, though but one can hit: or else, if ye can appoint us, how long the controversy for religion is like to endure. For while hope is indifferent, each one will crowd: and while religion is in brake, each one under hand, will furnish where he favoureth. The adversary of our religion, as in deed he needed none, so dreamt he not of any defence, while he was rocked in ease, and his state unassailed by any miscontentment: but now that he is skirmished with so much, and so sore gauled, he is driven to study, & seeketh by new coined distinctions to recover, that credit and reputation which he lost by intruding: wherein as he dealeth more cunningly with the person of his adversary, so he bewrayeth still the great advantage, which his adversaries cause hath won over his. For in disputing, good Logicians know that it is an evident shift, to avoid manifest foil, when the disputer in despair of his cause, is forced to bend against his adversaries person. And therefore provision must be, to defend by a learned paucity, where the flocking number by reason of ingenerate wants, will prove but a scare crow, and by apparent defection doth increase the embush, which lieth still in wait, to intercept our possession. Thus much of Necessity, which stayeth the multitude of learners either by defect in circumstance, or by law in ordinance, when the parties be letted, either by lack that they can not, or by law that they may not, lay claim to the book.  
Now are we come to a larger compass, 
Choice.  where liberty gives leave to learn if he can, where foreign circumstances be free, and no let for any to be learned but either his wit, if he be dull, or his will, if he be stubborn. In this kind, choice is a great prince, which by great reason and good advice, abbridgeth that which is to much, and culls out the best. Which choice, as it gins at the entry of the elementary school, so it proceedeth on, till the last preferment be bestowed, which either the state hath in store for any person, or any person can deserve, for service in the state. And therefore as it keepeth in an ordinate course, so it may full well be orderly handled, and by convenient degrees.  
But because the choice is to be made by the wit, and the wit is to be applied to the frame & state of the country, where it continueth: 
What wit is fittest for learning in a monarchy.  I will first seek out, what kind of wit is even from the infancy to be thought most fit, to serve for this state in the learned kind. Which if it be to stirring, troubleth, if it be well stayed, settleth the country where it liveth, so far as it dealeth. And yet oft-times that wit maketh least show at the first, to be so pliable, which at the last doth best agree with the policy. And therefore it is then to be taken, when it begins first to show, that it will prove such: wherefore precise rejecting of any wit, which is in way to go onward, before due ripeness, as it is harmful to the party rejected, so it bewrayeth some rashness in him that rejecteth: because the variety is exceeding great, though the conjectures be as great, and the most likelihood must needs lead, where certainty is denied. But to the wits: wherein as lack and law do guide necessity so the quality of the wit, conformable to the state directeth choice.  
There be three kinds of government most noted among all writers, whereof the first is called a monarchy, because one prince beareth the sway, by whose circumspection the common good is shielded, and the common harm shouldered: the second an oligarchy: where some few bear all the swinge: the third a democraty, where every one of the people hath his interest in the direction, and his voice in elections. Now all these three be best maintained by those kinds of wit, which are most proper for that kind of government, wherein they live. But because the government of our country is a monarchy: I will in choice seek out that kind of wit, which best agreeth with the monarchy, neither will I touch the other two, unless I fortune to trip upon then by chance. And for as much as I have made the young child my first subject, I will continue therein still▪ because that which beginneth to show itself near upon infancy, will so commonly continue, though alteration creep in sometime. But lightly these wits altar not, because the tokens be so fast and firm in nature, and tend to so certain and so resolute a judgement.  

A wit for learning in a monarchy.  That child therefore is like to prove in further years, the fittest subject for learning in a monarchy, which in his tender age showeth himself obedient to scholeorders, and either will not lightly offend, or if he do, will take his punishment gently: without either much repining, or great stomaching. In behaviour towards his companions he is gentle and courteous, not wrangling, not quarreling, not complaining, but will put to his helping hand, and use all persuasions, rather than to have either his master disquieted, or his fellows punished. And therefore he either receiveth like courtesy again of his scholefellowes: or who so showeth him any discourtesy, must abide both challenge and combat with all the rest.  
If he have any excellent towardness by nature, as commonly such wits have, whereby he passeth the residue in learning, it will show itself so orderly, and with such modesty, as it shall soon appear, to have no loftiness of mind, no aspiring ambition, no odious comparisons joined withal.  
At home he will be so obsequious to parents, so courteous among servants, so dutiefull toward all, with whom he hath to deal: as there will be contention, who may praise him most behind his back, who may cherish him most before his face: with prayer that he may go on, with fear of too hasty death, in so odd a towardness of wit and demeanour. These things will not lighly make any evident show, till the child be either in the grammar school, by orderly ascent, and not by two forewardly haste, or upon his passage from the perfected elementary, because his years by that time, and his continuance under government, will somewhat discover his inclination. Before that time we pardon many things, and use points of ambition and courage, to inflame the little ones onward, which we cut of afterward, for making them to malapert, as in their apparel frise is successor to silk. When of themselves without any either great fear, or much heartening, they begin to make some muster and show of their learning to this more than that, then is conjecture on foot to find, what they willbe most likely to prove.  
But now to examine these signs more nearly and narrowly, which I noted to be in the child that is like to prove so fit a subject for a monarchy, in matters of learning: Is not obedience the best sacrifice, that he can offer up to his prince and governor, being directed and ruled by his country laws? And in the principles of government, is not his master his monarch? & the scholelawes his country laws? whereunto if he submit himself both orderly in performance, & patiently in penance, doth he not show a mind already armed, not to start from his duty? and so much the more, because his obedience to his master is more voluntary, then that to his prince, which is mere necessary. For in persuasions of children, which the parents will give ear to: in desire to change, where their wills be checked: in multitude of teachers, who thrive by such changes: all means be good, where there is such plenty, to offer such parents as be tikelish, and such scholars as be shifting, removing from masters and renouncing of obedience. The child hath many shadows to shift in upon any pretence, and as many baits, to win his parent's belief, and specially if he stand in fear of beating. Whereas neither he, ne yet his parents, can forsake their prince, upon any colour without forfeiting more than a quarter's scholehire. And therefore in so many means to change, and some perhaps offered, because who will not very willingly deal with such a wit, where his travel will make show, that child which notwithstanding all these enticements, will continue both on, and one, and digest dyscurtesies, though his master sometime chance to prove churlish, is the peculiar and proper wit, which I commend for obedience, and that is like to prove both honestly learned, and earnestly beloved. In his own demeanour towards his fellows and friends, and all sorts of people generally, either at home, or abroad, either in school, or elsewhere and in their love and liking of him again, doth he not show forth an evident sociabilitie and likelihood, that he will be very well to be lived withal? and prove a very courteous man, which is so loving, and so beloved while he is yet a boy? In letting nature show her own excellency without unsweetning it with his own sauciness, doth he not argue that he hath stuff towards preferment, without any spark of ambition to move further flame? or to press to fast forward? which shall never need: because all men that know him, will either willingly help to prefer him, if their voice be in it: or will rejoice at his preferment, if they be but beholders. For who will not be glad to see virtue, which he loveth, advanced to reward? or what can envy do, in so plausible a case, but set forth the party, by declaring his desert, in that she is there? There be many consequentes, which hang upon these, as neither virtue nor vice be single where they be, but are alway accompanied with the whole troop of the like retinue. And one convenience granted draweth on a number of the like kind, as well as one inconvenience draweth on his like train.  
But these be the main as I conceive at the first blush: obedience to superiors and superiority, freindlynesse and fellowship toward companions, and equals: substance to deserve well and win it, desire to avoid ill and fly it. What duty either towards God or man, either in public or private society, in any either high or low kind of life is there, whereunto God hath not seemed in nature to have framed and fashioned this so toward a youth? and therefore to have appointed him for the use of learning to be ruled by his betters, and to rule his inferiors, nothing offensive nor unpleasant to any? Many such wits there be, and at them must choice first begin. And as those be the best, and first to be chosen, in whom there is so rare metal, so the second or third after these be unworthy the refusal, in whom the same qualities do appear, though not in the same, but in some meaner degree. For whereas great ill is oft in place, and proves the general foe to that which would be better, there mean good, if it may have place, will be general friend to prefer the better: as even this second mediocrity, if it may be had, as choice will find it out, will prove very friendly to set forward all good. Now these properties and signs appear in some, very soon, in some very late, yea oftimes when they are least looked for: as either judgement in years, or experience in dealings do frame the parties.  
The plat for the monarchical learner being alway reseant in the choosers head, concerning the property of his wit: and appearance towards proof: the rest is to be bestowed upon the consideration of learning, and towardness in children generally (whereof these wits be still both the first & best fruits) where to stay, or how far to proceed in the ascent of learning. Whether he be rich or poor, that makes no matter, and is already decided, whether he be quick or slow, therein is somewhat, and requireth good regard.  
Wherefore when sufficient ability in circumstances bids open the school door, 
School choice.  the admission and continuance be general, till upon some proof the master, whom I make the first chooser of the finest, and the first clipper of the refuse, begin to find and be able to discern, where ability is to go on forward, and where natural weakness bids remove by times. For if negligence work weakness, that is an other disease, and requires an other medicine, to heal it withal. Now when the master hath spied the strength or infirmity in nature, as by lightsomeness or heaviness in learning, by easiness or hardness in retaining, by comparing of contrary or the like wits, he shall easily sound both, then as his delight willbe to have the toward continue, so must his desire be, how to procure the diverting and removing of the duller and less toward, to some other course, more agreeing with their natural, than learning is: wherein they are like to go forward very little, though their fortune be to go to school very long: but here two considerations are to be had: neither to soon to seek their diverting, till some good ripeness in time, though with some great pains to the teacher in the mean time, wish them to be weaned from booking: neither yet before their bodies be of strength to abide the pains of some more laborious prenticeship. For it may so prove, that those wits, which at the first were found to be exceeding hard and blunt, may soften, and prove sharp in time & show a finer edge, though that be not to be made a general caution, to cover dullards with all. For the natural dullness will disclose itself generally in all points, that concern memory and conceit: that dullness which will once break out sharp, will show itself by glances, as a cloudy day useth, which will prove fair, when all shrews have dined. Wherefore peremptory judgement to soon, may prove perilous to some: and again he that is fit for nothing else, for the tenderness of his body, may abide in the school a little while longer, where though he do but little good, yet he may be sure to take little harm.  
Moreover if the parent's ability be such, as he may, and his desire such, as he will maintain his child at school, till he grow to some years, though he grow to small learning, the master must have patience, and measure his pains by the parent's purse, where he knows there is plenty, and not by the child's profit, which he seethe will be small. Wherein yet he must impart his opinion continually with the parent both for his duty sake, and for avoiding of displeasure. But in the meaner sort the case altereth, for that as a good wit in a poor child, deserves direct punishment, if by negligence he for slow the obtaining of learning, which is the patrimony to witty poverty: so a dull wit in that degree would not be dallied with all to long, but be furthered to some trade, which is the fairest portion to the slow witted poor. Now because the master to whose judgement I commend the choice, is no absolute potentate in our common weal, to dispose of wits, and to sort men's children, as he liketh best, but in nature of a counsellor, to join with the parent, if he will be advised: therefore to have this thing perfectly accomplished, I wish the parents & masters to be friendly acquainted, & domestically familiar. And though some parents need no counsel, as some masters can give but little, yet the wise parent will hear, and can judge: and the skilful master can judge, and should be heard. Where neither of these be, neither skill in the teacher to tell it, nor will in the parent to hear it, and less affection to follow it, the poor child is wrung to the worse in the mean while, and the parent receives small comfort in conclusion.  
This course for the master to keep in judging of his scholar, and the parent to follow in bestowing of his child, according to his wit, continueth so long as the child shallbe either under mastership in school, or tutorship in college. During the which time, a great number may be very wisely and fitly bestowed, unlearned trades sufficiently appointed, the proceeding in letters reserved to them, to whom for wit & judgement they seem naturally vowed: and finally the whole common weal in every branch well furnished with number, & the number itself discharged of to much. Because this time under the masters government, is the time wherein youth is to be bestowed by foreign direction: for afterward in a more dangerous age, and a more ieoperdouse time, they grow on to their own choice, and these unfitnesses in nature, or frailtes in manners, being not foreseen to, may cause the friends forthinke it, and the parties sore rue it. And though the master shall not alway have his counsel followed in this case, yet if he do signify his opinion to the parent, his duty is discharged, and that which I require is orderly performed. For if the parent show himself unwilling to be directed that way, which the master shall allow, upon great ground, and be blinded by affection, measuring his child's wit to learning, by his doing of some errand, or by telling of some tale, or by marking of some pretty toy, as such arguments there be used, which yet be no arguments of a toward learner, but of a no foolish observer: in this case though the master to his own gain draw on under his hand a desperate wit, the fault is his that would not see, if he that saw did honestly tell it. Whereby it still proveth true, that parents & masters should be familiarly linked in amity, and continual conference, for their common care, and that the one should have a good affiance of judgement in the thing, and of goodwill towards himself, reposed in the other. Which will prove so, when the master is chosen with judgement, and continued with conference, and not because my neighbour's children go to school with you, you shall have mine to. A common commendation among common coursiters, which post about still to survey all schools, and never stay in one: and reap as much learning, as the rolling stone doth gather moss.  
But concerning schools, and such particularities, as belong thereunto I will then deal, when I shall take in hand the peculiar arguments, of schools and schooling, both for the elementary and the grammarian. Wherein we are no less troubled with number and confusion in our petty kingdoms, than the very common weal is molested with the same in greater years, and larger scope.  
But because it were not orderly dealt, to rip the faults, and not to heal them, I will post all these points over to their own treatises, in my particular discourses hereafter, where I will presently help, whatsoever I shall blame. The other means whereby choice lesseneth number, be admissions into colleges, preferments to degrees, advancement unto livings, wherein the common weal receiveth the greater blow, the nearer these things be to public execution, and therefore the plainer dealing to prevent mischief before it infect, is the more praiseworthy.  

Admission into colleges.  As concerning colleges I do not think the livings in them to be peculiar, or of purposement to the poorer sort only, whose want that small help could never suffice, though there be some prerogative reserved unto them, in consideration of some great towardness, which might otherwise be trod down, and that way is held up: but that they be simply preferments for learning, and advancements to virtue, as well in the wealthy for reward of well doing, as in the poorer for necessary support. And therefore as I give admission scope to choose of both the sorts, so I do restrain it to honest and civil towardness. For if favour and friendship not for these furnitures, but for private respects, carry away elections though with some enterlarding of towardness and learning, and some few to give countenance to some equity of choice, and theerby to maintain the credit of such places, surely the scholars and heads which devised the sleight, and conceived they were not seen, shall repent without recovery, and find themselves bound, and their colleges bowelled, when they shall feel themselves overruled by their own devise: because such as come in so, will communicate the like with others, and never care for the common, which were helped by the private. For where favour brings in almost in despite of order, there must favour be returned with marvelous disorder, and yet I do not mislike favour, which helpeth desert, which otherwise might be foiled, if favour friended not. But when the ground whereupon favour builds is not so commendable, founders be discouraged, common provision supplanted, learning set over to loitering, bravery made inheritor to books. stirring wits have their will for the time, and repentance at leisure. The fault hereof cometh from scholars themselves, which first make way to sinister means, and afterward blame, the very mean which they used themselves. For finding some ease at first in working their own will, either more cunningly to hide some indirect dealing, or more subtly to supplant some contrary faction: or in deed desiring rather by commandment to force, and so to seem somebody, then of duty to entreat, and so seem abject to honesty: they stumble at the last upon the block of bondage, being bridled of their own will, even when they are in ruff, by the self same means, which brought them unto it, and thought so to stall them, as themselves would command where they caused the speed. These fellows be like to Horace's horse, which to overcome the stag, used man for his mean once, and his master always: neither refusing the saddle on his ridg, to be rid on, neither the bit in his mouth, to be bridled by. A brave victory so dearly bought, to the victors bondage, and perpetual slavery. Whereas if learning and those conditions which I did limit to a civil wit in this state, were the end in elections, the unfit should be set over to some other course, in convenient time: the fittest should be chosen, the founder's mind fulfilled: some perjury for non performance of statutes avoided: new patrons procured, religion advanced, good students encouraged, and favour upon extreme and importunate suit disfranchised: which never will oppose itself to so honest considerations, so constantly kept: neither ever doth intrude, without some such solicitors, as should be sorry for it, and use no mean to have it, which oftimes use this mean, to do ill by warrant, as if they were forced to that, which in deed they meant before, & sought favour but for a shadow to hide their devise. Now if you that are to choose, yield so much to yourselves, and your own conceit to bring your devices to pass, though ye wring by the way, and your state in the end, why should you not in good truth relent, and give place yourselves being in places, to your betters and bidders, which gaive you the room, and yet would have left all to you, if you would have left any place to reason: or have been led by right, as ye leaned all to the wrong? you had your will by them, and why not they have theirs of you? requital among equals is of common courtesy, recompense in inequalities is enforced of necessity.  
If any metal be to massy, and way down the balance, or if any metallish mean, where money will scale, do enter that fort, where is small resistance, that is sold, which ought not, the inheritance of virtue: that is bought, which should not, the livelihood of learning: that is betrayed, which neither should for fear, nor ought for friendship, the treasure of the state, and provision of the country. And if there be need, which enforceth such dealing, yet deal, where it is due, and let need be remedied, with her own provision, not by unhonest intrusion. I do not blame any one, because myself know none, and I think well of most, because I know some sincere. But some thing there is that feedeth the general complaint, and some contentious factions there be, that bring catchers into colleges. For both these two inconveniences, worse than mischiefs as our common law termeth them, I have nothing to say more then to renew the memory of two accidents, which happened to the Roman common weal, and may be understood by scholars, 
1 Offic. 2.  that will mark and apply them. The first is, that in Tully, when Pontius the Samnite wished that he either had not been borne until, or but then borne, when the Romans would have received gifts and rewards. Why? what if? I would not have suffered them to have reigned one day longer, by selling their liberty, they should have become bond. The fellow said much, and that state felt more, when they sell to fingering.  
The second is this, 
2 The main rot of the Roman empire.  not noted in any one, but observed by all, that mark and write of the declining and ruin of the Roman Empire. The principal cause among many, to raze that state, which did rise in the blood of other nations and fell in their own, was, when their generals used the help of foreign and barbarous fellows, late foes, new friends, to overthrow the contrary factions in their civil wars, both before and in their emperors time, and let them both smell and taste of the Romish wealth and fatness of Italy. Wherewith the horesons being ravished, ever as they went home sent more of their countrymen to serve in seditious or necessary defences: till at the last their whole nations overflew that flourishing town, and that fertile country. Whereby that great abundance, that unspeakable wealth, those inestimable riches, which the whether conquering or ravening Romans had gathered together in so many hundred years, from so many several countries, in a very small time, became a booty to that barbarous offal of all kind of people, which never had any, till they became lords, both of the Roman substance and the soil of Italy. A glass for those to gaze on, which will rather stir to fall, then be still to stand. If ye show a child an apple, he will cry for it, but if you make a mightier than yourself privy to your pleasures, if he be desirous to have, and speed not, he will make you cry for it.  
But now as favour founded not upon desert, but upon some fetch, is foe to all choice, enforcing for the favourite, so free admissions into colleges, by but mildly and honestly replying: upon favour may help it in sufficiency, and lighten the book of some needless burden, which hurts not only in the admission, but also by sending abroad such broad dealers, which corrupt where they go, and poison more incurably, because of their mean, which is mothered upon learning, which the cunninger it is, the craftyer mean it is: & of the more credit it is, the more conveyance it hath to corrupt with good colour, though it be to bad, when it is bewrayed. If hope were cut of to speed by disorder, such wits would straight way fort themselves to order, as they be not the most blockheades, which offer violence to order: wherein I must needs say somewhat in plain truth, and plausible to.  

The abusing of great personages.  Those great personages, which be so tempted by the importunity of such petty companions, as seek them for protection, to force good & godly statutes, are little bound to them. For what do they? Their own obscurity comes in no danger, as being but underlings, neither much seen, nor a whit cared for, though they cause the mischief: but they force good, & well given dispositions, excellent & noble natures, by false & coloured informations, to serve their own turns, and to beguile their great friends: they bring them in hatred of all those, which build upon the good zeal of virtuous founders. Which thing reacheth so far, and to so many, as either the possibility to enjoy their benefit doth, or the praise of their doing, to procure the like: or the protection of posterity, which cannot but lament the great misuse, and foul overthrow of their ancestors good & most godly meaning. They cast all men in fear of them to be likewise forced in their best interest, as a principle to tyranny, and make them be odious to all, whom they would seem to honour above all. The worst kind of caterpillours, in countenance fine and neat, in speech delicate and divine, in pretence holy and heavenly, in meaning very furies, and devils: to themselves scraping howsoever they cover: to nobility and countenance, whatsoever show they make, the very seminary of most dangerous dishonour, and therefore worthy to be thrust out, because they thirst so much. For if love & honour be the treasures of nobility, the contrary mean howsoever it be coloured deserves coudgelling out, when it croutcheth most. It is no dishonour to nobility, not to have their will, but it is their greatest disgrace to yield to that, by unreasonable desire, which they ought not to will, and so make a divorce between honesty and honour, which is unseemly, seeing honesty, how basely soever some ruffians regard it, is the very mother to honour of greatest moment, and in the best kind. That such honourable natures yield to such importunate promoters, half against their will, because otherwise they cannot be rid of them: their own and honourable contentment doth oftimes prove, when they have been answered truly & dutifully, by such either companies, or particulars, as have preferred plain truth, before painted colours, whereby noble dispositions do well declare to the world, how unwilling they be to force order by favour, if they be informed of the truth: which will always prove the enfourmers warrant, and foil such fetchers, when it comes to the hearing. And as the learned Quintilian saith, 
Quintilian  that in a grammarian it is a virtue not to seem to know all: so saith policy that in the very highest, it is not good to do all, that authority and interest in the extremity of right may do, with some warrant to itself, though with small liking, where it goeth. Mine antecedent is of mine own profession, which beareth blame of to much boldness, and hath been thought to presumptuous for knowledge, 
Palaemon.  as Rhemmius Palaemon one of our coat, was wont to brag, that learning began to live, and should die with him: My consequent concerneth my country, and good will to nobility, which as in degree it can do most, so were it great pity that it should be used, but to work the best. My challenge is to those infamous means, which dishonour their honourable patrons, defeat honest men of best education, disturb the state even while they live, poison the posterity by their precedent, even when they are dead▪  
Now if choice had taken place in the beginning, such impudent wits had won no place, and noble patrons had shaked of such suits. For as deep waters do seem not to run because of their stillness: so true virtue and honest learning will tarry their calling, and nor stir to soon, to set forth their stuff, though they be the deepest and most worthy the place. I must crave pardon: a well affected master speaketh for all poor and toward scholars, well nuzzled in learning, well given in living, and ill thwarted in livings, by such visards of counterfeit countenances, which one may more than half guess, what they will receive, when none seethe but the offerer: which dare themselves offer such dishonourable requests to those personages, at whose countenances, they ought in conscience to tremble, if that impudency, which first hath rejected God secretly, and all goodness openly, had not tyrannized them to much, so vilely to abuse, where they ought to honour. The consideration of the good, the canvasing for the ill, hath carried me from colleges, though not from colleginers, where for necessary rooms there must be boursares, and why not of the learned sort? Which the more toward they be, the more trusty they will prove, and chiefly to the college, which advanced them for value. Never wonder if he do sacrifice to the purse, which was admitted either for it, or by it. And yet there is some wrong, to fill private purses for entering, and to punish the common, when they be entered. If they could use it so, as to still it from those, which strained it from them, when they were to enter, the cunning were great, and the deceit not amiss, where craft is allowed to deceive the deceiver. But the common wrings, for the private wrong, and there the injury is.  

2 Preferment to degrees  Preferment to degrees in school may, nay in deed ought to be a mighty stripper of insufficiency, because that way, the whole country is made either a lamentable spoil to bold ignorance, or a laudable soil to sober knowledge. When a scholar is allowed by authority of the university, to profess that quality, whereof he bears the title, and is sent abroad with the warrant of his commencement, and want of his cunning, who made either favour and friendship, either countenance or canvas, or some other sleight the mean to enstawle him, what must our common country then say, when she heareth the brag of the universities title sound in her ears, & finds not the benefit of the university learning to serve her in need? She must needs think that the unlearned and ignorant creature is free from blame, because he sought to countenance himself, as the customary led him: but she must needs think herself not only not bound to the university, but shamefully abused, nay most unnaturally offered to the spoil of ignorance and insufficiency by the university, to whom committing her sight she is dealt with so blindly, in whom reposing her trust, she is betrayed so untruly. For what is it to say in common collection, when the university preferreth any, to degree: but as if she should protest thus much. Before God and my country, to whom I own myself & my service, whereof the one I cannot deceive, the other I ought not, I do know this man, whom I now prefer to this degree, in this faculty, in the sufficiency of ability, which his title pretendeth, not perfunctorilie taken knowledge of, but thoroughly examined by me, to be well able to execute in the common weal of my country, that quality in art and profession, which his degree endoweth him with: and that my country may rest upon my credit in security for his sufficiency: and betrust herself unto him upon my warrant, which I do seal with the public acknowledging of him to be such a one, as his title emporteth, being considerately & advisedly bestowed upon him by me, as I will answer almighty God in judgement, & my country in my conscience & upon my credit. Now what if he be not such a one? where then is your advisedness? where then is your credit? where then is then your conscience? nay where then is your God whom ye called to witness? What if the university knew before, that he neither was such a one, neither like ever to prove any such? let him that weigheth this, if it be to light, reject it as counterfect. Let the earnest professors of the truest religion in the universities at this day call their consciences to counsel, and redress the defect, for their own credit, and the good of their country. If it shall please the universities, to prefer these considerations of country and conscience, before any private persuasion (which if it were roundly repelled a while, would never be so impudent, as so to intrude itself) the matter were ended, and despair that way would leave room to learning: and send such fellows to those faculties, which were fit for them: and not suffer them under the titles of learning, to supplant the learned, and forstaull away their livings: to the discouraging of the right student in deed, and the defeating of the state. For if ye rip the cause why they seek to set forth themselves, with such foreign feathers, being unlikely to look on, in their own colours, if the eye might behold that which the mind conceiveth, ye shall find that their desire to gain under honourable titles, is the very ground whereupon they go: which they seek by indirect ways, because they feel themselves to be of no direct worth. But what fools be good scholars in deed, to lend such daws their dignities, under that borrowed habit, to rob them of pre-eminence, and to seem to be eagles, where they be but buzzards? Nay do they not discredit the university more? as if they there were either so simple, as they could not descry a calf, or so easy to be entreated, as when they had descried it, they would swear by persuasion, that the calf were a camel? good my masters make not all priests that stand upon the bridge as the Poop passeth. For then the cobbler as one consecrated, because his person was in compass, and his shows with in hearing, will sure be a priest, and set nothing by his awl, and as good as you and as fit for a benefice, as those that came to take orders in deed, and deserved them in doing. Look to it betimes and lend not your garments to set forth bastardt and bold suitors, for fear yourselves be excluded, when ye intend to sue, both your labour and your love being lost, through your own folly.  
To seem is not so much in weight as to be, but in pains it is much more. To counterfeit virtue, and to avoid spying, requireth a long labour, and daily new devices: to be virtuous in deed, and learned in deed, craves labour at the first, and lends leisure in the end, borne out by itself, never needing any vele. And therefore great wariness must be used to discern and shake of the counterfeit smaller consideration will soon find, and sooner content sufficient stuff. Let deep dissembling and doubling hypocrisy leap the ladder, & honest learning be beholder the while. In these points to have worthiness preferred, and to have choice to seek, and save it, if a teacher deal thus earnestly, as me think I do now, he may deserve pardon as I hope I shall have, considering his end, to himself ward is delight, to his charge is their profit: to his country is sound stuff sent from him. And can he be but grieved to see the effect so disorderly defeated, whereunto with infinite toil, with incomparable care, with incredible pains, he did so orderly proceed? I take it very tolerable for any, that hath charge of number & multitude to be careful for their good, not only in private government, but also in public protection, so far, as either the honesty of the cause, or the duty to magistrate, will maintain his attempt. As truly in learning & learned executions, me think it concerneth all men to be very careful, because the thing tucheth themselves so near in age, and theirs so much in youth.  
For the third part which consisteth in advancement to livings, 
3 advancement to livings.  as it is commonly handled by the highest in state, and eldest in years, which have best skill to judge, & least need to be misled: so it needs least precept: because the miss there is mostwhat without amends, being made by great warrant: and the hitting right is the blessed fortune of each kind of state, when value is in place, whence there is no appeal, but pleasure in the perfect: pity in imperfection: the common good either carried to ruin by intrusion of insufficiency, or strongly supported by sufficient stay. Repulse here is a miserable strip, that insufficiency should be suffered to grow up so high, and not be hewed down before. And some great injury is offered to the bestowers of preferments, that they are made objects to the danger of insufficient boldness, which ought to be cut of by sufficient modesty, who pretendeth the claim to be her own of duty, and to whom the patrons, would rediliest yield, if they could discern, & were not abused by the worthy themselves, which lend the unworthy the worth of their countenance to deceive the disposers, and to beguile their own selves. But blind bayard, if he have any burden that is worth the taking down, & bestowing somewhere else, willbe far bolder than a better horse, & so far from shame, as he will not shrink to offer himself to the richest saddle, being in deed no better than a blind jade and seeking to occupy the stawle where Bucephalus the brave horse of duty ought to stand. And in this case of preferrment, store is lightly the greatest enemy to the best choice, because in number no condition willbe offered, which will not be admitted, though some do refuse. The preventing of all or most of these inconveniences, I do take to be in the right sorting of wits at the first, when learning shall be left to them alone, whom nature doth allow by evident signs, and such sent away to some other trades, as are made to that end. Whereby the sorters are to have thanks in the end of both the parties, which finding themselves fitted in the best kind of their natural calling, must of necessity honour them, which used such foresight in their first bestowing.  
Thus much have I marked in clipping of, of that multitude which oppresseth learning with too too many, as too too many wheresoever they be, overcharge the soil in all professions. For the matter whereon to live justly and truly being within compass, and the men which must live upon it, being still without end, must not desire of maintenance specially if it be joined with a port, wring a number to the wall, to get whereon to live? I need pinch no particular where the general is so sore gauled. Mark but those professions and occupations, which be most cloyed up with number, whether they be bookish or not, and way the poorer sort, whereon at the last the pinching doth light, though it pass many hands before, if to great a multitude making to great a state do not prove a shrew, then am I deceived: so that it were good there were stripping used, and that be time in younger years. For youth being let go forward upon hope, & checked with despair while it roameth without purveyance, makes marvelous a do before it will die. And if no miserable shift will serve at home, very defection to the foe, and common enemy will send them abroad, to seek for that, which in such a case they are sure to find. Wherefore as countenance in the overflowing number, which findeth place in a state doth infect extremely, by seeking out unlawful and corrosive maintenance: so roaming in the unbestowed offaull, which finds no place in a state, doth festure fellonly, by seeking to shake it, with most rebellious enterprises.   

Chapter 38. That young maidens are to be set to learning, which is proved, by the custom of our country, by our duty towards them, by their natural abilities, and by the worthy effects of such as have been well trained. The end whereunto their education serveth, which is the cause why & how much they learn. Which of them are to learn, when they are to begin to learn. What and how much they may learn. Of whom and where they ought to be taught.  
WHen I did appoint the persons, which were to receive the benefit of education: 
The necessity of this title.  I did not exclude young maidens, and therefore seeing I made them one branch of my division, I must of force say somewhat more of them. A thing perhaps which some will think might well enough have been passed over with silence, as not belonging to my purpose, which profess the education of boys, and the general train in that kind. But seeing I begin so low as the first Elementary, wherein we see that young maidens be ordinarily trained, how could I seem not to see them, being so apparently taught?  
And to prove that they are to be trained, I find four special reasons, whereof any one, much more all may persuade any their most adversary, much more me, which am for them with tooth and nail. 
The proofs why they are to learn.  The first is the manner and custom of my country, which allowing them to learn, will be loath to be contraried by any of her countrymen. The second is the duty, which we own unto them, whereby we are charged in conscience, not to leave them lame, in that which is for them. The third is their own towardness, which God by nature would never have given them, to remain idle, or to small purpose. The fourth is the excellent effects in that sex, when they have had the help of good bringing up: which commendeth the cause of such excellency, and wisheth us to cherish that tree, whose fruit is both so pleasant in taste, and so profitable in trial. What can be said more? our country doth allow it, our duty doth enforce it, their aptness calls for it, their excellency commands it: and dare private conceit, once seem to withstand where so great, and so rare circumstances do so earnestly commend.  
But for the better understanding of these four reasons, I will examine every of them, somewhat nearer, as inducers to the truth, ear I deal with the train. For the first: If I should seem to enforce any novelty, 
The custom of our ountrey.  I might seem ridiculous, and never see that thing take place, which I tender so much: but considering, the custom of my country hath delivered me of that care, which hath made the maiden's train her own approved travel, what absurdity am I in, to say that is true, which my country dare avow, and daily doth try? I set not young maidens to public grammar schools, a thing not used in my country, I send them not to the universities, having no precedent thereof in my country, I allow them learning with distinction in degrees, with difference of their calling, with respect to their ends, wherefore they learn, wherein my country confirmeth my opinion. We see young maidens be taught to read and write, and can do both with praise: we hear them sing and play: and both passing well, we know that they learn the best, and finest of our learned languages, to the admiration of all men. For the daily spoken tongues and of best reputation in our time, who so shall deny that they may not compare even with our kind in the best degree, they will claim no other combat, then to talk with him in that very tongue, who shall seek to taint them for it. These things our country doth stand to, these qualities their parents procure them, as either opportunity of circumstance will serve, or their own power will extend unto, or their daughter's towardness doth offer hope, to be preferred by, for singularity of endowment, either in marriage, or some other mean. Nay do we not see in our country, some of that sex so excellently well trained, and so rarely qualified, either for the tongues themselves, or for the matter in the tongues: as they may be opposed by way of comparison, if not preferred as beyond comparison, even to the best Roman or Greekish paragonnes be they never so much praised: to the German or French gentlewymen, by late writers so well liked: to the Italian ladies who dare write themselves, and deserve fame for so doing? whose excellency is so geason, as they be rather wonders to gaze at, than presidents to follow. And is that to be called in question, which we both daily see in many, and wonder at in some? I dare be bold therefore to admit young maidens to learn, seeing my country gives me leave, and her custom stands for me.  

Duty.  For the second point. The duty which we own them doth straightly command us to see them well brought up. For what be young maidens in respect of our sex? Are they not the seminary of our succession? the natural fry, from whence we are to choose our natural, next, and most necessary friends? The very self same creatures, which were made for our comfort, the only good to garnish our aloneness, the nearest companions in our weal or woe? the peculiar and priviest partakers in all our fortunes? borne for us to life, bound to us till death? And can we in conscience but carefully think of them, which are so many ways linked unto us? Is it either nothing, or but some small thing, to have our children's mothers well furnished in mind, well strengthened in body? which desire by them to maintain our succession? or is it not their good to be so well garnished, which good being defeated in them by our indiligence, of whom they are to have it, doth it not charge us with breach of duty, because they have it not? They are committed & commended unto us, as pupils unto tutors, as bodies unto heads, nay as bodies unto souls: so that if we tender not their education dutifully, they may urge that against us, if at any time either by their own right, or by our default, they win the upper room and make us stand bare head, or be bolder with us to.  
They that writ of the use of our bodies, do greatly blame such parents, as suffer not their children to use the left hand, as well as the right, because thereby they weaken their strength and the use of their limbs: and can we be without blame, who seek not to strengthen that, which was once taken from us, and yet tarrieth with us, as a part of us still: knowing it to be the weaker? Or is there any better mean to strengthen their mind, than that knowledge of God, of religion, of civil, of domestical duties, which we have by our train, and ought not to deny them, being comprised in books, and is to be compassed in youth?  
That some exercise of body ought to be used, some ordinary stirring aught to be enjoined, some provision for private and peculiar trainers ought to be made: not only the ladies of Lacedaemon will swear, but all the world will soothe, if they do but weigh, that it is to much to weaken our own selves by not strengthening their side. That cunning poet for judgement in matter, and great philosopher for secrecy in nature, our well known Virgil, saw in a goodly horse that was offered unto Augustus Caesar an infirmity unperceaved by either looker on or any of his stable, which came as he said by some weakness in the dam, and was confessed to be true. Galene & the whole family of Physicians ripping up our infirmities, which be not to be avoided, placeth the seminary and original, engrafted in nature, as our greatest and nearest foes. And therefore to be prevented by the parents, through considerate train, the best and fairest mean, to better weak nature: so that of duty they are to be cared for. And what care in duty is greater, than this in train?  

3 Natural Towardness.  Their natural towardness which was my third reason doth most manifestly call upon us, to see them well brought up. If nature have given them abilities to prove excellent in their kind, and yet thereby in no point to let their most laudable duties in marriage and match, but rather to beautify them, with most singular ornaments, are not we to be condemned of extreme unnaturallnes, if we gay not that by discipline, which is given them by nature? That naturally they are so richly endowed, all Philosophy is full, 
Proclus upon Plato's common weal, and Theodorus Asinaeus upon the question, whether men and women have all virtues common.  no Divinity denies. Plato and his Academikes say, that all virtues be indifferent, nay all one in man and woman: saving that they be more strong and more durable in men, weaker and more variable in women, Xeno & his stoics though they esteem the odds between man and woman naturally to be as great as the difference, between an heavenly and an earthly creature, which Plato did not, making them both of one mould, yet they grant them equality and sameness in virtue, though they deliver the strength and constancy over unto men, as properly belonging unto that side. Aristotle and his Peripatetikes confessing them both to be of one kind, though to different uses in nature, according to those differences in condition, appointeth them differences in virtue, and yet wherein they agree: alloateth them the same. When they have concluded thus of their natural abilities, and so absolutely entitled them unto all virtues, they rest not there, but proceed on further to their education in this sort. That as naturally every one hath some good assigned him, whereunto he is to aspire, and not to cease until he have obtained it, unless he will by his own negligence reject that benefit, which the munificence of nature hath liberally bestowed on him: so there is a certain mean, whereby to win that perfectly, which nature of herself doth wish us frankly. This mean they call education, whereby the natural inclinations be gently carried on, if they will courteously follow, or otherwise be hastened, if they must needs be forced, until they arrive at that same best, which nature bendeth unto with full sail, in those fairer, which follow the train willingly, in those meaner, which must be bet unto it. And yet even there where it is sorest laboured, it worketh some effect unworthy of repentance, and is better forced on in youth, then foregone in age: rather in children with fear, than not in men with grief. Now as the inclinations be common to both the kinds, so they divide the mean of education indifferently between both. Which being thus, as both the truth tells the ignorant, and reading shows the learned, we do well then perceive by natural men, and Philosophical reasons, that young maidens deserve the train: because they have that treasure, which belongeth unto it, bestowed on them by nature, to be bettered in them by nurture. Neither doth religion contrary religious nature. For the Lord of nature, which created that motion to continue the consequence of all living creatures, by succession to the like, by education to the best, appointing either kind the limits of their duty, and requiring of either the performance thereof, alloweth all such ordinary and orderly means, as by his direction in his word may bring them both from his appointment to their performance, from the first starting place, to the outmost goal: that is unto that good, which he hath assigned them, by such ways as he hath willed them: so that both by nature the most obedient servant, and by the Lord of nature our most bountiful God, we have it in commandment not only to train up our own sex, but also our female, seeing he hath to require an account for natural talents of both the parties, us for directing them: them for performance of our direction.  
The excellent effects of those women, 
4 Excellent effects.  which have been very well trained, do well declare, that they deserve the best training: which reason was my last in order, but not my least in force, to prove their more than common excellency. This is a point of such galancie, if my purpose were to praise them, as it is but to give precept, how to make them praiseworthy, as I might sooner weary myself with reckoning up of writers, and calling worthy women to be witnesses in their own cause then worthily to express their weight and worth, because I believe that to be most true, which is chronicled of them. I will not meddle with any more writers to whom women are most bound, for best speaking of them, and most spreading of their virtues, then with one only man a single witness in person, but above all singularity in proof: the learned and honest Plutarch, whose name emporteth a princes treasure, whose writings witness an unwearied travel, whose plain truth was never tainted. Would he so learned, so honest, so true, so stern, have become such a trumpet for their fame, to triumph by, so have gratified that sex, whom he stood not in awe of: so have beautified their doings, whom he might not have meddled with, so have advanced their honour, to hazard his own sex, by setting them so hie, if he had not resolutely known the truth of his subject? he durst be so bold with his own Emperor the good trajan, to fore his scholar, in his epistle to him before his book of governing the common weal, as to say & call his book to witness thereof, that if he went to govern, and overthrew the state, he did it not by the authority of Plutarch, as disavowing his scholar, if he departed from his lessons. And would that courage have been forced to frame a false argument? or is so great a truth not to have so great a credit? howsover some of the lighter heads have lewdly belied them, or vainly accused them: yet the very best and gravest writers think worthily of them, and make report of them with honour. Ariosto and Boccacio will beloth to be termed light being so great doctors in their divinity, yet they be somewhat over heavy to women, without any great weight as in general the Italian writers be, which in the midst of their loving levities' still glance at their lightness, and that so beyond all manhood, as they feel their own fault, and despair of reconcilement, though they cry still for pardon. As those men know well, which will rather marvel, that I have read those books, then mistrust my report, which they know to be true. In all good and generally authorized histories, and in many particular discourses, it is most evident, that not only private and particular women, being very well trained, but also great princesses & gallant troops of the same sex have showed fourth in themselves marvelous effects of virtue & valour. And good reason why. For where naturally they have to show, if education procure show, is it a thing to be wondered at? Or is their singularity less in nature, because women be less accustomed to show it, and not so commonly employed, as we men be? Yet whensoever they be, by their dealings they show us that they have no dead flesh nor any base mettle. Well, I will knit up this conclusion and burn day light no longer, to prove that carefully, which all men may see clearly, and their adversaries grieve at, because it confutes their folly, which upon some private error of their own, to seem faultless in words, where they be faithless in deeds, blame silly women as being the only cause why they went awry.  
That young maidens can learn, nature doth give them, and that they have learned, our experience doth teach us, with what care to themselves, themselves can best witness, with what comfort to us, what foreign example can more assure the world, than our diamond at home? our most dear sovereign lady & princess, by nature a woman, by virtue a worthy, not one of the nine, but the tenth above the nine, to perfect in her person that absolute number, 

Philo judaeus in his discourse of the ten commandments rips out the perfectness of that number.  
Plutarch in his book of wymens' virtues.   which is no fit to comprehend all absolutnes in Arithmetic, than she is known to contain all perfections in nature, all degrees in valour, & to become a precedent to those nine worthy men, as Apollo is accounted to the nine famous women, she to virtues and virtuous men, he to muses, and learned women: thereby to prove plutarchs conclusion true, that oppositions of virtues by way of comparison is their chief commendation. Is Anacreon a good poet, what say you to Sappho? Is Bacis a good prophet, what say you to Sibyl? was Sesostris a famous prince, what say you to Semiramis? was Servius a noble king, what say you to tanaquil? was Brutus a stout man, what say you to to Porcia? Thus reasoneth Plutarch, and so do I, is it honourable for Apollo a man to have the presidency over nine women, the resemblers of learning? then more honourable it is for our most worthy Princess, to have the presidency over nine men, the paragons of virtue: and yet to be so familiarly acquainted with the nine muses, as they are in strife who may love her best, for being best learned? for whose excellent knowledge and learning, we have most cause to rejoice, who taste of the fruit: and posterity to praise, which shall maintain her memory: though I wish their memory abridged, to have our taste enlarged: our proving lengthened, to have their praising shortened: to be glad that we have her, not to grieve, that we had her: as that omnipotent god, which gave her unto us, when we had more need of such a prince, than she of such a people, will preserve her for us, I do nothing doubt, that we both may serve him, she as our careful sovereign, to set forth his glory, we as her faithful subjects to submit ourselves to it.  
If no story did tell it, if no state did allow it, if no example did confirm it, that young maidens deserve the training, this our own mirror, the majesty of her sex, doth prove it in her own person, and commends it to our reason. We have beside her highness as undershining stars, many singular ladies and gentlewymen so skilful in all cunning, of the most laudable, and loveworthy qualities of learning, as they may well be alleged for a precedent to praise, not for a pattern to prove like by: though hope have a head, and nature be no niggard, if education do her duty, and will seek to resemble even where presidents be passing, both hope to attain to, and possibility to seem to. Wherefore by these profess, I take it to be very clear, that I am not far overshot, in admitting them to train, being so traineable by nature, and so notable by effects.  
But now having granted them the benefit & society of our education, we must assign the end, wherefore their train shall serve, whereby we may apply it the better. Our own train is without restraint for either matter or manner, because our employment is so general in all things▪ 
The end of learning in young maids.  theirs is within limit, and so must their train be. If a young maiden be to be trained in respect of marriage, obedience to her head, & the qualities which look that way, must needs be her best way: if in regard of necessity to learn how to live, artificial train must furnish out her trade: if in respect of ornament to beautify her birth, & to honour her place, rareties in that kind and seemly for that kind do best beseem such: if for government, not denied them by God, and devised them by men, the greatness of their calling doth call for great gifts, and general excellencies for general occurrences. Wherefore having these different ends always in eye, we may point them their train in different degrees. But some Timon will say, what should women do with learning? Such a churlish carper will never pick out the best, but be always ready to blame the worst. If all men used all points of learning well, we had some reason to allege against women, but seeing misuse is common to both the kinds, why blame we their infirmity, whence we free not ourselves? Some women abuse writing to that end, some reading to this, some all that they learn any way, to some other ill some way. And I pray you what do we? I do not excuse ill: but bar them from accusing, which be as bad themselves: unless they will first condemn themselves, and so proceed in their plea with more discretion after a repentant discovery. But they will not deal thus, they will rather retire for shame, and prove to be nonsuite, then confess themselves faulty, & blush for their blaming. Wherefore as the community of virtues, argueth the community of vices naturally in both: so let us in that point interchange forgiveness, and in hope of the virtues direct to the best, not for fear of the vices, make an open gap for them. Wherefore in directing of that train, which I do assign unto young maidens, I will follow this method, and show which of them be to learn, and when, what and how much, where and of whom.  
As concerning those which are to be trained, 
Which & when.  and when they are to begin their train, this is my opinion. The same restraint in cases of necessity, where they conveniently cannot, and the same freedom in cases of liberty, when they commodiously may, being reserved to parents in their daughters, which I allowed them in their sons, and the same regard to the weakness and strength of their wits and bodies, the same care for their womanly exercises, for help of their health, and strength of their limbs, being remitted to their considerations, which I assigned them in their sons, I do think the same time fit for both, not determinable by years, but by ripeness of wit, to conceive without tiring, and strength of body to travel without wearying. For though the girls seem commonly to have a quicker ripening in wit, than boys have, for all that seeming, yet it is not so. Their natural weakness which cannot hold long, delivers very soon, and yet there be as prating boys, as there be prattling wenches. Besides, their brains be not so much charged, neither with weight nor with multitude of matters, as boy's heads be, and therefore like empty cask they make the greater noise. As those men which seem to be very quick witted by some sudden pretty answer, or some sharp reply, be not alway most burdened, neither with lets, nor learning, but out of small store, they offer us still the floor, and hold most of the mother. Which sharpness of wit though it be within them, as it bewraeth itself: yet it might dwell within them a great while, without bewraying of itself, if study kept them still, or great doings did dull them: as slight dealings and imperious, do commonly maintain that kind of courage. Boys have it alway, but oftimes hide it, because their stuff admitteth time: wenches have it alway, and alway bewray it, because their timber abides no tarrying. And seeing it is in both, it deserves care in both, neither to timely to stir them, nor let them loiter to long. As for bodies the maidens be more weak, most commonly even by nature, as of a moonish influence, and all our whole kind is weak of the mother side, which when she was first made, even then weakened the man's side. Therefore great regard must be had to them, no less, nay rather more than to boys in that time. For in process of time, if they be of worth themselves, they may so match, as the parent may take more pleasure in his sons by law, them in his heirs by nature. They are to be the principal pillars in the upholding of households, and so they are likely to prove, if they prove well in training. The dearest comfort that man can have, if they incline to good: the nearest corrosive if they tread awry. And therefore charily to be cared for, bearing a jewel of such worth, in a vessel of such weakness. Thus much for there persons whom I turn over to the parent's ability for charge: to their own capacity for conceit: in each degree some, from the lowest in menaltie, to the highest in mistriship.  
The time hath tied itself to strength in both parts, for the body to travel, for the soul to conceive. The exercises pray in no case to be forgot as a preservative to the body, and a conserve for the soul.  
For the matter what they shall learn, 
What.  thus I think, following the custom of my country, which in that that is usual doth lead me on boldly, and in that also which is most rare, doth show me my path, to be already trodden. So that I shall not need to err, if I mark but my guide well. Where rare excellencies in some women, do but show us some one or two parents good success, in their daughter's learning, there is neither precedent to be fetched, nor precept to be framed. For precepts be to conduct the common, but these singularities be above the common, presidents be for hope, those pictures pass beyond all hope. And yet they serve for proof to proceed by in way of argument, that women can learn if they will, and may learn what they list, when they bend their wits to it. To learn to read is very common, where convenientnes doth serve, & writing is not refused, where opportunity will yield it.  
Reading if for nothing else it were, 
Reading.  as for many things else it is, is very needful for religion, to read that which they must know, and aught to perform, if they have not whom to hear, in that matter which they read: or if their memory be not steadfast, by reading to revive it. If they hear first and after read of the self same argument, reading confirms their memory. Here I may not omit many and great contentmentes, many and sound comforts, many and manifold delights, which those women that have skill and time to read, without hindering their housewifery, do continually receive by reading of some comfortable and wise discourses, penned either in form of history, or for direction to live by.  
As for writing, 
Writing.  though it be discommended for some private carriages, wherein we men also, no less than women, bear oftentimes blame, if that were a sufficient exception why we should not learn to write, it hath his commodity where it filleth in match, and helps to enrich the goodman's mercery. Many good occasions are oftentimes offered, where it were better for them to have the use of their pen, for the good that comes by it, then to wish they had it, when the default is felt: and for fear of evil, which cannot be avoided in some, to avert that good, which may be commodious to many.  

Music.  Music is much used, where it is to be had, to the parent's delight, while the daughters be young, more than to their own, which commonly proveth true, when the young wenches become young wives. For then lightly forgetting Music when they learn to be mothers, they give it in manifest evidence, that in their learning of it, they did more seek to please their parents, then to pleasure themselves. But howsoever it is, seeing the thing is not rejected, if with the learning of it once, it may be retained still (as by order it may) it is ill let go, which is got with great pains, and bought with some cost. The learning to sing and play by the book, a matter soon had, when Music is first minded, which still preserve the cunning, though discontinuance disturb. And seeing it is but little which they learn, and the time as little wherein they learn, because they haste still on toward husbands, it were expedient, that they learned perfectly, and that with the loss of their penny, they lost not their pennieworth also, besides the loss of their time, which is the greatest loss of all. I meddle not with needles, nor yet with houswiferie, though I think it, and know it, to be a principal commendation in a woman: to be able to govern and direct her household, to look to her house and family, to provide and keep necessaries, though the goodman pay, to know the force of her kitchen, for sickness and health, in herself and her charge: because I deal only with such things as be incident to their learning. Which seeing the custom of my country doth permit, I may not mislike, nay I may wish it with warrant, the thing being good and well beseeming their sex. This is the most, so far as I remember, which they commonly use in youth, and participate with us in. If any parent do privately train up his children of either sex in any other private santsie of his own, I cannot commend it, because I do not know it, and if it fortune to die within his private walls, I cannot give it life by public rehearsal. The common and most known is that, which I have said.  
The next point how much, 
How much  is a question of more inquiry, and therefore requireth advised handling. To appoint beside these things, which are already spoken of, how much further any maid may proceed in matter of learning and train, is a matter of some moment, and concerneth no mean ones. And yet some petty lowlinges, do sometimes seek to resemble, where they have small reason, and will needs seem like, where their petieship cannot light, using show for a shadow, where they have no fit shift. And therefore in so doing, they pass beyond the bounds both of their birth, and their best beseeming. Which then discovereth a very mere folly, when a mean parent traineth up his daughter high in those properties, which I shall straight way speak of, and she matcheth low, but within her own compass. For in such a case those overraught qualities for the toyousnesse thereof being misplaced in her, do cause the young woman rather to be toyed withal, as by them giving sign of some idle conceit otherwise, then to be thought very well of, as one wisely brought up. There is a comeliness in each kind, and a decentness in degree, which is best observed, when each one provides according to his power, without overreaching. If some odd property do work preferrment beyond proportion, it commonly stays there, and who so shoots at the like, in hope to hit, may sooner miss: because the ways to miss be so many, and to hit is but one, and wonders which be but onse seen, be no examples to resemble. Every maid may not hope to speed, as she would wish, because some one hath sped better than she could wish.  
Where the question is how much a woman ought to learn, the answer may be, so much as shall be needful. If that also come in doubt, the return may be, either so much as her parents conceive of her in hope, if her parentage be mean, or provide for her in state, if her birth bear a sail. For if the parents be of calling, and in great account, and the daughter's capable of some singular qualities, many commendable effects may be wrought thereby, and the young maidens being well trained are very soon commended to right honourable matches, whom they may well beseem, and answer much better, their qualities in state having good correspondence, with their matches of state, and their wisdoms also putting to helping hand, for the procuring of their common good. Not here to note, what fruit the common weal may reap, by such wits so worthily advanced, besides their own private. If the parents be mean, and the maidens in their training show forth at the very first some singular rareness like to ensue, if they flourish but their natural, there hope may grow great, that some great match may as well like of a young maiden excellently qualified, as most do delight in brute or brutish things for some strange quality, either in nature to embrace, or in art to marvel. And yet this hope may fail. For neither have great personages alway that judgement, nor young maidens alway that fortune, though the maidens remain the gainers, for they have the qualities to comfort their mediocrity, and those great ones want judgement to set forth their nobility.  
This how much consisteth either in perfiting of those forenamed four, reading well, writing fair, singing sweet, playing fine, beyond all cry and above all comparison, that pure excellency in things but ordinary may cause exaraordinarie liking: or else in skill of languages annexed to these four, that more good gifts may work more wonder. For mean is a maim where excellency is the marvel. To hope for high marriages, is good meat, but not for mowers, to have leisure to take delight in these gentlewomanly qualities, is no work for who will: Nay to be a paragon among princes, to use such singularities, for the singular good of the general state, and the wonder of her person, were a wish in despair, were not true proof the just warrant, that such a thing may be wished, because in our time we have found it, even then, when we did wish it most, and in the end more marvelous, then at first we durst have wished. The events in these women which we see in our days, to have been brought up in learning, do rule this conclusion. That such personages as be borne to be princes, or matches to great peers, or to furnish out such trains, for some peculiar ornaments to their place and calling, are to receive this kind of education in the highest degree, that is convenient for their kind. But princely maidens above all; because occasion of their height stands in need of such gifts, both to honour themselves, and to discharge the duty, which the countries committed to their hands, do daily call for, and besides what match is more honourable, then when desert for rare qualities, doth join itself, with highness in degree? I fear no workmanship in women to give them Geometry and her sister sciences: to make them mathematicals, though I mean them Music: nor yet bars to plead at, to leave them the laws: nor urinals to look on, to lend them some Physic, though the skill of herbs have been the study of nobility, by the Persian story, and much commended in women: nor pulpits to preach in, to utter their Divinity: though by learning of some language, they can talk of the lining: and for direction of their life, they must be afforded some, though not as preachers and leaders: yet as honest performers, and virtuous livers. Philosophy would furnish their general discourses, if their leisure could intend it: but the knowledge of some tongues, either of substance in respect of deeper learning, or account for the present time may very well be wished them: and those faculties also, which do belong to the furniture of speech, may be very well allowed them, because tongues be most proper, where they do naturally arm. If I should allow them the pencil to draw, as the pen to write, and thereby entitle them to all my Elementary principles, I might have reason for me. For it neither requireth any great labour to fray young maidens from it, and it would help their needle, to beautify their works: and it is maintainable by very good examples even of their own kind. Timarete the virtuous, daughter to Mycon: Irene the courteous, 
Plin. lib. 35. cap. 11.  daughter to Cratinus: Aristarete the absolute, daughter to Nearchus: Lala the eloquent, and ever maid of Cyzicus: Martia the courageous, daughter to Varro the best learned and most loved of any Roman, and many more beside, did so use the pencil, as their fame therefore is so much the fairer, because the fact in that sex is so seldom and rare.  
And is not a young gentlewoman, think you, thoroughly furnished, which can read plainly and distinctly, writ fair and swiftly, sing clear & sweetly, play well & finely, understand & speak the learned languages, and those tongues also which the time most embraceth, with some Logical help to chop, and some Rhetoric to brave. Besides the matter which is gathered, while these tongues be either learned, or looked on, as words must have seats, no less than raiment bodies. Were it any argument of an unfurnished maiden, besides these qualities to draw clean in good proportion, and with good symmetry? Now if she be an honest woman, and a good housewife to, were she not worth the wishing, and worthy the shryning? and yet such there be, and such we know. Or is it likely that her children shallbe ear a whit the worse brought up, if she be a Laelia, an Hortensia, or a Cornelia, which were so endued and noted for so doing? 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is written of Eurydice the Epirot, that after she began to have children, she sought to have learning, to bring them up skilfully, whom she brought forth naturally. Which thing she performed in deed, a most careful mother, and a most skilful mistress. For which her well doing, she hath won the reward, to be enrolled among the most rare matrons.  

Where & when.  Now there is nothing left to end this treatise of young maidens, but where and under whom, they are to learn, which question will be sufficiently resolved, upon consideration of the time how long they are to learn, which time is commonly till they be about thirteen or fourteen years old, wherein as the matter, which they must deal with all, cannot be very much in so little time, so the perfitting thereof requireth much travel, though their time be so little, and there would be some show afterward, wherein their training did avail them. They that may continue some long time at learning, through the state and ability of their parents have also their time and place suitably appointed, by the foresight of their parents. So that the time resting in private forecast, I can not reduce it to general precept, but only thus far, that in perfectness it may show, how well it was employed.  

The places.  The places wherein they learn be either public, if they go forth to the Elementary school, or private if they be taught at home. The teacher either of their own sex, or of ours.  
For public places, because in that kind there is no public provision, but such as the professors of their training do make of themselves, I can say little, but leave them to that and to their parent's circumspection, which both in their being abroad, during their minority, and in bringing them up at home after their minority, I know will be very diligent to have all things well. For their teachers, their own sex were fittest in some respects, but ours frame them best, & with good regard to some circumstances will bring them up excellently well, specially if their parents be either of learning to judge, or of authority to command, or of both, to do both, as experience hath taught us in those, which have proved so well. The greater borne Ladies and gentlewymen, as they are to enjoy the benefit of this education most, so they have best means to prosecute it best, being neither restrained in wealth, but to have the best teachers, & greatest helps: neither abbridged in time, but to ply all at full. And thus I take my leave of young maidens and gentlewymen, to whom I wish as well, as I have said well of them.   

Chapter 39 Of the traning up of young gentlemen. Of private and public education, with their general goods & ills. That there is no better way for gentlemen to be trained by in any respect then the common is being well appointed. Of rich-men's children which be no gentlemen. Of nobility in general. Of gentlemanly exercises. What it is to be a nobleman, or a gentleman. That infirmities in noble houses be not to be triumphed over. The causes and grounds of nobility. Why so many desire to be gentlemen. That gentlemen ought to profess learning and liberal sciences for many good & honourable effects. Of traveling into foreign countries: with all the branches allowance and dissallowance thereof: and that it were to be wished, that gentlemen would profess, to make sciences liberal in use, which are liberal in name. Of the training up of a young Prince.  
IN the last title I did declare at large, how young maidens in each degree were to be advanced in learning, which me thought was very incident to my purpose, because they be counter-braunches to us in the kind of mortal and reasonable creatures, and also for that in each degree of life, they be still our mates, and sometime our mistresses, through the benefit of law, and honorablenes of birth. Now considering they join alway with us in number and nearness, and sometime exceed us in dignity and calling: as they communicate with us in all qualities, and all honours even up to the sceptre, so why ought they not in any wise but be made communicantes with us in education and train, to perform that part well, which they are to play, for either equality with us, or sovereignty above us? Here now ensueth another title of marvelous importance, for the kind of people, whereof I am to entreat: because their state is still in the superlative, and the greatest executions be theirs by degree, though sometime they lose them by their own default, and set them over to such, as nature maketh noble by ingenerate virtues. I mean the training up of young gentlemen in every degree and to what so ever ascent, because even the crown and kingdom is their height, though it come to the female, when their side faileth. For gentlemen will commonly be exempt from the common, as in title, so also in train, refraining the public, though they hold of the male, and preferring the private, to be liker to maidens, whose education is most private, because of their kind, and therefore not misliked: whereas young gentlemen should be public, because of their use. And for not being such, they bear some blame, as therein contrarying both all the best ordered common weals, and all the most excellent and the learnedest writers, which bring up even the best princes alway with great company.  
But seeing they willbe private, and I take upon me not to leap over any, which light within my compass, and chief young gentlemen, whose ordinary greatness is to govern our state, and to be public pillars for the prince to lean on, and the people to stay by: their private choice commands me a private consideration, which in young gentlewymen needed not any handling, because it beseemeth them to be taught in in private: in gentlemen it needeth, the case being doubtful, whether private training be their best or no. And though this argument succeed young maidens in order of method, I hope young gentlemen will not be offended neither with me for the placing, seeing the other sex is in possession of prerogative, nor with them for being so placed, 
Of private education.  which have won the best place.  
This question for the bringing up of young gentlemen offereth the deciding of an other ordinary controversy, between public education and private, which very name in nature is enemy to public, as enclosure is to common, and swelling to much overlayeth the common, not only in education, where it both corrupteth by planting a to private habit, and is corrupted itself by a degenerate form, but also in most things else. Yet do I not deny both personal properties and private realities, which law doth allow in private possessions, even there, where friendship makes things to be most common by participation. 
Private  I will therefore speak a little of this private train, before I pass to the education of gentlemen. What do these two words import, private education? Private is that, which hath respect in all circumstances to some one of choice: as public in all circumstances regardeth every one alike. 
Education.  Education is the bringing up of one, not to live alone, but amongst others, (because company is our natural cognisance) whereby he shall be best able to execute those doings in life, which the state of his calling shall employ him unto, whether public abroad, or private at home, according unto the direction of his country whereunto he is borne, & oweth his whole service. All the functions here be public and regard every one, even where the things do seem to be most private, because the main direction remaineth in the public, and the private must be squared, as it will best join with that: and yet we restrain education to private, all whose circumstances be singular to one. As if he that were brought up alone, should also ever live alone, as if one should say, I will have you to deal with all, but never to see all: your end shallbe public your mean shallbe private, that is to say, such a mean as hath no mind to bring you to that end, which you seem to pretend: Because naturally private is sworn enemy to public in all events, as it doth appear when private gain undoth the common, though public still pretend friendship to all that is private in distributive effects, as it is plainly seen when the public care doth help each private, & by cherishing the singular maintaineth the general, whereas the private letteth the public drown, so itself may fleet above. For in deed they march most what from several grounds to several issues by most several & least suitable means, the one in nature a rowmy palace full of most variety to content the mind, the other a close prison, tedious to be tied to, where the sense is shackled: the one in her kind, a liberty, a broad field, an open air, the other in the contrary kind, a pinfold, a cage, a cloister: Neither do I take these terms to make a fit division, where the end is still common and the abuse private. For how can education be private? it abuseth the name as it abuseth the thing. If they will say education is either good or ill, and use the natural name, them methinks the disembling which is shadowed in the term private would soon appear: though there can be no worse name then private, saving where the public doth appoint it, which in education it will not, thereby to foster her own foe: though in possessions it do, to have subsidies to sustain, & payments to maintain her great common charge.  
And though in communities of kind which naturally is divided into spieces, nature engraft private differences for distinction sake, as reason in man to part him from a beast, yet that difference remaineth one still, because there is none better: which countenance of best cannot here be pretended, because in education private is the worst. This private renting in sunder of persons, for a pretended best education, which must pass on together after education is very dangerous in all days, for for many private bushes, while every parent can serve his own humour, be it never so distempered: by the secrecy of his own house, not to be discovered: by the choice of his teacher, which will be ready to follow, if he forego not in folley: by the obedience of his child, which must learn as he is led, or else be beaten for not learning: which must obey as he is bid, or else lease his parent blessing. In public schools this swerving in affection from the public choice in no case can be. The master is in eye, what he saith is in ear: the doctrine is examined: the child is not alone, and there must he learn that which is laid unto him in the hearing of all and censure of all. Whatsoever inconveniences do grow in common schools, (as where the dealers be men, how can there be but maims?) yet the private is much worse, and hatcheth more odd ills. Naturally it is not built upon unity, brad by disunion, to seem to see more than the common man doth, to seem to prevent that by private wit, which the common doth incur by unadvised folly: to seem to gain more in secrecy, than the common gives in civility. By cloistering from the common it will seem to keep a countenance far above the common, even from the first cradle. Whereby it becomes the puffer up to pride in the recluse, and the direction to disdain, by dreaming still of bettership: the enemy to unity, between the unequal: the overwayning of one's self, not compared with others, the disjointing of agreement, where the higher contemneth his inferior with scorn, and the lower doth stomach his superior with spite: the one gathering snuff, the other grudge.  
This kind of train which soweth the corn of dissension by difference, where the harvest of consent is the harbour of common love, the indissoluble chain of countrymen's comfort, may very well be bettered, and much better be forborn, because by the way it tempereth still the poison of a creeping spite. And certainly the nature of the thing doth tend this way, though changing betimes to better choice, or the common check, which will not be controwled, do many and often times interrupt the course. And though the child in process prove better, and show himself courteous, contrary to my note, and the very nature of private education, thank natural goodness or experience seen abroad, not the kind of education, which in her own sternness alloweth no such courtesy, though the child see it in his parents, and find it in his books. And sometimes also it maketh him to shepish bashful, when he comes to the light: as being unacquainted with resort: though generally he be somewhat to childish bold, by noting nothing, but that which he breeds of himself in his solitary train, where he is best himself, and hath none to control him, no not his master himself, but under confession, how so ever the title of master do pretend authority and the name of scholar, make show of obedience in private cloistring. I need not say all, but in this short manner, I seek to give occasion for them to see all, which desire to sift more, both for the matter of their learning, and the manner of their living.  
Do ye know what it is for one to be acquainted with all children in his childhood, which must live with them being men in his manhood? Is the common bringing up being well appointed good for the common man, & not for him of more height? and doth not that deserve to be liked on in private, which is thoroughly tried being showed forth in common, and sifted by the seeing? which without any great alteration, for the matter of train will be very well content to be penned up within private doors, though it mislike the cloistring, in privating the person. Sure that common which is well cast, must needs help the private, as one of her parts and feed one child very well being a general mother to all: but private be it never so well cast in the sternness of his kind, still draws from the public. I count not that private which is executed at home for a public use, in respect of the place, for so all doings be private, but that which will be at home, as better so. And why? for the private parties good. But it should seem generally that the question is not so much for the manner of education, nor for the matter, wherein, but for the place, where, as if that, which is good for all in common, should not be good for some but in private. I must speak it under pardon. The effect commends the common: for that the common education in the midst of common mediocrity bringeth up such wits to such excellency, as serve in all degrees, yea even next to the highest, whereas private education in the midst of most wealth, if it maintain it self with any more than bare mediocrity both of learning and judgement, when it is at the highest, let him that hath showed more, give charge to the challenge. And yet some one young man's oddness, though it be odd in deed, overthroweth not the question. And oftimes the report of that oddness which we see not in effect, but hear of in speech, falls out very lame, if the reporters judgement be advisedly considered, though for the authority and countenance of the man, skill give place to boldness, and silence to civility: which otherwise would reply against it. There is no comparison between the two kinds, set affection apart. If the private pupil chance to come to speak, it falleth out mostwhat dreamingly, because privity in train is a punishment to the tongue: and in teaching of a language to exclude companions of speech, is to seek to quench thirst, and yet to close the mouth so, as no moisture can get in. If he come to write, it is lean, and nothing but skin, and commonly bewrays great pains in the master, which brought forth even so much, being quite reft of all helping circumstance, to ease his great labour, by his pupils conference, with more company. Which is but a small benefit to the child, that might have had much more if his course had been changed. He can but utter that, which he hears, & he hears none but one, which one though he know all, yet can utter but little, because what one auditory is two or three boys for a learned man to provoke him to utterance? If he traveled to utter, and one of judgement should stand behind a covert to hear him, methinks he should hear a strange orator straining his pipes, to persuade strange people, and the boy if he were alone, fast a sleep, or if he had a fellow, playing under the board, with his hand or feet, having one eye upon his talking master, and the other eye on his playing mate. If the nine Muses and Apollo their precedent were painted upon the wall, he might talk to them with out either laughing or lowering, they would serve him for places of memory, or for hieroglyphical partitions. If he that is taught alone miss, as he must often, having either none, or very small company to help his memory, which multitude serves for in common schools, where the hearing of many confirms the sitter by, shall he run to his master? if he do that boldly, it will breed contempt in the end: if he do it with fear, it will dull him for not daring. And though it be very good for the child, not to be afraid to ask counsel of his master in that, where he doubteth, yet if he find easy entertainment he will doubt still, rather than do his diligence, not to have cause to doubt. If the private scholar prove cunninger afterward, than I conceive he can be by private education, there was some foreign help which advanced him abroad, it was not his train within being tied to the stake, which offereth that violence to my assertion.  

Why is private teaching so much used?  But what leads the private, and why is it so much used? there must needs be some reason, which alieneth the particular parent from the public discipline, which I do grant to very great ones, because the further they rise from the multitude in number, and above them in degree, the more private they grow as in person, so in train: and the prince himself being one and singular must needs embrace the private discipline, wherein he showeth great valour in his person, if by private means, he mount above the public. And yet if even the greatest, could have his train so cast, as he might have the company of a good choice number, wherein to see all differences of wits, how to discern of all, which must deal with all, were it any sacrilege?  
But for the gentleman generally, which flieth not so high, but fluttereth some little above the ordinary common, why doth he make his choice rather to be like them above, which still grow privater, then to like of them below, which can grow no lower, and yet be supporters, to stay up the whole, and liker to himself, than he is to the highest? To have his child learn better manners, and more virtuous conditions? As bad at home as abroad, and brought into schools, not bred there. To avoid confusion and multitude? His child shall mark more, and so prove the wiser: the multitude of examples being the means to discretion. Nay in a number, though he find some lewd, whom to fly, he shall spy many toward, whom to follow: and withal in schools he shall perceive that vice is punished, and virtue praised, which where it is not, there is danger to good manners, but not in schools, where it is very diligently observed, because in public view, necessity is the spur. To keep him in health by biding at home for fear of infection abroad? Death is within doors, and dainties at home have destroyed more children than danger abroad. Doth affection work stay, and can ye not part from your child's presence? That is to fond. And any cause else admits controwlement, saving only state in princes children, and princelike personages, which are to far above the common: by reason of great circumstance. And yet their circumstance were better, if they saw the common, over whom they command, and with due circumspectness could avoid all dangers, whereunto the greatest be commonly subject, by great desires, not in themselves to have, but in others that hope, which make the greatness of their gain their colour against justice, where they injury most. It is enough that is meant, though I say no more: besides that by a Persian principle, the seldom seeing in princes, works admiration the more, when they are to be seen.  
Use common schools to the best, 
Send your private M. with your child to the common school.  join a tutor to your child, let Quintilian be your guide, all things will be well done, where such care is at hand, and that is much better done, which is done before witness to encourage the child. Comparisons inspire virtues, hearing spreads learning: one is none and if he do something at home, what would he do with company? It is never settled, that wanteth an adversary, to quicken the spirits, to stir courage, to find out affections.  
For the masters value, which is content to be cloistered, I will say nothing, entertainment makes digressions even to that, which we like not. But if it would please the private parent, to send his son with his private master to a common school, that might do all parties very much good. For the school being well ordered, and appointed for matter and manner to learn, where number is pretended to cumber the master, and to mince his labour so, as each one can have but some little, though his voice be like the Sun, which at one time with one light shineth upon all: yet the private scholar, by the help of his private master in the common place hath his full applying, and the whole Sun, if no less will content him. The common master thereby willbe careful to have the best: the private teacher will be curious to come but to the very best: whereby both the private and public scholars shall be sure to receive the best. And if the public master be chosen accordingly, as allowance will allure even the principal best, private cunning will not disdain to be one degree beneath, where he knoweth himself bettered. And thereby disagreement between the two teachers willbe quite excluded which only might be the mean to mar both my meaning and Qintilianes counsel. Sure my resolution is, which if it win no liking abroad may return again homeward, and be welcome to his master, that that which must be continued & exercised in public, the residue of ones life, were best to be learned in public, from the beginning of one's life. And if ye will needs be private, make your private public, and draw as many to your private master, for your private sons sake, seeing you are able to provide room, because that will prove to be best for your child, as shallbe able to keep some form of our multitude, that he may have one company before him to follow & learn of, an other beneath to teach & vaunt over, the third of his own standing, with whom to strive for praise of forwardness. Whereby it falleth out still, that that private is best, which consisteth of some chosen number for a private end: and that multitude best, where choice restrains number, for the public service: for in deed the common schools be as much overcharged with too many, as any private is with to few. Which how it may either be helped, or in that confusion be better handled, I will hereafter in my private executions declare, seeing I have noted the defect.  
To knit up this question therefore of private & public education, I do take public to be simply the better: as being more upon the stage, where faults be more seen, & so sooner amended, as being the best mean both for virtue & learning, which follow in such sort, as they be first planted. What virtue is primate? wisdom to foresee, what is good for a desert? courage to defend, where there is no assailant? temperance to be modest, where none is to challenge? justice to do right, where none is to demand it? what learning is for alonnesse? did it not come from collection in public dealings, & can it show her force in private affairs, which seem afraid of the public? Compare the best in both the kinds, there the odds will appear. If ye compare a private scholar, of a very fine capacity, & worthy the open field, so well trained by a diligent & a discreet master as that train will yield: with a blockhead brought up under a public teacher, not of the best sort, or if in comparison ye match a toward private teacher with a weak public master, ye say somewhat to the persons but smallly to the thing, which in equality shows the difference, in inequaltie deceives the doubts, and then most, when to augment his own liking, he will make the conference odd, to seem to advance error, where the truth is against him. And to say all in one, the public pestering with any reasonable consideration, though it be not the best, yet in good sooth, it far exceedeth the private aloneness, though sometime a diligent private teacher show some great effect of his main endeavour.  
But to the education of gentlemen and gentlemanly fellows. 
That the circumstance is one in gentlemen and common men's children.  What time shall I appoint them to begin to learn? Their wits be as the common, their bodies oftimes worse. The same circumstance, the same consideration for time must direct all degrees. What thing shall they learn? I know none other, neither can I appoint better, then that which I did appoint for all. The common and private concur herein. Neither shall the private scholar go any faster on, nay perhaps not so fast, for all the help of his whole master, than our boys shall, with the bare help, that is in number and multitude, every boy being either a master for his fellow to learn by, or an example to set him on, to better him if he be negligent, to be like him, if he be diligent.  
Only his, young gentlemen must have some choice of peculiar matter, still appropriate unto them, because they be to govern under their prince in principal places: those virtues and virtuous lessons must be still laid before them, which do appertain to government, to direct others well, and belong to obedience, to guide themselves wisely. For being in good place, and having good to lose, it will prove their ill, by undiscrete attempts to become prays to distress. And yet for all this, the general matter of duty being commonly taught, each one may apply the general to his own private, without drawing any private argument into a school, for the privity not to be communicate but with those of the same calling: considering the property of that argument falleth as oft to the good of the common, whom virtue advanceth, as the gentlemen's credit, whom negligence abaseth. What exercises shall they have? The very same. What masters? The same. What circumstance else? All one and the same: but that for their place and time, their choice makes them private, though nothing the better for want of good fellowship. And if they prove so well trained, as the general plat for all infancy doth promise, and so well exercised, as the thing is well meant them, they shall have no cause, much to complain of the public, nor any matter at all why to covet to be private. For it is no mean stuff, which is provided even for the meanest to be stored with.  
These things gentlemen have, and are much bound to God for them, which may make them prove excellent, if they use them well: great ability to go through withal, where the poorer must give over, ere he come to the end: great leisure to use liberty, where the meaner must labour: all opportunities at will, where the common is restrained: so that singularity in them if it be miss, discommendes them, because they have such means & yet miss: if it hit in the meaner, it makes their account more, because their mean was small, but their diligence exceeding. Whereby negligence in gentlemen is ever more blamed, because of great helps, which help nothing: diligence in the meaner is always more praised, because of great wants, which hinder nothing: and those preferments, which by degree are due unto gentlemen, through their negligence being by them forsaken, are bestowed upon the meaner, whose diligent endeavour made mean to enjoy them.  

1 rich men no gentlemen.  As for rich men which being no gentlemen, but growing to wealth by what means soever, will counterfeit gentlemen in the education of their children, as if money made equality, and the purse were the preferrer, and no further regard: which contemn the common from whence they came, which cloister up their youth, as boding further state: they be in the same case for ability, though far behind for gentility. But as they came from the common, so they might with more commendation, continue their children in that kind, which brought up the parents and made them so wealthy, and not to impatronise themselves unto a degree to far beyond the dounghill. For of all the means to make a gentleman, it is the most vile, to be made for money. Because all other means bear some sign of virtue, this only mean is to bad a mean, either to match with great birth, or to mate great worth. For the most part it is miserably scraped to the murdering of many a poor maggot, while lively cheese is lusty cheer, to spare expenses, that jacke may be a gentleman. If sparing were the worst, though in the worst degree, that were not the worst, nay it hath show of wit: The rest which I touch not, be so shameful & so known to be such, & deserve so great hatred as nothing more. Besides the insolency of the people, triumphing over them in their cups, by whom they buy their drink: which shifts be shameful to the world and hateful to heaven: and too too filthy to be honoured upon earth with either arms by harold, or honour by any. He that will read but Aristophanes his blind Plutus the God of richesse, & mark the old fellows fashions shall see his humour naturally, as that poet was not the worst resembler though he were not the best man.  
For to become a gentleman is to bear the cognisance of virtue, whereto honour is companion: the vilest diuises be the readiest means to become most wealthy, and ought not to look honour in the face, because it joins not with justice, which great wealth by the Greek verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is noted to refuse, and commonly dare not name the mean right, whereby it groweth great. And though wit be pretended to have made their way, it is not denied but that wit may serve even to the worst effects, and to wring many a thousand to make one a gentleman. It is not wit, that carrieth the praise, but the matter, whereon, and the manner how it is, or hath been ill or well employed. Witte bestowed upon the common good with wise demeanour, deserveth well: the same holy given to fill a private purse, by any mean, so it be secret: by any misdemeanour, so it be not seen: deserveth no prais for that which is seen, but is to be suspected, for that which is not seen. These people by their general trades, will make thousands poor: and for giving one penny to any one poor of those many thousands will be counted charitable. They will give a scholar some petty poor exhibition to seem to be religious, and under a slender veal of counterfeit liberality, hide the spoil of the ransacked poverty. And though they do not profess the impovershing of purpose, yet their kind of dealing doth pierce as it passeth: and a thousand pound gains bowels twenty thousand persons. Of these kind of folks I intend not to speak, because their state is both casual, and belongeth to the common: and their gentility bastardise: and yet while I frame a gentleman, if any of them take the benefit of my advice, gentle men must bear with me, if my precepts be usurped on, where their state is intruded on.  
My purpose is to employ my pains upon such as are gentlemen in deed, and in right judgement of their unbewitched country do serve in best place: neither will I rip up what some writ of nobility in general, whether by birth or by descent: nor what other writ of true nobility, as disclaiming in that which virtue advanceth not: nor what other writ of learned nobility, as accounting that simply the best, where virtue and learning do beautify the subject. One might talk beyond enough, and write beyond measure, that would examine what such a one saith of nobility in greek, such a one in latin, such in other several tongues, because the argument is so large, the use of nobility streaching so far, and so brave a subject cannot choose but minister passing brave discourses. There be so many virtues to commend it, all the brymmer in sight the clearer their subject is: so many vices to assail it whose disfiguring is foulest, where it falleth in the face, and must needees be seen.  
All these offered occasions, to enlarge and amplify this so honourable an argument, I mean to forbear, and give only this note unto young gentlemen: That if their calling had not been of very great worth in deed, as it is of most show in place, it could never have won so many learned works, it could never have pierced so many excellent wits, to rejoice with it in good, to mourn with it in ill, & to make the meditation of nobility, to be matter for them to marvel. And that therefore it doth stand nobility upon, to maintain that glory in their families with praise, which learned men in so many languages, do charge them with in precept. My friend to be careful, that I keep all well, and myself to be careless and consume all ill? an honest friend and an honourable care. But what am I? my ancestors to advance my house to honour, myself to spoil it, and bring it to decay? The advancement virtuous, the advancer commendable. But what am I? a gentleman in birth and nothing else but bravery. A sorry show which shameth, where it shapeth. It is value that gives name and note to nobility, it is virtue must endow it, or vice will undo it. The more high the more heinous, if it fortune to fail: the more bruited the more brutish if it fatal under fame. Which seeing it is so, as I wish the race well, so I wish their train were good, and if it were possible even better than the common, but that cannot be. For the common well appointed is simply the best, and even fittest for them, because they may have it full, where the meaner have it maimed. Their sufficiency is so able to win it with perfection, for leisure at will, for labour at ease, for want the least, for wealth the most, in all things absolute, in nothing unperfit, if they fail not themselves.  
But because I mean briefly to run through this title of nobility, which concerneth the worthiest part of our state & country, whatsoever cavilling the enemies of nobility pretend, whose good education must be applied according unto their degrees & ends, to the commodity & honour of our state & country: Before that I do meddle with their train, and show what is most for them, and best liked in them, I will examine those points which by good education be best got, and being once got do beautify them most, which two considerations be not impertinent to my purpose, because I tender their education, to have them prove best.  
My first note in nature of method must needs be, 
The method of the discourse that followeth.  what it is to be a gentleman or a nobleman, and what force the terms of nobility or gentry do infer to be in the persons, to whom they are proper. Then what be the grounds and causes of gentry and nobility: both the efficient which make them, and the final why they serve, wherein the rightness of their being consisteth, and why there is such thronging of all people that way.  
But ear I begin to deal with any of these points, 
Of gentlemanly exercise.  once for all I must recommend unto them exercise of the body, and chief such as besides their health shall best serve their calling, and place in their country. Whereof I have said, methinks, sufficiently before. And as those qualities, which I have set out for the general train in their perfection being best compassed by them, may very well beseem a gentlemanly mind: so may the exercises without all exception: either to make an healthful body, seeing our mould is all one: or to prepare them for service, wherein their use is more. Is it not for a gentleman to use the chase and hunt? doth their place reprove them if they have skill to dance? Is the skill in sitting of an horse no honour at home, no help abroad? Is the use of their weapon with choice, for their calling, any blemish unto them? For all these and what else beside, there is furniture for them, if they do but look back: and the rather for them, because in deed those great exercises be most proper to such persons, and not for the meaner. Wherefore I remit them to that place.  
What is it to be a nobleman or a gentleman? and what force do those terms of nobility and gentility infer to be in those persons, 
What is it to be a nobleman or a gentleman?  whereunto they are proper? All the people which be in our country be either gentlemen or of the commonalty. The common is divided into merchants and manuaries generally, what partition sooner is the subdivident. Merchandise containeth under it all those which live any way by buying or selling: Manuarie those whose handiwork is their ware, and labour their living. Their distinction is by wealth: for some of them be called rich men, which have enough and more, some poor men, which have no more then enough: some beggars which have less then enough. There be also three kinds in gentility, the gentlemen, which be the cream of the common: the noblemen, which be the flower of gentility, and the prince which is the primate and pearl of nobiltie. Their difference is in authority, the prince most, the nobleman next, the gentleman under both. And as in the base degree, the beggar is beneath all for want of both ability to do with, and virtue to deserve with: so the prince being opposite to him, as the mere best, to the pure worst, is of most ability to do good, and of most virtue to deserve best. The limiting of either sort to their own lists, will be wray either an usurping intruder upon superiority, or a base degenerate to inferiority, either being ravished with the others dealings, and neither deserving the degree that he is in. To be virtuous or vicious to be rich or poor, be no peculiar badges to either fort, but common to both, for both a gentleman, and a common man may be virtuous or vicious, both of them may be either rich or poor: landed or unlanded, which is either the having or wanting of the most statary substance: Examples need not in familiar knowledge. And as the gentleman in any degree must have foreign ability for the better executing of his lawful authority: so there be some virtues which seem to be wedded properly to that side: As great wisdom in great affairs: great valiancy in great attempts: great justice in great executions and all things excellent, in a great & excellent degree of people. The same virtues but in a meaner degree in respect of the subject, whereon they be employed: in respect of the persons, which are to employ: in respect of circumstance, wherefore they are employed: and all things meaner be reserved for the common: of whom I will speak no more now, because this title is not for them, though they become the keepers of virtues and learning, when nobility becomes degenerate. Hereby it is evident that the term of nobility amongst us, is restrained to one order, which I named the flower of gentility: and that the gentlemen be in degree next unto them. Whereof where either beginneth, none can doubt▪ which can call him a nobleman that is above a knight. So that whosoever shall use the term of gentility, speaking of the whole order opposite to the common, doth use the ground whence all the rest doth spring because a gentleman in nature of his degree is before a nobleman, though not in the height: as nobility employeth the flower of the gentlemen, which name is taken of the primacy and excellency of the odds, and where it is used in discourse it comprehendeth all above the common. When the Roman speaketh of the gentleman in general, nobility is his term, being in that state opposite to the common, wherein they acknowledged no prince, when that opposition was made. For generosus which is our common term signifieth the inward valour, not the outward note, and reacheth to any active living creature though without reason, wherein there doth appear any praisworthy valiance or courage in that kind more than ordinary, as in Alexander's horse and Porus his dog. Therefore whether I ufe the term of nobility hereafter or of gentility, the matter is all one, both the names signifying the whole order, though not of one ground, nobility being the flower and gentility the root. The account whereof how great it is, we may very well perceive by that opinion, which the nobility itself hath usually of it. For truth being the private protest of a gentleman, honour, of a noble man, faith of a Prince, yet generally they do all join in this. As they be true gentlemen. Such a reputation hath the name reserved even from his original.  
Now then nobility emplying the outward note of inward value, and gentility signifying the inward value of the outward note, it is very easy to determine, what it is to be a nobleman, in excellency of virtue showed, and what it is to be a gentleman to have excellent virtue to show. Whereby it appeareth that virtue is the ground to that whole race, by whether name so ever ye call it, wisdom in policy, valiance in execution, justice in deciding, modesty in demeanour. There shall not need any allegations of the contraries, to grace out these virtues, which be well content with their own gains and desire not to glister by comparison with vices, though different colours in contarietie do commend, and things contrary be known in the same moment. For if true nobility have virtue for her ground, he that knoweth vice, can tell what it brings forth. Whether nobility come by descent or desert it maketh no matter, he that giveth the first fame to his family, or he that deserveth such honour, or he that enlargeth his parentage by noble means, is the man whom I mean. He that continueth it in descent from his ancestry by desert in his own person hath much to thank God for, and doth well deserve double honour among men, as bearing the true coat of right and best nobility, where desert for virtue is quartered with descent in blood, seeing anciency of lineage, and derivation of nobility is in such credit among us and alway hath been.  

Of infirmities in nobility by descent.  And as it is most honourable in deed thus to answer auncestry in all laudable virtues, and noble qualities of a well affected mind: so the defect in sufficiency where some of a noble succession have not the same success in points of praise and worthiness, either naturally by simpleness, or casually, by fortune; though it be to be moaned in respect of their place, yet it is to be excused in respect of the person. Because the person is, as his parents begat him, who had not at commandment the descent of their virtues, which made them noble, as they had the begetting of a child to inherit their lands. For if they had, their nobility had continued on the nobler side. But virtues and worthiness be not tied to the person, they be Gods mere and voluntary gifts to bestow there, whereas he intends that nobility shall either rise or continue, and not to bestow, where he means to abase, and bring a lineage low. Wherefore to blame such wants, and rail upon nobility as to much degenerate, is to intrude upon providence. Where we cannot make ourselves, and may clearly see, that he which maketh, hath some mystery in hand, where he sets such marks.  
To exhort young men to those qualities, which do make noble and gentlemen, is to have them so excellently qualified, as they may honest their country, and honour themselves. To encourage noble young gentlemen to maintain the honour of their houses, is to wish them to apply such virtues, as both make base houses big in any degree, and tofore did make their families renowned in theirs. If ability will attain, and idleness do neglect, the ignominy is theirs: if want of ability appear to be so great, as no endeavour can prevail, God hath set his seal and men must cease to muse, where the infirmity is evident, and think that every beginning is to have an end. Hereby I take it to be very plain both what the terms of noble and gentle do mean, and what they infer to be in those parties to whom they are proper. For as gentility argueth a courteous, civil, well disposed, sociable constitution of mind in a superior degree: so doth nobility import all these, and much more in an higher estate nothing bastarded by great authority. And do not these singularities deserve help by good and virtuous education?  
What be the grounds and causes of nobility, 
The causes and grounds of nobility.  both the efficient which make it, and the final for whom it serves? Concerning the efficient. Though the chief and sovereign Prince, of whom for his education I will say somewhat hereafter, be the best and fairest blossom of nobility, yet I will not meddle any further with the mean to attain unto the dignity of the crown, them that it is either come by, by conquest, which in meaner people is called purchase, and hangeth altogether of the conquerors disposition: or else by descent, which in other conveyances continueth the same name, and in that highness continueth the same laws, or altereth with consent. Neither will I speak of such, as the Prince upon some private affection doth extraordinarily prefer. 
Plutarch. Alexand. Hester lib. AElianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2.  Alexander may advance Hephestio for great good liking, Assuerus Hester, for great good love, Ptolemy Galetes for secret virtue. And upon whom soever the Prince doth bestow any extraordinary preferment, it is to be thought that there is in them some great singularity, wherewith their princes, which can judge be so extraordinarily moved. Neither will I say any more than I have said of nobility by descent, which enjoyeth the benefit of the predecessors virtue, if it have no private stuff: but if it have, it doth double and triple the honour and praise of ancestry.  
But concerning other causes, that come by authority, which make noble and gentlemen under their Prince, who be therefore advanced by their Prince, because they do assist him in necessary functions of his government, they be either single or compound, & depend either holy of learning: or but only for the grounds of their execution. Excellent wisdom which is the mean to advance grave and politic counsellors, is but a single cause of preferment: likewise valiancy of courage which is the mean to make a noble and a warrious captain is but a single cause of advancement: but where wisdom for counsel, doth concur with valiancy of courage in the same man, the cause is compound and the desert doubled. The means of preferment, which depend upon learning for the ground of their execution be either martial for war and defence abroad, or politic, for peace and tranquillity at home. For the man of war will seem to hang most of his own courage and experience, which without any learning or reading at all hath oftimes brought forth excellent leaders, but with those helps to, most rare and famous generals, as the reason is great, why he should prove an excellent man that way with the assistance of learning which without all learning could attain unto so much. 
Plut. Sylla. Caesar.  Sylla the cruel in deed, though surnamed the fortunate of such, as he favoured, was a noble general without any learning. But Caesar which wondered at him for it, as a thing scant possible to do any great matter without good learning, himself with the help of learning, did far exceed him.  
Such as use the pen most in helping for their part, the direction of public government, or execute offices of either necessary service for the state, or justiciary, for the common peace and quietness, without profession of further learning, though they have their chief instrument of credit from the book, yet they are not mere debtors to the book, because private industry, considerate experience, and stayed advisement seem to challenge some interest, in their praiseworthy dealing. The other which depend wholly upon learning be most incident to my purpose, and best beseem the place, where the question is, how gentlemen must be trained to have them learned.  
The highest degree whereunto learned valour doth prefer, 
A politic counsellor.  is a wise counsellor, whose learning is learned policy: not as policy is commonly restrained, and opposed to plainness, but as we term it in learning and philosophy, the general skill to judge either of all, or of most things rightly, and to marshal them to their places, and straight them by circumstance, as shall best beseem the present government, with least disturbance, and most contentment to the settled state, of what sort soever the things be, divine or humane, public or private, professions of mind, or occupations of hand. This man for religion is a Divine, and well able to judge of the generalities, and application of Divinity, for government, a lawyer, as one that first sets laws, and knows best how to have them kept: generally for all things, he is simply the soundest, whether he be chosen of the Ecclesiastical or Temporal, out of whatsoever degree, or whatsoever profession: so able as I say, and so sufficient in all points. And though the particular professor know more than he in every particular, which his leisure will not suffer him to run through, like the particular student: yet of himself he will inquire so considerately, and so methodically of the particular professor, as he will enter into the very depth of the knowledge, which the other hath, and when he hath done so, handle it better, and more for the common good, than the private professor can, for all his cunning in all his particular: Nay he will direct him in the use, which informed him in the skill. Of all them that depend wholly upon learning, I take this kind of man worthiest to be preferred, and most worthily preferred for his learned judgement, the first and chief naturally in divinity among divines though he do not preach: in law among lawyers though he do not plead: and so throughout in all other things that require any public direction.  
Of the secondary and particular professions, the worthiness of the subject, 
2 The divine.  and the authority of the argument preferreth the divines. For they dealing carefully with the charge of souls, the principal part of our composition, and the fairest matter that is dealt in, beside the soul of a civil society which is compounded of infinite particular souls: and being the miniters and trumpets of the almighty God, auancing virtue, and suppressing vice, denouncing death and pronouncing life, which be both most sure, and that everlastingly to ensue acaccording to demeanour: do well deserve to be honoured of men, with the simple benefit of their temporal estimation, as what they can do, where they cannot do enough. For what reward for virtue is an olive branch, though it signify the rewarders good will, confessing the thing to be far above any mortal reward? which estimation yet is not to be desired of them, though it be deserved by them. For humility of mind in advancing the divine draweth him still backward, as officious thankfulness in the profited hearer doth worthily and well push him still on forward. And as the temporal branch of the common weal being so many in number hath distinction in degrees, for the better method in government, which function doth honour the executors: so likewise with proportionate estimation for the parties executors, the church consisting of many, and having charge over all hath her distincton in dignities and degrees to stay that state the better, which would soon be shaken, if there were no such stay: the argument of religion being used mostwhat contemplative, and in nature of opinion, and therefore a very large field to bring forth matter of controversies, specially in young men, whose natural is not stayed, though their resolution seem to be, and their zeal carry them on, to the profit of their hearer, their own commendation, and the honour of him, whose messengers they are. Howbeit in the middle of all these contradictions, the particular execution to believe this, and to do that, according to one's calling, which is but one in all, to believe truly, and to do honestly, by that same one, doth check the diversities of all difference in saying. Which great difference in saying, and diversities in opinion, the church may most thank the Grecian for, who joining with religion after divorce with philosophy, was as bold to be factious in the one, as he had been in the other, and could not rest in one, still divided into numbers, as it still appeareth in the ecclesiastical history where factious heresies assail the firm catholic. Neither doth this difference in public degrees impair that opinion, that all be but ministers, and in that point equal any more, then that both the prince and the ploughman be one, in respect of their humanity, and first creation. And yet the prince is a thought above him for all he be his brother in respect of old Adam. The matter of both these two, the wise counsellor, and the grave divines honour is best proved to be in the worthiness of their own persons, which is the true ensign of right nobility, because both their places and livings, in respect of their degree departed and die with them (though their honourable memory remain after) and be not transported to their heirs, as the inheritance of blood, but to their successors, as the reward of virtue. If it so chance that the same person for worthiness be successor both in place, and patrimony, it is most honourable to himself, and most comfortable to his friends, and rejoiced at of all men.  
The peace, 
3 The lawyer.  and quietness of civil society, by composing, and taking up of quarrels, and by directing justice, makes the lawyer next, whose public honour dieth also with him: and declareth the substance of his worthiness, though his private name remain, and his children enjoy the benefit of his getting. As why may not the divines to, enjoy that, which their parents have honestly saved, if they have any surplus, whereon to save, for necessary relief of their necessary charge in succession? Which among the jews was of such countenance, as josephus, vaunteth himself of his nobility that way. And. But it were to large a roaming place, to run over the port that the churchmen have kept, not among christians and jews only.  
The Physician is next, and his circumstance like, and so forth in learning, 
4 The Physician.  where the preferment dying with the party, and transposed to other, not by line in nature but by choice in valour, is the evidentest argument, that those things be most worthiely termed the best matter of honour, which die with the party, and yet make him live through honourable remembrance, though he have no successor but the common weal, which is generally surest, because private succession in blood is oftimes some blemish. And yet succession in state, is not alway so steady, but that the old house may have a very odd master. These do I take to be the truest, and most worthy causes of nobility, limited not by wealth, but by worth, which accompany the party, and expire with his breath. For sure that which one leaveth behind him besides an honourable remembrance of his own worthiness, cannot noble him while he hath it, nor his, when he leaves it, because it bettereth not the owner, but oftimes makes him worse, though it be a necessary stay for that person which is of good worthiness to show his worth the better. Therefore when wealth is made the way to gentility: or if it be exceeding great, the gap to nobility, it is like to some university men, which for favour or feasting lend their school degrees to dolts to intercept those livings by borrowed titles which themselves should have for learning, and might have without let, if they hindered not themselves. But both gentlemen and scholars be well enough served, for overshooting themselves so far: nobility being impaired in note, though increased in number by such intruders, and learning impoverished in purses, though replenished in putfurthes by such interceptours▪  
Yet it is no marvel if the base covet his best, 
Why so many desire to be gentlemen.  as his perfection in nature, and his honour in opinion: no more than that the ass doth desire the lion's skin, to be thought though but a while, very terrible to behold. But counterfeat metal for all his best show will never be so natural, as that is, which it doth counterfeit: neither will natural metals ever interchange natures, though the finest be severed, and the Alchemist do his best: And for all the lions skin, sure the ass is an ass as his own ears will bewray him, if ye fortune to see them: or your ears will discern him, if you fortune to hear him: he will bray so like a beast. I can say no better, though this may seem bitter, where I see nobility betrayed to donghillrie, and learning to doultrie. You gentlemen must bear with me, for I wish you your own: you scholars must pardon me, I pity your abuse. Your apes do you harm, and scratch you by the face, for all the friendship they find, which if they found not, they might tarry apes still. Their subtlety supplantes you, and your simpleness lets them see, what fellows you are. Call virtue to aid, and put slavery in pinfold, let learning lead you, and send losels to labour, more fit for the shovel then to shuffle up your cards. Thus much for the causes which make nobility, whose leader is learning, and honour is virtue, not to use more discourse to prove by particular, where the matter is so plain, as either virtue will admit praise, or history bring proof.  
For the final cause it is most evident, that if some sufficiency this way be the mean to nobility, the effect of such sufficiency doth crown the man, and accomplish the matter. But wherefore is all this? to show how necessary a thing it is to have young gentlemen well brought up. For if these causes do make the mean man noble, what will they do in him, whose honour is augmented with perpetual increase, if with his nobility in blood he do join in match the worthiness of his own person? Wherefore the necessity of the train appearing to be so great, I will handle that as well as I can in general precept, for this present place, as having to deal with such personages, whose wisdom is their weight, learning their line, justice their balance, armour their honour, and all virtues in all kinds their best furniture in all executions, and their greatest ornaments in the eyes of all men, all this tending directly to the common good.  

The gentlemen's train.  As concerning the train itself, whereof I said somewhat before, I know none better than the common well appointed, which the common man doth learn for necessity at first, and advancement after: the greater parsonage ought to learn for his credit, and honour, besides necessary uses. For which be gentlemanly qualities, if these be not, to read, to write, to draw, to sing, to play, to have language, to have learning, to have health, and activity, nay even to profess Divinity, Law, Physic, and any trade else commendable for cunning? Which as gentlemen may get with most leisure, and best furniture, so may they execute them without any corruption, where they need not to crave. And be not sciences liberal in term, that way to be recovered from illiberality in trade, and can those great livings be better employed, then in sparing the pillage of the poor people? which are to sore gleaned: by the needy and never contented professors? which making their end as to do good, and their intent but to gain, do pluck the poor shrewdly, while they covet that they have not, by a mean that they should not. Because though the professors need do seek such a supply, yet the thing which they profess protesteth the conrrarie: and prays for ability in the professor to deal frankly himself in the freedom of his cunning, and not to strain her for need. Doth Divinity teach to scrape, or Law to scratch, or any other learning, whose epithet is liberal? Divines do use it, lawyers do use it, learned men do use it. But their profession is free and liberal, though the execution be servile and corrupt, & crieth for help of nobility to ransom it from necessity, which hath imprisoned it so, by the negligence of nobility who think any thing far more seemly to bestow their time & wealth on, than professions of learning. But if it would please toward young gentlemen to be so well affected towards their natural country, or to suffer her to overtreat them so far, as to shoulder out corruption, by professing themselves, who need not to be covetous for want of any thing, which have all things at will, how blessed were our state, nay how fortunate were even the gentlemen themselves? They may spare number enough that way, besides such furniture, as they do afford unto the court, to all martial and militare affairs to all justiciary functions by reason of their multitude, which groweth on daily to far and to fast, and lessen the middle commoner to much: whose bigness is the best mean, if Aristotle say true, as his reason seems great, for peace and quietness in any public estate, to desire the rich gentlemen, which have most, and the poor meany, which have least, to hold their hands, and put up their weapons, when they would be seditious, as the two extremities in a public body. If the courageous gentlemen took themselves to arms, and minded more exercise: if the quieter took books, and fell unto learning, calling home to them again by their laudable diligence all those faculties, which they have so long delivered over, for prays to the poorer, through their to great negligence, were not the return to be received with sacrifice? and would not the other aswell provide for themselves by other maids wherewith to live? Whereby the honesty of that subject, wherein they should travel, would in the mean while, deliver the honest gentlemen from such faults, as they be now subject unto, while intending so good, they avoided so evil. This were better than bravery, and more triumphant than traveling, to remain at home with their prince, not to roam abroad with the pilgrim, to see far in other countries, and be stark blind in their own.  
For what is it to travel, 
traveling beyond sea.  seeing that word hath so suddenly crossed me? I will not here make any Epitome of other men's travel; which have set down whole treaties against this traveling in diverse languages: neither will I amplify the thing with any earnest aggravations, which though they may be true, and so may somewhat taint the unadvised ttavellour, yet they be not worthy the rehearsal here. For what reason earieth it, to find fault with the foreign, and to foster the fault at home? or for particular misdeemener, to condemn some whole nations? or for some error in some few to wish a general restraint? and by to sharp blaming to bitterly to eager not the meanest wits: as commonly daws be not most desirous to travel. It is lightly the quintessence which will be a ranging. Silence in things peradventure blameworthy, and friendly entertainment where there is no sting, by courtesy will call, and by liking will win such dispositions sooner to come to the lure where we would wish to have them, than any either launsing, their wounds by to bitter speeches, or aliening their hearts by too much harping on one siring: chiefly considering that travel and going abroad for knowledge in learning, and skill in language have for their protection much antiquity, long time, and great number, though still checked as either needless or harmful: and oftimes countermanded, not only by private men's arguments, but by public constitutions, of the best common weals, which were very unwilling to have their people to wander.  
But what is this traveling? I mean it not in merchants, whom necessity for their own trade, and oftentimes need for our use, enforceth to travel, and tarry long from home. Neither yet in soldiers, whom peace at home sends abroad for skill, in foreign wars to learn how to fend at home, when peace is displeased: which yet both have their own, and overgreat inconveniences, to the wring of their country. For merchants by forcing their natural soil beyond her proportion to some gainful commodity very utterable abroad do breed galls at home, and by bringing in also beyond proportion to serve pleasure and feed fancy, prove great undoers to a great number, which can neither temper their taste, nor refrain the fashion.  
The soldier likewise, which is trained in hot blood abroad will hardly be but troublesome in cold blood at home: unless he be such a one as followed the wars for conscience to his country, & of judgement to learn skill, & not upon bare courage, or hardiness of nature, or sinisterly to supply some other want. I mean not any of these, ne yet such travelers as Solon, to prevent a mischief in mutability of his country men's minds, whom he had tied to his laws, not revocable till his return, when acquaintauce for that time had won allowance for ever: neither as Pythagoras, or Plato were, who sought cunning where it was, to bring it where is was not. For Plato's journey into Sicily proceeded not of his mind to travel, but up on hope to do some good on Dionysius the tyrant, who did send for him by Diones mean. We need not to travel in their kind for learning. We have in that kind thanks be to God for the pen & print, as much at this day as any country needs to have: nay even as full if we will follow it well, as any antiquity itself ever had. And young gentlemen with that wealth, or their parents in that wealth, might procure, and maintain so excellent masters and join unto them so choice companions, and furnish them out with such libraries, being able to bear the charge, as they might learn all the best far better at home in their standing studies, than they ever shall in their stirring residence, yea though the desire of learning were the cause of their travel. Which rule serveth even in the meaner personages, which love to look abroad, and allege learning for their show, which might be better had at home, with their good diligence, and confirmeth itself by sufficient persons, which never crossed the sea. Let them favour their own fantsies never so much, and defend that stoutly, which they have begone youthfully: yet the thing will prove in the end as I have said. And if there be defect, we should devise, as those philosopher travelers did, to help it here at home in our own country, that we be not alway borowers, where it is but of wantonness, because we are unwilling to strain out our own, which of itself is able enough to breed, and needeth no more helps then the general study, if it be studied in deed, and not be dallied with for show, as I wish it were not, and not I alone. Here lieth a pad to be pitied though not to be published, they that may amend the thing are in conscience to think of it. But what is travel, as it is to be construed in this place, where it interrupteth train, & brings it in question, whether young gentlemen, while they use traveling, do use that, which is best both for their country, and themselves. What is it to travel? It is to see countries abroad, to mark their singularities, to learn their languages, to return from thence better able to serve their own country here with such furniture, as they provided, and such wisdom, as they gathered by observing things there-  
Sure a good countenance to help traveling withal, and to hide her scars, which in some may prove so in deed. But those some be not any general patterns: in whom, some excellency in nature, and virtuousness in disposition doth turn that to profit and good, which the thing of itself doth assure to be dangerous: because it may prove to be both perilous and pernicious in those and to those, which for heat are impetuous, for years to forward, for wealth to rachelesse: and proceeding from them may be contagious to others, as cankers will creep, and the ill taches of every country do more easily allure, and obtain quicker carriage to enlarge themselves, than the good and virtuous do. But while they travel thus, as sure me think I see, it is but of some error carried with the stream, which enwraps them so (unless some miscontentment at home in busy and displeased humours, use the colour of language and learning, to absent themselves the better from that, against the which they have conceived some stomach) what might they have gained at home in the mean while? sounder learning, the same language, besides the love and liking of their own country soil which breed them, and bears them: by familiarity, and continuance at home increased, by discontinuance, and strangeness mightily empared: while enamouring and liking of foreign wars doth cause loathing, and misliking of that they find at home. Whereby our country receiveth a great blow, through alienation of their fantsies, by whom she should be governed, which will rather deal in nothing, than not force in the foreign.  
What is the very natural end, of being borne a countryman of such a country? To serve and save the country. What? with foreign fashions? they will not fit. For every country sets down her own due by her own laws, and ordinances appropriate to herself, and her private circumstance upon information given by continuers at home, & careful countrymen.  
The very division of laws, into natural, national, and civil import a distinction in applying, though the reason run through, and continue generally one. That which is very excellent good abroad, and were to be wished in our country upon circumstance which either will not admit it, or not but so troublesomly, as will not quite the coast, nor agree with the state is and must be forborn here, though it leave a miscontentment in the travelers head, who likes the thing most, and thinks light of the circumstance, which he saith will yield to it, though experience say no: and in some but petty toys do show him, how leaning to the foreign hath misfashioned our own home. I do not deny but traveling is good, if it hap to hit right, but I think the same travel, with mind to do good, as it alway pretendeth, might help much more, being bestowed well at home. He that roameth abroad hath no such line to lead him, as the taryer at home hath, unless his conceit, years, and experience be of better stay, than theirs is, which be causes of this question, and bring traveling in doubt. For the ground of his viage being private though taken to the best, is unfreindly to our common. It is like to an idle, lazy, young gentlewoman, which hath a very fair heir of her own, and for idleness, because she will not look to it, comb it, pick it, wash it, makes it a cluster of knots, and a feltryd borough for white footed beasts: and therefore must needs have an unnatural perug, to set forth her favour, where her own had been best, if it had been best applied. Is not he worse than mad, that hath an excellent piece of ground, made for fertility, and suffereth it to be overgrower with weeds, while he wandereth abroad, and beholds with delight, the good husband's, and husbandry in other men and other soils? The precedent of a copy makes a child resemble well, and a certain pitch to deal within a man's own country in such a kind of life, to his and her advancement, is the surest, and soundest direction to any young gentleman: first to learn by, and then to live by: and to level all that way without any foreign longing.  
If he take pleasure in traveling, and no care in expending, both the expense will bring repentance, when reason shall reclaim, if ever she do, (as in some desperate cases, fancy is froward, and will bide no fronting:) and the pleasure brings some grief, when the gentleman which in youth so much pleased himself, in his age shall not be able to pleasure his country, whom he cared for so little, while he so counted of the foreign. Foreign matters fit us not, and though our backs, yet not our brains, if we be not sick there. Foreign things be for us in some cases, but we were better to call home one foreign master to us, than they should cause us to be foreign scholars, to such a foraging master, as a whole foreign country is, to learn so by traveling, and not by teaching.  
Our ladies at home can do all this, and that with commendation of the very traveled gentlemen: because it is not that, which they have seen, that makes them of worth, but that which they have brought home in language and learning, which they do find here at their return. Our lady mistress, whom I must needs remember, when excellencies will have hearing, a woman, a gentlewoman, a lady, a Princess, in the midst of many other businesses, in that infirmity of sex, and sundry impediments to a free mind, such as learning requireth, can do all these things to the wonder of all hearers, which I say young gentlemen may learn better at home, as her Majesty did, and compare themselves with the best, when they have learned so much, as her Majesty hath by domestical discipline. It may be said that her Majesty is not to be used for a precedent, which of a princely courage would not be overthrown with any difficulty in learning that, which might advance her person beyond all praise, and profit her state beyond expectation. But yet withal it may be said, why may not young gentlemen, which can allege no let to the contrary, obtain so much with more liberty, which her highness got with so little? It is wealth at will which eggs them on to wander, and it is the same, which causeth them continue in the same humour, though they hear it misliked. If they went abroad as Ambassadors, that their Prince's authority might make their entry to great knowledge in greatest dealings: or if they were excellent known learned men, that all cunning would creep to them, and honour them with intelligence, and notes of importance: or if they went in the train of the one, or in the tuition of the other, where authority and awe might enforce their benefit, and save them from harm, I would not mislike it, to breed up such fellows, as might follow them in service: but for any other of the particular ends, which be better had at home, I cast of comparisons. Good, plain, and well meaning young gentlemen in purse strong, in years weak, to travel at a venture in places of danger to body, to life, to living, though our own country be also subject to all the same perils, but not so far from succour & rescue, drive me to such a trance, as I know not what to say. Commend them I cannot because of my country: offend them I dare not, because of themselves, which may by discretion in themselves, and wisdom of their friends provide well for themselves, as I do confess, though I fear nothing so much, as the overliking of foreign, and so consequently some underliking at home, which will never let them stay. Old laws in some countries enacted the contrary, and silly Socrates in Plato being offered to be helped out of prison, as unjustly condemned by the fury of the people, and persuasion of his unfreindes: would not go out of his country to save his own life, as resolved to die by commandment of that law, through whose provision he had lived at home so long. Divisions for religion, and quarrels of state may work that which is not well for general quiet, by being heartened abroad with the sight, and hearing of that, which some could be content to see, and hear at home.  
Plato in his twelfth book of laws, 
Plato 12. de leg.  seemeth to rule the case of traveling, which moveth this controversy. Where he alloweth both the sending out of his countrymen, into foreign lands, and the receiving of foreign people into his country. For to meddle neither with foreign actions, nor foreign agentes might savour of disdain, and to suffer good home orders to be corrupted by our foreign travelers, or their foreign trafficquers might smell of small discretion. Wherefore both to build upon discretion to prevent harm at home, and to banish disdain to be thought well on adroad: he taketh this order both for such as shall travel abroad into foreign countries from his, and for such as shall repair, from foreign countries unto his. For his own travelers he enacteth first. That none under forty years in any case travel abroad. Then restraining still all private occasions, for the which he will not dispense with his law, neither grant any traveling at all: he alloweth the state in public to send abroad, ambassadors, messengers, observers, for so I turn Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Such as are sent abroad to war for the country, though forth of the country, he holds for no travelers, as being still of, and in the state: the cause of their absence continuing their presence, and the place of their abiding, not altering the nature of their being. And the like reckoning he maketh of those solemn ambassadors, which they sent to communicate in sacrifice with their neighbours, at Delphi, to Apollo, in Olympus, to jupiter, at Nemea to Hercules, in Isthmos to Neptune: where he appointed the pacificque, and friendly Embassages to be furnished out of the most, the best, and bravest citizens, which with their port, their presence, their magnificence, might honest, and honour their country most: as to the contrary he requireth in his martial lieutenant, which in the camp, and field shall represent the state of his country, credit, estimation, honour, purchased before by virtue and valour. His observer, whom he alloweth to go abroad to see fashions: he will have not to be above threescore, nor under fifty years old, and such a one, as shall be of good credit in his country, for great dealings, both in war and peace. For the occasion of his travel pretending to see the manners of men abroad, to mark what is well and them that are good, which be most times there, where the place is least likely: and not to be marred by that which is ill, and them that are nought, which be there oftest, where good orders be rifest: to correct his country laws by the better foreign: or to confirm them by the worse: how can he judge of any of these things, which hath not dealt in great affairs, and showed himself there to be a man of judgement? or how is he able to avoid the evil, and cleave to the good, whom years have not stayed and given reason the rain, to bridle all desires, that might turn him away? Such a man, of such a credit, of so many years, but no man younger doth Plato send abroad, to learn in foreign countries, and to see foreign fashions, so many of those ten years between fifty and sixty, as shall please himself best. But what must this traveller do at his return? There is a counsel appointed of the gravest divines for religion, of ten justices for law, of the new and old overseers for education, whereof each one taketh with him one younger man, above thirty & under forty. This counsel hath commission to deal in matters of law, either to make new, or to mend the old: to consider of education, and learning, what is good and quickeneth, what is ill and darckeneth. And what the elder men determine that the younger must execute. If any of these young men behave himself not well, the elder that brought him into the parliament, beareth blame of the whole house: those that behave themselves well, are made honourable presidents to their country to behold: as they are most dishonoured if they prove worse than other. Where by the way I note these three things. First the care they had to education, and learning even in their chief parliament. Secondly the reason they had to train, and use young men in their parliament. Thirdly their three special points of government, according to the three kinds of persons, which were present in the parliament, religion, law, education. How to train before law, how to rule by law, how to temper both train, and law by divinity, and religion.  
Before this counsel, the observer presenteth himself at his returning home, and there declareth, what he hath either learned of them abroad, or devised by their doings, for the help of his country laws, of his country education, of his country's provision. And if he seemed neither better nor worse, neither cunninger, nor ignoranter, at his return home, than he was at his departure from home: he was commended for his good will, and no more was said to him. If he seemed better and more skilful, he was not only honoured by the present parliament, while he lived, but by the whole country after his death. If he seemed to return worse, he was commanded to use company, neither with young, nor old, as one like to corrupt under colour of wisdom. And if he obeyed that order, he might live still, howbeit but a private life. If he did not obey, he was put to death. As he was also if he vere found to be busy headed, and innovating any thing after the foreign concerning either law, living, or education. Behold the pattern of a traveller, rewarded for his well, punished for his ill: neither ill requited, where he meant but well.  
Then for reparers from foreign countries into his, whom he will have well entertained in any case, he appointeth four kinds. The first whereof be merchants, whose mercates, havens, and lodging, he assigneth to be without the city but very near to it: and certain officers to see, that they innovate nothing in the state, that they do, & receive right, that they have all things necessary, but without overplus.  
The second kind of strangers he appointeth to be such as arrive for religion, for philosophy, for learning sake, whom he willeth the Divines, and church treasurers, to entertain, to lodge, to care for, as the presidents of true hospitality for strangers. That when they shall have tarried some convenient time, when they shall have seen, and heard, what they will desire to see or hear: they may departed without either doing, or suffering any injury or wrong. And that during their abode for any plea under fifty drams, the Divines shallbe judges between them, and the other party: if it be above that sum, that then the mayor of the city shall determine the matter.  
The third sort were Ambassadors, sent from foreign Princes, and states, upon public affairs. Their entertainment he commendeth to the common purse, their lodging to some general, some colonel, or some captain only. The care of them was committed to the high treasurer, and their host, where they lodged.  
The fourth kind was such observers from some other place, as his country did send abroad before, above fifty years old, pretending a desire to see some good thing among them, or to say some good thing unto them. This kind of man he excludeth from none, as being comparable with the best, because of his person so advisedly chosen. Who so was wise, wealthy, learned, valiant, might entertain, and entreat him. When he minded to departed after he had seen, and observed all things at full, he was sent away honorablely, with great presents, and rewards. Thus thinketh Plato both of comers in, and goers out of one country into another. But you will say this was a devise of Plato in his laws, as other be in his common weal. Yet it is a wiseman's devise, that finds the harm, and would avoid it, and in this our case is well worthy the weighing. But as Plato need not to blush for the devise, which is grounded upon incorruption, whereunto we say that traveling is a foe: so if such a law were in very deed, politikly planted in any common weal, as it is naturally engrafted in any honest wit: there would be exception notwithstanding against it. In all this Platonical provision, we may easily observe, that his chief care is by traveling, either to amend the country, or not to mar it: and that the foreign usually is a steppemother to a strange country. Therefore as young gentlemen may travel, both for their pleasure, to see foreign countries, and for their profit, to return wise home: so their own country desires them, to mind that profit in deed, and not to mar it with to much pleasure, which is the cause why that all ages have misliked traveling, as the occasion of corruption in most, and think it better forborn for hindering of so many, then to be allowed, for the good of some few, which is hazarded at the first, and uncertain to prove well. The reason of all this is, both for the foreign evil, which may corrupt, and for the very good, which will not fit, be it never so fit their, from whence it is fetched.  
But to my purpose, and the training at home for home. I remit this traveling abroad to their consideration, which use it, which I dare not quite mislike, because I see very many honest people, which have traveled, and the argument of misliking receiveth instance, that the thing may be well used, even because some do misuse it, whereunto all other indifferences else be also subject. Nay I dare scant but think well of it, because my Prince doth allow it, through whose licence their traveling is warranted. I say but thus much generally though some traveler do some good to his country, even by the fruit of his travel, and most in best places: that yet the statary countryman doth a great deal more. The reason why is this. The continual residenciarie at home hath his eye still bend upon some one thing: where he means to light, and makes the direct and natural mean unto it: which though the travelers do allege to be their mind to, yet their mean is not so fit, as that is, which ordinarily, & orderly is made for the thing. Neither is this allegation general. For we see the course which the most do use after their return, to bewray a passage for pleasure, rather than any sound, and advised enterprise. And therefore I do wish the domestical train to be well traveled to better us with our own, & that we did not so much try how foreign effects do make us out of fashion, though they feed our fantsies, & that it would please well disposed young gentlemen to sort themselves betimes to some kind of learning to make them in deed liberal, their ability being thoroughly fenced, against fear of corruption, to serve their country honourably that way which doth so honour them.  
For as all will be lawyers, or in houses of law, and court, to some private end: so what if some of choice became both divines, and physicianes, and so forth in other learned sciences, as I said before? If there be any gentleman in our country so qualified at this day in any kind of learning, is he not therefore praised, esteemed, and honoured of all others, and above all others of his calling, and somewhat higher to which are: not comparably qualyfied? Whence I gather this argument: That the worthiness of the thing is confessed by the honour given unto it, and that such as desire honour ought to seek for such worthiness, as enforceth the assured confession of the best deserved honour. And I pray you be not these faculties for their subject to be reverenced, as they are? and for their effects to be esteemed of special account? which have been alway the very grounds of the best, and most beneficial nobility? I do not hold Tamerlane, or any barbarous, and bloody invasions to be means to true nobility, which come for scourges: but such as be pacifike most, and warlike but upon defence, if the country be assailed: or to offend, if revenge be to be made, and former wrong to be awraked. Neither take I wealth to be any worthy cause to renown the owner, unless it be both got by laudable means, & likewise be employed upon commendable works: neither any quality or gift, which beawtifieth the body unless virtue do commend it, as serviceable to good use, neither yet any endewement of the mind, but only such as keep residence in reason, having authority in hand, 
Philo  and direction to rule, by the philosophers termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherein those qualities do claim a tenure, which I have assigned as foundations to honour, and notes of nobility, worthy the esteeming, & of inestimable worth. Who dare abase divinity for the thing itself? or who is so impudent, as not to confess that profession honourable which hath God himself to father, and friend, our most loving, and merciful maker: the devil himself to enemy and foe, our most subtle, and despiteful marrer, the doctrine of life, the danuter of death? Some scruple there is now, which was not sometime when the allurement was larger, the living fatter, and the countenance greater: but the matter is now better, though the man be brought both to more baseness in opinion, and bareness in provision, and will honour a good gentleman, which will seek honour by it, and aught so to do. The time was when the great Cesar, 
Plut. in Caes.  at his going forth from his house in his suit for the great pontificate said to his mother, that she should either see her son at his return the great bishop, or else no body. Such a step was that state to his whole preferment after. 
Ad 1. Nicocleon.  Isocrates in his oration, where he frameth a prince, joineth priesthood with the prince, as two things of like care, requiring like sufficiency in persons, like skill in well handling, which two saith he, every one thinks, he can cunningly wield, but hardly any one can handle them well.  
If gentlemen will not travel & profess physic, let them feel the price of ignorance, and punish their carcases besides the consumption of their coffers, as all learning being refused by them hath no other way to revenge herself, then only to leave them to ignorance, which will still attend to flatter and fawn there where small stuffing is, and that which is most miserable, because themselves see it not, will cause themselves to be their own Gnatoes, a most unproper part, to be seen upon a stage, when the same person playeth Thraso, and answereth himself, as if he were two. Were it not most honourable for them to see these effects in their own persons? singular knowledge where study is for knowledge and knowledge for no need? liberal execution, where desire to do good, & good for gramercy be the true ends of most honour? where the promises from heaven, the princes upon earth, the perpetual prayer, & neverdying praise of the profited people will remember, & requi●e that honourable labour, so honestly employed, that fortunate revenue so blessedly bestowed, not for private pleasure, but for common profit?  
Albeit there is one note here necessarily to be observed in young gentlemen that it were a great deal better that they had no learning at all and knew their own ignorance, than any little smattering, unperfit in his kind, and fleeting in their heads. For their known ignorance doth but harm themselves, where other that be cunning may supply their rooms: but their unripe learning though pretty in the degree, and very like to have proved good, if it had tarried the pulling, and hung the full harvest, doth keep such a rumbling in their heads, as it will not suffer them to rest, such a wonder it is to see the quicksilver. For the greatness of their place emboldeneth the rash unripenes of their study, in what degree so ever it be, whether not in digesting that which they have read, or in not reading sufficiently, or in choosing of absurdities to seem to be able to defend where their state makes them spared, and meaner men's regard doth procure them reverence, though their rashness be seen, or in not resting upon any one thing, but desultorie over all. A matter that may seem to be somewhat in schools, even amongst good scholars: and very much in that state, where least learning is commonly best liked, though best learning be most advanced, when it joins with birth in soundness, and admiration. As the contrary troubleth all the world, with most perverse opinions, beginning at the insufficient, though stout gentleman, & so marching forward still among such, as make more account of the person whence the ground comes, then of the reason which the thing carrieth. Wherefore to conclude, I wish young gentlemen to be better than the common in the best kind of learning, as their mean to come to it, is every way better. I wish them in exercise, and the fruits thereof to be their defenders, because they are able to bear out the charge, whereunder the common of necessity must shrink: That both those ways they may help their country in all needs, and themselves, to all honour.  
The prince and sovereign being the tip of nobility: and growing in person most private for train, 
The Prince's train.  though in office most public for rule, doth claim of me that private note, which I promised before. The greatest prince in that he is a child, is, as other children be, for soul sometimes fine, sometimes gross: for body, sometimes strong, sometimes weak: of mould sometime fair, sometime mean: so that for the time to begin to learn, and the matter which to learn, and all other circumstances, wherein he communicateth with his subjects, he is no less subject, than his subjects be. For exercise to health, the same: to honour, much above: as he is best able to bear it, where coast is the burden, and honour the ease. We must take him as God sends him, because we cannot choose, as we could wish: as he must make the best of his people, though his people be not the best. Our duty is to obey him, and to pray for him: his care willbe to rule over us, and to provide for us, the most in safety the least in peril. Which seeing we find it prove true in the female, why should we mistrust to find it in the male? If the prince his natural constitution be but feeble, and weak, yet good train as it helpeth forwardness, so it strengtheneth infirmity: and is some restraint even to the worst given, if it be well applied, and against the liberty of high calling oppose the infamy of ill doing. Which made even Nero stay the five first years of his government, and to seem incomparable good. When the young princes elementary is past, and greater reading comes on, such matter must be pikt, as may plant humililie in such height, and sufficiency in such need, that courtesy be the mean to win, as ability to wonder. Continual dealing with foreign Ambassadors, & conferring at home with his own counsellors require both tongues to speak with, and stuff to speak of.  
And whereas he governeth his state by his two arms, the Ecclesiastic, to keep, and clear religion, which is the main pillar to voluntary obedience: and the Politic, to preserve, and maintain the civil government, which doth bridle will, and enforceth contentment: if he lack knowledge to handle both his arms, or want good advice to assist them in their dealing, is he not more than lame? & doth not the help hereof consist in learning? Martial skill is needful: But it would be to defend, because a stirring Prince still ready to assail, is a plague to his people, and a punishment to himself, and in his most gain, doth but get that, which either he or his must one day lose again, if the loss rest there, and pull not more with it. But religious skill is far more massive: because religion as it is most necessary for all, so to a Prince it is more than most of all, who fearing no man, as above man's reach, and commanding over all as under his commission, if he fear not God his very next both auditor, and judge, in whose hand is his heart? and what a fear must men be in for fear of most ill, when the Prince fears not him, who can do him most good? Almighty God be thanked, who hath at this day lent us such a Princess, as in deed feareth him, that we need not fear her which deserving to be loved desires not to be feared. I wish this education to be liked of the Prince, to pull the people onward, by example that they like of, though they cannot aspire to: as I pray God long preserve her, whose good education doth teach us, what education can do, whereby neither this land shall ever repent, that education of itself did so much good in her: and I have good cause to rejoice that this may labour concerning education comes abroad in her time.   

Chapter 40. Of the general place, and time of education. Public places, Elementary, Grammatical, Collegiate. Of boarding of children abroad from their parent's houses, and whether that be best. The use and commodity of a large, and well situate training place. Observations to be kept in the general time.  
THese two circumstances for the general place, and the general time, concern both the exercise of the body, and the training of the mind jointly, because they both are to be put in execution in the same place, & at the same time, though not at the same hours. For the particular times, and places I will deal in mine other treatises, where I will accommodate the particular circumstance to the particular argument. Private places, where every parent hath his children taught within his doors, have but small interest in this place: because such a parent, as he may take or leave of the general train, what it shall please him, his own liking being the measure to lead him: so for exercise, or any other thing he is the appointer of his own circumstance, and his house is his castle.  
Public places be either elementary, 
Division of public places. Collegiat.  grammatical, or collegiate. For the collegiate places, whether they be in the universities, or without, they be lightly well situate, and for both the trains reasonably well builded, specially such as have a cloisture or gallery for exercise in foul weather, and the open fields at hand for the fair. If there be any fault in that kind, it may be set down, in hope sooner to have it amended in new erections, when such founders shallbe found: then to be redressed in those which be erected already: because these buildings be restrained to the soil, where on they stand. Yet wish for the better may take place, when the want is found, though the effect do follow a long while after, if it ever do at all.  
The elementary places admit no great counsel, 
Elementary.  because such as enter the young ones, do provide the rooms of themselves, and the little people be not as yet capable of any great exercise: so that there is no more to be said herein but this, that the Elementary teachers provide their rooms as large as they may, & that the parents domestical care supply: where the masters provision is not sufficient. For as the collegiate years must direct themselves most, because they are after a certain degree set over to their own government: so the elementary, because of their weakness and youth must be jointly helped between the master and the parent, this point for the petty ones being altogether private, and upon private charge, as the other collegiate is altogether public and upon public erection though always proceeding from some private mean. But if any well disposed wealthy man for the honour that he beareth to the murdered infants, (as all our erections have some respect that way,) would begin some building even for the little young onhis, which were no increase to schools, but an help to the elementary degree, all they would pray for him, and he himself should be much bound to the memory of the young infants, which put him in remembrance of so virtuous an act. And rich men which have much more than necessary enough, though none of them think he have simply enough, would be stirred forward by all good & earnest people, which favour the public weal, whose foundation is laid in these petty infants, to spend the supererogation of their wealth that way, where it will do most good to other, and least harm to themselves.  

3 Grammatical.  The places where the the tongues be taught, by order and art of grammar, require more observation, because the years that be or at the least ought to be employed that way be fittest, both for the fashioning of the body, and for framing of the mind: most subject to the masters direction, and consist of a compound care, public erection, which provideth them places wherein to learn: and private maintenance which furnisheth out the rest. The scholars either come daily from their father's houses to school, or be bourded at their charges somewhere very nigh to the school.  

Of boarding abroad.  Where there riseth a question whether it be better for the child to board abroad with his master, or some where else: or to come from home daily to school. If the place where the parents dwell, be near to the school, that the nighness of his masters house can be no great vantage: or but so far of, as the very walk may be for the boy's health: and the parent himself be careful and wise withal, to be as good a furtherer in the training, as he is a father to the being of his own chield: certainly the parent's house is much better, if for nothing else, yet because the parent may more easily at all times intend the goodness of his own, being but one or few, than the master can, at such extraordinary times as the boarding with him, doth seem to beg his diligence, being both tired before, and distracted among many. Further, all the considerations which do persuade men rather to have their children taught at home, then among the multitude abroad, for the bettering of their behaviour, do speak for their boarding at home, if the parents will consider the thing well: Because the parent may both see to the entertainment of his child, when he is from school, and withal examine, what good he doth at school. For undoubtedly the masters be wearied with traveling all the day, so that the private help within their houses, can be but little, without both overtyring the master, and shortening his life, and the dulling of the child, if he still poor upon his book. Times of recreation must be had, and are as requisite to do things well any long time, as studying is necessary to do any thing well at anytime. For can any man but think it a great deal more, than a sufficient time for the master to teach, and the scholar to learn daily from six in the morning till eleven, and from one in the afternoon till wellnigh six at night, if these hours be well applied? nay if they were a great deal fewer? And may not the residue be well enough bestowed upon solace and recreation in some change to the more pleasant for either party? In the masters house, I grant children may keep schoolehowers better, and be less subject to loitering and trewantrie. The masters care in his general teaching may eye them nearer, because they be in his so near tuition, and in place of his own children, being committed unto his private care by their own parents and friends, he may more easily dispense with their hours, if they fortune to mind many elementary points at one time: and sooner find out their inclination, then in the general multitude. And if any particular preferment be incident to his house, without the common wearying both of the scholar and master, some thing may be done. There be also many private considerations, which some parents follow in the displacing of their children from their own houses, which I remit to their thoughts, as I reserve some to mine own. If the master do intend only such scholars as he bourdeth, and have both in himself abililie to perform, what is needful for the best train: and have such a convenient number as will rise to some height in the train, I know none better, so the place where he dwelleth, and teacheth do answer in convenientnes, and situation & some circumstances, else. But while he careth to have his bourders learn, sure some slow paying parents will keep him lean, if he look not well to it, & his gain will go backward, besides the continual miscontentmentes. At home spoils, soilthes, twenty things, are nothing in the parent's heavenvly eye, which self same be death abroad, where the parent hath another eye: and yet the things misliked not avoidable even at home. But what if sickness, nay what if death come in deed, them all things be construed to the worst, as if death did not know where the parent dwells. And though the master do that which the civil law requireth in deposing, and use not only so much diligence to preserve, but much more than in his own, yet all that is nothing. Wherefore as parents must beware of boarding out for their own good: so masters must be wary of admitting any for their own harm. And sure to set down my resolution, me think it enough for the master to take upon him the train alone, being so great both for exercise and learning, as I wish him well considered, that can do both well. If parents dwell not near the school, let some neighbours be hosts, which may and will intend it, and deliver the master of the parent's care, whom even they will favour more, if they find profit by his schooling. They be distinct offices, to be a parent and a master, and the difficulties in training do eager sore enough, though the same man be troubled with no more. Boarding, that is the undertaking of both a fathers and a masters charge requireth many circumstances of convenientnes in place, of provision for necessities, of trusty and diligent servants, & a number more: besides indifferency in the parent to be armed against accidents, where there is no evident default, and to content truly where there is great desert: as the master is to give a great account of two several cures, a parsonage for his teaching, & a vicarage for his boarding. The masters charge is great of itself, but this composition of a double office is a marvelous matter. If the master mind his borders eitheer only or most, where his charge is over more, where then is his duty? if not, what gain have those borders, by their masters private? If he teach but borders let him look to himself, for his charge will prove chargeable more ways than one: & those that be best able to put forth to board, are always most straight in making all audittes, and to amplify offences before they be proved, without either conference or contentment. I wish parents therefore to be wary, ear they set over their own person for more than the training: and the masters to be as wary for fear of had I witted. But to the grammar schools. As the elementaries of force must be near unto their parents because of their youth, and therefore are not to be denied the middle of cities and towns: so I could wish that grammar schools, were planted in the skirts and suburbs of towns, near to the fields, where partly by enclosure of some private ground, for the closer exercises both in covert and open: partly for the benefit of the open fields for exercises of more range, there might not be much want of room, if there were any at all. To have a fair school house above with freedom of air for the tongues, and an other beneath for other points of learning, and perfiting or continuing the Elementary entrances, which will hardly be kept, if they be posted over to private practising at home: to have the master and his family though of some great number conveniently well lodged: to have a pretty close adjoining to the school walled round about, & one quarter if no more covered above cloisture like, for the children's exercise in the rainy weather, as it will require a good mind and no mean purse: so it needs neither the conference of a country, as Lacedaemon did in Athenaeus, and Plato, as Athens did in Pausanias, Suidas and Philostratus, as Corinth did in Diogenes Laertius▪ nor yet the revenue of a Roman Emperor, whose buildings in this kind, were most sumptuous and magnificent, as Adrian the emperors Athenaeum, Hermaeum and Panathaenaicum at Tibur, and Nero's Thermae at Rome, which in one building furnished out both learning & exercise as it appeareth by the descriptions of their places called, Gymnasia, xysta, and Palaestrae.  
There is wealth enough in private possession, if there were will enough to public education. And yet we have no great cause to complain for number of schools and founders. For during the time of her majesties most fortunate reign already, there hath been more schools erected, than all the rest be, that were before her time in the whole Realm. My meaning is not to have so many, but better appointed both for the masters entertainment, and the commodity of the places. Small help will make most of our rooms serve, and small study with great good will and honest salary to maintain a sufficient man, will make our teachers able both to instruct well and to exercise better. The places of learning and exercise, aught to be joint tenements, and near neighbours capable of number, which must be limited by the need of the country, where the school standeth, and the masters maintenance which way it must rise. For if it rise by the number, better for him few and choice, so they consider his pains accordingly. And sure experience hath taught me, that where the master is left to the uncertainty of his stipend to increase or decrease with his diligence, that there he will do best, and the children profit most, alway provided that he deal with no more, than he can bring up under himself, and hazard not his own credit, nor his children's profit upon any absolute underteacher. Whose use is not, as we now practise it in schools, where indeed ushers be masters of themselves, but to assist the master in the easier points of his charge, which ought to have all under his own teaching, for the chief points, and the same under the ushers, for more usual and easy, as in the teaching of the Latin tongue, I will declare more at large. Where the very practice will confirm my words, & prove them to be true.  
Again, it is half a wonder ever to bring forth a good scholar in the heart of a great town: where there be change of schools, & many strange circumstances to procure change, as it shall please the child. Who notwithstanding he have his will followed in the change, yet seldom winneth very much by the change: though the second master oftimes make show of the former's ground work, which is made but light of, because it keepeth low.  
If the masters stipend do rise by foundation, and standing payment, yet the place may not be overcharged with number: nor the master with care to provide things needful any other ways then only by his trade. For what reason is it to have a man's whole labour, and to allow him living scant sufficient for a quarter? or what policy is it, to have him that should teach well, to be enforced for need, to meddle with some trade, quite different from the school. In this point the Pope, and Canon law wear marvelous friendly to masters, and helped them still with some Ecclesiastical maintenance, as it appeareth in Gregory's Decretales, and fifth title of the first book, De Magistris. And the Gloze ripping further than the text, is yet more friendly. And our own country also, in benefit of privilege, by the common law at this day, doth not frown upon us, and for certain immunities, letteth us enjoy that benefit, which the Canonist meant us. And the good Emperor Frederick did further by his friendly and favourable constitution, which he caused to be placed in the fourth book of justinian's new Codex, the thirteenth title, Ne filius, pro patre, where the Gloss, making an anatomy of the emperors meaning, and desirous to do us good, helpeth us particularly and properly to.  
Among many causes which make schools so unsufficiently appointed, I know not any, nay is there any? that so weakeneth the profession as the very nakedness of allowance doth. The good that cometh from and by schools is great and infinite: the qualities required in the teacher many and resolute: the charges which his friends have been at in his bringing up much and heavy: and in the way of preferment, will ye wish any of any worth to set down his staff at some petty portion, which even they that praise it, would not be content to have their own sit down with, though the founder follow his precedent, and the time have been, when with the Church help some little would have served? but the case now is quite altered. In these our days each man will enhance in his own, without reason or remorse: but in professions of greatest need and most account, they will yield no more allowance, than the ancient rent, where all things be improved. Yet oftimes they meet with bookmen in some kinds, which will bite them coursdly. But those bookmen be neither Elementary teachers, nor yet Grammarians. Our calling creeps low and hath pain for companion, still thrust to the wall, though still confessed good: Our comfort perforce is in the general conclusion, 
Probitas laudatur & alget.  that those things be good things, which want no praising, though they go a cold, for want of happing. For our school places, which I do know, the most are either commodiously situate already, or being in the heart of towns might easily be chopped for some field situation, far from disturbance, and near to all necessaries. It were no small part of a great and good erection, even to translate rooms to more convenient places, either by exchange or by new purchase: and I do think that licences to that end, will be more easily granted then to build more schools. The inconveniences which I myself have felt that way, both for mine own, and for my scholars health, and the checking of that, which of long I have wished for: I mean some train in exercise, do cause me so much to commend field room. Though I myself be not the worst appointed within a city for room, through the great good will towards the furtherance of learning, and the great cost, in the purchasing, and appareling the room to that use, done by the worshipful company of the marchaunttailours in London. In whose school I have been both the first, and only master sense the erection, and their have continued now twenty years.  
If ye consider, what is to be done in these rooms which I require, ye shall better judge what rooms will serve. In the school the tongues be taught, and the Elementary train continued at times thereunto appointed, for those, two rooms will serve. An upper, with some convenient discharging the place from noisome air, which the very children cause: and from to great noise if the place be vaulted under, or enclosed with other building and an other beneath likewise appointed, to serve for what else is to be done. They that will have their children learn all that I have assigned them upon good warrant of the best writers, and most commendable custom, if their capacities be according, may have their turn served so: & those that will not, need not, but the opportunity of the place, & the commodity of such trainers, whereof a small time will bring forth a great meany, will draw many on, and procure good exhibitours to have the thing go forward. I could wish we had fewer schools, so they were more sufficient, and that upon consideration of the most convenient seats for the countries, and shires, there were many put together to make some few good. Insufficiency by distraction dismembers, and weakens: sufficiency by uniting strengthens, and doth much good. To conclude I wish the room commodious for situation, which in training up of youth hath been an old care, as it appeareth by Xenophon in the schooling of Cyrus and the Persian order: large to hold, and convenient to hold handsomely. For as reading, and things of that motion do require small elbow room: so writing, and her appendentes may not be straited. Music will cumber if it be confounded. Where writing willbe allowed, there drawing will not be driven out. But exercise must have scope. And such kind of rooms, if the multitude be not to big, or the way to school not to far for the infant, with some little distinctions, and parting of places, will serve conveniently both for the Elementary, and the Grammarian, and so much the better.  
For the time there is but little to be said at this time: 
The time.  because in the Elementary and so onward, I mean by the grace of God to apply all circumstances so near, and so precisely to school uses, as the master shallbe able straight way to execute: if he do but follow that which shallbe set before him, for matter wherein: for manner how: for time when to do each thing best. For the general exercising time. These two grounds of Hypocrates, must be still kept in remembrance, to use no exercise when ye be very hungry: neither yet to eat before ye have used some exercise.  
For the general learning times: to begin, the strength of body, and conceit of mind were made the general means: to continue, perfectness, and use were appointed the limits: for the middle hours this I think, that it were not good, to go to your book straight after ye rise, but to give some time to the clearing of your body. As also study after meat, and fast before ye sleep beareth great blame for great harms to health, and to much shortening of life. From seven of the cloak, though ye rise sooner, (as the lamb and the lark be the proverbiale leaders, when to rise and when to go to bead) till ten before noon, and from two till almost five in the after noon, be the best and fittest hours, and enough for children wherein to learn. The morening hours will best serve for the memory & conceiving: the after noon for repetitions, & stuff for memory to work on. The reasons be the freeness, or fullness of the head. The other times before meat be for exercises, as hath been fully handled heretofore. The hours before learning, and after meat, are to be bestowed, upon either neating of the body, or solacing of the mind, without to much motion: wherein as I said before the greatest part, and the best to be played consisteth usually in the trainers' distretion, to apply things according to the circumstances of person, place, and time. To conclude we must be content with those places, which be already founded, and use those hours which be already pointed to the best that we can, and yet prepare ourselves towards the better, when soever it shall please God to send them. And by persuasion some masters may well enough bring wise parents to yield unto this note, and to give it the trial. In the mean time some excellent man having the commodity of a well situate house, and being able to command his own circumstance, neither depending of other men's help, whereof he cannot judge, and so that way leasing some authority in direction, may put many excellent conclusions in trial.   

Chapter 41. Of teachers and trainers in general, and that they be either Elementary, Grammatical, or Academical. Of the Elementary teacher's ability, and entertainment. Of the Grammar masters ability and his entertainment. A mean to have both excellent teachers, and cunning professors in all kinds of learning, by the division of colleges according to professions: by sorting like years into the same rooms: by bettering the students allowance and living: by providing and maintaining notable well learned readers. That for bringing learning forward in his right and best course, there would be seven ordinary ascending colleges for Tongues, for Mathematics, for Philosophy, for Teachers, for Physicians, for Lawyers, for Divines, and that the general study of Law would be but one study: Every of these points with his particular proofs, sufficient for a position. Of the admission of teachers.  
ALTHOUGH I divided the train of education into two parts, the one for learning to enrich the mind: the other for exercise to enable the body: yet I reserved the execution of both to one and the same master: because neither the knowledge of both is so excessive great, but it may easily be come by: neither the execution so troublesome, but that one man may see to it: neither do the subjects by nature receive partition seeing the soul and body join so friendly in link, and the one must needs serve the others turn: and he that seethe the necessity of both, can best discern what is best for both. As concerning the trainers' ability, whereby he is made sufficient to meddle with exercises, I have already in my conceit sufficiently instructed him, both for the exercises themselves, and for the manner of handling them according to the rules and considerations of Physic, and Gymnastick, besides some advertisements given peculiarly to his own person: wherein I dwelled the longer, and dealt the larger, because I meant not to meddle with that argument any more than once, and for that point so to satisfy the trainer, wheresoever he dwelled, or of what ability soever he were, as if he listed he might rest upon my rules being painfully gathered from the best in that kind. If he were desirous to make further search, and had opportunity of time, and store of books: I gave him some light where to bestow his study. 
Teachers. Elementary. Grammatical. Academical.   
Now am I to deal with the teaching master, or rather that property in the common master, which concerneth teaching: which is either Elementary and dealeth with the first principles: or Grammatical and entereth to the tongues: or Academical, & becomes a reader, or tutor to youth in the university.  
For the tutor because he is in the university, 
1 Academical.  where his daily conversation among a number of students, and the opinion of learning which the university hath of him: will direct choice and assure desire: I have nothing to say, but leave the parents to those helps, which the place doth promise.  
For the Elementary because good scholars will not abase themselves to it, 
2 Elementary.  it is left to the meanest, and therefore to the worst. For that the first grounding would be handled by the best, and his reward would be greatest, because both his pains and his judgement should be with the greatest. And it would easily allure sufficient men to come down so low, if they might perceive that reward would rise up. No man of judgement will contrary this point, neither can any ignorant be blamed for the contrary: the one seethe the thing to be but low in order, the other knoweth the ground to be great in laying, not only for the matter which the child doth learn: which is very small in show, though great for process: but also for the manner of handling his wit, to hearten him for afterward, which is of great moment.  

Of the Elementary teacher's entertainment.  But to say somewhat concerning the teacher's reward, which is the encouragement to good teaching, what reason is it, though still pretended, and sometimes performed, to increase wages, as the child waxeth in learning? Is it to cause the master to take more pains, and upon such promise, to set his pupille more forward? Nay surely that cannot be. The present payment would set that more forward, than the hope in promise, because in such variety and inconstancy of the parent's minds, what assurance is there, that the child shall continue with the same master: that he may receive greater allowance with less pains, which took greater pains, with less allowance? Besides this if the reward were good, he would hast to gain more, which new and fresh repair of scholars would bring, upon report of the furthering his old, and his diligent travel. What reason carrieth it, when the labour is less, then to enlarge the allowance? the latter master to reap the benefit of the former's labour, because the child makes more show with him? why? It is the foundation well and sound laid, which makes all the upper building muster, with countenance, and continuance. If I were to strike the stock, as I am but to give counsel, the first pains truly taken, should in good truth be most liberally recompensed: and less allowed still upward, as the pains diminish, and the ease increaseth. Whereat no master hath cause to repine, so he may have his children well grounded in the Elementary. Whose imperfection at this day doth marvelously trouble both masters and scholars, so that we can hardly do any good, nay scantly tell how to place the too too raw boys in any certain form, with hope to go forward orderly, the ground work of their entry being so rotten underneath. Which weakness if the upper master do redress, when the child cometh under his hand, he cannot but deserve triple wages, both for his own making, and for mending that, which the Elementary either marred with ignorance, or made not for haste, which is both the commonest, & the corruptest kind of marring in my opinion. For the next masters wages, I do conceive, that the number in ripeness under him, will requite the Elementary allowance, be it never so great. For the first master can deal but with a few, the next with more, and so still upward, as reason groweth on, and receives without forcing. For the inequality of children, it were good a whole company removed still together, and that there were no admission into schools, but four times in the year quarterly, that the children of foresight might be matched, & not hurled hand over head into one form as now we are foreced, not by substance, but by similitude and conjecture at the sudden, which thing the conference between the masters in a resolved plat will help wonderfully well forward, when the one saith this have I taught, and this can the child do: the other knoweth this ye should teach, and this your child should do. Thus much for the elementary master, that he be sufficiently appointed in himself for ability, and sufficiently provided for, by parents for maintenance. Now whether one man, or more shallbe able to perform all the elementary points, at divers hours, or of force there must be more teachers, that shallbe handled in the elementary itself hereafter. Once fore all good entertainment by way of reward, will make very able men to lean this way, & one course of training will breed, a marvelous number of sufficient trainers, whose insufficiency may now be objected, that such cannot presently be had, though in short time they may. And if there must be more executors, entertainment will work that to, and convenientnes of room will bring all together.  
My greatest travel must be about the grammar master, 
3 Grammar masters.  as each parent ought to be very circumspect for his own private that way. For he is to deal with those years, whereupon all the residue do build their likelihood to prove well or ill. Wherein by reason of the natural agility of the soul and body, being both unsettled, there is most stir, and least stay: he perfiteth the Elementary in course of learning: he offereth hope or despair of perfection to the tutor and university, in their proceeding further. 
The Grammar masters entertainment & his su●fficiencie.  For whom in consideration of sufficient ability, and faithful travel I must still pray for good entertainment, which will always procure most able persons. For it is a great daunting to the best able man, and a great cutting of of his diligent pains, when he shall find his whole days travel not able to furnish him of necessary provision: to do good with the best, and to gain with the basest, nay much less than the lowest, who may intend to shift, when he must intend his charge: and enrich himself, nay hardly feed himself, with a pure, and poor conscience. But ye will perhaps say what shall this man be able to perform, for whom you are so careful, to have him so well entertained? to whose charge the youth of our country is to be committed? If there were no more said, even this last point were enough to crave enough, for that charge is great: and if he do discharge it well, he must be well able to do it, and aught to be very well requited for doing it so well. Besides his manners and behaviour, which require testimony and assurance: besides his skill in exercising and training of the body, he must be able to teach the three learned tongues, the latin, the greek, the hebrew, if the place require so much, if not, so much as is required. Wherein assuredly a mediocrity in knowledge, will prove to mean, to emplant, that in another which he hath in himself. For he that meaneth to plant but some little well: must himself far exceed any degree of mediocrite. He must be able to understand his writer, to master false prints, unskilful dictionaries, simple conjectures of some smattering writers concerning the matter of his train, and be so appointed ear he begin to teach, as he may execute readily, and not make his own imperfection, to be a torture to his scooler, and a schooling to himself. For it is an ill ground to grow up from ignorance by teaching, in that place, where no ignorance of matter at least should be, at the very first: though time and experience do polish out the manner. He must have the knowledge of all the best grammars, to give notes by the way still, though he burden not the child's memory of course, with any more than shallbe set down. There are required in him besides these, and further points of learning to, as I will note hereafter, hardness to take pains: constancy to continue and not to shrink from his trade: discretion to judge of circumstances: lightsomeness to delight in the success of his labour: heartiness to encourage a toward youth: regard to think each child an Alexander: courteous lowliness in himself, as if he were the meanest, though he were known to be the best. For the very lest thing in learning, will not be well done, but only by him, which knoweth the most, and doth that which he doth with pleasure and ease, by reason of his former store. These qualities deserve much, and in our schools they be not generally found, because the rewards for labour there be so base and simple, yet the most near is best in choice, and many there be which would come near, if entertainment were answerable. Let the parents, and founders provide for the one: and certainly they shall find no default in the other. 
A mean to have excellent teachers, and professors generally   
There were a way in the nature of a seminary for excellent masters in my conceit, if reward were abroad, and such an order might be had within the university: which I must touch with licence and for touching crave pardon, if it be not well thought of, as I know it will seem strange at the first, because of some difficulty in performing the devise. And yet there had never been any alteration to the better, if the name of alteration had been the object to repulse. This my note but by the way, though it presently parhapes do make some men muse, yet hereafter upon better consideration, it may prove very familiar to some good fantasies, and be exceeding well liked of, both by my masters of the universities themselves, and by their masters abroad. Whereby not only schoolmasters, but all other professors also shallbe made excellently able to perform that in the common weal which she looketh for at their hands, when they come from the university. But by the way I protest simply, that I do not tender this wish, as having any great cause to mislike the currant, 
The four particular means.  which the universities be now in: but granting things there to be well done already, I offer no discourtesy in wishing that good to be a great deal better. My conceit resteth in these four points: what if the colleges were divided by professions and faculties? what if they of the like years, and the like profession, were all bestowed in one house? what if the livings by uniting were made better, and the colleges not so many: though far greater? what if in every house there were great pensions, and allowances for continual and most learned readers: which would end their lives there? what harm could our country receive thereby? nay, what good were not in great forwardness to be done, if this thing were done? And may not the state of the realm do this by authority, which gave authority to founders to do the other, with reservation of prerogative to alter upon cause? or is not this question as worthy the debating to mend the universities, and to plant sound learning: as to devise the taking away lands from colleges, & put the students to pension, because they cannot use them without jarring among themselves? Were there any way better to cut away all the misliking, wherewith the universities be now charged, and to bring in a new face of things both rarer and fairer?  
In the first erection of schools and colleges, private zeal inflamed good founders: in altering to the better, public consideration may cause a commoner good, and yet keep the good founder's meaning, who would very gladly embrace any advancement to the better in any their buildings. The nature of time is upon sting of necessity, to inform what were best: and the duty of policy is, advisedly to consider, how to bring that about which time doth advertise. And if time do his duty to tell, can policy avoid blame in sparing to try? And why should not public consideration be as careful to think of altering to fortify the state now, as private zeal was hot then to strengthen that which was then in liking?  
But I will open these four interrogations better, that the considerations which lead me, may win others unto me, or at the least let them fee, that it is no mere novelty which moveth me thus far.  

Of the division of colleges.  Touching the division of colleges by professions and faculties, I alleege no precedent from other nations, though I could do diverse, beginning even at Lycaeum, Stoa, Academia themselves, and so downward, and in other nation's east and southeast ascending upward, where students cloystured themselves together, as their choice in learning lay: but private examples in their applying to our country may be controlled by general exception. 
The college of tongues.  If there were one college, where nothing should be professed, but languages only, (as there be some people which will proceed no further) to serve the realm abroad, and studies in the university, in that point excellently and absolutely, were it not convenient? nay were it not most profitable? That being the end of their profession, and nothing dealt withal there but that, would not sufficiency be descried by witness of a number? and would not daily conference and continual applying in the same thing procure sufficiency? Whereas now every one dealing with every thing confusedly none can assuredly say, thus much can such a one do in any one thing, but either upon conjecture which oftentimes deceiveth even him that affirms: or else upon courtesy which as oft beguiles even him that believeth. These reasons hold not in this point for tongues only: but in all other distributions, where the like matter, and the like men be likewise to be matched. For where all exercises, all conferences, all both private, and public colloquies, be of the same argument, because the soil bringeth forth no other stuff, there must needs follow great perfection. When tongues, & learning be so severed, it will soon appear, what odds there is between one that can but speak, and him that can do more, whereas now some few finish words, will bear away the glory from knowledge, without consideration, that the gate is without the town as dismantling bewrays, though it be the entry into it.  
If an other college were for the Mathematical sciences I dare say it were good, 
The college for the mathematics  I will not say it were best, for that some good wits, and in some things not unseen, not knowing the force of these faculties because they never thought them worthy their study as being without preferment, and within contempt, do use to abase them, and to mock at mathematical heads, because in deed the study thereof requireth attentiveness, and such a mind, as will not be soon carried to any public show, before his full ripeness, but will rest in solitary contemplation, till he find himself flidge. Now this their meditation if they be students in deed: or the shadow of meditation, if they be but counterfettes, do these men play with all, & mock such mathematical heads, to solace themselves with.  
Wherein they have some reason to mock at mathematical heads, as they do term them, though they should have greater reason, why to cherish, and make much of the matheticall sciences, if they will not discredit Socrates his authority, and wisdom in Plato, 
Plato 7. de rep.  which in the same book advanceth these sciences above the moon, whence some learned men fetch his opinion, and force his judgement, as the wisest master against such as allow of correction inschooles: which they would seem to banish, till their own rod beat them. The very end of that book is the course that is to be kept in learning in the perfitest kind, which beginneth at the mathematics, and it dealeth more with the necessity of them, then with the whole argument beside: as it is no novelty to hear that Plato esteemed of them, who forbade any to enter his Academy, which was not a Geometrician, whereunder he contained the other, but specially her sister Arithmetic.  
For the men which profess these sciences, and give cause to their discountenance, they be either mere ignorant, and maintain their credit with the use of some terms, propositions, & particularities which be in ordinary courses that way, and never came nigh the kernel: or having some knowledge in them in deeede, rather employ their time, and knowledge about the degenerate, and sophistical parts of them, applied by vain heads to mere collusions though they promise great consequences: then to the true use, and advancement of art. Howbeit in the mean time, though the one disgrace them with contempt, and the other make them contemptible, by both their leaves I do think thus of them: but what a poor thing is my thought? yet some thing it is where it shallbe believed. In time all learning may be brought into one tongue, & that natural to the inhabitant, so that schooling for tongues, may prove needles, as once they were not needed: but it can never fall out, that arts and sciences in their right nature, shallbe but most necessary for any common weal, that is not given over unto to to much barbarousness. We do attribute to much to tongues, which do mind them more than we do matter chief in a monarchy: and esteem it more honourable to speak finely, then to reason wisely: where words be but praised for the time, and wisdom wins at length. For while the Athenian, and Roman popular governements did yield so much unto eloquence, as one man's persuasion might make the whole assembly to sway with him, it was no marvel if the thing were in price, which commanded: if words were of weight, which did ravish: if force of sentence were in credit, which ruled the fancy, and bridled the hearer. Then was the tongue imperial because it dealt with the people: now must it obey, because it deals with a prince, and be servant unto learned matter, acknowledging it to be her liege, & mistress. All those great observations of eloquence, are either half drowned▪ for want of a democraty: or half doubted of for discredit of divinity: which following the substance of matter, commendeth unto us the like in all studies.  
For the credit of these mathematical sciences, I must needs use one authority of great, and well deserved countenance among us, and so much the rather, because his judgement is so often, and so plausibly vouched by the courteous master Askam in his book, which I wish he had not himself, neither any other for him entitled the schoolmaster, because myself dealing in that argument must needs sometime dissent to far from him, with some hazard of mine own ceedit, seeing his is hallowed. The worthy, and well learned gentleman Sir john Cheek, 
Sir john Cheek.  in the midst of all his great learning, his rare eloquence his sound judgement, his grave modesty, feared the blame of a mathematical head so little in himself, and thought the profession to be so far from any such taint, being sound and sadly studied by others, as he bewrayed his great affection towards them most evidently in this his doing. Being himself provost of the king's college in Cambridge, in the time of his most honoured prince, & his best hoped pupil, the good king Edward, brother to our gracious sovereign Queen Elizabeth, he sent down from the court one master Bukley sometime fellow of the said college, and very well studied in the mathematicals to read Arithmetic, and Geometry to the youth of the college: & for the better encouraging of them to that study gave them a number of Euclides of his own coast. Master Bukley had drawn the rules of Arithmetic into verses, and gave the copies abroad to his hearers. Myself am to honour the memory of that learned knight, being partaker myself of his liberal distribution of those Euclides, with whom he joined Xenophon, which book he wished, and caused to be red in the same house, and gave them to the students, to encourage them aswell to the greek tongue, as he did to the mathematics. He did I take it as much for the students in S. john's colldege, whose pupil he had once been, as he did for us of the kings college whose provost he then was. Can he then mislike the mathematical sciences, which will seem to honour Sir john Cheek, and reverence his judgement? can he but think the opinion to proceed from wisdom, which counteth Socrates the wisest master? Nay how dare he take upon him to be a master, not of art, but of arts (for so is the name,) which hath not studied them, ere he proceeded? Are not the proceeders to read in any of those sciences publicly, by the vice chancellors appointment, after they have commenced? and do they not promise, & profess the things, whey they seek to procure the titles? And with what face dare ignorance open her mouth, or but utter some sound of words, where she hath professed the weight of matter? So that the very university herself doth highly esteem of them if she could entreat her people to esteem of their mother's judgement. These sciences bewray themselves in many professions & trades which bear not the titles of learning, whereby it is well seen, that they are no prating, but profitable grounds: not gay to the show, but good to be showed, & such means of use, as the use of our life were quite maimed without them. Then gather I, if bare exeperience, and ordinary imitation do cause so great things to be done by the mere shadow, and roat of these sciences, what would judicial cunning do, being joined with so well affected experience? Neither is it any objection of account to say, what should merchants, carpentars, masons, shippmaisters, mariners, devisers, architectes, and a number such do with latin, and learning? do they not well enough without, to serve the turn in our country? If they do well with out might they not do better with? And why may not an English carpentar, and his companions speak that tongue to help their country the more, being gotten in youth, ere they can be set to other labour, which the Roman artificer did naturally use, seeing it is more commendable in ours, where labour is the conqueror, then in the Roman where nature was commendour? As if none should have Latin but those which were for further degrees in learning.  
The tongues be helps indifferent to all trades as well as to learning. Neither is the speaking of Latin any necessary argument of deeper learning, as the Mathematical sciences be the old rudiments of young children, and the certain directors to all those artificers, which without them go by rote, and with them might show cunning. I may not at this time prosecute this position, as to fremd for this place: but after my Elementary and tongue school, I mean to search it to the very bottom, with the whole profession of those faculties, if God send me life, and health. For the while this shall suffice that these sciences, which we term the mathematicals in their effectual nature, do work still some good thing, sensible even to the simple, by number, figure, sound, or motion: In the manner of their teaching they do plant in the mind of the learner, an habit inexpugnable by bare probabilities, and not to be brought to believe upon light conjectures, in any other knowledge, being still drawn on by unfallible demonstrations: In their similitudinary applications, they let one see by them in sense the like affection in contemplative, and intelligible things, and be the surest grounds to return unto in replies and instances, either upon defect in memory, or in check of adversary, contrary to the common similitudes. For when ye compare the common weal to a ship, and the people to the passagers, the application being under sail, may be out of sight, when ye seek for your proof. But in these sciences the similitudinary teaching is so certain in applying, and so confirmed by effects: as there is nothing so far from sense, and so secret in understanding, but it will make it palpable. They be taken from the sense, and travel the thought, but they resolve the mind. And though such as understand them not, do mislike them, which yet is no reason in them, nor any disgrace to the thing misliked by them, seeing ignorance misliketh: yet those that understand them, may boldly mislike the mislikers, and oppose the whole ancient Philosophy, and all well appointed common weals against such mockmathematicalles, without whose help they could not live, nor have houses to hide their heads, though they thank not their founders.  

The college for Philosophy.  If Philosophy with her three kinds had the third college, were it think you unproper? Then the natural might afterward proceed to Physic, whom she fitteth: the Politic to Law, whom she groundeth: the moral to Divinity, whom she helpeth in discourse. Which three professions Divinity, Law, Physic should every one be endowed with their particular colleges, and livings. To have the Physician thus learned, it were nothing to much, considering his absoluteness is learning, and his ignorance butchery, if he do but mark his own master Galene in his book of the best profession. 
Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For the Divine to tarry time, and to have the handmaiden sciences to attend upon their mistress profession, were it any hindrance to his credit, where discretion the daughter of time is his fairest conusance, & if he come without her, what sternness so ever he pretend in countenance, we will measure the man, though we mark his sayings? The Lawyer's best note in the best judgements is contentment, not to covet to much, and for that desire not to strive to gain to much: not beyond the extremity of law, but far on this side the extremity of right. And can digesting time be but commodious in this case, and contempt of toys care he enter into them, be but mother to contentment? Time to bread sufficiency, and sufficiency to bring sound judgement, cut of all matter of blame, and leave all matter to praise. But in this distribution where is Logic and Rhetoric, some will say? Where is Grammar then will I say? A director to language. And so Logic, for her demonstrative part, playeth the Grammar to the mathematicals, and natural Philosophy: for her probability to moral, and politic, and such other as depend not upon necessity of matter. Rhetoric for purity without passion doth join with the writer in any kind, for persuasion with passion, with the speaker in all kinds, and yet both the speaker dealeth sometime quietly, 
1 The necessity of the college for tongues.  and the plain writer waxeth very hot.  
Of these colleges, that which is for tongues is so necessary as scant any thing more. For the tongues being receipt for matter, without the perfect understanding of them, what hope is there to understand matter? and seeing words be names of things applied and given according to their properties, how can things be properly understood by us, which use the ministry and service of words to know them by, unless the force of speech be thoroughly known? And do you not think that every profession hath need to have a title of the signification of words, as well as the civil lawyer? I do see in writers, and I do hear in speakers great defects in the mistaking of meanings: & evident errors through insufficiency herein. And as tongues cannot be better perfitted, then straight after their entry by the grammar school: so they must be more perfitted, than they can be there. And what if some will never proceed any further, but rest in those pleasant kind of writers, which delight most in gaing of their language, as poëtes, histories, discourses, and such, as will be counted general men?  
As for the mathematicals, 
2 The necessity of the Mathematical college.  they had the place before the tongues were taught, which though they be now some necessary helps, because we use foreign language for conveaunce of knowledge: yet they push us one degree further of from knowledge. That the mathematicals had the place, and were proposed still to children, he that hath read any thing in Philosophy cannot be ignorant. Plato is full of it, and termeth them commonly the children's entrance, but chiefly in the seventh book of his common weal. So is his scholar though long after his death Philo the jew (whom even his countryman josephus, a man somewhat partial in praising other, yet calleth a singular man for eloquence and wisdom, speaking of his embassage to Caius the Emperor) but specially in that treatise, which he maketh of the foretraine, for so I turn Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Philoes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There he deviseth, as he is a perpetual allegoriser, Sara to be the image of Divinity, and Agar the figure of all other handmaiden sciences, wherein he wisheth a young man to deal very long, or he venture upon Sara, which will not be fertile but in late, and ripe years. He construeth both in that place, and in Moses his life also, those words of the bringing up of Moses in all the doctrine of the egyptians, to be meant in the mathematicals, which was the train of that time, and the brood of that soil, or there about. And to say the truth let any man mark the course of all ancient learning, and he shall find, that it could not be possibly otherwise, but that the Mathematical was their rudiment, though no history, no describer of common weal, no setter forth of Philosopher's life, no Philosopher himself had told it us? Is not Aristotle's first book of all in course of his teaching, his Organum, which containeth his whole Logic? and in his proofs for the piking out of his syllogisms doth he not bewray, wherein he was borough up? I use Aristotle alone for example, because our students be best acquainted with him: whom yet they cannot understand without these helps, as one Bravardine espied well, though not he alone, who took the pains to gather out of Euclid two books purposely for the understanding of Aristotle. Can his books of Demonstration, the Analytica prosteriora be understood without this help? His whole treatise of Motion wheresoever, commonly fetched from the very form of the thing moved: His confutation of others by the nature of Motion, and site: His Mathematical descriptions in many places: His natural Theorems echwhere can they be conceived, much less understood by any ignorant in this point? Wherein Aristotle showeth us his own education, to whom he commendeth the like, if we like of him, whose liking will not fall, though fools oftimes shake it. It were to infinite to use proofs in so general, and so known a case, which the whole antiquity still allowed of, and the famous Athenian common weal used even then, when she had the great brood of the most excellent persons, for her ordinary train to her youth as Socrates still allegeth in Plato: or rather Plato fathering the speech upon Socrates saith so himself. Aristippus after his shipwreck found relief through that train, and encouraged his companions upon sight of Geometrical figures in the sand. He that will judge of these sciences in general, what degree they have in the course of learning, and wherein they be profitable to all other studies whatsoever, let him read but either Proclus his four books upon Euclides first in Greek, or because the greek is ill, and corruptly printed: Io. Barocius, a young gentleman of Venice which hath turned them into Latin, and corrected the copy. Though many have dealt in the argument they be but secondary to Proclus. For he handleth every question that either makes for them, or against them chiefly in his first book. It were to much for me to stand upon enumeration of testimonies in this place, that the ancient schooling did begin at the Mathematical after the first Elementary, while they minded sound learning in deed, and sequestered their thoughts from other dealings in the world. He that marketh but the ordinary metaphors in the eloquentest Greek writers of that time, whence we prescribe, shall easily bewray, where in the ancient discipline traveled. To allege the Roman for learning is to allege nothing, whose cunning Virgile describeth to lie in government, 
6. AEneid.  and conquests, remitting other faculties to other people. For till the foreign learning in latter years, was translated into their tongue, of themselves they had little. Rhetoric, poetry, history, civil law, and some petty treatises of Philosophy, and Physic were the Romans learning. Some one, or two as Gallus, & Figulus were noted for the mathematicals, as many years after them julius Firmicus, & some architecture Mathematic in vitrvuius But their own stories can tell, what an afterdeale in the winning of Syracuse Archimedes by those faculties put Marcellus their general unto, which yet was as careful to have saved Archimedes, if the rashness of a rude soldier had not prevented his proclamation: as Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to save Protogenes at Rhodes. After the state was brought to a monarchy, the Greeks overlaid their learning, as it appeareth, from Dionysius of Halycarnassus, and Strabo, which were in Augustus Caesar's time, down still in a number of most notable Grecians, which served that state continually both for training up their young Emperors, and for all other kind of learning: so that the authority of the Mathematical must be fetched from the Greeks, though they themselves borrowed the matter of other nations, & were founders only to language, method, & those faculties, 
3 The necessity of the college for Philosophy.  which serve for the direction of language.  
For Philosophy to have the third place it will be easily obtained, though there be some pretended doubt in the order of the parts for the training. We use to set young ones to the moral and politic first, and reason against Aristotle's conclusion, that a young stripling is a fit hearer of moral Philosophy. But Aristotle himself being well brought up in the mathematicals placeth natural Philosophy next unto them, as very intelligible unto very young heads, by reason of their necessary consequence, & theoretical consideration. Whereas the other parts being subject to particular circumstance in life are to be reserved for elder years. For not only the Philosophical resolution, but also the very religious was in the best, and eldest time to cause youth abide long in study, and to forbear public show, till it were very late. To make Logic, and Rhetoric serve to those uses, and in those places, where I appointed them, was no absurdity. For Rhetoric, there will be small contradiction, though declamations, and such exercises seem to make some further claim. Pythagoras' his five years silence, hath a meaning that ye hear sufficiently, ere ye speak boldly. And Socrates that great master in Plato calleth Logic the ridge, or top of the mathematicals, as then to succeed, when they were gotten: and good reason, why, because their method in teaching, and order in proving did bring forth Logic. As he that will make Plato the example to Aristotle's precepts shall easily perceive.  
For Divinity, Law and Physic to have their own colleges, for their full exercises, 
The necessity of three colleges peculiar for Divinity, Law, Physic.  and better learning, then now thus to have their students scattered, it is a thing that implieth no great repugnance with any reason, and is not without precedent. As for the Law, if the whole study were made one and whatsoever appertaineth to that profession, for either Ecclesiastical, or Temporal use were reduced into one body, had our country any cause to complain? or but great cause to be very glad? whereas now three several professions in law, bewray a three headed state, one English & French, an other, Romish imperial, the third Romish ecclesiastical, where mere English were simply our best. I shall not need to say any more herein, but only give occasion to those which can judge, and help it, to think of the position: the distraction of temporal, civil, and Canon law being in many points very offensive to our country.  
Some difficulty there will be to win a college for such as shall afterward pass to teach in schools.  
There is no diverting to any profession till the student depart from the college of Philosophy, 
The seventh college for training masters, and the necessity thereof.  thence he that will go to Divinity, to Law, to Physic, may, yet with great choice, to have the fittest according to the subject. He that will to the school is then to divert. In whom I require so much learning to do so much good, as none of the other three, (honour always reserved to the worthiness of the subject which they profess,) can challenge to himself more: either for pains which is great: or for profit which is sure: or for help to the professions: which have their passage so much the pleasant, the forwarder students be sent unto them, and the better subjects be made to obey them: as the scholing train is the trak to obedience. And why should not these men have both this sufficiency in learning, and such room to rest in, thence to be chosen and set forth for the common service? be either children, or schools so small a portion of our multitude? or is the framing of young minds, and the training of their bodies so mean a point of cunning? be schoolmasters in this Realm such a paucity, as they are not even in good sadness to be sound thought on? If the chancel have a minister, the belfray hath a master: and where youth is, as it is eachwhere, there must be trainers, or there will be worse. He that will not allow of this careful provision for such a seminary of masters, is most unworthy either to have had a good master himself, or hereafter to have a good one for his. Why should not teachers be well provided for, to continue their whole life in the school, as Divines, Lawyers, Physicians do in their several professions? Thereby judgement, cunning, and discretion will grow in them: and masters would prove old men, and such as Xenophon setteth over children in the schooling of Cyrus. Whereas now, the school being used but for a shift, afterward to pass thence to the other professions, though it send out very sufficient men to them, itself remaineth too too naked, considering the necessity of the thing. I conclude therefore that this trade requireth a particular college, for these four causes. First for the subject being the mean to make or mar the whole fry of our state. Secondly for the number, whether of them that are to learn, or of them that are to teach. Thirdly for the necessity of the profession which may not be spared. Fourthly for the matter of their study which is comparable to the greatest professions, for language, for judgement, for skill how to train, for variety in all points of learning, wherein the framing of the mind, and the exercising of the body craveth exquisite consideration, beside the staidness of the person.  

1.  These seven colleges being so set up, and bearing the names of the things which they profess, for Tongues, for Mathematics, for Philosophy, for Train, for Physic, for Law, for Divinity were there any great absurdity committed either in the thing if it were so, or in me for wishing it so? If it had been thus appointed at the first, as it might, if the whole building had been made at once, which is scant possible where things grow by degrees, and buildings by patches: it would have been liked very well, and the Universities in their commencementes, and public acts would have commended their policy, and wisdom, which first did appoint it. And may not that be now touched without blame, which if it had been then done, had deserved great honour, and when soever it shall be done will deserve everlasting memory? and may now be well done, seeing we have all things needful for the well doing ready: And why should it seem strange to wish such an alteration, seeing greater changes have been both wished, and wrought within this our time? Sad, and lingering thoughts, which measure common weals as buildings grounded upon some rock of marble, find many, and sober difficulties: resolute minds make no bones: there is stuff enough, the places be ready, the lands be neither to be begged, ne yet to be purchased, they be got, and given already: they may be easily brought into order, seeing our time is the time of reformation. Before my wish be condemned, I desire my reader to consider it well, 
2 The second mean, to sort like years into the same rooms.  and mark if it may take place, and whether it may not with great facility.  
For sorting like years into one room, which was my second interrogatory, it is no new device, nor mine: All good common weals not feigned by fancy, but being in deed such, have used it both for likeness of education in like years, and for trying out where most excellency lodged, to bestow preferments upon apparent desert, besides that it is most fit, and emulation to the better doth best beseem like years. The greek poet saith, that God draweth alway the like to the like, and therefore men may well follow the precedent.  
For uniting of colleges, 
3 The third mean to better the students maintenance.  enlarging of the united, and bettering students livings, I dare say none of them willbe against me, which for a better living will change his college. Neither will he think it any great loss to leave his old poor place, for a fatter room, which for such a one will abandon the university & all. Sure the livings in colleges be now to to lean, and of necessity force good wits to fly ear they be well feathered. More sufficiency of living will yield more convenient time & furniture to study, which two be the only means to procure more sufficiency in learning, more ripeness in judgement, more stay in manners. The necessity of students may thus be supplied of their own, and they not forced by accepting of exhibition at some hands to admit some bondage under hand. Restraint will rid needless number: sufficient livings will maintain, and make the needful number sufficiently well learned. I need not stay any longer here. For methink all those good students join with me in this form of the university, whom want, and bareness of living will not suffer to tarry long enough there, and better it were for our country to have some smaller meinie well trained, and sufficiently provided, than a lose number, and an unlearned multitude. And there were two questions more worthy the resolution, than all johannes Picus the earl of Mirandula his nine hundred propounded at Rome: the one whether it were agreeable to the nature of learning being liberal in condition to be elemosinarie in maintenance: the other whether it were for a common weal to have the conceit bound to respects, because of private exhibition, which ought to direct simply, without respect, saving to the state alone. For sure where learning grows up by props, it leaseth her property: where the stock of itself will bear up the bows, there it must be best, if choice be made leader, and fit wits bestowed on books. My three foreign points for the furtherance of learning be, choice for wits, time for furniture, maintenance for direction: what shallbe peculiar to the party, himself must tender, as therein being debtor to God, and his country. Diligence to apply his wit, continuance to store his time, discretion to set forth his maintenance, are required at his hands.  

4 The fourth mean for readers.  For readers of years, of sufficiency, of continuance, methinks I durst enter into some combat that it were beyond all cry profitable, and necessary, to have whom to follow, and of whom to learn how to direct our studies, for years ancient fathers: for sufficiency most able to instruct: for continuance cunning to discern persons, and circumstances: for advise skilful to rule rash heads, which run on to fast, being armed with some private opinion of their own petty learning. What was Plato to the Academikes? Aristotle to the Peripatetikes? Xeno to the Stoics? Epicure to the Epecurians? Aristippus to the Anicerian and Cyrenaike? and other such fathers to the famulies of their professions, but readers? It is a marvel to think on, how long those fellows continued in in their profession as Diogenes Laertius doth note. It should seem that Plato taught above fifty years, reckoning the time that he left Speusippus his deputy during his travel into Egypt and that way: whereby both himself proved an excellent master, and his hearers proved most excellent scholars. They that have been acquainted with cunning readers any where will subscribe to this I know.  
Private study tied to one book led by one brain: not always the best (as what counsellor in commonly worse to ones self, than himself?) so proceeding as the first impression leads, be it what it can be, cannot compare for judicial learning with the benefit of hearing one, nay of repeating to one upon interrogatories after reading, to try his judgement, his keeping, and remembrance: which one hath red, and digested all the best books, or at the least all the best books in that kind, whereof he maketh profession: which hath a judgement settled & resolute by the help of all those good brains: which hath dealt with thousands of the pregnantest wits, whom experience hath taught stay, whom the common weal by sufferance commends as sufficient. He that is not acquainted with such an excellent reader or teacher (for both the names import one thing) & that with repetition, but pleaseth himself with his own private study, as he taketh more pains undoubtedly, so getteth he less gain I dare assure him, having in one lecture the benefit of his readers universal study, and that so fitted to his hand, as he may straight way use it, without further thinking on: whereas when he hath beaten his own brains privately about a little, for want of time to digest, being to forward to put forth, he uttereth that which he must either amend upon better advice, or quite revoke when he finds he is over shot. Wherefore such readers, or rather such nurses to study, must needs be maintained with great allowance, to make their heaven there, where ye mean to use them. Whose service, for the benefit that comes from them will save their whole hire in very books, which the student shall not so much need, when his reader is his library: neither must they be souls, as we term them, though of great reading, neither is it enough to have read much, but they must be of great government withal, which are to bring up such a fry of governors. And therefore that great sufficiency doth still call for great recompense to be tied to a stake for it all one's life time.  
But now I pray you by this wish of mine be the universities in common sense any whit endamaged? 
That this wish is most profitable to the university, & hurthfull no not to any particular.  if they were, so the harm were but some little and the good exceeding great, the damage might be consumed by the greatness of the good. I find not any harm offered them, they lease no lands students be not put to pensions, they that be thought fit, find better and fuller maintenance, better mean is made to prove learned, by such excellent readers, which the cunninger they be, the more affable they be, and thereby the fit to satisfy any students doubt in that which they profess. And where young men may stay until they be singular, and have good means to make them singular, is not the thing to be wished, and he that wisheth it, not to be thought to wish the university harm, where it is universally helped? If this transposing of houses to this use were commanded by authority, and by some help of the wealthy patrons for the common good sake, were happily accomplished, the university should lease nothing, though they break up for a time, and the students gave place, to masons, and carpenters, nay though the whole revenue of all the colleges were for that time bestowed upon the alteration. And yet all that trouble should not need, if the first were first begun, & so particularly in order, neither should any student now well placed complain of the change if he would set himself to any certain profession. This is but my conceit which the effect will confirm, & wise considerations will find, that it carrieth a good ground: beside that it is all ready in very near possibility, without any great charge, and with very great good, as also certainty, and greatness of annuity would straight way raise up readers, and afterward continue them. How good, and how easy a thing this were, the attempt by so many particular readers would show, which being themselves excellently well learned in those arguments, that I do appoint to colleges, and professing them in convenient houses of their own, would undoubtedly draw as many into their private hostelles, as there be now students in public colleges. All this my wish offereth greater difficulty, in the manner, how to work it: then doubt of profit, in the thing, if we had it. Howbeit harder things have been easily accomplished, but any more profitable was never compassed: neither doth it repent me to wish that, which I would rejoice to see. If the hindering lie in cost, it is somewhat, & yet but small, considering what is ready: if in good will: that is all, & yet but ill, considering what it hindereth. For no learning is so well got, where her helping means be severed, as where all be united, which those colleges would cause▪ a thing neither of novelty, as of an old ground & elsewhere practised: neither injurious, to any offering profit to all. I do find myself so armed in the point, as if there were any hope in the thing to be effected, I could answer any objection of difficulty, which might arise against it, either from without the university, or from within, either for any community, or for any private, that it would be best for all, neither any breach of good now well laid, nor any hindrance to any, which finds himself at ease, as the present is now appointed. But will ye have every one rise through all these degrees of learning, ear he become a professor? yea surely 1 but who moveth the question? either he that cannot judge, who is therefore to be pardoned: or he that would be doing, who is therefore to be blamed: or he that doth not way it, which would be desired to do: or he whom need hasteneth, whose case is to be pitied. And yet of all these four, only he, that desireth to show himself ripe in his own, though raw in other men's opinion, will contrary the conclusion: for ignorance, will yield upon better instruction: just consideration, will relent after waing: good wits oppressed with want, and yet waing the truth, will wish for more wealth to tarry their full time, and the carriage of their cunning: but the hasty heads, to whom any delay is present death, which will be doing, ere they can do well, but in their own conceits they will stand against it, and scrape all defences, though while they do scrape, they descry themselves to be extreme ignorant. For if sufficiency be the only mean to perfect the professor, and to profit the public, insufficiency overthrows both. And as he that meaneth to turn before, may limit his ascent: so he that will be perfect in the end and last profession ought at the least to have the contemplative knowledge of all that goeth before, though he practise but at pleasure. The general gain thereby is this that while the students youth is wedded to honest, and learned meditation, the heat of that stirring age is cooled which might harm in public, and set all on fire: ripe judgement is got, to stay, not to stir: and all ambitious passions marvelously daunted through resoluteness of judgement. It is no reason, where see ye the like? but it is a great reason, the like is worth seeing, and who so comes near, is still better liked, than he that doubteth of it. The want of trial, is some shift for a time, but the trial that hath been, may lead us to the like, & procure good allowance. And sure till the young professors be made to tarry longer, and study sounder, neither shall learning have credit, nor our country be but sick. It is not my complaint, though I join with the complainantes. If ye mean to take learning before you, you will never move the question. It is not he that hath, and knoweth, which moveth the question, but he that knoweth not & should. What should a divine do with the mathematics? why was Moses trained in all the egyptians learning? Nay in one reason for all, why will ye condemn in divinity, or execute in law, the sciences which ye know not, but find the name condemned? and I pray you with what warrant? what if that be not the name? or what if the thing be not such? a condemnation without evidence where the judge presumeth, and knoweth not the skill, which he saith is nought. The Physician should have all, and if he have not, he is most to be blamed, because the parents of his profession durst not profess without them, & make them under means. To be short I wish they had them, which mislike that they have not, and gave ignorance the reign. For if they had them, we should hear no speech, but praise and proof, admiration and honour.  
But to turn to my byace again which was the mother, and matter to my wish, this college for teachers, might prove an excellent nursery for good schoolmasters, and upon good testimony being known to so many before, which would upon their own knowledge assure him, whom they would send abroad. In the mean time till this come to pass, the best that we can have, is best worthy the having, and if we provide well for good teachers, that provision will provide us good teachers.  
There remaineth now one consideration in the admitting not of these, 
The admission of teachers.  whom I admit without any exception, for all sufficiency in religion, in learning, in discretion, in behaviour: but of such as we daily use, and must use, till circumstances be bettered which are in compass of many exceptions. The admitter or chooser considering what the place requireth must exact that cunning, which the place called for: the party himself must bring testimony of his own behaviour, if he be altogether unknown: and the admission would be limited to such a school in such a degree of learning, as he is found to be fit for. For many upon admission & licence to teach in general, overreach to far, and mar to much, being unsufficient at random, though serving well for certain by way of restraint. Thus much for the trainer, which I know will better my pattern if preferment better him: with whom I shall have occasion to deal again in my grammar school: where I will note unto him what my opinion is in the particularities of teaching.   

Chapter 42. How long the child is to continue in the elementary ear he pass to the tongues, & grammar. The incurable infirmities which posting haste worketh in the whole course of study. How necessary a thing sufficient time is for a scholar.  
Hasty pressing onward is the greatest enemy, which any thing can have whose best is to ripe at leisure. For if ripeness be the virtue, before it is green, after it is rotten: and yet the excess is the less harm: because it may join, and be compounded with the virtue, and be called rotten ripe: and at the least be cast away, without any more loss, then of the thing itself, as it appeareth in fruits. The defect to pluck before ripeness, breeds ill in the party which tasteth thereof, and causeth the thing after a bite or two to be cast away to: unless it be in longing women, whose distemperate delight upon a cause not common, doth give us to judge, that too timely taking, is but for some disordered humours. This plucking before ripeness in my position tendeth to this end. I have appointed in my elementary train reading, writing, drawing, singing, playing: now if either all these be unperfitly gotten, where all be attempted, or some, where some: when the child is removed to the grammar school, what an error is committed? The things being not perfect, to serve the consequence, either die quite if they be not sevearly called on: or come forward with pain, where the furtherance is in fear. How many small infants have we set to grammar, which can scarecely read? how many to learn latin, which never wrote letter? And yet though some little one could do much better than all his fellows, it were no harm for him to be captain a good while in his elementary school, rather than to be a mean soldier in a captain school. The displeasoures be beyond all proportion pernicious▪ beyond all multitude many, which this posting pulls after it. And if moaning could amend them, I would not only moon them, that they be so many, but also mourn for them, that they be so helpless. It is a world to see the weakness of children, and the fondness of friends in that behalf. It is to much, that may be understood, where so much is said: the fault is general, and the only cause, which both makes children loath to learn, and the masters seem to be torments in their teaching. For the master hasting on to the effect of his profession, and the scholar drawing back, as not able to bear the burden: there riseth a conflict in the master, with passion, if it conquer him: against passion if he conquer it. If the master be very sharp witted in delivering, and the boy slowheaded in receiving, than the passion will lightly conquer. Which it cannot do, where wisdom and consideration in the master be armed aforehand with patience, or where experience, and weariness of extremity have wrought a calmness. And as in the master passion breeds heat, so in the child infirmity breeds fear, and so much the more, if he find his master somewhat to fierce. Whereupon neither the one nor the other can do much good at all, and all through this hasty imperfection being the matter of heat in the one, and of fear in the other. Whereof if the boy were not in danger how pert would he be, and what a pleasure would the master take in such a perfect perteling? but when the child is so weak, as both he himself feels it in his learning, and the master finds it in his teaching, tell the parent so he will not believe it. So blind is affection in the parent which cannot see: and in store of teachers, he shall find some▪ which will undertake, and condemn the misliker. Whereby change feeds his humour for the time, and repentance his folly long after, when the default proves uncurable, and the first master is admitted among the prophets. Such a thing it is to prevent ills in time, and when warning is given not to mock the intelligence, nor to blame the watchman.  
If the imperfections which come more of haste then of ignorance from the Elementary school would take up their Inn there, and range no further, the moan were not so much because there were some mean to redress: but now as one billow driveth on an other: so hast beginning there makes the other successions in learning troll on too too headlong. Be young children set to soon to their Grammar only? be none sent to the University, which when they come thence some years after, might well with good gain return to the Grammar school again? I will not say that they were not ready when they went, but peradventure they were ready, and forgot that they were so. Do not some good honest wits in the midst of their study find the festering of haste, and wish though in vain that they had been more advised in their passage? and if they recover that which they miss and wish for, do they not find the learned conclusion true: that such things be extreme painful to seded memories, which were very pleasant passages to the youngest boys? He that begins his Grammar in any language▪ when he is a Graduate, may perhaps wish for some way without Grammar, and covet a Compendium. The Universities can best judge of the infirmities in our Grammar schools, when they find the want in those younglings, whom they have from us, but not sent by us: we ourselves see them, but we cannot salve them. Private affection overrules all reason: strangeness between the parent and master cuts of conference in the removing: and in some places multitude of schools mars the whole market: where store is the sore, and opportunity to alter an allurement to the worse. So that by degrees the Elementary feebleth the Grammarian: & the Grammarian transporteth his weakness from his schoolmaster to his University tutor. Such a matter it is to stay haste at the first, which distempereth till the last. I would not have the Universities, but to think friendly of me, because though I find fault, I seek it not: neither blaze I it with discredit to them, but wish it healed with the profit of my country, as I well know the most, and best of them there do.  
Doth not want of sufficient time (I mean not for taking degrees, because that time may be complete from the proceeders first arrival into the University) but for want of age and years: and therewithal for the want of that, which years do bring, oftimes send abroad youths, whose degrees deserve place, but their depth deserves none? That apprentice is to hastily out of his years, which being at one and twenty free from his master, is ear four and twenty free from his thrift both reft of goodness, and left goodlesse. If men abroad had not a sensible judgement in years, that young ware cannot be but green, how sprooting fair so ever it doth show: youth might deceive them with titles, as it deceives itself with opinions. Years without stuff may beguile before trial: years with stuff will abide the stamp: Stuff without years is wondrous for a while, but it is subject to quick withering, and to fade of wonder. Neither stuff nor years, is extreme pitiful, and the very ground of my complaint, because neither few years can provide great stuff, yea to the best wit: nor many years to any wit, without great study, which is a death there, where the defect is great. How fortuneth it then, that either friends be so foolish, or students so unstaid, to haste so with so much waste? The causes be: impatience, which can abide no tarrying, where a restless conceit is full frawght: liberty, to live as he listeth, because he listeth not to live as he should: bravery, to seem to be some body, and to carry a countenance: hope of preferment, to desire dignities before ability to discharge. In the mean while: the common weal becomes private: the general weapeth, while the particular winneth: and yet the winning is no soundness, but show. What notable men have dealt with, & against the forestaulling of sound time in professions? Among many if only vives the learned Spaniard, were called to be witness, he would crave pardon for his own person, as not able to come for the gout, but he would substitute for his deputy his whole twenty books of disciplines, wherein he entreateth, how they come to spoil, and how they may be recovered. Lack of time not only in his opinion, but also in whose not? brings lack of learning, which is a sore lack, where it ought not to be lacking. The canker that consumeth all, and causeth all this evil is haste, an unadvised, rash, headlong counsellor, and then most pernicious when it hath either some appearance in reason that the child is ripe: or the heartening of some master, which either is disposed to follow where he seethe replying past cure: or that cannot discern colours, because he is that in his degree, which the child is in his: both unripe: the one to teach, the other to remove.  
But what if hope of exhibition make an University man strain? and either persuade ability, or promise to supply, where ability wants? Nay what if exhibitours of some little, seek recompense to soon, and half force some poor scholar to toil with imperfection?  
When the unripe boy findeth any such mean to go to the University, the master shall never know, till he be booted, if he do know then: for fear of stopping his journey by contrary counsel: that is by reason to stay him, which runs to his own harm.  
Time of itself, as it is the noblest circumstance wherewith we have to deal: so it hath a breadth in itself capable of to much, to little, and enough.  
To much time is seldom found fault with justly, though some time pretended, because it is seldom tarried for in this kind wherewith I deal.  
To little time is that whereon I complain, and so much the more harmful, because haste to attain unto the desired end makes it seem no fault till the blow be given.  
Time enough is that mean which perfiteth all, the Elementary in his kind, the Grammarian in his, the Graduate in his, and so profiteth the common weal by perfiting all: the prerogative to thought: the mother to truth: the tuchestone to ripeness: the enemy to error: man's only stay, and help to advice.  
For the Grammarians time, though it be not within this argument, as many other things which the affinity drew in, yet thus much may I say. That his perfitness hath a pitch, and his years yield his good, as it shall appear in his own place, whose time must needs be limited, because he is so placed after the Elementary, and before the University, as the well appointing of his time shall disappoint neither of them. For the times, and years of study before degrees in the University, Plato himself in his exquisite republic cannot, nor doth not appoint them better than they be there already, if the Grammar, and Elementary haste marred not, and made them that come to soon seek also to proceed to soon, yet even so fulfilling statutes, which appoint the continuing years, though smallly for their benefit, which are not appointed in years, and less than not appointed in substance. The distances between degrees orderly employed, and the middle learnings being carried before them, as it is imported by their styles: might work in the most very reasonable knowledge, for method and ground in habit, though not for particulars, which be always endless, still without art, though most within experience, for their most needful number. Now if that help of readers, which I wished for, were put in execution, me think, the world should see, a marvelous number of excellent professors in every degree. I am to long in talking of to little: but the times hanging one upon another have led me thus onward: wherefore it is now time for me to determine that time, which I do take to be enough for the Elementary. When the child can read so readily, and roundly, as the length of his lesson shall nothing trouble him for his reading: when he can write so fair and so fast, as no kind of exercise shallbe tedious unto him for the writing: when his pen or pencil shall delight him with brag: when his Music both for voice, and hand is so far forward, as a little voluntary will both maintain, and increase it: all which things the second master must have an eye unto: then hath the Elementary had time enough. If the parent account not of all, yet perfitness in his choice must be his chief account. The child's ordinary exercises, will continue his writing, and reading, himself will alway be drawing, because it delighteth his eye, and busieth not his brain. But for Music, the master and the parent's delight must further it. For that in those years, children be Musical rather for other then for themselves. Once in, this is a certain ground, and most infallible, that in tarrying long, and perfiting well, there is no loss of time, specially seeing those qualities even alone, be a pretty furniture of household if they be well gotten. The hasting on to fast to see the fruit too soon, when circumstances persuade tarrying is to win an hour in the morning, and to lease the day after. Thus much concerning the Elementary time, determinable not by years, but by sufficiency. If years could be limits to knowledge, as they be very good leaders, the rule were more certain: but where wit goeth not by years, nor learning without, sufficiency is the surest bounder, to set out, wherein enough is. Howbeit in the Elementary, and so forth I will limit the time somewhat nearer, with all the considerations, both for variety of the matters which are to be learned, and the men which are to teach, and such things as seem not so proper to be set down here.   

Chapter 43. How to cut of most inconveniences wherewith schools and scholars, masters and parents be in our schooling now most troubled. Whereof there be two meeanes, uniformity in teaching and publishing of school orders. That uniformity in teaching hath for companions dispatch is learning, and sparing of expenses. Of the abbridging of the number of books. Of courtesy and correction. Of school faults. Of friendliness between parents and masters.  
A Great learned man in our days thought so much of the troublesome and toilsome life, 
P. Melancthon.  which we teachers lead, as he wrote a pretty book of the miseries of masters. We are to thank him for his good will: but when any kind of life be it high, be it low, is not troubled with his proportion to our portion, we will yield to misery. Our life is very painful in deed, and what if beyond comparison painful? Much a do we have, and what if none more? Yet sure many as much, though they deal not with so many, and more more miserable, because they better not so many. But I will neither rip up those things, which seem most restless in us, though the argument offer spreading: neither will I meddle with any other trade, no less troublesome than teaching, by comparing to seem to lessen: because comparisons in miseries be uncomfortable to both, though some ease to either. To what purpose should I show, why the master blames this, the parent that, the child nothing more than the rod, though he will not but deserve it? Such a disease we have to repine at the pain, and not to way the offence, which deserveth the pain. Why beat ye him sayeth one? Why offended he sayeth none? so hard a thing it is to find defence for right, so easy a thing it is to find qualifying for wrong. Therefore to omit these unpleasant rippinges, I will deal with the remedies how to cut of the most of those, which he calls miseries, I term inconveniences, wherewith the trade of teaching at this day seemeth to have a great conflict. Which counsel though it be first laid for the youngest scholars, yet may it well be translated further, & beseem both the biggest, and best, in any learned course.  
These remedies I take to be two: The one uniformity in teaching, which draweth after it, dispatch in learning, and sparing of expenses about to great a number of books.  
The other is public school laws, set down, and seen, which bring with them for companions agreement of parents and teachers, continuance of scholars, conference to amend, comfort to friends, and commodity to the common country.  

Uniformity in teaching.  For uniformity in teaching how many galls that will heal, wherewith schools be now grieved, it will then best appear, when it shallbe showed, what good it will work, and how necessary a thing it is, to have all schools reduced unto it. That there is to much variety in teaching, & therefore to much ill teaching (because in the midst of many bypathes, there is but one right way) he were senseless, that sees not: if he either have taught, or have been taught himself. Which whence it springeth, diversities of judgement bewray, that men have gotten by better, or worse training up in youth: by less or more travel in study: by longer or shorter continuance at their book: by liking or misliking some trade in teaching: by accommodating themselves to the parent's choice: and many ways more, which either breed variety, or else be bred by variety. But of all varieties there is none vainer, than when ignorance swears that that is an aphorism, the contrary whereof sound knowledge hath set down for a sure oracle. Now in this confusion of varieties what hindrance hath youth? what discredit receive schools? what inequalities be the Universities molested with? what toil is it to Tutors? how small riddance to readers? when diversities of groundwork do hinder their building, & the scholars weakness discrieth his master? And yet oftimes the weak master brings up a strong scholar, by some accident not ordinary, and the cunninger man by some ordinary let makes small show of his great labour. Do not the learners also themselves commonly when they come to years and miss that commodity, which their masters could not give them, being very weak themselves, then blame their fortune and feel the want of foresight? For if variety had been wiped away by uniformity, even the weakest master might have done very well if he had had but a mean head to follow direction being set down to his hand.  
This point is so plain as many of the best learned, and of the best teachers also oftimes complain of it, and wish the redress, though they still draw back, and spare their own pains for any thing they publish: perhaps not having the opportunity and leisure which so great an enterprise craveth: perhaps being induced by hope that some other will start up, and publish the amendment. Whereby all the youth of this whole Realm shall seem to have been brought up in one school, and under one master, both for the matter and manner of train, though they differ in their own invention which is private and several to every one by nature, though general and one to every one by art. Which thing must needs turn to the profit of the learner, whose straying shallbe straited, that he cannot go amiss: to the ease of the teacher whose labour shallbe lightened, by the easiness of his current: to the honour of the country, which thereby shall have great store of sufficient stuff: and the immortal renown of that careful Prince which procured such a good. Which benefit say I must proceed from some uniform kind of teaching set down by authority, that one way to supply all wants, and no one to disdain, where obedience is enjoined. And whereas difference in judgement worketh variety: consent in knowledge will plant uniformity. Which consent, as it must be enforced by authority, so must it proceed from some likeness of ability in teachers, namely in that thing whereof they are teachers: though both in executing the same, and for some other qualities they may differ much.  
Now the only way to work this likeness or rather sameness in ability, where otherwise the odds is so odd, were to set down in some certain plat, the best that may seem to be, if that which is best in deed may not be had, as why not? both what and how to teach, with all the particular circumstances, so far forth as they ordinarily do fall within common compass, and may best be seem the best ordered schools, which both the mean teacher may well attain unto, and the cunning master may rest content with, and so they both in that point prove equal, while the meaner mounting upword with feathers made for him, & the cunninger coming downward at the show of the lure, they both meet in the mid way, and flying forward like friends, pay their price with their pastime, and mend their fair with their pray, no dishonour offered him, whom more qualities do commend: and a great help to him that cannot swim without. In whom diligence borne up, will work no less wonder, nay may fortune more, than greater learning in the other, whom either over weyning may make insolent, or loitering negligent. And sure as I may be deceived herein, so have I some reason very favourable to my seeming, that it were more fitting for the common profit, to provide a certain direction to help the mean teacher, which will continue in the trade without either any or very late changing of his course, and so a long time do much good, then to leave it at random to the liberty of the more learned, who commonly use teaching, but to shift with for a time, and be but pilgrims in the profession, still minding to remove to some other kind of life, either of more ease, which allureth soon, or of more gain which enforceth sore. So that in the mean time the scholars cannot profit much, while the masters deal like strangers, which intending one day to return to their country, as nature calleth homeward, though profit bid tarry, cannot have that zealous care, which the natural countryman, and continual traveller of nature hath, and of duty showeth. And though conscience cause some odd honest man to work well, and discharge his duty in that rolling residence: yet neither be privileges general, nor laws leveled after some few, and that foolish fellow, was fretished for cold, which followed the fond swallow, that flew out to timely, and to far before her fellows. An order must be general to the liking of the better, who should alway wish it, and the leading of the weaker, who shall always need it.  
If when this order for matter and manner of teaching shallbe set down, the executor prove negligent, and prolong the effect, or else quite defeat it, by ill handling of that, which was well meant, the surveyors and patrons of schools must overlook such teachers, of themselves if they can, if not, they may call for the assistance of learning, which for cunning can, and of courtesy will seek to further such a thing. Our precepts be general, the particular must perform, and amend his own accident. I have but slightly noted the surface of uniformity in teaching, and the disjointing of skill by misordered variety, and yet who is so blind as he may not thereby discern, that the one strips away the evils which the other brings in, and thereby cuts of many encumbrances from schools?  
Now uniformity in teaching once obtained, 
Dispatch in learning.  doth not dispatch in learning incontinently follow? which consisteth in choice of the best and fittest authors at the first, and continuance in the same: in the best exercises and most proper to the child's ascent in learning: and generally in the masters orderly proceeding, and method in teaching: whereby the child shall not learn any thing, which he must or aught to forget, upon his masters better advise: nor leave any needful thing unlearned till his master grow to better advise. The master himself shall not need to change his course, as he changeth his skill, now coursing on to fast by to much rashness: now retiring to late by to loose repentance: finally neither the master nor the scholar shall busy themselves to long about a little, and never the better, nor hast to fast on, and never a whit the further. The best course being hit on at the first, as appointment may procure it, one thing helpeth an other forward naturally, without forcing: that which is first taught maketh way for that which must follow next, and continual use will let nothing be forgot, which is once well got, & the rising up by degrees in learning will succeed in proportion, with out loss of time or let of labour, either by lingering to long, or by posting to fast, which cannot now possibly be brought about, while things be left to the teacher's discretion, whereof, as the most be not always the best, so even the very best cannot always hit those things, which in deed are best, while the customary education is held for a sanctuary: alteration to the better is esteemed an heresy: allowance is measured by private liking: unthankfulness is made harbour to desert: and the very books which we use be not appropriate to our use. I touch no more stops than may easily be removed, if authority take the matter in hand. Private lets must have private lessons, and personal circumstance shall have room to plead in, at an other time.  
These enormities than show themselves, when children do change both schools & masters: where alteration hindereth beyond all cry, the new master either thinking it some discredit to himself to begin where the old left, or misliking the choice which the former hath made, or in deed by dispraising him to seek to grace himself: or the order of his school not admitting the succession, as in deed they be all diverse. Sometimes the boy being ungrounded, by his masters ignorance if he could not, by his negligence if he did not the thing which he could, will not bend to be bettered, but must keep the same countenance which he himself conceiveth of himself. And this commonly falls out so, when the parents be peevish, and think their child disgraced if he be once set backward (for so the term is) whereas in very deed he is bid but to look back, to see that which he never saw, and aught to have seen very substantially. Which disorder proceeding from the parents overruleth us all, causing great weakness & much mismatching in the forms of our schools: so that we either cannot, or may not find fault even to amend it, whereas the order being one, and planted by authority, though the child use to change often, yet his profiting is soon perceived: and the parents also willbe well contented, when they suspect no partiality by private passion, and see indifferency in public provision. Such be the fruits which variety brings forth, perilous in great affairs, still gathering strength by train in those petty principles: whereas to the contrary uniformity is full of contentment. Nothing continueth one in our schools but the common grammar set forth by authority, which confirmeth mine opinion both by policy in the first setting out, & by profit in the long continuing, wherein we all agree perforce as in a case of higher countenance, & already ruled. Which book whether it may stand still with some amendment, or of necessity must be cast some other way, for better method, it shall then be seen when comparisons come in season, that the alteration may show, whether there were cause to change, or some injury offered to change without cause. For both that book, and all the like, which serve for direction and method must be fashioned to the matter which they seem to direct by rule and precept, being not of themselves, but made to serve others. This we have by it, that uniformity out of all controversy is best, but whether itself be best, that is yet in controversy.  
For sparing of expenses, 
Sparing of expenses.  the second commodity which uniformity brings with her, this is my opinion: while it is left to the teacher's liberty to make his own choice, both for the book which he will teach and the order how, between the variety of judgements, & inequality of learning in teachers, which by order must be made one, by consent never will, the parent's purses are prettily pulled, & poor men very sore pinched both with change of books, the master oft repealing his former choice: and also with number, while every book is commended to the buyer, which either maketh a fair show to be profitable: or otherwise is solicited to the sale, as in our days necessity must sell, where such an overflush of books grows chargeable to the printer. For the old period is returned, that Juvenal found in his time, learned and unlearned must needs write, he is marred that comes lag. Nay ordinarily some few leaves be occupied in the best chosen, & biggest book, besides the oft leasing & much spoiling of them satchels and all, to their gains it may be said that sell them, though to the parent's loss that buy them, and those of the meaner sort, whose children maintain schools most, and swarm thickest in all places and professions, which thing might be far better used, if the best only were bought, and with the loss of his kookes the child lost no more. All which inconveniences may easily be remeadied, and with small ado. For whatsoever is needful to be used in schools, may be very well comprised in a small compass, and have all his helps with him being gathered into some one pretty volume compounded of the marrow of many: neither will the charge be great, the ware being small, and our profession is not to perfect, but to enter. Neither yet hereby is any injury done to good writers, whose books may very well tarry for the ripeness of the reader, and that place which is dew to them, in the ordinary ascent of learning and study, being no intruders into rooms to mean for them, and content to take that place whereunto they are marshaled by their value, and degree: to their praise which made them, when the student can judge: to the students profit, when he can understand: and the fast retaining of them, when order maintanes memory.  
In our grammar schools we profess the tongues nay rather the entrance of tongues. Every profession that is penned in any tongue ministereth to her student those words that be proper to her own subject. Which words be then best gotten when they follow the matter, as they will do most willingly in the peculiar study of the same profession. If a grammarian therefore be entered to write, speak, and understand prettily in some well chosen argument best to follow for aptness each way, though he neither know all, nor most words in any tongue, which is reserved to further study: yet our schools be discharged of their duty, in doing but so much. They that assign grammar masters wherein to travel, appoint them histories, and poets, though they make some choice of men, and some distinction of matter in regard of virtuous manners and pureness of style. In our schools what time will serve us to run over all these? nay to deal but with some few of them thoroughly? how then? Is not some little well picked, and printed alone the praise of our profession and the parent's case? And be not the main books to be consigned over to the right place in their own calling? Some veins be rapt, and will needs prove poets, leave them the art of poetry, and the whole books and arguments of poets. Some will commend to memory, and posterity such acts and monumemes, as be worthy the remembrance: Let them have the rules, whereby the penning of histories is directed to write thereby with order: and the matter of histories to furnish out their style. If men of more study and greater learning have leisure and list to read, they may use histories for pleasure, as being but an after meats study: neither tiring the brain, nor tedious any way: as they be not generally to build on for judgement: because ignorance of their circumstances make some difficulty in applying, and great danger in proving. They may also run over poets, when they are disposed to laugh, and to behold what bravery enthousiame inspireth. For when the poets writ sadly and soberly, without counterfeiting though they writ in verse, yet they be no poets in that kind of their writing: but where they cover a truth with a fabulous veele, and resemble with alteration. We are therefore to cull out some of the best, and fittest for our introductory, and to send away the rest to their own place, in the peculiar professions, and that not in poets & histories alone, but also in all other books whatsoever, which be at this day admitted into our schools. The poets words be very good, and most significant, as it appeareth by Plato's whole penning, whose eloquence is thought fit for saints, if any heavenly creature had a longing to speak greek. And in the latin they have the same grace, in his judgement, 
De oratore.  which best understood what words were best, as being himself the best, and eloquentest orator, speaking of them in that book, wherein he both showeth his eloquence most, and useth the personages of the most eloquent orators, to deliver his mind. The quantity of syllabes is to be learned of them, to avoid mistiming, as the wise writer Horace pointeth the poet therefore first to frame the tender mouth of the young learner.  
Moreover some very excellent places most eloquently, and forcibly penned for the polishing of good manners, and inducement unto virtue may be picked out of some of them, and none more than Horace. We may therefore either use them, with that choice: or help the point ourselves if we think it good, and can pen a verse that may deserve remembrance. Such an help did Apollinarius offer unto his time, as Sozomenus, and Socrates the scholar, report in their ecclesiastical histories. For julian the renegade spiting at the great learning of basil, Gregory, Apollinarie, and many more, which lived in that time, which time was such a breeder of learned men, as in Christian matters & religion we read none like, by decree excluded the christian men's Children from the use of profane learning wherein the christian divines were so cunning as they stopped both his, and his favourites mouths with their own learning, they passed them all so far. Then Apollinarius conveyed into verses of all sorts, after the imitation of all the best profane poets divine and holy arguments gathered out of scripture whereby he met with julianes edict, and furnished out his own profession, with matter and argument of their own. Now in misliking of profane arguments some such help may be had & appropriate to our youth. But there must be heed taken, that we plant not any poetical fury in the child's habit. For that rapt inclination is to ranging of itself, though it be not helped forward, where it is, and would not in any case be forced where it is not. For other writers, number and choice of words, smoothness and propriety of composition with the honesty of the argument must be most regarded. Quintilianes rule is very true and the very best, and always to be observed, in choosing of writers for children to learn, to pick out such as will feed the wit with fairest stuff, and fine the tongue with nearest speech. So that neither slight, and unproper matters, though eloquently set forth, neither weighty and wise being rudely delivered be to be offered to children, but where the honesty and familiarity of the argument is honoured and appareled with the finesse & fitness of speech. Which thing if it be looked unto in planting uniformity, and pointing out fit books, besides many and infinite commodities which will grow thereby to the whole realm, assuredly the multitude of many needless volumes, will be diminished and cut of. So that uniformity in schooling may seem very profitable seeing it will supplant so great defects, as the likelihood gives, and plant the redress, which in nature it importeth: besides that which the common weal doth gain by acquainting young wits even from their cradeles, both to embrace and apply orderly uniformnes, which in things subject to sense is delightful to behold: in comprehensions of the mind is comfortable to think on: in executions and effects is the stay whereon we stand, and the steadiest recourse to correct errors by. I am led by these reasons and many the like, to think that either nothing in deed, or very little in show, can justly be alleged to the contrary but that such an order must needs be very profitable, to give schools a purgation to void them of some great inconveniences: as I take the thing also to be very compassable, if authority shall like of it, without which any opinion is but showed, and dieth without effect.  
I intend myself by the grace of God to bestow some pains therein, if I may perceive any hope to encourage my travel. If any other will deal I am ready to stay, and behold his success: if none other will, then must I be borne with, which in so necessary a case do offer to my country all my dutiful service. Wherein if any upon some repining humour shall seem to stomach me, because being one perhaps meaner than he is himself, I do thus boldly advance my doings to the stage, and view of my country: yet till he step forth & show us his cunning he hath no wrong offered him, if another do speak while he willbe silent. And whosoever shall deal in general arguments, must be content to put up those general pinches, which repining people do use then most, when they are best used, and esteem it some benefit, when doing well he heareth ill: and think that he hath gotten a great victory if he please the best, and profit the most, as he may profit all and yet displease many: either through ignorance because they cannot discern: or through wilfulness being wedded to prejudice: or else through disdain because it spiteth some, to see other above spite. A disease proper to basest dispositions, and of meanest desert, to pinch the heel where they prick at the head.  
But such as mean to do well, how sooner their power perform, so the height of their argument overtop not their power to far, and discover great want of discretion in meddling with a matter to much surmounting their ability, they may comfort and encourage themselves with that meaning, if their doing do answer it in any reasonable proportion, and think it a thing, (as it is in deed) naturally, and daily accompanying all potentates either in person, or property, & therefore no disgrace to any meaner creature to wrestle with repining & sour spirits even very then, when they work them most good, which are readiest to repine. If the doings be massive they will bear a knock: if they be but slender, & will straight way bruise, beware the warranting. As in this my labour I dare warrant nothing, but the wariness of good will, which even ill will shall see: if it have any sight to see that is right, as commonly that way it is stark blind, & somuch the more incurablely, by cause the blindness comes either of unwillingness to see, or of an infected sight, that will misconstrue & deprave the object. I crave the gentle & friendly construction of such as be learned, or that love learning, & yet I need not crave it, by cause learning that is sound in deed & needs no bolstering, and all her lovers and favourers, be very liberal of friendly construction, & nothing partial to speak the best, even where it is not craved. I must pray, if prayer will procure it, the gentle and courteous toleration of such, as shall mislike. For as I will not willingly do that, which may deserve misliking: so if I once know wherein, I will satisfy thoroughly. And therefore in one word, I must pray my loving countrymen, and friendly readers, this to think of me, that either I shall hit, as my hope is, and then they shall enjoy it: or if I miss, I will amend, and myself shall not repent it.  

2 School orders public.  The second remedy to help school inconveniences was to set down the school ordinances between the master, and his scholars in a public place, where they may easily be seen & red: and to leave as little uncertain or untouched, which the parent ought to know, and whereupon misliking may arise, as is possible. For if at the first entry the parent condescend, to those orders, which he seethe, so that he cannot afterward plead either ignorance, or disallowing, he is not to take offence, if his child be forced unto them, when he will not follow, according to that form, which he himself did confirm by his own consent. And yet when all is done the gloss will wring the text. Wherefore the manner of teaching, the ascent in forms, the times of admission, the prevention to have forms equal, the books for learning, and all those things, which be incident unto that uniformity, whereof I spoke, being already known to be ratified by authority, as I trust it shallbe: or if not, yet the same order in the same degrees being set down, which the master privately according to his own skill intends to keep: it shallbe very good to take away matter of jar between the parents and the master, in the same table publicly to be seen, and showed to the parents, when they bring their child first to school, besides all that, which I have generally touched to set down also in plain and flat terms, what hours he will keep, by cause there is great consideration in that, what to have fixed and perpetual, and wherein to give place to particular occasions, as there be very many, why all children cannot keep all hours, though the school hours must still be certain: and discretion must be the determiner. Again what occasions he will use to let them go to play, which be now very many, and very needful, while ordinary exercises be not as ordinarily admitted, as ordinary schooling, is ordinarily allowed: and such other things as the school shall seem necessarily to require. For a certainty resolveth, and prevents doubting.  
But he must chiefly touch what punishment he will use, 
Of courtesy & correction.  and how much, for every kind of fault, that shall seem punishable by the rod. For the rod may no more be spared in schools, than the sword may in the Prince's hand. By the rod I mean correction, and awe: if that sceptre be thought to fearful for boys, which our time devised not, but received it from ancienty, I will not strive with any man for it, so he leave us some mean which in a multitude may work obedience. For the private, what soever parents say, my lady birchely will be a gest at home, or else parents shall not have their wills. And if in men great misses deserve and receive great punishment, sure children may not escape in some quality of punishment, which in quantity of unhappiness will match some men. And if parents were as careful to examine the causes of beating, as they are nothing curious to be offended without cause for beating, themselves might gain a great deal more to their children's good: and their children lease nothing, by their parent's assurance. But commonly in such cases rashness hath her recompense, the error being then spied, when the harm is incurable, and repentance without redress. Term it as ye list, beat not you say for learning but for lewdness. Sure to beat him for learning which is willing enough to learn, when his wit will not serve, were more than frantic: and under the name of not learning to hide and shroud all faults and offences, were more than foolish: and what would that child be without beating, which with it can hardly be reclaimed? in whom only lewdness is the let, and capacity is at will? The end of our schol=ols is learning: if it fail by negligence, punish negligence: if by other voluntary default, punish the default. Spare learning: so that still the refuge must be to the masters discretion: both for manners, and for learning, whom I would wish to set down as much in certainty as he can, at the beginning, and to leave as little as he may to the child's report, who will always lean and sway to much to his own side, and bear away the bell, even against the best master, chiefly if his mother be either his counsellor, or his attorney: or the father unconstant, and without judgement.  
The master therefore must have in his table a catalogue of school faults, beginning at the commandements, for swearing, for disobedience, for lying, for false witness, for picking, and so through out: then to the meaner heresies, trewantry, absence, tardies, and so forth. Such a thing Xenophon seems to mean in reckoning up the faults, 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which the Persian used to punish, though he limit not the penalty, what, nor how much. Which in all these I wish our master to set down with the number of stripes also, immutable though not many. Wherein the master is to take good heed, that the fault may be confessed, if it may be, without force, and the boy convicted by verdict of his fellows, and that very evidently. For otherwise children will wrangle amain, and affection at home hath credulity beyond cry, which makes the boy dare, what reason dare not. If any of their fellows be appointed monitors, (as such helps of Lieutenauncie must be had, where the master cannot alway be present himself) and take them napping, they will pretend spite, or some private displeasure in most manifest knavery. And if ye correct, as your Lieutenant must have credit, if you mean to keep state, that must go home to prove beating without cause. If the master differre execution, that delay will instruct them to devise some starting hole, and that also if it be not heard in school willbe heard at home.  
To tell tales out of school, is now as commonly used to the worst, as in the old world it was high treason to do it at all. There be as many pretty stratagems and devices, which boys will use to save themselves, and as pleasant to hear as any apopthegme in either Plutarch, AElianus, or Erasmus. The master therefore must be very circumspect, and leave no show, or countenance of impunity deserved, where desert bids pay. It were some loss of time in learning, to spend any in beating, if it did not seem a gain that soundeth towards good, and seeks amendment of manners. It is passing hard, to reclaim a boy, in whom long impunity hath graffed a careless security, or rather some deep insolency: and yet friends will have it so, and beating may not be for discouraging the boy, though repentance be in rearward. It is also not good after any correction to let children grate somewhat to long of their late grief, for fear of to great stomaching, unless the parents be wise and steadfast, with whom if a cunning, and a discrete master join, that child is most fortunate which hath such parents, and that scholar most happy which hath light on such a master. But certainly it is most true, let plausibility in speech use all her excusing and blanching colours that she can, that the round master, which can use the rod discreetly, though he displease some, which think all punishment undiscrete, if it touch their own, doth perform his duty best, and still shall bring up the best scholars: As no master of any stuff shall do but well, where the parents like that at home, which the master doth at school: and if they do mislike any thing, will rather impart their grief and displeasure with the master privately, to amend it, then moan their child openly, to mar that way more than they shall make any way. The same faults must be faults at home, which be faults at school, and receive the like reward in both the places, to work the child's good by both means, correction as the cause shall offer, commendation as need shall require.  
They that writ most for gentleness in train reserve place for the rod, and we that use the term of severity recommend courtesy to the masters discretion. Here is the odds: they will seem to be courteous in terms, and yet the force of the matter makes them confess the need of the rod: we use sharp terms, and yet yield to courtesy more, than even the very patrons of courtesy do, for all their curifavour.  
Wherein we have more reason to harp on the harder string for the truth of the matter, than they to touch but the softer, so to please the person: seeing they conspire with us in the last conclusion, that both correction and courtesy be referred to discretion. Courtesy goeth before, and aught to guide the discourse, when reason is obeyed which is very seldom: but the corruptness in nature, the penalties in law, courage to inflame, desire to entice, and so many evils assailing one good do enforce me to build my discourse upon fear, and leave courtesy to consideration: as the bare one reason of reason obeyed, a thing still wished, but seldom well willed, doth cause some courteous conceit, not much acquainted with the kind of government, upon some plausible liking, to make courtesy the outside, and keep canvas for the lining: but ever still for the last staff to make discretion the refuge. Wherein we agree, though I privately chide him, and say why dissemble ye? Under hand he answereth me, I lend the world some words, but I will witness with you, I do not speak against discrete correction, but against hastiness, and cruelty. Sir I know, none, that will either set correction or courtesy at to much liberty, but with distinction, upon whom they be both to be exercised: neither yet any, that will praise cruelty: and all those, that writ of this argument, whether Philosophers or others allow of punishment, though they differ in the kind.  

7. De rep. Plato.  And it is said in the best common weal, not that no punishment is to be used, but that such an excellent natural wit, as is made out of the finest mould would not be enforced, because in deed it needs not: neither will I offer fear, where I find such a one: neither but in such a common weal shall I find such a one. And yet in our corrupt states we light sometime upon one, that were worthy to be a dweller in a far better. And I will rather venture upon the note of a sharp master to make a boy learn that, which may afterward do him service, yea though he be unwilling for the time, and very negligent: then that he shall lack the thing, which may do him service, when age cometh on, because I would not make him learn, for the vain shadow of a courteous master. It is slavish sayeth Socrates to be bet. It is slavish then to deserve beating sayeth the same Socrates. If Socrates his free nature be not found, sure Socrates his slavish courage must be cudgeled, even by Socrates his own confession. For neither is punishment denied for slaves, neither courtesy for free natures. This by the way, neither Socrates nor Plato be so directly careful in that place, for a good master in this kind, as the place required, though they point the learner. And in deed where they had Censores to oversee the general train, both for one age & other, there needed no great precept this way. If parents might not do this, neither children attempt that, than were masters disburdened: If all things were set in stay by public provision, private care were then mightily discharged. But Socrates finds a good scholar which in natural relation inferreth a good master. And yet Philippe of Macedon, had a thousand considerations in his person, more than that he was Alexander's father, and it is not enough to name the man, unless ye do note the cause why with all, and in what respect ye name him. A wise master, which must be a special caveat in provision, will help all, either by preventing that faults be not committed, or by well using, when soever they fall out, and without exception must have both correction and courtesy, committed unto him beyond any appeal. 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Xenophon maketh Cyrus be beaten of his master, even where he makes him the pattern of the best Prince, 
1. Ad Quintum Frat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Tully sayeth, and minds not the truth of the story, but the perfitness of his devise, being himself very mild as it appeareth still in his journey from Assyria after the death of Cyrus the younger. For a soul there could not be one less servile than he, which was pictured out beyond exception: for impunity, there could not be more hope, then in a Prince inheritor, and that is more, set forth for a pattern to Princes. And yet this Prince's child in the absoluteness of devise, was beaten by his devise, which could not devise any good train exempt from beating being yet the second ornament of Socrates his school.  
The case was thus, and a matter of the Persian learning. A long boy had a short coat, and a short boy had a long one: The long boy took away the short boys coat, and gave him his: both were fit: But yet there arose a question about it. Cyrus was made judge, as justice was the Persian grammar. He gave sentence, that either should have that which fitted him. His master bet him for his sentence: because the question was not of fitness, but of right, wherein each should have his own. His not learning, and error by ignorance, was the fault, wherefore he was punished. And who soever shall mark the thing well, shall find, that not learning, where there is wit to learn, buildeth upon idleness, unwilling to take pains, upon presumption that he shall carry it away free, and in the end, upon contempt of them, from whom he learned to contemn, where he should have reverenced. 'Slight considerations make no artificial anatomies, and therefore will smart, because they spy not the subtleties of creeping diseases. It is easy for negligence in scholars, to pretend cruelty in masters, where favour beyond rhyme, lends credit beyond reason. But in such choice of masters where cruelty may easily be avoided, nay in such help by Magistrate, where it may be suppressed: and in such wealth of parents which may change where they like not, if I should here a young gentleman say he was driven from school, he should not drive me from mine opinion, but that there was folly in the parents, and he had his will to much followed, if his parents had the training of him, or that his guardian gave to much to his own gain, and to little to his wards good, if he were not himself some hard head beside, and set light by learning, as a booty but for beggars. For gentleness and courtesy toward children, I do think it more needful than beating, and ever to be wished, because it implieth a good nature in the child, which is any parent's comfort, any masters delight. And is the nurse to liberal wits, the masters encouragement, the child's ease, the parent's contentment, the banishment of bondage, the triumph over torture, and an allurement to many good attempts in all kind of schools.  
But where be these wits, which will not deserve, and that very much? and where much deserving is, who is so shameless as to deny correction, which by example doth good, & helps not the party offender alone. Give me mean dispositions to deserve, they shall never complain of much beating: but of none I dare not say, because insolent rechelessenes will grow on in the very best, and best given natures, where impunity proffers pardon, ere the fault be committed. Myself have had thousands under my hand, whom I never bet, neither they ever much needed: but if the rod had not been in sight, and assured them of punishment if they had swerved to much, they would have deserved: And yet I found that I had done better in the next to the best, to have used more correction, and less courtesy, after carelessness had gotten head. Wherefore I must needs say, that in any multitude the rod must needs rule: and in the least paucity it must be seen, how soever it sound. Neither needeth a good boy to be afraid, seeing his fellow offender beaten, any more than an honest man, though he stand by the gallows, at the execution of a felon. This point for punishment must the master set down roundly, and so as he meaneth in deed to deal, because the pretence is generally, not so much for beating, as for to sore beating, which being in sight, the conclusion is soon made, and he that will prevent that sore, may see that set down, which is thought sufficient. Whereunto if the parent submit himself in consent, and his child in obedience the bargain is through, if not there is no harm done.  
If the school rest upon the master alone, thus must he do if he mean to do well, and to continue friendship where he means to do good. If it be some free foundation, the founders must join with the master, if they mean that the fruit of their cost shallbe commodious to their country. Leave nothing to had I witted where ye may answer ye witted it. When any extraordinary fault breaketh out, as Solon said of parricide, that he thought there was none such in nature, conference with the parent, and evident proof before punishment, will satisfy all parties. And ever the master must have a fatherly affection, even to the unhappiest boy, and think the school to be a place of amendment, and therefore subject to misses.  

The masters years, and aloneness.  For the masters years, I leave that to the admitters, as I do his aloneness. Sufficiency of living will make marriage most fit, where affection to their own, worketh fatherlynesse to others: & insufficiency of living will make a sole man remove sooner, because his carriage is small. Most years should be most fit to govern, both for constantness to be an anchor for levity to ride at, which is naturally in youth: and for discretion and learning, which years should bring with them. But because there be errors I leave this to discretion. The admitters to schools have a great charge, and aught to prove as curious as the very best Godfathers, whose charge yet is far greater, than the account of it is made, among common persons. These things do I take to be very necessary means, to help many displeasures wherewith schooling is annoyed, and to plant pleasure in their place. And yet when all is done the poor teacher must be subject to as much, as the sun is, to shine over all, and yet see much more than he can amend: as the divine is, which for all his preaching, cannot have his auditory perfect: as the Prince is, who neither for reward nor penalty can have general obedience. The teacher's life is painful, and therefore would be pitied: it is evidently profitable, and therefore would be cherished: it wrestles with unthankfulness above all measure, and therefore would be comforted, with all encouragement One displeased parent will do more harm upon a head, if he take a pyrre at some toy, never conferring with any, but with his own choler: then a thousand of the thankfullest will ever do good, though it be never so well deserved. Such small recompense hath so great pains, the very acquaintance dying when the child departs, though with confessed desert, and manifest profit: Such extreme dealing will fury enforce, where there is no fault, but that conceit surmiseth, unwilling to examine the truth of the cause, and loather to reclaim, as unwilling to be seen so overshot by affection. This very point whereby parents hurt themselves in deed, and hinder their own, though they discourage teachers, would be looked unto by some public ordinance, that both the masters might be driven to do well, if the fault rest in them: and the parents to deal well, if the blame rest there: considering the public is harmed, where the private is uncharmed, to end it in metre as my precedent is.  
But in the beginning of this argument I did protest against Philip Melanchthons' miseries, and therefore I will go no further, seeing what calling is it, which hath not his combat against such discourtesies? The proverb were untrue, if man should not be as well a wolf to man, as he is termed a God. and did not more harm, in unkindness, then good in courtesy: so maruelosly fraught with ill and good both, as Pliny, cannot judge whether nature be to a man, a better mother, or a bitterer stepdame. But patience must comfort where extremity discourageth: and a resolute mind is a rempare to itself, upon whom as Horace saith, though the whole world should fall, it might well crush him perforce, but not quash him for fear.   

Chapter. 44. That Conference between those which have interest in children: Certainty of direction in places where children use most: and Constancy in well keeping that, which is certainly appointed, be the most profitable circumstances both for virtuous manering and cunning schooling.  
OF all the means which policy & consideration have devised to further the good training up of children, either to have them well learned, or vertueously mannered, I see none comparable to these three points: conference between those persons, which have interest in children, to see them well brought up: certainty in those things, wherein children are to travel, for their good bringing up: constancy in performing that, which by conference between the persons is set certain in the things: that there be either no change at all after a sound limitation: or at least very little, save where discretion in execution, is to yield unto circumstance. Therefore I intend to utter some part of mine opinion concerning these three things conference to breed the best: certainty to plant the best: constancy to continue the best: & first of conference. Which I find to be of four cooplementes: parents and neighbours: teachers & neighbours: parents & tachers: teachers & teachers: whereof every one offereth much matter for the furthering of both learning & good manners in children. Under the name of neighbours I comprehend all foreign persons, whom either commendable duty by country law: or honest care of common courtesy doth give charge unto, to help the bettering of children, and to fray them from evil.  
Now if parents in points of counsel use to confer with such, 
1 Conference between parents & neighbours.  they may learn by some others experience: how to deal in their own. And as this point is naturally provided to assist infirmity, which craves help of others, where it stands in doubt: so there is a natural injunction whereby all men are charged to bestow their good and faithful counsel, where it is required, doing thereby great good to the parties, and no harm to themselves, unless it be to be reckoned a harm, to gain the opinion of wisdom, the estimation of honesty, and the note of humanity, and a well given disposition. This consideration resteth most in the party mover, which is to receive advise, when himself shall require it. The next is an evident sign of an excellent inclination, which of itself will do good, even because the thing is good, though he be not conferred with. For if such persons will confer with parents, when they spy any thing that is not well in their children is it not honourable in them to deal so honestly? is it not wisdom in parents to constrew it most friendly? is it not happy for those children which have such careful foreign helpers abroad, such considerate natural hearers at home? A simple meaning in both the parties, the neighbour to tell friendly, the parent to take kindly, and to execute wisely will do marvelous much good. And what is this else but to love thy neighbour as thyself, when thou mindest his child good, as thou dost thine own? And what is it else but to think of thy neighbour, as thou wouldst be thought on thyself, when thou believest him in thine, as thou wouldst be believed in his? A true precedent of natural humanity, a religious pattern of honest neighbourhood, which in no other thing can declare more good will, in no other thing can do one more good, then in respect to his children, whether ye consider the children's persons, or the thing which is wished them. For in deed what be children in respect of their persons? be they not the effects of God's performance in blessing? of his commandment in increase? be they not the assurance of a state which shall continue by succession, and not die in one brood? be they not the parents natural purtracte? their comfort in hope, their care in provision? for whom they get all, for whom they fear nought? And can he which desireth the good of this so great a blessing from heaven, so great a stay for the country, so great a comfort to parents, devise how to pleasure them more in any other thing? for to wish children to be honest, virtuous, and well learned, is to wish that to prove perfectly good, which standeth in a mammering, to prove good or bad. And can this so great a good wish but proceed from a passing honest disposition, & most worthy the embracing? Nay most happy is that state, where youth hath such a stay, in such liberty, as it is, not to help unless one list. Hereupon I conclude that conference between parents and others, whether by way of ask counsel, or by advertisement to check faults, is very profitable for the weal of the little ones.  
This conference may fall between the neighbour and the teacher. 
2 Conference between teachers and neighbours.  Wherein the teacher must be very wary because he hath to deal with the informer forcredit: with his scholar for amendment: with the parent for liking. When the parent dealeth with his own child, either of his own knowledge, or by credited report, his doom is death or life, the child hath no appeal, but either must amend, or feel the like smart. At the teacher's dealing, upon any advertisement, there may & willbe taken many pretty exceptions. Why did you believe? why should he meddle? why dealt you in this sort? And whatsoever quarrel miscontentment can devise, being incensed with fury: or some extreme heat, as angry nature is an eager monster. And in deed some overthwart conceit may move the complainant, whatsoever the pretence be. Again some wise man, may light upon so convenient a master., as he may prove a better mean to redress, than the parent will be, in whom blind nature will neither see the child's fault, nor the friends saith. But how soever it be, the master must be wary, where his commission is not absolute. But in the wise handling of this civil conference the child shall gain much towards his well doing, when wheresoever he shall be, or whatsoever he shall do, he shall both find it true, and feel it so, that either his parent or his master, or both together see him, if any other body see him.  

3 Conferèe between parents and teachers.  The next conference is between parents and masters, whereof though I have said much, yet can I never say to much, the point is so needful: because their friendly and faithful communicating works perpetual obedience in the child, contempt of evil, and desire to do well: seeing both they travel to make one good. There is nothing so great an enemy to this so great a good as credulity is in parents, not able to withstand the child's eloquence, when shed of tears, and some childish passion do plead against punishment for assured misdemeanour. But though for the time such parents seem to win, because they have their will: yet in the conclusion, they want their will, when they wish it were not so. Before change either of place, to proceed onward to further learning: or of masters, when the old is misliked, and a new sought for, than this conference is a marvelous help. For in change of place, it grounds upon knowledge, & grows by advice: in change of masters, it is mistress to wariness not to lease by the change. For can the new master understand & judge of the child's fault in so small a time, as the old master may amend it if he be conferred with? You are offended with the former master, have ye conferred with him? have ye opened unto him your own grief, your child's defect, his own default? are ye resolved that the fault is in the master? may not your son forge? or may he not halt, to procure alteration upon some private peevishness? Cyrus' as Zenophon writeth surprised the king of Armenia being tributary to the Median but minding to revolt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3.  when the Assyrians army should enter into Media. And yet though he found him in manifest blame, he left him his state, as the best steward for the Medians use, considering the party pardoned is bound by defect, he that shall be chosen, will thank his own merit, not the choosers munisicence. Such consideration had Cyrus, and such conference with him, whom he knew to be a foe, before he surprised him, and yet found the fruit of his considerate conference and his determination upon his conference, to be exceeding good and gainful for himself after, and his friends for the time. A number of ills be avoided, and a number of goods obtained by this same conference between parents and masters. If the master be wise and advisedly chosen though he chance to miss, he knows to amend: if he neither be such a one, nor so considerately chosen, yet conference will discover him, and show hope her lists, and what she may trust to. But not to dwell any longer in this point, wherein elsewhere I have not been partial, I must needs say thus much of it at once for all, that no one mean either public or private makes so much for the good bringing up of children, 
4 Conference between teachers.  as this conference doth.  
The last conference I appoint to be between those of the same professions, whereby the general train is generally furthered. For wheresoever any subject is to be dealt in by many, is not the dealers conference the mean to perfect dealing? and to have that subject absolutely well done, which itself is subject to so many doers? Is either the patiented any worse if the Physicians confer, or their faculty base by their being together? is not the case still clearer, where there is conference in law? is not the church the purer were conference is in proof? and doth not the contrary in all do much harm in all? And do ye think that conference among teachers would not do much good in the train? or is the thing either for moment so mean, or for number so naked, as it may not seem worthy to be considered upon? Or can there any one, or but some few, be he or they never so cunning, discern so exactly, as a number can in common conference? do not common companies which profess no learning, both allow it, and prove it, and find it to be profitable? where it is used among teachers for the common good, it profiteth generally by sending abroad some common direction. In places where many schools be within small compass, it is very needful to work present good, and to help one another, where all may have enough to bestow their labour on.  
But this conference, and that not in teachers alone must be builded upon the honest care of the public good, without respect of private gain: without sting of emulation: without gall of disdain: which be and have been great enemies to conference: great hinderers to good schooling: nay extreme ruiners in cases above schooling, and yet for the footing of that, which must after prove fairest, good schooling is no small onset. I need not to rip up the position to them, that be learned, which know what a mischief the miss of conference is, where it ought to be of force, and is shouldered out by distempered fancy. He that can judge, knoweth the force of this argument, which followeth where many ills seek to choke one good, which themselves were displaced, if that good took place: that good must needs be a great one, and worthy the wishing, that it may procure passage. Of conference I must needs say this, that it is the cognisance of humanity, and that of the best humanity, being used for the best causes that concern humanity, & all humane society. I dare enter no deeper in this so great good: but certainly in matters of learning there would be more conference, even of very conscience. And if that honest desire might bring down great heart, the honourable effect would bring up great good, in all trades beyond cry, in our train beyond credit. In matters of engrossing, and monopoleiss, in matters of forestauling and intercepting there is dealing by conference among the dealers, which we all cry out of, because it makes us cry, in our purses. And yet we are slow to try that in the good, which proves so strong in the ill, and was first pointed for good. I use no authorities to prove in these cases, where reason herself is in place, & standeth not in need of alleging of names, because she may well spare her own retinue, where her host himself doth tender his own service.  

2 Certainty  The next point after conference is the chief and best offspring of all wise conferences, certainty in direction, which in all things commends itself, but in bringing up of children it doth surpass commendation both for their manners and their learning. This same so much praised certainty concerneth the limiting of things, what to do and what to learn, how to do and how to learn, where, when, and so forth to do that, which fineth the behaviour, and to learn that which advanceth knowledge. For children being of themselves mere ignorant must have certainty to direct them: and trainers being not daily to devise, are at once to set down certain, both what themselves will require at the children's hand for the general order: and what the children must look for at their hands for general performance. This certainty must specially be set sure, and no less sound kept, in schools for learning, in private houses for behaviour, in churches for religion, because those three places, 
1 Certainty in schools.  be the greatest aboades, that children have.  
Concerning certainty in school points, and the benefit thereof, I have dealt very largely in the last title: so that I shall not need to use any more spreading in that point, saving only that I do continue in the same opinion: as the thing itself continueth in itself most assurance of best success, when the child knoweth his certainty in all limitable circumstances, whether he be at school himself to provide that must be done: or if he be not there, yet to know in absence, what is done there of course. So that where ignorance of orders cannot be pretended, there good orders must needs be observed, which ordenarily bring forth a well ordered effect. The best and most heavenly things be both most certain, & most constantly certain, and the wisest men the certainest to build on, in the midst of our uncertainties. So that certainty must needs be a great level, which procureth such liking in those things where it lighteth. In schooling it assureth the parents, what is promised there, & how like to be performed, by sight of the method & orders set down: it directeth the children as by a trodden path, how to come thither, as their journey lieth: it disburdeneth the masters head, when that is in writing, which he was in weighing, and when experience by oft trying hath made the habitable to march on of itself without any revewing; whereunto mutability is every day endangered. 
2 Certainty in private houses.   
The second point of certainty entereth into families and private houses, which in part I then touched, when I wished the parents so to deal at home, as there might be a conformity between school and home. This point will prevent two great inconveniences even at the first, besides the generale sequel of good discipline at home. For neither shall schools have cause to complain of private corruption from home, that it infecteth them, when nothing is at home done or seen, but that which is seemly: neither shall the schools lightly send any misdemeanour home, when the child is assured to be sharply checked, for his ill doing, if it appear within doors. This is that point which all writers that deal with the economy of households, and policy of states do so much respect, because the fine blossoms of well trained families, do assure us of the sweetest flowers in training up of states, for that the buds of private discipline be the beauties of policy. I shall not need to say, what a good state that family is in, where all things be most certainly set, and most constantly kept, which do belong to the good example of the heads, the good following of the feet, the good discipline of the whole house. Though some not so resolute wits, or gredier humours will neither hearken to this rule, neither keep it in their own, because the distemperature is both blind, and deaf, where the mind is distempered, & violently given over either to extreme desire of gain, or to some other infirmity which cannot stoop to staid order: yet those families which keep it, find the profitableness of it. There children so well ordered by certainties at home: when to rise: when to go to bed: when and how to pray evening and morning: when and how to visit their parent's ear they go to bed, after they rise, ere they go abroad, when they return home, at tables about meat, at meeting in duty with officious and decent speeches of course, well framed, and deulie called for, cannot but prove very orderly and good. He that in his infancy is thus brought up, will make his own proof his fairest precedent, and what household knoweth not this is extreme far of from any good precedent. Obedience towards the prince and laws is assuredly grounded, when private houses be so well ordered: small preaching will serve there, where private training sets things so forward. Being therefore so great a good, it is much to be thought on, and more to be called for.  
Now can certainty being so great a bewtifier both to public schools, 
3 Certainty in Churches.  and private houses, be but very necessary to enter the Church with children upon holidays? to have all the young ones of the Parish, by order of the Parish set in some one place of the Church? with some good over looking, that they be all there, & none suffered to range abroad about the streets, upon any pretence? that they may be in eye of parents and parishioners? that they may be attentive to the Divine service, and be time learn to reverence that, whereby they must after live? I do but set down the consideration, which they will execute, who shall allow of it, and devise it best, upon sight of the circumstance. How other men will think hereof I know not, but sure me think, both publicly and privately, that certainty in direction where it may be well compassed, is a marvelous profitable kind of regiment, and best beseeming children, about whose bettering my travel is employed. In the very executing it showeth present pleasure, and afterward many singular profits: and is in very deed the right mean to direct in uncertainties, as a stayed yard to measure flexible stuff. Bladders & bulrushes help swimming: the nurse's hand the infants going: the teacher's line the scholars writing, the Musicians tune, his learners timing: what to do? by following certainty at first to direct liberty at last. And he that is acquainted with certainty of discipline in his young years will think himself in exile, if he find it not in age, and by plain comparisons, will reclaim misorders, which he likes not, to such orders as he sees not. Who so marks and moans the variety in schooling, the disorder in families, the dissoluteness in Church, will think I say somewhat.  
The third part of my division was constancy. 
3 Constancy.  For what availeth it to confer about the best, and to set it in certain, where mutability of minds upon every infirmity either of judgement, or other circumstance, is seeking to retire, and to leave that rolling, which was so well ruled. In this point of constancy there be but two considerations to be had, the one of knowledge in the thing, the other of discretion in the use. For he that is resolved in the goodness and pith of the thing, will never revolt, but like a valiant general building upon his own knowledge, is certain to conquer, what difficulty so ever would seem to dasle his eyes, or to dash his conceit. It is weak ignorance that yields still, as being never well settled: it is pusillanimity that faints still, not believing where he sees not. Assured knowledge will resemble the great Emperor of all, which is still the same and never changeth, which set a law, that yet remains in force even from the first, among all his best and most obedient things. The suns course is certain, and constantly kept. The moon hath her moving without alteration, and that so certain, as how many years be their eclipses foretold? A good thing such as wise conference is most like to bring forth, would be certainly known, and being so known would be constantly kept. The fairest bud will bring forth no fruit, if it fall in the prime, but being well fostered by seasonable weather, it will surely prove well. The greatest things have a feeble footing, though their perfitness be strong, but if their mean be not constant, that first feebleness will never recover that last strength. I meddle not with change of states, nor yet with any branches, whose particular change, quite altereth the surface, of any best settled state, but with the training of children, and the change therein: which being once certain would in no case be altered before the state itself upon some general change do command alteration, whereunto all our schooling must be still applied, to plant that in young ones, which must please in old ones. As now our teaching consisteth in tongues, if some other thing one day seem fit for the state, that fit must be fitted, & fetched in with procession. But yet in changes this rule would be kept, to alter by degrees, and not to rush down at once. Howbeit the nature of men is such, as they will sooner gather a number of ills at once to corrupt: then pare any one ill by little and little with mind to amend.  
Concerning discretion: there is a circumstance to be observed in things, which is committed alway to the executors person, and hath respect to his judgement, which I call no change, because in the first setting down that was also settled, as a most certain point to rule accidentarie uncertainties, which be no changes, because they were foreseen. Such a supply hath justice in positive laws by equity in consideration, as a good chancellor to soften to hard constructions. That is one reason why the monarchy is held for the best kind of government, because the rigour and severity of law, is qualified by the princess mercy, without breach of law, which left that prerogative to the princess person. The conspiracy which Brutus his own children made against their father for the return of Tarqvinius even that cruel Prince, leans upon this ground, as Dionysius of Halicarnassus, Livy, and others do note. So that discretion to alter upon cause in some uncertain circumstance, nay to alter circumstance upon some certain cause, is no enemy to certainty. When things are grown to extremities then change proves needful to reduce again to the principle. For at the first planting, every thing is either perfitest, as in the matter of creation: or the best ground for perfitness to build on, as in truth of religion: though posterity for a time upon cause may increase, but to much putting to burdeneth to much, & in the end procures most violent shaking of, both in religious and politic usurpations.  
But this argument is to high for a school position, wherefore I will knit up in few words: that as conference is most needful, so certainty is most sure, and constancy the best keeper: that it is no change, which discretion useth in doing but her duty: but that altereth the main. Which in matters engrafted in general conceits would work alteration by slow degrees, if foresight might rule: but in extremities of palpable abuse it hurleth down headlong, yea though he smart for the time whom the change doth most help. But in our school points the case falleth lighter, where whatsoever matter shallbe offered to the first education, conference will help it, certainty will stay it, constancy will assure it. Thus much concerning the general positions wherein if I have either not handled, or not sufficiently handled any particular point, it is reserved to the particular treatise hereafter, where it will be bestowed a great deal better, considering the present execution must follow the particular.   

Chapter 45. The peroration, wherein the sum of the whole cook is recapitulated and proofs used, that this enterprise was first to be begun by Positions, and that these be the most proper to this purpose. A request concerning the well taking of that which is so well meant.  
Thus bold have I been, with you (my good and courteous countrymen) and troubled your time with a number of words of what force I know not, to what end I know. For my end is, to show mine opinion how the great variety in teaching, which is now generally used, may be reduced to some uniformnesse, and the cause why I have used so long a preface, as this whole book, is, for that such as deal in the like arguments do likewise determine before, what they think concerning such general accidents, which are to be rid out of the way at once, and not alway to be left running about to trouble the house, when more important matters shall come to handling. Wherein I have uttered my conceit, liking well of that which we have, though oftimes I wish for that which we have not, as much better in mine opinion, then that which we have, and so much the rather to be wished, because the way to win it is of itself so plain & ready. I have uttered my sentence for these points thus, wherein if my cunning have deceived me, my good will must warrant me: and I have uttered it in plain words, which kind of utterance in this teaching kind, as it is best to be understood, so it letteth every one see, that if I have miss, they may well moan me, which meaning all so much good have unhappily miss in so good a purpose. Upon the stearnesse of resolute and reasonable persuasions, I might have set down my Positions aphorismelike, and left both the commenting, and the commending of them to trial and time: but neither deserve I so much credit, as that my bare word may stand for a warrant: neither thought I it good with preciseness to alien, where I might win with discourse. Whereupon I have written in every one of those arguments enough I think for any reader, whom reason will content: to much I fear for so evident a matter, as these Positions be, not affailable, I suppose, by any substantial contradiction. For I have grounded them upon reading, and some reasonable experience: I have applied them to the use, and custom of my country, no where enforcing her to any foreign, or strange devise. Moreover I have conferred them with common sense wherein long teaching hath not left me quite senseless. And besides these, some reason doth lead me very probable to myself, in mine own collection, what to others I know not, to whom I have delivered it, but I must rest upon their judgement. Hereof I am certain that my country is already very well acquainted with them, because I did but mark where upon particular need, she herself hath made her own choice, and by embracing much to satisfy her own use, hath recommended the residue unto my care, to be brought by direction under some form of statary discipline. Now then can I but think that my countrymen will join with me in consent, with whom my country doth communicate such favour? Seeing her favour is for their furtherance, and my labour is to bring them to that, which she doth most allow.  
And what conclusion have I set down wherein they may not very well agree with me, 
The examining of all the contents of this book.  either for the first impression which set me on work, or for the proof, which confirmeth the impression? My first meaning was to procure a general good, so far as my ability would reach, I do not say that such a conceit, deserveth no discourtesy for the very motion, how soever the effect do answer in rate: but this I may well think, that my countrymen ought of common courtesy to countenance an affection so well qualified, till the event either shrine it with praise, or shoulder it with repulse. I do not herein take upon me dictatorlike to pronounce peremptorily, but in way of counsel, as one of that rob, to show that, which long teaching hath taught me to say, by reading somewhat, and observing more. And I must pray my good countrymen so to construe my meaning, for being these many years by some my friends provoked to publish something, and never hitherto daring to venture upon the print, I might seem to have let the rain of all modesty run to louse, if at my first onset I should seem like a Caesar to offer to make laws. Howbeit in very deed my years growing downward, and some mine observations seeming to some folks to crave some utterance, upon show to do some good: I thought rather to hazard my self in hope of some men's favour, then to bury my conceit with most men's wonder. But before I do pass to mine Elementary, which I mean to publish next after this book, I must for mine own contentation examine what I have done in this, to see whether I have hit right, or written any thing that may call repentance. Was I not to cut this course, & to begin at Positions? And are not these the chief & only grounds in this argument? And in speaking of these have I in any point passed beyond my best beseeming? For the first. Whether I ought to begin at Positions, or no, that is not in doubt now I hope, because I made that point very plain in the beginning of my book: but whether I have done well to dwell so long in them, that may seem to deserve some excuse, if I mislike it myself: or else some cause, to satisfy other.  
If I had had to do with either Roman, or Grecian, in their own language, where these things be familiarly known, I would not have tarried in them any long while, but dealing with my countrymen in my country tongue, in an argument not so familiar to my country, and yet desiring to become familiar unto her: I thought it good rather to say more then enough, to leave some chippinges: then by saying to little, to cause a new crust, where none should be: and to refer the rest of my suppressed meaning to my learneddest reader, to whose use as I needed not to write, so in deed I do not, though I wish him well, and pray the like again. They that frame happy men, absolute orators, perfect wisdom, paragonne Princes, faultelesse states, as they have their subject at commandment, which they breed in the commentary of their own brains: so their circumstances being without error, where their main is without match, need very few words, as being in danger of very few faults. But I deal with a subject, which is subject to all uncertainties: with circumstances, which are checked with many objections, lying open, to much disturbance, cavilled at by every occasion: where one silly error, is of strength enough, to overthrow a man's whole labour. I thought it good therefore to declare at large, what my meaning was, to satisfy thereby even the meanest understandings, that way to procure mine opinion the freer passage; when it should pass by none, which understood it not. I could not but begin with them, because hereafter I shall have so many occasions to make mention of them, to direct the train by them, to refer myself unto them, which if they had not been handled here, they might and would have troubled me there. Besides this, I would gladly (if I could obtain so much at their hands) that all my countrymen did think, as I do in these same points, that by their consent my good speed might go on, with the readier & rounder currant, so that I cannot conceive, but that I was both to begin my treatise at Positions, as the primitive in such discourses, & to dwell long in them, to satisfy my most readers.  
Now whether these be the chief grounds in preparative to that, which I intend to deal in, I think there is none, but may very easily judge. For what is it whereunto my travel to come hath promised her endeavour? to help children to be well taught for learning: to tell their masters, how to exercise them for health: to aid the common course of study in what I can for the common good. And what accidents belong unto such an argument, if these which I have quoated out do not? Must there not be a time to begin, to continue, to end the course of school learning? Then time must needs come in consideration. Must there not be something, wherein this time must be bestowed, both to have the mind learned, and the body healthful? Then the matter of train, and the kind of exercises could not have been passed over. Must there not be some upon whom these things are to be employed in these times, of both the sexes, and of all degrees? Then the general schooling of all young ones, and the particular training of young maidens, and bringing up of young gentlemen must needs have their handling. Can these things be done with out convenient place? cunning teachers? and good school orders? I think no. And therefore I picked these out, as the only circumstances, that were proper to mine argument, and that were to be handled ear I entered my argument, if I had never seen any writer before use the same choice.  
But how have I dealt in them. For the time to begin I have measured it by strength of body and mind that may well away with the travel in learning without emparing of the good of either part. For the continuing time in every degree of study, I have limited it by sufficiency and perfitness of habit, before the student remove. For the ending time, the bounder of it is ability to serve the common country, and the private student in every particular calling. In this distinction and sorting of time, I think I have so dealt, as no reason will gairsaye me. For pointing so many things to be learned in the Elementary school, as I do it upon good warrant, so is no man injuried by it, and every man may be helped by it. For though neither all men deal with all, nor all men can obtain all, it is no reason but that those which will and may, shall know what is best to get: and that those which neither will nor can, yet may see, what they may and ought to get, if circumstances serve. For the train is to be framed after the height, which freedom in circumstance may well attain unto. A poor man's purse will not stretch so far: must ability therefore be to much restrained? Some man's time will not dispense with all: must therefore the liberty of leisure be forced to the fetter? Some parent makes light of that, which some other esteemeth greatly: must he therefore be disappointed of his liking, which alloweth, to serve his humour, which misliketh? Some maim in some circumstance may be some particular let: must therefore parciality in not pointing the best prove the general loss?  
The best being set down, without evident despair to come by it, or manifest novelty to disgrace it, why should it not be sought for by them, which are willing to have it, and know the means how? It is no novelty for some to tower above the clouds though other in the same flight do but flutter about the ground, and yet with commendation. For where the whole is good, and partible by degrees, every ascent hath his praise, though the prerogative be his that mounteth highest. And therefore my plat is to satisfy those which will meddle with the most, and yet so left at liberty, as it may serve even them, which seek but for the least. For the choice of wits and restraint of number, not to pesture learning with to great a multitude, no wisdom will blame me. For the help and health of body, that the doings of the soul may be both strong and long, to join ordinary exercise in form of train, who so shall mislike, I will match him with melancholy, with phlegm, with rheums, with catarrhs, & all needless residences, to see how they will mussel him. The limitation of certainties in masters for their security, and parents for their assurance, if it be well weighed is worth the wishing. For the places and personal circumstances, who so will cavil, neither deserves such a place to be trained in, nor such a master to be trained by, nor such parents to provide him such a train. For the good bringing up of young gentlemen, he that taketh no care, is more than a fool considering their place and service in our country: and so of all the rest. But did any man think that I would not mention my dealing in training up of young maidens, whether that be to be admitted in such sort as I have appointed it? That is such a bulwark for me, as who so shall seem to pinch me for dealing liberally with them, had need to arm himself against them. For they will translate the crime, and becoming parties themselves discharge me from danger for using them so courteously. Is that point in suspicion of any novelty or fantasticallnes to have women learned? Then is nature fantastical for giving them ability to learn: custom for putting them to it: policy for placing them where to use it▪ in all ages in all degrees, in all countries, both at home and abroad. Innovation it is not, for I read it, I see it, I find it, it is not my devise. I put the case, that it were one of my wishes, that women might learn, if they did not. Assuredly the proof that we see, the profit that we feel, the comfort that we have, the care that we have not, the happiness we enjoy, the mishap we avoid, the religion we live by & like, the superstition we fly from and hate, the clemency we find, the cruelty we fear, by the mere benefit of our learned princess, whom God hath so rarely endued and endowed, give me leave to wish that sex most success in learning, and her majesties person all success in living: all the residue, all the best, and her highness alone all above the best: as wish can aspire, where nothing else can come. In general I do not remember any thing, that I have dealt in, but it may be very well digested by any stomach, if it be not to far distempered.  
My wishes perhaps may seem sometimes to be novelties, Novelties perhaps, as all amendementes be to the thing that needeth redress, but not fantastical, as having their seat in the clouds. If no man did ever wish, than were I alone. If my wish were unpossible though it made show of very great profit, impossibility in deed, would desire profit in wish to be content with repulse: but where the thing is both profitable, and possible to, why should not profitable possibility have room, if wishing may procure it? I wish commodious situation and rowmh in places for learning and exercise. Our country hath it not echwhere, nay scant any where as yet. Even by wishing that it had, I grant that it hath not: but I would not have wished it, if the mean had been hard: and the motion naturally goeth before the effect. I wish that the colleges in the universities were divided by professions: I wish grave and learned readers: I wish repetition to the same readers, yea even for the best graduate, that is yet an hearer. I wish neither heresy nor harm, ne yet any thing, but that may very well be wrought, and deserves endless wishing till it be brought to an end. I wish restraint to stop overflush, & such other things whereto I dare stand, & assuredly believe, that I wish my country very great good, as I hope many willbe partakers with me in wish, to be partakers of the good. But some will say what need you to meddle with so much, or so high matters yourself creeping so low? Sir, I did profess in the beginning under each title to deal in the general argument, for all my professing the elementary example. And by the way I do think, that I may deserve some more equity in construction, because I do intend to my great pains to help my wish forward, and to travel for the helping, and healthing of all students. Wherefore I conclude thus, that seeing my dealing in those positions was occasioned of so good a ground, and hath so passed through them, as I hope it may abide the touch▪ I must crave of my good and courteous countrymen to lay up allovance in hope, and misliking in pardon, till the event discharged both, and make me bound to all, and some benefited by me.   
FINIS.   

To the courteous reader.  
It is no new thing, to hear of errors in printing, be the print never so good. Wherefore for distinctions either misplaced, or quite left out, & such other faults, as will not clearly lame the sense, I must desire my good reader to help me and the print either with his pen, or with acknowledging the sense without the pen. But because these few oversights do seem to alter my meaning and to maim the argument, I have therefore noted them myself to have them the better observed.  

Fancy 9 force her to it. for to that.  
51. suppected in some copies. for supported.  
94. brought forth by word. for that byword.  
101. and lear-countrieman. for learned.  
127. where one stirs all. for steers all.  
162. chief to the college. for that college.  
192. what virtue is primate. for private.  
221. in mark Ad 1. Necocleon. for Ad Nicoclem.  
222. whether not in digesting. for in not.  
227. the parents heavenly eye. for homely in some copies  
229. some great number. for some good.  
230. the fifth title of the first book. for fifth book.  
236. to strike the stock. for the stroke.  
256. help of the wealthy patrons. the out.  
258. and gave ignorance the reign. for give.  
275. without which any opinion. for an.