THE Education of children in learning: Declared by the Dignity, Utility, and Method thereof. Meet to be known, and practi sed aswell of Parents as Schoolmasters. Teach a child in the trade of his way, and when he is old he shall not departed from it. Prou. 22 6. Father's provoke not your children to wrath, but bring them up in learning and information of the Lord. Ephes. 6. 4. The rod and correction give wisdom, but a child set at liberty maketh his mother ashamed. Prou▪ 29. 15. Foolishness is tied in the heart of a child, but the rod of discipline shall drive it away. Prou. 22. 15. Imprinted at London by Thomas Orwin, for john Porter and Thomas Gubbin. 1588. To the right Worshipful Master William Hawkins Esquire, Mayor of the Town of Plymouth, and to the worship full company his Brethren the Masters of the Town. W. K. wisheth prosperity in this life, and everlasting joy in the life to come. ALthough it be a matter of itself most evident, that the discipline and virtuous bringing up of children in good learning is the very foundation and groundwork of all good in every estate aswell private as public: yet such is the corruption and iniquity of our time, that most men are found very careless and slack to do their duty therein; yea there want not those that in flat terms affirm it to be superfluous, insomuch that they can do well enough (in their own judgement) without it. For what parents in these days have not more care to provide wealth for their children, than wisdom? More care to leave them lands and livings in this world, than to bequeath them that knowledge whereby they may enjoy the right use and fruits of these temporal blessings, & be directed the right way to that glorious inheritance laid up for God's children in heaven? The common practice of many parents proveth this complaint to be true, and the private talk of some defendeth this practice to be good. Wherefore having regard of my duty in this behalf, and being assured of your Worship's courtesy in accepting my good will, to withdraw my neighbours and country men from this profane opinion and pernicious custom, and to allure them unto a better and more godly consideration, I have thought good in your Worship's name to set before them, first (as it were) in a Preface the excellent dignity of this Discipline, than the utility, and afterwards in the rest of the book a Treatise of the easiest and plainest way to be used therein. Your Worships ever to command in the Lord, W.K. ¶ To the Gentle Reader. I Have sent you, dear friend, a little pamphlet, of the education of Children in learning, which is no fantastical nor idle toy, but a very profitable matter, and most necessary to be urged in this secure and licentious generation. Wherein I confess, that many learned men have already bestowed very exquisite and commendable labours: yet for that we have endeavoured not only to fill up the empty room with such members as wanted, and to sepatate that which seemed superfluous; but also to new cast the whole in another mould, and to bring it to another form, brief, and easy: I suppose that it will seem altogether a strange and a new Book. Furthermore, where as the charge of teaching appertaineth but only to a few of the learneder sort, namely, to Schoolmasters, we to make the argument more popular, have prefixed a necessary exhortation for all other sort of people, setting forth the dignity and utility of the matter, with such holy and ancient Histories, with such plain and sensible reasons, as may teach the unlearned with some delight, and not be tedious to those that are learned. Again, to satisfy in some part the expectation of the learned, we have handled the method more methodically, and adorned the whole work with some witty, Greek, and Latin sentences, englishing the same nevertheless in the Margin for the behoof of the unlearned. And as generally both sorts may peradventure think that the reading of it will be worth the labour, so almost every one of each sort in particular, may find somewhat for his purpose. For who is it of what state or degree soever, upon whom God hath not cast the care and charge, either of teaching, or of learning, or else of causing others to be taught and learned? Farewell, W. K. ¶ Io. Sw. In Authorem ●ogdoastichon. STurmius, & Ramus, Freigius, Manutius, Ascham, Quicquid ad hoc spectans explicuere genus: Kempus id omne tenet, bene collocat, edocet Anglos, Sedulitate simul, cum pietate pari. Lectio, sedulitas, labor, hac placuere peritis, Nec dabit invidia tam pia cura locum. Sin tamen immerito Theonino dente petare, Perfer, ab hijs melius te meruisse memor. Abrahami Wislaki de libri argumento Epigramma. QVantus honos, Parnasse, tuus, reverentia quanta, Quos, Helicon, fructus, praemia quanta feras, Fronte canit prima modulato pectine musa, Doctisoni reserans limina trina fori. Tùm quid amor patrius peragat doctusque magister Depingit, Satyros & procul esse jubet. Quo mandat puer ore cibos, quae mansa remandat, Quas tenero primas deligat ungue rosas: Et quî firmato procurrat poplite tandem, Perfacili rectum tramite, pandit, iter. Vel tibi, Thersites mordax, quod carpere possis, Hîc nihilest, nihilest hic tibi livor iners. Semper enim Charites sequitur (licet obstrepat usque Stentorio Momus gutture) verus honos. VLtimus & victor, telum contorsit Acestes, Vltimaque & victrix, vestra Thalia canit. Namque exsors tibi restat honos: rex magno Olympi Sic vult, invidit nec bonus Eurytion. Hen. Whit. in operis & Authoris laudem. QVe spinosa diu & rigidis fuit horrida saxis, Plana fit ad musas, te duce, Kempe, Via. AA ❧ The Dignity of Schooling. IT is common with heathen men, when they will commend their Nobility, to derive their pedigree from their Gods, giving us to understand thereby, that if there were any excellency in them, it came not of themselves, but God was the author thereof. Therefore O most noble discipline, from whence dost thou fetch thy pedigree▪ What parentage hast thou▪ Who is the author of thine excellency▪ Who should it be else but the father of lights, even jam. 1. 17. the author of every good and perfect gift▪ He at the beginning created man in perfect righteousness and holiness, & beautified him with all singular knowledge. He also after the fall of man gave his only Son to restore him again, and ordained means and ways, by the which not only his servants might be made partakers of this restoration, but generally all men might lead an honest and civil life here in this present world; the door and entrance whereunto is this discipline and schooling which I speak of. But what are the men upon whom this gift was first bestowed▪ Who entertained it▪ Who hath been a practiser and furtherer thereof▪ Surely if we search the Schools of all ages and all places, we shall find that from time to time they were men of great renown, great honour and virtue. Therefore, that we may the more orderly view their traces throughout these schools, first let us enter into the old school of God's people, which 3. Schools. we will call the school of the Hebrews: secondly, let us step aside into the school of the Gentiles, which we may call the school of humanity: thirdly, we will come near to our own school, comprehending in it the school of Christianity. In the first school therefore, though Adam be contained, 1 The school of the Hebrews. who no doubt did his duty in teaching his children: yet for that we find no evidence thereof in writing, we will pass by him and come to his son Seth, a very godly and learned schoolmaster, as I may term him. For besides that it is recorded, that in his days men began to worship God, and to Gen. 4. 26. Lib. 1. cap. 3. call upon his name, josephus witnesseth that he was a singular man, given to the study of wisdom, and taught the same to his Nephews, and they again to their posterity, in the which was Enoch that walked with God, prophesying and teaching the old world, as appeareth by the testimony of Jude, and at length was taken up into heaven alive. Moreover, jude. vers. 14. the same josephus writeth, that when they understood that the world should be twice destroyed, once with water, and again with fire, they engraved their learning in two pillars; the one of brick, the other of stone, that if the brick pillar should be dashed in pieces with the flood, the stone pillar might remain; and if the stone pillar should be consumed with the fire, the brick pillar might remain to teach men this ancient knowledge. Then both before and likewise after the flood, Noah is chronicled for a famous Doctor of righteousness 1. Pet. 4. 19 20 2. Pet. 2. 5. and godly knowledge, not only by the holy Ghost, but also by profane men. For whereas Socrates affirmeth, Plato in Philebo. that learning being the gift of the Gods, was by Prometheus the repairer of mankind after the flood fet out of heaven and brought unto men, in very truth it must be understood of Noah, who was the author of this reparation. Another Gen. 18. 19 most reverend teacher in this school was Abraham, of whom GOD himself testifieth, that he taught his children and family the way of the Lord. Who also, is both for learning and teaching commended by josephus and Berosus. Lib. 1. 8. The like is to be understood of Abraham's posterity, as Isaac, jacob, and the rest, which we will pass over together with Melchisedec that ancient Priest, seeing there is no mention made of their teaching. Thus we have in this school, Seth, Enoch, Noah, and Abraham, four most ancient patriarchs of blessed memory, celebrated by name to be Doctors and masters, besides many others unnamed. But what? Some will say, touching their books we hear yet nothing, nothing of writing, nothing of reading. No doubt these ages were adorned with such heroical spirits and golden wits, that they did conceive and keep in mind without the help of letters a great deal better than the ages following could do: so that their letterlesse and unwritten doctrine did bring that fruit and commodity, which ours doth now being written. Howbeit, by josephus report, we see that they had the use of letters even before the flood, wherewith these two pillars were engraven, as two famous books set forth to all the world. But behold, the next renowned Doctor in this school cometh forth with his pen and ink, and writeth the laws and precepts of the living God, with divers histories full of noble examples, containing the doctrine of all divine and human matters. I mean Moses, who also propounded and interpreted this doctrine to a great multitude of people, and by the commandment of God ordained a continual order of Priests, and promised a succession of Prophets that should be teachers and expounders of the same, charging withal, all parents and householders Deut. 67. to do the like to their children and householders, as (we see) the patriarchs before time had done. This Doctor being brought up in the King of Egypt's Court was even from Act. 7. 22. the cradle instructed in learning and wisdom, as also by all likelihood was Aaron the eloquent Priest, his sons and Exod. 4. 16. & 7. 1. others of the Israelites, though not brought up in the Court, yet instructed in learning: for that if they had been unlettered, they could not have served in that calling, neither had it been to any purpose to write these laws unto them. Next was josua, an active Captain, and a teacher of the people, who made unto them many pithy Orations, and divided to every man the portion of his inheritance: which thing also required knowledge in the Mathematical Artes. After him succeeded many Judges and Prophets beautified with learning, as appeareth otherwise, and also by the learned and Poetical Song of Deborah in the time of the Judges. jud. 5. Furthermore we read, that the holy woman Anna having dedicated her child Samuel to the service of the Lord, 1. Sam. 1. 24. & 2. 18. & 3. 1 so soon as he was waned, committed him to Elie the Judge and Priest to be trained up in learning: wherefore let Elie be added to the former masters of teaching. Hitherto we have had worthy examples of patriarchs, Prophets, Priests, and Judges, that taught Children privately at home, and all sorts of persons publicly in the congregation. Now Scholars increase, and Parents being either otherwise busied, or else not sufficiently for this purpose furnished, send their Children to the common School, which, as we read, was 1. Sam. 19 18. 19 20. first instituted in Naioth, whereof Samuel the Lord's Judge and Prophet was moderator and Master. Such an honourable man was the first public Schoolmaster in this School, whose Scholars then, as the Scholars a long time after him were called the Sons of the Prophets, because the benefit of their good instruction, which they received of the Prophet their Master, was esteemed at no less price, than the benefit of their begetting and birth which they had of their Parents. Immediately hereupon learning began to flourish, by reason that there were store of Prophets and Priests to teach the same. Of the Prophet's two were famous Kings, David, and Solomon, two Diamonds of art and gracious eloquence, which they have plentifully expressed in the Psalms, Proverbs, Ecclesiastes, and other their works, but because their hands were occupied with the royal Sceptre, they could not also be public Schoolmasters to youth: howbeit, they instructed not only their households privately, as Solomon saith, that he was taught Prou. 4. 1. 2. 3. of his Father, but also the assembly publicly, and therefore Solomon calleth himself the Preacher. The other Prophets Eccle. 12. 9 in those days were Gad, Nathan, Heman, Elcana, Ahias, and jedo: after in the days of Roboam, Abias, 1. Chr. 29. 29. 1. Chro. 15. 5. 2. Chr. 9 29. & 13. 22. & 15. 1. 1. King. 16. 1. Asa, and jehosaphat Kings of juda, were Semias, Iddo, Azarias, and jehu: all the which, besides that they were Masters of the Schools and Colleges, wrote also several Books (excepting one or two) as is mentioned in the Scripture. Next unto these followed Elias and Eliseus Prophets, jehoiada the Priest, and his Son Zacharias a Prophet. jam. 5. 17. Elias was subject to such worldly affections as we are, yet by the spirit of God he so subdued them, that he triumphed over them in a glorious Chariot ascending, like Enoch, to heaven alive: but knowing thereof before, he went from place to place with his successor Eliseus, and visited the 2. King. 2. 1. 2. 3. etc. Schools of Gilgal, Bethel, jericho, and another place beyond jordan, of the which place, there are fifty Scholars mentioned. And concerning Eliseus, there is mention 2. King. 4. 38. etc. made of an hundred Scholars that were under him in Gilgal, and of the poor diet wherewith they were sustained. Further, how studious he himself was, we may perceive, in that the Sunamit built a chamber, and furnished it with necessaries of purpose for the Prophet, that he might lodge 2. King. 4. 10. etc. and study there when he travailed that way, so that he did not intermit his study, no not in his journey. jehoiada besides other Scholars, taught also very diligently joash the 2. Chr. 22. 11. 12. & 23. 1. King, even from his infancy, and holp him to his kingdom. Which King notwithstanding after the death of jehoiada, fell to Idolatry so devilishly, that for the defence thereof, he murdered Zacharias the Prophet, being the 2. Chr. 24. 18. son of his great friend and godly Schoolemasster jehoiada. Which I note by the way, partly that parents may see, how good Schoolmasters have now and then lewd and unthrifty Scholars, and partly that Schoolmasters meditating aforehand with what unthankfulness, yea with what malicious cruelty their diligence and good will shall be sometime requited, may the more strongly arm themselves with patience to endure it. From the days of this Zacharias, unto Malachi, we have sixteen Prophets, very famous for their pains in teaching all sorts of people, both young and old, by their lively voice, whilst they lived, and also by their writing continually, sithence their death, of whom nine, to wit, jonas, Osee, Esaias, Obadias, Amos, Micheas, Naum, joel, and Habacuck, were before the babylonical captivity: four, jeremias, Zophanias, Ezechiel, and Daniel, in and about the captivity. This captivity lasted seventy years, in the which, as upon the overthrow of the estates both ecclesiastical and civil, of necessity followed the ruin of the Schools and Colleges: so doubtless the Schools were repaired again together with the repairing of the policy and Priesthood. In which renewed estate, God stirred up the three other Prophets, Haggeus, Zacharias the latter, and Malachi, to occupy the Doctor's chair in the congregation, and also in the Schools. To these add Ezra, beth a Priest, and an excellent Doctor of the Law, that obtained great favour for his nation of Ezra. 7. 1. 2. etc. Nehem. 8. 2. 3. Artaxerxes the King, and by whose industry the old Testament was worthily augmented and preserved in writing for all nations: in his time also was Nehemias', a noble Courtier, of great learning and holiness, and a passing good member in furthering the service of God, and the welfare of his Country. And thus the race of the Prophets is come to an end, which thing brought an end also to the goodliest beauty of this Hebrew School. For the Priests and Levites, neither in this point, nor in doing their duty otherwise, were so diligent, but that they are reprehended by the Prophets many times for their slack and corrupt behaviour. Neither were the Scholars ever called the children of the Priests, but the children of the Prophets, because the Prophets were their best masters: and yet in those days God sent some other good masters that were Priests and learned men, as joachim the Priest, who, as Philo saith, wrote the histories of judith and Hester: and the seventy learned Doctors, whom Eleazar the Priest sent to Ptolemy Philadelphus' King of Egypt, to translate the Hebrew Bible into the Greek tongue, by which means the word of God came into the King's Library at Alexandria, and so was set open to the Gentiles also. With these may jesus the some of sirach be sorted, and his grandfather likewise, men of great reading and learning, as their doctrine in the book called Ecclesiasticus doth witness. All this while, the Judges and Captains, by whom the jews were governed after their captivity, were of the stock of David, in which order janna Hyrcanus was the last. In whose days the itch of ambition and covetousness had so infected the Priesthood, that whereas it should go by succession to the posterity of Eleazar the son of Aaron, now it was, who might buy it for money of the Kings of Syria, which then held them in miserable subjection. jason was the first that attempted this way to get the Priesthood; who to shoulder out his brother Onias, gave for it to Antiochus 2. Macha. 4. King of Syria three hundred and sixty talents, and a rent of eighty talents: moreover he gave an hundred and fifty talents for liberty to erect a College, wherein he might exercise the scholars after the profane fashion of the Gentiles. Thus the civil policy being sore defaced, and the Priesthood wholly corrupted, the Schools likewise degenerated from their ancient integrity, bringing forth not the true children of the Prophets, but the bastards of very wicked and heathenish Sophisters. Hereof it came to pass, that within forty years there sprang up the sects of the pharisees, of the Essenes', and of the Saducees; which corrupted the sincerity of God's word, and broached very detestable and wicked opinions. Notwithstanding, they had their Synagogues and Colleges abroad in divers cities and towns, but chief in jerusalem. And of the pharisees was one Gamaliel Act. 6. 9 Act. 5. 34. a Doctor of great estimation, at whose feet and in whose discipline was nourished up the Apostle Saint Paul, afterwards Act. 22. 3. a singular instrument in the Church of God. But to redress the foresaid corruption, was sent the holy man of God john Baptist, replenished with the spirit of Elias, who taught publicly both the congregation, and also many Scholars that continually attended upon him. Let us acknowledge therefore this man to be a visitor and a reformer of the Colleges, and also the last Doctor in this School of the Hebrews. So now for the dignity of Schooling in this first School we have very worthy examples of teachers, first the patriarchs that taught their households, than the Prophets and Priests that taught not only their households privately, but also the congregation of the people, and companies of Scholars publicly: and for amplifying the honour and estimation of these offices, it pleased God that sometimes Kings and Princes should partly serve the turn therein. But here some will object, that all this teaching was for 2. The School of the Gentiles. Divinity, and therefore necessary but for a few now, seeing that most men neither will nor may make their children Divines. Were none then trained up in learning, but such as were Prophets or Priests▪ none but ecclesiastical persons▪ yes, no doubt, Kings, Judges, Captains, and all Magistrates, have need of the same education. Yea, though all men can not be learned Doctors, yet learning is necessary for all sorts and all degrees of men, whether they be high or low, rich or poor, rulers or subjects, ecclesiastical or civil. For what have others done herein which knew not this divinity▪ which rightly embraced but humanity▪ have they had no teachers▪ no School at all▪ yes verily, and that of great antiquity: for as we have showed afore, Socrates. uttering the opinion of the Gentiles, affirmeth that Prometheus fet learning▪ out of heaven, and brought it unto men. And the Egyptians, ere they had the use of letters, expressing their sentences with the images of beasts and figures of other things, did use the figure of a deawing heaven, to signify discipline and learning: so that aswell the paynim as the Hebrews did acknowledge God to be the author of learning, and that it was the dew of heaven: but this dew among the Gentiles did fall in divers Countrey● and upon divers people, which we will recite in order one after another. Berosus writeth, that about the time of the death of Noah, King Sarron amongst the Frenchmen ordained public Schools of learning, to represit the outrageous behaviour of naughty men: and that King Ingenon for the like cause did the like among the Thuyscones, a people of Germany. Of which thing also Cornelius Tacitus maketh mention in his book of the german manners. Although we have here no Schoolmasters named, yet let us place in these examples a noble foundation of the School of humanity, seeing we have two vetie ancient Kings, that erected Schools for the expelling of barbarity and intolerable manners. Also the same Berosus recordeth, that in the days of Abraham's pilgrimage, there reigned amongst the Frenchmen one Druyus, a man of great knowledge and learning, of whom the Philosophers of France, and the countries thereabout taking their learning, were a long time afterward called Druids, according to the name of Cesar. 6. Tacit. 14▪ Plini. their patron and first master: these were men of great estimation and authority, for they did determine all causes and controversies, and as it were excommunicate him that would not ● and to their determination: they were free from wars, from paying of customs, or any other dueves: which preferments and rewards brought them a great number of Scholars, which they retained twenty years in the School of their Philosophy, which was chiefly of the power of the Gods, of the immortality of the Soul, of the course of nature, as the Stars and their moving, the bigness of the world and the earth. julius Caesar addeth, that this discipline came out of England into France, and those which would learn the same more exactly, came hither for it: which argueth, that either the first founder Druyus himself was a Doctor here in England, or else some of his successors within a whiles brought hither their discipline, where it was so well entertained, that the fountain thereof was esteemed to be here. But in Egypt were noble Students of Philosophy and wisdom near about the same time, with whom, as writeth Book. 1. 9 Gen. 47. josephus, Abraham disputed, and in many things instructed them better. These are they that were maintained by the Kings of Egypt, so that in the days of Amasis the King, when all other people were through penury enforced to sell their lands to joseph to the King's use, they living by the King's ordinary, kept their lands for themselves and their heirs. Of the three other Kings, two, namely Sarron and Ing●●on, caused their subjects to exercise themselves in learning▪ the third was a teacher and patron thereof▪ but what liberality any of them exhibited towards Students, we know not: wherefore let this Pharaoh Amasis be registered for the first benefactor in this School towards learning, whom his suco●ssors did diligently imitate therein, whereby it came to pass that Egypt was a nursery of learning for other Countries▪ for out of this School came Atlas the learned Astronomer, that inhabited in Mauritania. Out of this School came Osiris, who when he had travailed about all the world▪ set up a pillar engraved. with the experiments of his journey▪ Out of the same School came Moses, as I have showed afore, a faithful Prophet, valiant Captain, and prudent Judge of the Lords people. And about his time there flourished in this School Mercury Trismegist, the wonder of Philosophy, whose writings yet in some part remaining, declare the same, herehence came Cecrops King of the Athenians, who was skilful in the tongues. here flourished King Protheus with his divine and Prophetical learning. Novit tamque omnia vates, Virg. geor. 4. For, things past, present, and to come, this Prophet knows them all. Quae sint, quae fuerint, qu● mox ventura trahantur, Phoenix and Cadmus from hence carried the use of letters into Phoenicia, and thence Cadmus carted the same to Thebes in Greece, which City he builded and ruled as King. His letters were but sixteen, to the which Palamedes in the war of Troy added four: to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Finally, many famous learned men of Greece and other Countries from time to time afterward, for the bettering of their learning, resorted into Egypt, as to the head and spring thereof. In which number are Thales, Pythagoras, and Plato: of whom we shall speak anon. Now, when learning had taken a little root in Greece, it spread forth with far and wide very wonderfully. Here then a little before the time of Deborah, Phemonoe commonly called Sibylla, invented the art of Poetry, and wrote her Oracles in hexameter verse; whereof some pieces remain to this day. Then flourished Orpheus the Thracian, and Linus a Theban, two Poets, that for their art and passing wit, were reputed to be the issue of the Gods: which Virgil's Virg. Eclo. 4. words do import, making a supposed comparison of himself with them, as with the greatest that he could find. a Orpheus' no● Line shall me surpass in making verse aright, Non me carminibus vincet, nec Thracius Orpheus, b Though parents to them both divine lend all their help and might, Nec Linus: huic matter quamuis, atque huic pater adsit: c To Orpheus' muse, Calliope: to Line Apollo bright. Orphei Calliopea Lino formosus Apollo. Orpheus with his cunning harmony, as Poets feign, ta●●ed wild beasts, and made stones to move at his pleasure: that is in very deed, with his sweet eloquence and wisdom, he mollisted the fierce manners of unreasonable men, and moved their stony hearts to embrace virtue. Whose scholar Museus was, a princely Poet also, d For he enclosed is in throng with numbers great and tall, And they their heads incline to him. breast high above them all. Medium nam plurima turba, Hunc habet atque humeris extantem suscipit altis. Linus wrote much of natural Philosophy, aswell touching celestial as terrestrial creatures, and had two noble Scholars, Thamaras that wrote three thousand verses of their Divinity; and Hercules, who enterprised and achieved such incomparable exploits for the common profit of mankind, that he was taken for a God on earth. After all these, in the days of Elie, Homer the prince of all Poets wrote his excellent works, by the which all good Schools have been much furthered even unto this day. For all those that excelled in learning, all those that were sage Lawmakers, discreet rulers, either at home or abroad, either in pe●●e or in war, fet their precepts and examples of instruction out of Homer's works. His works therefore made Lycurgus and Solon good Lawmakers: the one to the Athenians, the other to the Lacedæmonians. His works made Hesiodus, Cynethon, Cumelus, Archimus, Archilocus, Sappho, Alceus, Tyrteus and Thespis, cunning Poets. To the which add Stesichorus, that found great liberality at the hand of Phalaris the tyrant, and Epimenides, out of whom Saint Paul allegeth this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 1. 12. To lie, to hurt as tigers wild, to sloth and belly ease, The men of Cree●are always bend, such vices do them please. His works made Thales Milesius, Anaximander his scholar, Pherecides, Simonides and Pythagoras, wise Philosophers. Thales was the father of the Mathematical arts in this school: for some inventions whereof he so rejoiced and was so thankful, that he offered an Ox to the Gods. Simonides invented four letters more, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that now we have the four and twenty Greek letters with their authors, Pythagoras was the scholar of Pherecides, and lived about the end of the babylonical captivity: who for singular learning, order of study, and dexterity in teaching, was such a primrose of all Schoolmasters, that a long time after there were many famous scholars of his sect called Pythagoreans, yea almost all students would be called Philosophers, because Pythagoras first fant●fied that title: who also for some singular inventions in the Mathematicals, offered to the Muses an Ox, like as Thales had done. Then there followed a plentiful harvest of learned men, and teachers of schools: as Hellanicus, Democritus, Anaxagoras, Aristagoras, Philosophers: Pindarus, Esthylus, Sophocles, and Euripides Poets. Democritus, to unwrap himself of all occasions that might hinder his study, gave his ample possessions and riches to the common weal, and laughed to scorn the foolish toiling of his Citizens, that bestowed both wet and dry to purchase wealth and promotion: the continuance whereof was uncertain, and unable to make them one jot the better. Towards Euripides was Archilaus the King of Macedonia very bountiful, and so was Artaxerxes the King of Persia towards Hypocrates the father of Physicians. In the days of Nehemias', Socrates (the ornament of schooling) kept a great school of Phisosophers; for order and discipline very excellent, and a most perfect looking glass, wherein we may behold the image Xeno. book. 1. of Socra. and state of a good school. For first he taught how necessary learning was for all sorts of people: than who was fit to learn, and what things were to be learned. Further, he opened Plato in Phaedro. the method and way of bringing the precepts into the form of art, for the more easy teaching and learning of the same. Finally, though he admitted into his school all those that were willing, yet of none did he exact wages for teaching, the people nevertheless contending of their own accord who should bestow greatest gifts upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insomuch that he reckoned it for a great wonder, if any scholar should be found not to exceed in thankfulness. Do ye marvel how this came to pass? Surely for that in old time, as Plutarch recordeth, men taught either their kinsfolk, as children, nephews and brethren, or their dear friends: which without constraint of promise were sufficiently bound by natural affection and the bands of friendship, with all the duties of thankfulness to recompense their teacher. Howbeit, there were some niggardly and unthankful persons in those days, as there are now, which refusing this way of recompensing freely, commended by Socrates, would needs have hired teachers for wages; which teachers very aptly he termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sellers of themselves for saves: and in deed they were not esteemed better, but rather worse than slaves of those that hired them. For when one of these money minded parents came to Aristippus, ask him what he should give to have his son taught: and Aristippus had answered a thousand drachmas: he replied that it was too much, seeing 17. Pound 10. shillings. he might buy a slave with that money. Yea, quoth Aristippus, so thou mayst, and if thou like better of slaves then of learning, by that means thou shalt have two slaves, both him that thou buyest and also thy son. This so slavish a Plutar. educat. of child. mind of parents caused Crates to go up into the highest place of the city, and cry out: O ye citizens, what mean ye to bestow all your care for the getting of riches, and almost no care on your children, to whom ye must leave these riches: But at length, whether it were through this slavish covetousness of parents, or else through the envious stomachs of vile persons, this good man Socrates was put to death by the sentence of the Judges pronounced upon the false testimony of suborned accusers. Notwithstanding, this rankled enemy did not so prevail against the innocency and good deeds of the man, but that the authors of his death shortly after came to a shameful end, and the fruit of his doctrine brought him perpetual honour and renown. For out of his School proceeded many noble Philosophers and learned men, whose authority among their scholars while they lu●ed was great, but far greater among all students ever since their death, of whom, the divine Philosopher Plato being chief, kept a School in Academia, a place by his means so famous, that thereof not only the Students a long time after were called Academics, but also our Universities at this day are called Academiae. Dionysius, otherwise a cruel and wicked King, having heard of the fame of this Plato, conceived such a reverent estimation of him, that with many gifts and promotions he invited him to come into his kingdom of Sicily, and caused fires and sacrifices to be made throughout his Realm at his coming therein, as if some God had entered: which King moreover leaving his kingdom and kingly dignity, honoured learning so far, that he refused not in his own person to execute the office of a Schoolmaster in the City of Corinth. Next to Plato was Aristotle, a man surpassing no less in eloquence, and all the liberal Arts, then in multitude of Scholars, among whom, was Alexander the Great, a King that for magnanimity and amplitude of dominions, had never his peer, for ardent affection towards learning made his Books his pillow to sleep on, and for love to his master Aristotle, restored his Country Stagira, which he had wasted: imitating in these things his Father King Philip, another mighty pillar of learning also. Many other notable Scholars had Socrates, as Xenocrates, Xenophon, Eudoxus, Euclid, and Isocrates. Euclid being a Citizen of Megara, upon pain of death might not come to Athens to hear Socrates, by reason of public hostility between the two Cities, yet he longed so greedily for learning, that to attain it, he hazarded his life, coming and going to his master in disguised apparel, Isocrates was moderator of a Rhetoric School, from whence issued forth troops of noble Scholars, which for the most part were not only eloquent Orators, but also wise Counsellors, valiant Captains, yea famous Kings and Princes. This Master, to animate his Scholars, and give them a sharper edge to learning, wrote over his schoolhouse door this sentence in golden letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou love learning, thou shalt attain to much learning: which counsel, his Scholar Demosthenes embraced so earnestly, that he shaved the one side of his head, to impose upon himself a necessity of staying within doors, and so spent more Oil in studying by candle light, than wine in drinking: by which diligence, it came to pass that the cunning of his mind did surmount the mighty armour of King Philip of Macedonia: wherefore the Athenians gave him this Epigram, agreeing with the word of Eccle 7. 21. & 9 God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Robora simenti Demosthenis aequa fuissent, Non Macedûm Graias Mars populâsset opes. If strength equal to will and wit D●mosthenes had had, The Macedonian Mars with spoils of Greeks had not been clad. After these and a great many other renowned Orators not far differing in time, was Menander the Poet, whom the Kings of Egypt held in so high estimation, that they sent unto him Ambassadors with many gifts, inviting him to come unto them, and whom S. Paul reverenced so far, 1. Cor. 15. 33. that he hath registered in the holy Bible that verse of his: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many other famous Stained and destroyed are manners good by naughty foolish talk. Doctors were there, some Philosophers: as Spe●sippus, Theophrastus, Theodorus, Demetrius, Zeno, Cleanthes, and Eratosthenes. Zeno for his passing learning was adonrned by the Athenians with a Crown of gold. Again, some Poets, as Metasthenes, Erasistratus, and Aratus, whose sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is sanctified also by Saint Act. 17. 2. 8. For we God's race and issue are. Paul: which diligence of the Apostle in reading these authors, we have noted now three times. In those days, being about three hundred years before the birth of Christ, reigned P●olomie Philadelphus' King of Egypt; who with great cost procured a Library in Alexandria to be furnished with all stots of books, gathered out of all Countries, in the which he had, as we have showed afore, the holy Bible, that this school of humanity might be amended by the former school of Divinity. Besides that, this King maintained a great many learned men very liberally, and took great pleasure and delight in their learning. Now, as this school of humanity was well frequented in Egypt and Greece, so in the mean time was it not neglected in Chaldea. For in that Country long ago lived Berosus a skilful Astronomer and a diligent Historiographer, of whose works some part is yet to be seen. Yea in Chaldea, Daniel and his three fellows were by the King's stipend and provision maintained at school, to learn both the language and Philosophy of the Chaldeans. And to be brief, these learned men which travailed into Egypt for the bettering of their learning, did for the same cause travail into Chaldea also, because there was another great wellspring of learning. But as the school of humanity was brought out of Egypt into Greece, so at length some branches thereof were transported over into Italy, and there husbanded and trimmed with all diligence and industry. For to overpass Pythagoras, who having left Greeoe▪ taughe in Italy a school of six hundred scholars, and by whose precepts Numa the second King of the Romans, Ovid Met. 15. being instructed, set the common wealth in good order; there flourished first. Livius Andronicus: then Ennius and Plautus, old Latin Poets, near about two hundred and sixty years before the coming of Christ. Plautus, being a servant, was so conetous of learning, that he attended upon his masters business by day, and wrote his eloquent Comedies by night. Next were Nevius, Statius, Pacwius, Accius, and divers others, among whom was Terence, by whose Comedies the learned men then, and our Schools now have great help for purity and elegancy of the Latin tongue. Then there began a school of Rhetoric in Rome, which was first taught by Plotius Gallus. At length there were above twenty Schools at once, so that learning abounded plentifully, and that chief in the Nobility. Of the which Master Varro, a noble Prince of his Country, wrote Academic. Quaest. & Phillip. 2. most exquisitely of all parts of Philosophy, of the mysteries of religion, of the common wealth, of the laws and discipline both for wars and peace, of the art of Grammar, and certain histories. julius Caesar the first and greatest Emperor that ever lived, with a most pure stile set forth the histories of his times, and certain books of Grammar, and such like doctrine. Pompey a grand senior and active Captain, after he had subdued many Kingdoms and Countries, both in the East, and in the West, when he came to the house of Posidonius a schoolmaster, caused the majestical Mace, borne before him, to be laid down at the door, and so humbled that authority to the learning of this schoolmaster, to the which authority almost all the world East and West had submitted itself. What great Magistrates in the common wealth were Cato, Marcus Antonius, and Brutus? Yet from them flowed the examples and rules of eloquence. But of all other, for ●arietie in learning and painfulness to set it forth in writing, Marcus Cicero a worthy Prince also hath deserved most praise. Whose books, as also the histories of julius Caesar, Terence's Comedies, together with the books of the three Poets Virgil, Ovid and Horace, and also of Quintilian the Rhetorician, and the only Latin schoolmasters to all good students even at this day. Of Virgil it is reported, that when he did read some part of his book in the assembly, the people did no less reverence unto him, then if it had been to the Emperor himself. And that for the making of six and twenty verses he was rewarded by Octavia the emperors sister with no less than 1137. pound, to wit, above three and forty pounds Ten Sestertia for every verse. for every verse. Both he and Horace for their learning and passing wit were the only darlings to Augustus the Emperor, and to Maecenas a noble man, two mighty supporters of learned men, but especially the latter, insomuch that all maintainers of learning are called by his name Mecenates. Ovid's learning, like Orpheus' music, persuaded even the Getes, a wild and barbarous people, to use great humanity towards him while he lived, and afterwards to bury him with great pomp. Quintilian was the first that received the honour of a public stipend for teaching of a public school in Rome. To these may be added calidius, calvus, Cornificius, Sallust, Sceneca, T. Livius, Persius, Lucan, and many more worthy to be named: which if I should do, Icaria I should but strive Sea drops to tell. numerum dicere coner aquae. Generally therefore let us remember how this second School hath been erected and maintained by the liberality of Kings, Princes, grand captains, and other noble men; and then frequented and exercised by men of great estimation and wisdom, in France, in England, in Germany, in Egypt, in Chaldea, in all the Countries of Greece, and last of all in Italy. But what? Must we fetch examples of schooling either of 3 The school of the Christians. the Hebrews, that lived so long ago, or else of the Heathen, which besides that they liue● long ago, were also of a contrary religion? Are there no examples thereof to be found in these latter ages, and in our own religion? Yes verily, such examples, as one of them is enough to counterpoise, yea, to weigh down the heaviest examples of the two former, though he lay them all together. For in the former Schools God was acknowledged to be the author of discipline and learning, but man was the instrument and messenger, by whose service God did put it in practice: but this latter School was not only instituted by the authority of our gracious God, but also the first Doctor therein was his only dear Son our Saviour Jesus Christ, and therefore of him is called the School of Christianity. He, as the Prophets had done before, taught publicly both the people in the congregation, and also was always furnishing of his Disciples and Scholars with store of treasure, that out of the same afterwards they might be able, like good householders, to bring forth unto their audience Math. 13. 52. things both new and old. The noble acts and practices of which Scholars, are in the new Testament set forth to the view of all men, so that it is needless to say any thing thereof: only I note briefly that they forsook all their wealth and worldly promotions, that they bore many times much trouble and bitter affliction, to the end that they might become good Scholars in this School. These Scholars at length being Doctors, to wit, Apostles, Evangelists, Prophets, and Ministers, walked in the steps of Christ their master, and of the old Prophets their predecessors, not only teaching the multitude in the congregation, but also making their Scholars learned, and fit for some function in preaching the Gospel. As to pass by all the rest, S. Paul instructed Timothy, Titus, Erastus, Archippus, Epaphroditus, Denis, Stephana, and Tychicus, with others. At Ephesus he taught daily for the space of two years in the School of one Tyrannus. And what a diligent Acts. 9 19 Student he was himself, it may appear, in that he sent from Rome to Troas above a thousand miles, for his papers 2. Tim. 4. 13. and books, the instruments of study. After the Apostles time, was a famous School of Divinity institut●● at Alexandria in Egypt, in the which, Pante●us was the first teacher▪ then Clemens, than Origen, a Doctor of no less learning than fame. And about this time flourished Cyprian the Bishop of Carthage. Now the Emperout Constantine the Great, being the son of Helen, a woman borne and brought up in this land, in all the countries and provinces of his large Empire, set up Schools of all good Arts, but especially of Divinity, not only with liberal stipends maintaining them, but also with honourable privileges and exemptions defending them. So ther● began to arise the great stars of Christianity, as Athanasius Bishop of Alexandria, Gregory Nazianzene, chrysostom Bishop of Constantinople, Basile the great, Bishop of Caesarea, whom his Father instructed multáque insignem And albedeckt with noble arts. reddidit arte, S. Jerome the eloquent Doctor, Ambrose Bishop of Milan, and Austin his Scholar Bishop of Hippo, with many others, of the which, some were brought up in the School of humanity, and afterwards converted to Christianity, and some from their infancy were trained up in the School of Christ. But what should I sta●● in rehearsing the names of a few men, of a two or three Countries, when as in every parish of innumerable Countries and Kingdoms throughout all the world, not only learned men are ordained to preach the Gospel, and have several stipends publicly allowed for their maintenance: but also Schools, Colleges, Universities, and other places of study, are every where erected for the increasing and nourishing of learned men to furnish these vocations: as to name some, the Colleges and Universities at Paris, in the days of Charles ●he Great, at Bononia, and Pavia in Italy, at Br●ges, by Charles King of Bohemia, at Craconia, Colen, Erford in Thuringia, at Lipsia, at Vienna in Austria, at Friburge, Basile, Ingolstade, Tubinga, Wittemberge, Francford, Marpurge, S. Andrew's in Scotland, and at Maguntia by Ditherus the Bishop, where the Art of Printing, the preserger of all Arts, was invented, in the year of our Lord 1466. But if any man will be rather moved with home examples of his Ancestors, then with foreign examples of Strangers, this our Country of England, aswell for embracing Christianity and all godly learning, as also for liberality employed to maintain the same, Tantum alias inter caput extulit urbes, Quantum lenta solent inter viburna cupressi. Virg. Eclo. 1. Her head so high doth mount above all other kingdoms wide▪ As doth the cypress long and tall above the shrubs excide. For as the School of humanity was here planted when it was yet tender and young, so was the School of Christianity, insomuch that our Countryman Gyldas writeth, that the Gospel was received here even from the coming of Christ, in the days of Tiberius, by the preaching of joseph of Arimathea (as others declare) whom Philip the Apostle sent hither out of France. Then in the time of the valiant King Arthur, the exercise and study of learning was diligently applied in South-Wales. The like is recorded to be done an hundred and twenty years after in the days of Sigebert King of the Eastangles, who set up Schools of the Greek and Latin tongue. And Egbert King of Kent forty years after followed the same steps of his predecessors. King Ethelstane was not only a founder of Schools for learning, but also a profound learned Astronomer himself. Yet of all our ancient Kings, none may be preferred, no nor compared to that most virtuous King Alfred, either for knowledge in the Arts and all good letters, or for love and diligence to advance the same. For besides that he translated divers books into the vulgar tongue, and wrote many new of his own, he also instructed all his Children, Sons, and Daughters, in the liberal Arts, and did shut the door of climbing to any dignity in the Court against such as wanted the furniture of learning. Furthermore, he procured with great charges learned men, some to be his Counsellors, as the godly Divine john Scot, afterwards martyred by his Scholars at Malmesburie, some to teach the Schools and Colleges, whereof he ordained divers in Oxford. Therefore now we have the blessed founder of that famous University of Oxford, founded above seven hundred years agone, whether before or after the founding of the University of Cambridge it is not material, but in either of them at this day are sixteen goodly Colleges: and moreover in Oxford eight hauls builded by Kings, Queens, Princes, Bishops, and other good men, and enriched with lands, revenues, stipends, as also established and fortified with laws, ample privileges, and immunities for the maintenance and commodity of Students and learned men. These are two bright fountains of learning, whose wholesome streams run plentifully abroad, watering not only this Realm, but also foreign Countries, to the great benefit of the Church of God. Also by the like good Authors, after the same manner, and for the same cause, were instituted many other houses of learning, Colleges, and free Schools, as partly we see in this Town, and more amply may know and see in the Cities, Towns and villages throughout the Realm, which I will surcease to pursue any farther in particular for that it would be an endless labour. Now than we have very hastily in respect of so copious a matter, travailed through these three Schools of the Hebrews, of the Gentiles, and of the Christians, wherein traching the dignity of learning and Schooling, whether ye consider the setters forth and supporters thereof, or the teachers, or else the Scholars, we have noted out unto you of all three sorts, besides God the principal Author, Kings, Princes, wise Counsellors, men of great estimation, virtue, & godliness, generally in all these Schools, and particularly also we have observed how every one doth excel in his peculiar praise, namely, the School of the Hebrews hath the chief praise of most ancient and true godliness: the School of the Gentiles, of framing an artificial way and method to attain learning by: the School of the Christians, of manifesting the true practice of all learning, referring it to the right end. Now if by any means all these so honourable and godly personages should rise out of their graves, and with their majestical presence appear unto us that live in this age, and in this Country, and with their sage and eloquent tongues declare unto us, some, what pains and charges they have employed: somewhat diligence and study they have used in planting and watering, in nourishing and cherishing of knowledge and learning, I suppose that many parents would hang down their heads for shame of their negligence, and many children and youth would lament their miserable estate and condition for want of good education. ❧ The Utility of Schooling. BUT peradventure at length some Father here among the rest will rub his forehead and be so hardy as to ask those godly men, why they would spend their goods and possessions about that which cannot feed the belly, nor cloth the back, nor yet help a man in time of adversity. If David, Solomon, Paul, or any other of these good men should answer thee, he would say that the riches, which thou bestowest to get learning, is but dross and dung, in comparison of the pure gold and precious pearl that is attained by learning, and so would decipher the singular use and fruits of learning, with such forcible and sound reasons, with such gracious and heavenly eloquence, that it would pass the skill of any man now alive to express it. Wherefore let us request some other to take this part in hand: and among all, now I suppose may please our fantasy more, than blessed Alfred, who was out country man, our King, and a principal patron of learning in our country. And albeit he can handle the cause nothing so well as any of the other, which were Prophets and Apostles: yet surely he will do it sufficiently for thine instruction, and therefore hearken what he saith. Knowest thou not what profit and commodity learning bringeth to the children of Adam? Look upon the barbarous nations, which are without it: compare their estate with ours, and thou shalt see what it is to be learned, and what to be unlearned. They for want of learning can have no laws, no civil policy, no honest means to live by, no knowledge of God's mercy and favour, and consequently no salvation nor hope of comfort. We by the means of learning have and may have all these things. Therefore in that thou dost enjoy thy lands and livings, in that thou mayst procure such things as thou wantest, it is the benefit of learning. In that thou sleepest quietly in thy bed, in that thou travailest safely on the way, in that thieves and enemies do not spoil thine house and household, kill thy children, take away thy life; it is the benefit of learning. Nay, go further. In that thou thyself runnest not to the like excess of iniquity; art no thief, no murderer, no adulterer; it is the benefit of learning. Dost thou not see here what a plentiful harvest of all good fruits learning bringeth forth? Yet what is all this in respect of the favour and love of God, in respect of eternal salvation, which is offered unto thee, and which thou receivest by the hand of learning? To have peace and atonement with God, to be assured that he will protect and defend thee against all thine adversaries, to be assured that he will deliver thee out of all dangers and troubles, that he will preserve and keep thee both in prosperity and adversity, is a most excellent and comfortable benefit, it is the benefit of learning, to be delivered from death and damnation, from everlasting punishment of hell fire, to be an heir of the glorious kingdom of heaven, and to hear this good tidings reported by faithful messengers, is so happy, so blessed and so excellent a benefit, as no tongue can utter, nor heart conceive; yet learning is the instrument whereby thou dost attain it. Wherefore did the patriarchs, Prophets, Kings, Judges, Apostles, and all the men of God sweat so much after learning, unless it were that they themselves and others also might enjoy all these great blessings? But to this peradventure thou wile object, that thy child hath a good natural wit, whereby he knoweth how to serve GOD and his Prince, & to get his living, so that he may be blessed though be be unlearned, especially considering that we have already learned men enough otherwise. But the great multitudes that are blind and ignorant, show what want there is yet of learned men to be teachers; and the natural wit of thy child will be confirmed and bettered a great deal by learning. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Learning doubleth Menand. the quickness of the sight: to wit, the sight of the Ovid Met. 15. mind, as the Poet saith of Pythagoras: a And though his person were from Sky far wide, yet Gods in mind Isque licèt caeli regione remotus, b He touched, and by the sight of heart did seek and out did find, Mente deos adijt, & quae natura negabat, c Those things wherein our fleshly eyes are stark by nature blind. Uisibus humanis, oculis ea pectoris hausit. Besides this, what can the child do with his unlettered wit, be it never so passing? Can he aspire to heavenly blessings therewith? No, they are fet out of God's word, and that only by learning. Can he then win worldly felicity with it? Nay, Socrates will tell thee, that as a good and a courageous Colt, if he be broken while he is young, will be tractable and fit to do good service, but being set run till he be old, will be fierce and unprofitable: even so a boy endued with the gifts of nature, if he be well instructed by discipline, will prove a good man: but if he be not instructed in his youth with good precepts, will wax very intolerable. Who was armed with better natural qualities than Catiline? Yet for that he wanted good education, and was pampered up in the vicious school of his lewd master Scylla, he became a most pernicious and wicked member in the common weal, abusing this armour to the destruction thereof. Contrariwise, Socrates was a man of singular and rare virtues: yet he confessed of himself that he should have been so bad as any other, if he had not been a learned Philosopher. This caused Solon and Lycurgus, ancient Lawinakers: this caused Plato and Aristotle, noble Philosophers, to lay the foundation of their common wealths in the good education of youth. Yea this, and all the former considerations made me to seek for learning more earnestly than ever treasure was sought for, to study both night and day, by reading, writing and translating, to instruct those that appertain unto me: to fee learned men, and to institute Schools for the instruction of my people and subjects, that so learning being delivered from hand to hand many hundred years after my death in the days of my successors, the people of this land might know how to worship God aright, how to avoid the pestilent errors arising out of the puddle of ignorance, how to obey their Prince, to walk honestly in this present life, and by laying sure handfast on the mercies of GOD, at length to inherit life everlasting. Wherefore if thou look for any favour or preferment in our Court, ●ay if thou look for any seat or resting place in the Court of heaven, seek for it by learning; love them that profess it; help and further it to the best of thy power. Let thy children be nurtured up in all good knowledge, according to their capacity. Thou seest that the School doors are open, teachers give attendance, that there want no books, nor any other commodity necessary to make a good scholar, neither canst thou leave thy children any possession or patrimony, either for value, or for certainty, comparable unto learning: Omit not therefore the good opportunity that God offereth thee. So shalt thou thyself, which dost help forward learning, with thy children and all those that shall be learned by thy means, be enriched with many blessings in this world, and most blessed with all riches in the world to come. Thus would that Kingly patron of learning say to him that seethe not how necessary learning is. David, Solomon, Paul, and all the College of those godly men would verify the same; and reprove most sharply that profane person which maketh so small account of instructing his children: yea Solon would make a law against him, which should forbid even those his own children to give him any relief in his old age. But what need have we to fetch them out of their graves, whose bodies are laid up in peace, and whose souls enjoy a blessed rest▪ Do not we see their presence most lively, and bear their voice most plainly in their examples, in their sayings and doings, which are left unto us as noble monuments for our instruction▪ Let us therefore diligently look upon their deeds, and hearken unto their words, expressing withal the same in our lives and conversation, seeing we can follow no examples that may advance us to so great honour, or bring unto us so great profit. And concerning yourselves in particular, right worshipful, when your godly wisdom doth consider how many and how great blessings our gracious God hath bestowed upon your Town and the Inhabitants thereof, commodities by sea, commodities by land, great wealth, plenty of all necessaries, no want of Dainties. Again, schooling for your youth, the exercise of religion, and continual preaching of the Gospel, the grace to receive it, and the praise of forwardness therein, even from the days of the last King Henry: when you do call to mind, I say, that our bountiful father hath in all these things opened his hand of liberality wider to you than to other countries, yea than to many towns of our own country; how can you but be fervently moved with heart and will and all the veins of your body, to show yourselves thankful to the giver of these so unspeakable benefits, both in using them according to his holy will and commandment, and also in praising and magnifying his glorious name for them. Now, to use them aright, is not to stay in consuming them privately upon our own bodies, but to employ them to the profit of the Common wealth, and to the furtherance of our own salvation, that God thereby may be glorified. And forasmuch as your children that prove skilful Merchants, expert Mariners, and Masters in the art of Navigation, would in like manner (a great many of them) be discreet, and wise counsellors, yea, Judges, Justices and Rulers in the Common wealth, and (that which most is) learned and eloquent Preachers in the Church of Christ, if they were brought up in the discipline and sciences of these functions: the more of them you so bring up, the more heavenly fruits will your labours bring forth, and the more persons shall be partakers of the same. For then do Common wealths flourish most, and are most happy when they are governed and ordered by learned and virtuous men, saith Plato. What, only Plato the Philosopher? Nay, Solomon Eccle. 10. 17. Psal. 2. 10. our divine Plato saith as much, and that more spiritually. O therefore that this Town might now bring forth some young imps and buds of learning, whose fruit would be sweeter than all banqueting dishes to feed the Common wealth and Church of God, both here and in other places. For what great good would it do, not only to yourselves and to this Western part of our country, but also to strangers of other Nations, which resort hither for earthly gain, when by this means they shall carry away heavenly treasures▪ When they shall find, even in merchants shops, learning more plentiful than wares, sufficient to refute their errors, and to instruct them in the truth and way to salvation▪ How would the glory of God hereby spread itself and shine every where▪ What a perpetuity or perpetual stay of the manifold blessings of God would this holy and right using of them bring unto us▪ In what estimation therefore ye hold the glory of God, what account ye make of the salvation of your souls, of the felicity of your Country, at that price must ye esteem the planting of learning, and so great care must you have of the good education of your children. Wherefore it remaineth, that considering how much I am in debt to God, to my Country, and namely, to this Town, for the discharge of my conscience towards God, and the testifying of my thankful mind towards you, I do most earnestly exhort you, and pray you, first, that you will fill your hearts and mouths with the praises of our loving God, and songs of thanksgiving to his holy name, aswell for all these benefits, as also for giving unto us so gracious ● Prince, our Sovereign Lady Elizabeth, in whose safety is folded up our safety, and by whose happy government, we enjoy all these so many commodities: next, that you would bow the knees of your hearts, and become faithful suitors to the throne of grace, both for her majesties preservation and deliverance from all conspiracies and mischiefs intended against her, that she may long reign a blessed Mother in Israel: also for your own direction and assistance by the Spirit of God, that with these talents which he hath lent you, to wit, with your favour, authority, industry and wealth, you may promote and further all good learning and knowledge, whereby God may be glorified, sin and idolatry overthrown, the truth advanced, the Church of God beawtified, and the state of your Country with all good blessings amplified: so peace and mercy be upon you, and upon the Israel that is of God. ❧ The Method of Schooling. IN that which is gone before, we have declared what a worthy work it is to bring up Children virtuously in good learning, and what singular fruit it bringeth to all kind of people, to all estates and degrees: whereby we would provoke all those that have interest therein, be they Parents, Governors or Masters, to do the best they can for the accomplishing of this so excellent a work. Now because our life here is but a short flourishing flower, and our understanding in our Childhood very slender and feeble, such as shall be persuaded to follow this counsel, would know also the briefest and easiest way to be used in this discipline, which by the help of God we will endeavour to search out, if first we consider what children are fit for the same. For as in tillage there is required not only a skilful husbandman, and good seed, but also a good soil to sow it in: so in teaching, ching, there is required not only a learned Master and good doctrine, but also a Scholar both apt and willing to receive the seed of this good doctrine. Socrates, as Xenophon writeth, would have his Scholars Xen. book. 1. of Socrat. to be quick of understanding, sure of memory, and desirous of good learning, so that albeit, he was a Prince of Schoolmasters, yet would he not undertake to make a good Scholar of a dullhead, nor of a fool, nor yet of an unwilling mind. Unreasonable therefore is the request of many parents in these days, which when as their children have one of these three faults, and sometimes all, do look nevertheless that their Master should make them profound clarks: but yet, as negligence and rudeness doth mar the gifts of nature, so learning doth amend the imperfections of the same, if the party will at any hand admit it, as Horace Epist. 1. 1. There is no man so wild nor fierce, but that he may be tamed. If patiently he will abide with precepts to be framed. Odyss. 8. Like gifts to all the Gods give not. teacheth, Nemo adeò ferus est ut non mitescere possit, Si modo culturae patientem commodet aurem. Now, forasmuch as God bestoweth not on all like gifts (saith Homer's Vlysses) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither do all excel in quickness, or in dullness of wit, but the most part are of a mean condition, we will frame our discipline to a mean nature, and distinguish it according to the increase of years in a mean Scholar, which the variety of all circumstances being observed, may be with little alteration applied to a better or a worse also. Children therefore are virtuously trained up in good learning, partly by the help of the Parents, and partly by the diligence of the teacher. The Parents first care is, assoon as his child beginneth to speak, to provide that he use none other company, than such as are both honest and civil, aswell in behaviour, as in language. He shall therefore seclude from his Child barbarous nurse's, clownish playing mates, and all rustical persons: neither shall he himself speak in the hearing of his Child either wanton, or otherwise, any rude or barbarous speech, much less shall he teach him any lewd or unhonest talk, as many do, or suffer him to be in the company of unthrifty and unhonest persons. For a Child like an empty new vessel being void of all learning, is most apt to receive that which is first taught, and that which is first taught, sticketh deepest in memory, whether it be good or bad. Timothy was nourished up in Godliness by 2. Tim. 1. 5. & 3. 15. his Mother and Grandmother, godly nurse's, therefore he followed the doctrine of godliness continually. Again, as 1. Tim. 4. 6. Cornelia the mother and nurse of Tiberius and Caius Gracchus, was an eloquent woman, so none in Rome were more eloquent than they. So Hortensia exceeded other women in eloquence, for that from her infancy she was accustomed to hear her Father Hortensius, a most excellent Orator. And to leave other particular examples untouched, there live here amongst us sundry men borne in sundry Countries, some in France, some in Spain, some in Italy, some in Germany, and some in Ireland, and every of these even against his will retaineth partly the pronunciation, and partly the phrase proper to the language that he first learned, and contrary to the property of the language that he now useth. Nay, the small diversity of speech even in one and the same country being admitted at the first, will hardly afterwards ever wax out of use. Whereof it cometh to pass, that together in one town, yea, in one house, we hear one speak Northernly, another Westernly, another Kentishly, Adeò a teneris consuescere multum est. Finally An use in tender years began and kept hath so great force. we see, that soft Wax will receive any print, that young plants may be bowed any way, that the bodies of infants may be fashioned as ye list: but neither the Wax being hardened, nor the plant being waxed a tree, nor the infant being grown up, can easily change the fashion which it first received. Seeing therefore that virtue and vice, eloquence and Phocylides. In young and tender years betime thy child good things must learn. barbarousness have most easy entrance, and unremovable continuance, if they come first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verily it behoveth fathers, that would have virtuous and learned Children, to enter them first of all in honest actions and civil language, which care must not be omitted at any time afterward. And as it must be had generally concerning all the company that the child useth at the first, so especially concerning his first Schoolmaster. Therefore when the child is about five years old, the Father for the causes before alleged, shall commit him to some Phoenix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hom. Iliad. 9 that can teach him all things, framing him to eloquence in talk, and vert●e in deeds. Our Teacher then must be both learned and discreet, considering that the foundation of the learning following which the first Teacher layeth, requireth an artificer as prudent and as cunning in that behalf, as doth any of the rest require. Those Fathers than do unadvisedly, which care not to what Teacher they commit the prime of their Children, so that he be better learned than the Children, although he be not his craft's master, nor have any judgement nor dexterity in teaching, whereby it happeneth now and then, that the first master being misliked, another is sought for, than the third, and likewise the fourth, and perhaps the fifth, sixth, or more, which change and diversity of Masters must needs be troublesome to the Scholar, and a great hindrance to his learning. Some here do counsel the Father to seek out a private Schoolmaster for his child, and we see that those which would be most exquisite herein, do follow their counsel, because a private teacher hath leisure to use more diligence, and the learner under him is safer from taking hurt by infection of bad company: but forasmuch as the correcting of a fault in one is the commending of virtue in another, the praise of virtue in one, is the reproving of vice in another, and both correction and commendation are profitable examples to all sorts, we have greater cause to prefer a public Schoolmaster, than others had to prefer a private, especially seeing that the more persons he hath in charge, and the more fruit he seethe to come of his labours, the more diligence and better courage will be use in performing the same. That I speak nothing what help cometh to the Scholars by teaching one another, what by emulation and striving who may do best: for, Tum bene Then stately steed doth course it brave when some to leave behind, Or some before to pursue hard in race he may still find. fortis equus reserato carcere currit, Cùm quos praetereat, quósue sequatur habet. And this is the Father's first care, that his Child take the beginning of his behaviour and speech of honest and civil parents, nurse's, playing fellows, and other company: likewise, the beginning of his learning, of an honest and learned Teacher, and the same public, rather than private. His second care is to keep his Child being now a Scholar, in good order at home, and there to exercise him in such things as he learneth, or hath learned in the School. Neither may he neglect the ordering of his child, because he hath put him in the hands of a Master, for Scholars are many hours, and some whole days out of their masters sight, whereas they have always need of the presence of a Governor, Ineuntis enim ●tatis inscitia senum constituenda & Cic. Off. 1. regenda prudentia est, For the unskilfulness and folly of youth must be ordered and guided by the wisdom of old men, because youth is forgetful, not greatly moved with regard of things past, or things to come, but wholly carried away with that which is before their face. Semper enim Hom. Ili. 3. For always youth inconstancy doth toss now here now there. iwenes levis inconstantia versat. The Father therefore must keep his fatherly authority over his Child, and jointly with the Master prescribe unto him a good order for manners and behaviour, for repairing home, for attendance, for diet, for apparel, for exercise in learning, that his behaviour be godly and honest, in serving God, in keeping his Church, in hu●●●itie towards his superiors, in humanity towards all men: that he repair home aswell from School as from play in time convenient: that he give attendance to do service either at the Table, or any other way: that he be sober and temperate in his diet, well mannered in taking the same: that he be cleanly and frugal in his apparel: that he employ the vacant time in reading, in writing, in all good exercises for the gain of learning. These and such like conditions all Parents will require in their children: but yet many giving their Children the bridle to run whether they list, think it sufficient when they offend, to say unto them, Your Master shall hear of it. But what Parents are those that will have their children to stand more in awe of their master being absent, then of themselves being present▪ verily, the scholar that is thus threatened, may suppose that either his father shall want opportunity to complain to his master, or else that his mind will change when his anger is cooled, or else that he may altogether forget it, or at leastwise that he himself by some colourable excuse, may persuade his master, who knoweth not certainly all circumstances of the matter. And finding it to prove so divers times, at length will make small account of these peevish and inconstant threats. Whereupon the father most commonly conceiveth an ill opinion of the master, imagining that he causeth not his scholars to observe any good order, or that he is too remiss and full of lenity. But inasmuch as it is the property of youth to be moved more with one stripe given, then with ten promised, and to fear more the presence of a father, than the remembrance of a master, a With sharp rebuke sometime him chide, sometime the rod let walk. Corripe nunc verbis duris, nunc utere virga. The father's discipline, I say, here joined with the masters, will be a singular help to the good education of the scholar, and at once redress and cure the foresaid malady. And thus I conclude the duty of the father, which is not only to provide by good company, good teachers, and good examples of himself, that his child be first exercised in such things as savour of virtue and learning; but also to keep him continually in this good order even when he is under a Schoolmaster. But that which is here spoken of parents, must after a sort be extended to every one that hath the like charge or opportunity, be he tutor, governor, schoolmaster or host, though they cannot, especially the last cannot do as much herein as the father may. Now followeth the duty of the Schoolmaster, which is to use the best way and order both in teaching and also in governing. Touching the former, all knowledge is taught generally both by precepts of art, and also by practice of the same precepts. They are practised partly by observing examples of them in other men's works, and partly by making somewhat of our own; and that first-by imitation, and at length without imitation. So that the perfection of the art is not gotten at the first, but Per numeros veniunt ist a These things come in but one by one in order and degree. gradusque suos. Wherefore first the scholar shall learn the precepts: secondly, he shall learn to note the examples of the precepts in unfolding other men's works: thirdly, to imitate the examples in some work of his own: four and lastly, to make somewhat alone without an example. Now, all these kinds of teaching are seen in every special sort of the things taught, be it Grammar, Logic, Rhetoric, Arithmetic, Geometry, or any other Arte. The Grammar which handleth divers languages, as English, Latin, Greek, Hebrew, and such others: needeth not to be wholly taught in our own language. For by a natural use we learn the inflection of words together, with the variety of their accidental significations: as father, fathers, fatherhod, fatherless, fatherly, fatherlines. So likewise by the same use is learned the framing of words together in speech, as he is a father, they are fathers. But yet by this use we have not the perefect skill neither to make, nor to unmake a word by his parts and parcels. Which faculty is called Prosodia, in pronouncing of letters, syllables, and words with the mouth: and Orthographia in writing of them with the hand, wherein I place the first degree of teaching. Therefore the artificial precepts in this faculty, are the four and twenty letters, and the table of the syllables. These the scholar shall learn perfectly, namely, to know the letters by their figures, to sound them aright by their proper names, and to join them together, the vowels with vowels in diphthongs, & the consonants with vowels in other syllables. Next he shall proceed to practise the same in spelling and reading other men's works, as the Catechism and Primer. Wherein let him not learn by rote, spelling one syllable of a word, and shuffling up the rest without distinct spelling. As if he had to learn this word mercifulness, suffer him not, as some would, to go on thus: mere, mer, c-i-f-u-l-n-e-s, mercifulness. But according to the letters and syllables, which are as precepts in this behalf, let him learn it by reason thus: mere, mer: c-i, ci, merci: full, f●●, merciful: n-e-s, nes, mercifulness. For if he repeat the former syllables with every other added unto them, he shall have all in perfect memory when he cometh to the end: whereas otherwise he may err or forget. But because in the table of syllables commonly there are set forth no syllables that have above two letters a piece, whereas they may have three, four, five, six, seven, or eight a piece: if he know not the force of many letters in a syllable, he shall first learn the force of two alone, whereof one must be a vowel, then of the same two and the third added to them, and so the fourth: as in them foresaid word, the first syllable is of three letters m, e, r▪ if he know not what mere maketh, ask him first for m-e, he will answer me, as his table teacheth him: then for mere, no doubt he will answer mer. The like is to be done in the two last syllables full and nes. So strength a syllable of eight letters, being too hard for a child to learn all at once, he may learn letter by letter thus: r-e, re; tre, tre; s-t-r-e, stre; stren, stren; s-t-r-e-n-g-t-h, strength. The like practice is it, when the master nameth the letters and the scholar giveth their signification. And this is the readiest way to induce the true meaning of the letters and syllables, and consequently the pronouncing of every word into the fantasy of the child. For as Cato even in his tender years by searching the reason of those things that were taught him, did profit wonderfully above his fellows: so surely one word by reason thus exactly learned, will bring more fruit than twenty words rawly passed over. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. For though thou add but grain to grain, yet shalt thou quickly make A heap full big, if oftentimes to add regard thou take. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here the scholar shall find one hindrance and stumbling block, in that the practice both not always agree with the precepts. For whereas he learned in his table t-i, ti, gi', gi'; he shall sometime in practice say t-i, ●i, gi', ghi. As in these words salvation, given. And so in divers other syllables, the letters have otherwhiles a variable sound: otherwhiles no sound at all. Which difficulty, seeing it is not reform by them that are learned, the child must overcome by continual observation and custom. Yet the Printers might easily redress that barbarous kind of printing the for the, that for that, etc. Where y very absurdly doth represent th', and tha, when as it far differeth from the force and fashion of any of these letters. And therefore the child in learning will eftsoon repugn against this barbarism, and say: that, ye: that, it. These and such like difficulties are as rough ground in the way of the learner: which he cannot overstride, unless the Master do lead him as it were by the hand, supporting him again and again lest he fall: which must needs be tedious to them both for a while. Now, the scholar in learning every word shall pronounce him with his true accent: as he may not say maiéstie but máiestie. Also after that he hath spelled his lesson, he shall read the same, observing therein the points and distinctions of the sentence. Now followeth the like practice in making words, first by imitation: as the scholar having learned that band is spelled with b-a-n-d, so he shall imitate to spell bond with b-o-n-d: as bold with bold, so told with t-o-l-d: as seem with s-e-e-m, so seen with s-e-e-n. Lastly without imitation: as if ye ask him how he will spell this word or that word. Thus if he be exercised in spelling and reading his lessons, and in spelling other words propounded unto him, sometime by his teacher, sometime by his fellows, when he shall have ended his first book the Catechism, he will be able to pass through the Primer commendably without spelling; some hard words here and there excepted. About the end of this Book, for the better confirming of all these things in memory by Orthography, let him learn to write. For Orthography, which teacheth with what letters every syllable and word must be written, and with what points the sentence and parts thereof must be distinguished, is a practice of the same knowledge, but expressed by the hand, as the former is by the tongue. Which expressing and skill of the hand, belongeth properly to the Art of Painting, and not unto Grammar, so that the best Grammarian is not always the fairest penman. Nevertheless, seeing it hath singular use and commodity in the exercise of Grammar, the Master shall teach his Scholar to write by precepts of holding the Pen, of forming the letters in due proportion, of joining them aptly togethers: by practice, of drawing the Pen upon the figures of shadowed letters, then of writing without shadowed letters by imitating a Copy, lastly, of writing without a Copy. In this exercise of writing, the Scholar shall spend but two or three hours in a day at the most, employing the rest of the time in reading, until he be about seven years old. At which time, he shall proceed to the second degree of Schooling, which consisteth in learning the Grammar, and knowledge of other languages, and in this degree are certain forms, every one whereof may occupy a year. The first form therefore, shall begin to learn the Grammar in the Latin tongue. As for reading, though the Scholar have it already, yet for that there is some difference between the reading of English and Latin, first let him read over the rudiments of the Latin tongue, and then learn by heart the parts of speech with their properties, as the derivation and composition of words: the forming of Numbers, Cases, and Genders, in every declension of Nouns: the forming of diminitives in Substantives, of comparisons in adjectives: so the forming of Numbers, Persons, Tenses and Moobes, in every Conjugation of all sorts of Uerbes: whereof he shall rehearse afterwards some part ordinarily every day, illustrating the same with examples of divers Nouns and Uerbes. And so having learned the concordances of speech, made plain unto him by the examples there added, and being about eight years old, let him move forth into the second form, to practise the precepts of Grammar, in expounding and unfolding the works of Latin Authors: whereof the easiest shall be chosen first, the middle sort next, and the hardest last. Now, because Children learn first to talk familiarly with their fellows or others, dialogues are most easy for their capacity, as are the dialogues of Corderius and Castalion. The Master shall first read sensibly a competent Lecture, then declare the argument and scope of the Author, afterward english it either word for word, or phrase for phrase, as the property of both languages will permit. Last of all teach, or cause another to teach the divers sorts of the words, their properties and syntaxes of speech. And about three or four hours after, the Scholar shall be diligently in every point examined, and tried how he can refer the examples of his Lecture to the rules of Art. This exercise of the artificial expounding of other men's works, I need not to set forth by examples, for that it is common and manifest, as is also the last exercise of making somewhat without imitation: only imitation therefore remaineth to be declared by examples. For the which in this place the Master shall propound a like sentence in English, which the Scholar shall express by like phrase in Latin. As if the Scholar have learned and rendered this short Lecture, Pater bonus diligit filium probum, A good father loveth an honest son, the Master may propound the like sentence with diversity, first of Numbers, then of Genders, thirdly of Persons, four of Tenses, fifthly of the form of the verb, and lastly of the words. For the variation of numbers, he may use this English, Good fathers love honest sons, which peradventure may be hard for a beginner to make in Latin all at once: but live fit quod bene fortur onu●. Wherefore as in reading he Good skill in bearing is the thing that makes the burden light. learned letter by letter, syllable by syllable, so here let him learn word by word, phrase by phrase, until he have all the parts, which are equal to the whole, as may be expressed in this manner of talk between the Master and the Scholar▪ Ma. a father. Sch▪ pater. M. fathers. S. patres. M. a good father. S. pater bonus. M. good fathers. S. patres boni M. a good father loveth. S. pater bonus diligit. M. good father's love. S. patres boni diligunt. M. a good father loveth a son. S. pater bonus diligit filium. M. good father's love sons. S. patres boni diligunt filios. M. a good father loveth an honest son. S. pater bonus diligit filium probum. M. good fathers love honest sons. S. patres boni diligunt filios probos▪ thus the teacher, as a painful nurse, omnia minima mansa infantibus pucris in os inserit, Cice. 2. Ora. cheweth it all to small pieces, and thrusteth it into the child's mouth, wherein peradventure he may spend more words, and repeat more often not only the English, but sometime the Latin also of all that went before. Secondly, followeth the variation of Genders, as, a good mother loveth an honest daughter. Mater bona diligit filiam probam. And again, good mothers love honest daughters, matres bonae diligunt filias probas. Thirdly of Persons, thou lovest an honest child, in diligis filium probum. Fourthly of Tenses, he hath loved an honest child, ille dilexit filium probum. Fifthly of the form of a verb, an honest child is loved of a good father, filius probus a patre bono diligitur. Sixtly of the words, a skilful Master teacheth a diligent Scholar, praeceptor peritus docet discipulum sedulum. Besides this, every one of the four former sorts of varieties, may receive also all the three other varieties, and the fift again is capable of all the varieties going before, and the sixth likewise of all the rest, so that many ways may the imitation of this one sentence be fashioned and expressed. Now after that the Scholar hath been a few days enured to this imitation, he shall three or four times every week, meditate alone to make the like in writing also. This kind of exercise will both lead him to understand the congruity and syntaxes of speech, and also make him expert in forming of Nouns and Uerbes. And so having ended his year, let him march forward into the third form, the which besides the harder dialogues, shall read also Tully's Epistles collected by Sturmius, learning them in such manner as is showed afore, and noting moreover the principal phrases in a note book. And here the exercise of writing Latin by imitation, shall be a translating of the same speech into another like sentence, but altered with many varieties at o●ce, and chiefly with the last variety of the words, as if the scholar have this first Epistle of the first book for his lesson. Marcus Tullius Cicero Terentiae Vxori salutem. SI vales bene est, ego vales. Nos quotidie tabellarios vestros expectamus, qui si venerint, fortasse erimus certiores quid nobis facierdum sit, faciemsque te statim certiorem. Valetudinem tuam cura diligenter. Vale. Calendis Septembris. When he hath learned this lesson, let him have an Epistle in English of the like sentence, which he shall express in Latin with Cicero's phrase. To make the sentence like the matter must be followed with like reasons: Cicero writeth to his wife, let us imagine the Father to write to his Sons: he writeth of her messengers, of certainty what to do, of care for her health: let the father write of their letters, of certainty what to look for, of care for their learning, in this wise: Peter Cole to john and Charles his sons, sendeth greeting. IF ye be in good health, it is well. I myself am in good health. Oftentimes I find lack of your letters, the which being brought, verily I shall be more certain what I am to look for, and will certify you thereof forthwith. Apply your Study diligently. Farewell. The Ideses of December. The Scholar may easily by imitating his Author, translate it after this fashion. Petrus Colus joanni & Carolo filijs salutem. Si valetis bene est, ego valeo. Ego saepe literas vestras desidero, quae si allatae erunt, profectò ero certior, quid mihi expectandum sit, faciamque vos statim certiores, studia vestra colite diligenter. valet. Idibus Decembris. Now the Scholar by these means having gotten some footing in the Latin tongue, shall begin to practise without an example of imitation, both in speaking, and also in writing. His exercise of speaking Latin shall be first in common and easy matters, as of his lesson, of orders in the School, of dinner and supper etc. Afterwards in all matters, heed being taken that he be reform when he useth barbarous words, or trippeth in his speech, his exercise of writing without imitation shall be a translating of the same sentence into another speech, of latin into english, and of english into latin. For the turning of english into latin, some would have the Master to translate into english the sentence out of some place of Tully unknown to the Scholar, and then give him the english to translate again into latin, which being done, to show him Tully's latin, wherewith he shall confer his own, and correct it: this counsel is good, and may be used when opportunity and leisure will serve. And this is the method and exercise of teaching and learning fit for the third form, which must be continued also in the other forms following, but with some augmentation of length, and hardness of the same, according to the ability of the learner. Yea, the same books of dialogues and Epistles may serve for the fourth form also, so that the hardest of both sorts be chosen. Then to the fifth form shall be read Terence's Comedies, Tully's treatises of friendship and of old age, which are a more artificial and harder kind of dialogues, whereunto, let Ovid de Tristibus, or some such within a while be added for Poetry. Now for writing here by imitation, let us take this example, being the words of Laelius, as Cicero bringeth him in speaking. Haecigitur prima lex in amicitia sanciatur, ut neque rogemus res turpes, nec faciamus rogati. Turpis enim excusatio est & minimè accipienda, cùm in cateris peccatis, tum siquit contra rempub. se amici eausa fecisse fateatur. Etenim eo loco, Fanni & Scaevola, locati sumus, ut nos longè prospicere oporteat futuros casus reipub. deflexir enim iam aliquantum de spacio curriculoque consuetudo maiorum. Tiberius Gracchus regnum occupare conatus est; vel regnavit is quidem paucos menses. Nunquid simile populus Romanus audierat aut viderat? hunc etiam post mortem secuti amici & propinqui quid in Publium Scipionem Nasicam effecerint, sine lachrymis non queo dicere. Nam Carbonem quoque quem modò posuimus, propter recentem poenam Tib. Gracchi sustinuimus. De C. Gracchi tribunatu, quid expectem non libet augurari. Laelius here speaketh concerning friendship, let us speak concerning religion, and prosecute our matter with the same arguments disposed after the same fashion, that the same syntaxes may serve to express them. This law in religion ought first to be established, that thou entice no man to false doctrine, nor embrace it when thou art enticed of other. For the excuse is shameful and in no wise to be allowed, neither in other faults, nor in this, if we confess that we have used any doctrine against the Church of God, for man's authority sake. For thou art placed, dear brother, in that place, that thou oughtest to see long before, the chances that may befall the Church of God. For the custom of the patriarchs, Prophets, Apostles, and godly men is already far declined from his trade and course. The Bishop of Rome hath gone about to occupy the throne of Christ, or rather he hath occupied it now many years. Did the people of God ever hear or see the like before? Yea the Kings and Princes following his counsel, what they have done against the professors of the truth, I cannot think without great grief. For the true Christians have sustained most bitter torments for the testifying of a good conscience. And touching the issue of these present troubles, I list not to divine what is to be looked for. Which words, a scholar of this form by imitation, thus turned into Latin. H●c prima lex in religione sanci●tur, ut neminem solicits ad falsam doctrinam, nec amplectaris solicitatus. Turpis enim excusatio est & minimè accipienda cùm in caeteris peccatis, tùm si contra ecclesiam dei humanae authoritatis causa nos ulla doctrina vs●s esse fateamur. Etenim eo loco, chare frater, locatus es, ut te longè prospicere oporteat futuros casus ecclesiae dei. Deflexit enim iam multum de spacio curriculóqùe consuetudo Patriarcharum, Prophetarum, Apostolorum, & piorum hominum. Pontifex Romanus Christi thronum occupare conatus est, vel occupavit is quidem multos iam annos. Num quid simile populus dei audierat aut viderat? Eius etiam consilium secuti reges & principes quid in professores veritatis effecerunt, sine magno dolore non queo cogitare. Nam veri Christiani acerbissimos cruciatus propter bonae conscientiae testificationem sustinuerunt. De praesentium vero malorum exitu quid expectem, non libet augurari. Herewithal shall be used now and then the other translating, without imitating an example, as before. But if the scholar shall be a Grecian, let him learn the Greek Grammar while he is yet in this form, and proceed therein after the same order that he did in the Latin, bestowing that way the fourth part of his time; and like wise another fourth part in the Hebrew, if he will be an Hebrician. And so I conclude the second degree of schooling with the end both of this fifth form, and the twelfth year of the scholars age. Then shall follow the third degree for Logic and Rhetoric, and the more perfect understanding of the Grammar and knowledge of the tongues. First the scholar shall learn the precepts concerning the divers sorts of arguments in the first part of Logic, (for that without them Rhetoric cannot be well understood) then shall follow the tropes and figures in the first part of Rhetoric, wherein he shall employ the sixth part of his study, and all the rest in learning and handling good authors: as are Tully's Offices, his Orations, Caesar's Commentaries, Virgil's Aeneis, Ovid's Metamorphosis, and Horace. In whom for his first exercise of unfolding the Art, he shall observe the examples of the hardest points in Grammar, of the arguments in Logic, of the tropes and figures in Rhetoric, referring every example to his proper rule, as before. Then he shall learn the two latter parts also both of Logic and Rhetoric▪ And as of his Grammar rules he rehearsed s●me part every day; so let him now do the like in Logic, afterwards in Rhetoric, and then in Grammar again, that he forget not the precepts of art, before continual use have ripened his understanding in them. And by this time he must observe in authors all the use ●f the Arts, as not only the words and phrases, not only the examples of the arguments; but also the axiom, wherein every argument is disposed; the syllogism; whereby it is concluded; the method of the whole treatise, and the passages, whereby the parts are joined together. Again, he shall observe not only every trope, every figure, aswell of words as of sentences; but also the Rhetorical pronunciation and gesture fit for every word, sentence▪ and affection. And so let him take in hand the exercise of all these three Arts at once in making somewhat of his own, first by imitation; as when he hath considered the property of speech in the Grammatical etymology and syntaxis: the ●●●enesse of speech in the Rhetorical ornaments▪ as comely tropes, pleasant figures, fit pronunciation and gesture: the reason and pith of the matter in the Logical wright of arguments, in the certainty of the axioms, in the due form of syllogisms, and in the easy and plain method: then let him have a like theam● to prosecute with the same artificial instruments, that he findeth in his author. As admit that he hath learned and noted all the art of this short example in Cicero against ambition. In ambitionem. Miserrima est omnino ambitio, honorumque contentio, de qua praeclarè est apud eundem Platonem, similiter facere eos, qui inter se contenderent uter potius rempub. administraret, ut si nauta certarent quis eorum potissimùm gubernaret. Idemque praecepit, ut eos adversarios existimemus, qui arma contràferant, non eos qui suo judicio tueri remp. velint. Qualis fuit inter P. Africanum & Q. Metellum sine acerbitate dissensio. Now let the scholar have a theme against some like vice, as against covetousness, and prosecute it step by step, like unto this against ambition. In avaritiam. Teterrima est omnino avaritia divitiarumque cupiditas. De qua praeclarè est apud Ciceronem, similiter facere eos, qui multis incommodis conflictarentur propter pecuniam adipiscendam, ut si qui liberi homines certarent propter eum dominum, qui eorum etiam mentes teneret obstrictas, eásque nullo tempore respirare permitteret. Idemque praecepit ut eos avaros existimemus, qui ea qua habent tùm perpetua libidine augendi crucientur sunt pari amittendi metu; non eos qui honesta ratione rem familiarem amplificent, atque ad largiendum sint pro modo facultatum parati. Qualis fuit in maioribus nostris sine aviditate frugalitas & diligentia. Here though in some place we have swerved a little from our example, as need requireth, yet for the most part we have expressed phrase for phrase, trope for trope, figure for figure, argument for argument, and so of the rest. But let us add a more copious example of the same exercise. Magnanimi est rebus secundis non insolescere. Atque etiam in rebus prosperis & ad voluntatem nostram fluentibus, superbiam, fastidium, arrogantiam magnopere fugiamus. Nam ut adversas res, sic secundas immoderatè ferre levitatis est: praeclaráque est aequalitas in omni vita, & idem semper vultus eadémque frons, ut de Socrate, item de C. Laelio accepimus. Philippum quidem Macedonum regem rebus gestis & gloria superatum à filio, facilitate verò & humanitate video superiorem fuisse. Itaque alter semper magnus, alter saepe turpissimus fuit. Vt rectè praecipere videantur, qui monent, ut quantò superiores simus, tantò nos summissius geramus. Panaetius quidem auditorem Africanum & familiarem suum solitum ait dicere, sicut equos propter crebras contentiones praeliorum ferocitate exultantes, domitoribus tradere soleant, ut his facilioribus possint uti; sic homines secundis rebus effrenatos sibique praefidentes tanquam in gyrum rationis & doctrin● duci oportere, ut perspicerent rerum humanarum imbecillitatem varietatemque fortunae. Atque etiam in secundissimis rebus maximè est utendum consilio amicorum, hisque maior etiam quàm antè tribuenda est authoritas: ijsdemque temporibus cavendum est, ne assentatoribus patefaciamus aures, nec adulari nos sinamus, in quo falli facile est. Tales enim nos esse putamus ut iure laudemur, ex quo nascuntur innumerabilia peccata, cùm homines inflati opinionibus turpiter irridentur, & in maximis versantur erroribus. sed haec quidem hactenus. Frugi est bona non effundere. In rerum copia, divitiarumque abundatia, luxuriam, effusionem, inconsultamque largitionem magnopere fugiamus. Nam ut tenaciter & sordidè, sic luxuriosè & prodigè vivere turpe est. Praeclaráque est mediocritas in omni vita, & temperatus semper victus cultúsque, temperata item largitio, ut de Lacedaemonijs, item de priscis Romanis accepimus. Cn. quidem Octavium opibus & divitijs superatum a filio, parsimonia verò & moderatione videmus superiorem fuisse: itaque alter in suam domum consulatum primus intulit, alter clarissimi viri filius in domum multiplicatam retulit ignominiam & calamitatem: ut rectè praecipere videantur qui monent, ut quantò ampliores fortunas habeamus, tantò maiorem diligentiam in illis administrandis adhibeamus. Cleopen enim Aegypti regem insano sumptu eò redactum inopiae legimus, ut etiam filiam ad meretricium quaestum exponeret venalem. Quare, sicut vitem luxuriantem (quod inquit Cato) & multiplici lapsu errantem, ferro amputans coercet ars agricolarum, ne nimia fusa syluescat, fiatque sterilis: sic homines omnibus copijs circumfluentes, multaque luxuria diffluentes, tanquam ferro rationis & doctrin● amputantis coerceri oportet, ut fer●nt vitae fructus parcè, continenter & prudenter actae. Atque etiam in amplissimis fortunis maxime est utendum consilio sacrarum literaru●, hisque plus etiam quàm aliâs temporis impertiendum. Ijsdémque temporibus cavendum est ne appetitibus proprijs assensum praebeamus, nec nostris desiderijs nimis indulgeamus; in quo falli facile est. Id enim rectum esse putamus, quicquid ad libidinem nostram fingimus. Ex quo nascuntur innumerabilia peccata, cùm homines pravis▪ opinionibus caecati iurpiter se gerunt, & in maximis versantur erroribus. Dixi. By the way, the scholar must in imitation observe four things. First, that if the author whom he imitateth, have general sentences, sometime he may reteyve the very same: as because there ensueth much mischief aswell of other errors, as of hearkening unto flatterers, therefore that sentence Ex quo nascuntur, & c is common and may be applied to our cause. Secondly, that he may leave out the imitation of some sentences or arguments. As Tully setteth forth the similitude by the authority of African, and the relation of Panaetius: whereas only the protasis or first part of our similitude is attributed but to Cato, for want of a like similitude garnished with like authority. Thirdly, he may add more than his author hath: as here the example of Cleope is added to recompense that which wanteth in the similitude. Fourthly, he may in some part alter the method, form of syllogtimes', axioms, arguments, figures, tropes, phrases and words. All which must be done wisely and to good purpose, according to the circumstances of the matter. Moreover, touching matter and method, this imitation may be exercised in verse likewise: but the form of argumentation or syllogisms; the words and phrases, the verse will not suffer to be imitated, save only in some places. As we see Virgil to have imitated Homer in method: to wit, in beginning with the midst of the matter, in reciting of things passed by occasion, and in concluding with a notable issue, even as Homer had disposed his Ilias: then in general matter, namely, in setting forth Aeneas like to Ulysses, and sometime like Achilles: in particular matter & arguments, as the coming of Aeneas to Carthage and Dido, like to the coming of Ulysses to Alcinous and Calypso, Aeneas going to hell, like to Ulysses going to hell, Aeneas games of rowing, running, whorlebatting, shooting, and skirmishing on horseback at the grave of Anchises his father, like to Achilles' games of riding, whorlebatting, running, sword playing, hurling the stone, shooting and casting the dart at the Tomb of Patroclus his dear friend: the harness of Aeneas, made by Vulcan, like to the harness of Achilles made by him also. And in divers places, but not every where, he doth imitate Homer's descriptions, similitudes, phrases and words, as Manutius, and other learned men have both noted and quoted. Now, when the Scholar hath been a while exercised in this kind of imitation, sometime in prose, sometime in verse, let him assay otherwhiles, without an example of imitation, what he can do alone by his own skill already gotten by the precepts and the two former sorts of practice. After a three years exercise in this degree of study, he may attend to the fourth degree, of Arithmetic and Geometry. And according to the same manner, easily pass through these Arts in half a year, and so before the full age of sixteen years be made fit to wade without a schoolmaster, through deeper mysteries of learning, to set forth the glory of God, and to benefit his Country. And thus the masters duty of orderly teaching by precepts and by practice of them, not only in unfolding other men's works, but also in making somewhat of a man's own, and that either by imitation of examples, or without imitation we have briefly declared. His duty of governing, is to prescribe a good order both for manners and learning, and to cause the same to be kept. These good orders therefore spoken of in the father's duty, aswell concerning godliness, as of daily praying, of resorting to the Church, of reverent attentiveness there, of learning the doctrine of Christian religion: as also concerning Christian honesty, that is, of obedience to parents and governors, reverence to superiors, courteous manners towards all men, civil behaviour in all words and deeds, the master shall eftsoon repeat unto his scholars, sowing in their tender minds the seeds of Christian holiness. Further, he shall appoint unto them the time of coming to school and going thence: how and wherein they shall spend every hour there, when they shall repeat precepts of Art, when they shall meditate and learn their lesson, and renter an account thereof to their master, when they shall exercise themselves in translating, writing of themes, verses, and such like studies. These and all other good orders that may further virtue & learning, the Master shall plainly declare, & straightly enjoin unto his Scholars, causing them with all carefulness to observe the same, by encouraging the good, and reforming the bad: for considering that the hope of honour and the fear of punishment are elementa virtutis, wisely did Solon place the The principles of virtue. preservation of the common wealth, and consequently of the School in pr●mio & poena. In reward and punishment. The good than he shall encourage, first with words, praising them for their well doing, declaring what great commodity ensueth thereof, and exhorting them to go forward. This praise of itself alone is such a bait to draw men to virtue, that the Apostles Peter and Paul took it generally for all 1. Pet. 2. 14. Rom. 13. 3. rewards of well doing: and Simonides saith, that for the desire of glory, men will take any pain. Then he shall encourage Virg. AE●e. 5. them with rewards, for a good Schoolmaster is like a good Captain a With gifts slack minds provoketh, and sets before them prizes meet. Inuitat pratijs animos & praemia ponit, as sometimes to give trifles and gay things to such as show any token of forwardness, diligence, and wittiness, and to such as are victors in virtue, according to Horace's saying, b Cakebread and figs on scholars young the master doth bestow, Pueris dant crustula blandi Doctores, elementa velint ut discere Ser. 1. Sat. 1. prima, sometime to reward their painful study with liberty to recreate themselves by rest, honest disport, and walking abroad: for otherwise, as a bow always bend, at length will lose his strength, so the mind always occupied in study, will wax dull, and not be able to endure. Wherefore That they their lessons perfectly to learn should not be slow. c What so hath not his rest by turn, it can no while endure, Rest strength renews, rest wearied limbs with pleasant ease doth cure. AEne. 5. Quod caret alterna requie durabile non est, Haec reparat. vires, fessaque membra juuat. Lo here such praises, such rewards are propounded unto thee, if thou be a good Scholar, consider them well, d So goodly gifts with trial none to lose is it no grief? Tantáne tam patiens nullo certamine Dona sins? Shall they not encourage thee▪ Shall they not make thee willing and diligent▪ at leastwise, though thou be so reckless, that thou carest not for these rewards, yet blush at that which followeth, e No man is so barbarous, but that though he regard not honesty for itself, yet reproach and shame will enforce him unto it. Nemo est tam agrestis, quem si non ipsa honestas, contumelia tamen & dedecus magnopere moveat. Let the unthrifty then, and those that do amiss, be reform and corrected by admonition, rebuking and punishing, according to the quality of the fault, for f One medicine is good for one disease and another for another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First therefore let him be admonished, then rebuked: herein the cause shall be thoroughly sifted, patiently heard, by equity judged, and last of all sound reproved, that the conscience of the offender may be touched for the fault: if this will not serve, for g One anchor cannot fast alone the fleeting vessel hold. Non satis una tenet ceratas anchor a puppes, a● also punishment, sometime with the rod, which according to salomon's saying, driveth away foolishness, that is tied to the child's heart, and maketh him wise and learned: sometime punishment, by restraining that liberty of recreation, which otherwise should have been granted, and sometime by service of drudgery, as may be the sweeping of the School, etc. Generally of all these corrections, none may be differred when it is fit time, nor executed before due time, h As 〈◊〉 the time so physic works, wine drenke in time doth ease: Again wine used out of time, doth hurt much and displease. Hom. Ili. 1. 4. Temporibus medicina valet, data tempora prosunt, Et data non apto tempore vina nocent. But if the Master at any time for some just cause do omit the deserved correction, he shall threaten a greater, and perform it also, when the next fault shall require the same, i His linger blow must pay su●e home. Ovid Met. 1. Et semper lentum pensabit acerbo. These are the means to allure Scholars to virtue, and to drive them from vice, which, as Plutarch counseleth, must be used by turn, sometime the one, and sometime the other, after the fashion of a loving nurse, who when she hath made her child weep for his fault, giveth him the teat to still * Pro●. 22. 15. & 29. 15. him again: which resembleth also the discretion of the cunning Physician, that tempereth his bitter medicines with sweet and pleasant drink. But if any be so incorrigible, that neither the sweet rewards of virtue can lead him, nor the bitter correction of vice draw him to amend, let him be cut off from the School, k Lest that he should infect the sound. Ne pars syncera tra●atur, for he that dwelleth with a cripple, will learn to halt, and doubtless, many have perished with this poison. Now we see all the parts & properties of this most noble and profitable discipline as it were portrayed out before our face, which to some peradventure may yet seem too hard, for that it is so manifold, the parts so divers, & respect so divers persons. But what then? should this make us shrink at the matter? what good thing can be obtained without painfulness & great diligence: l For labour, God selleth us every good thing. Dij nobis laboribus omnia vendunt bona, For as Hesiodus saith of food, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as Virgil saith of tillage, Pater ipse colendi haud facilem esse viam voluit: so again doth Hesiodus say of virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea even so Solomon saith of knowledge, that God had (m) Man's food the gods away have hid. Before thou mayst virtue attain. given to the children of Adam great travail in searching out wisdom, to humble their vain minds, and to exercise them, Curis acuens mortalia corda, Nec torpere gravi passus sua regna veterno, and yet in seeking for food & bodily relief, the manifold labours & toils do not daunt our courage, but rather (n) God wills thy brows to drop again. Eccl. 1. 13. & 3. 10. sharpen our minds, & make us more earnest & skilful: and will not this variety of labour employed about learning and virtue bring forth the same, or rather more godly & plentiful fruit? To keep the mind therefore from sluggishness the mother (o) Sifting men's wits with labours great, & heaps of griping cares, No● suffering soil through drowsy sloth to bring forth noisome ●ares. of all vice, to make it expert in wisdom & virtue by continual exercise, to beat down the pride thereof in manifesting by experience that it is not able to attain to the full perfection of knowledge, God hath ordained for man such a paradise of labours, which as they be many and divers, so will they be pleasant and fruitful, if they be aptly disposed, and wisely sustained. Laus Deo.