Now that the thinges be appointed, wherwith the minde must be first

furnished, to make it learned, and the bodie best exercised, to keepe

it healthfull, we are next to consider of those persons, which are to

be instructed in this furniture, and to be preserued by this exercise:

which I take to be children of both sortes, _male_ and _female_, young

_boyes_ and young _maidens_, which though I admit here generally,

without difference of sex, yet I restraine particularly vpon difference

in cause, as herafter shall appeare. But young _maidens_ must giue me

leaue to speake of _boyes_ first: bycause naturally the _male_ is more

worthy, and politikely he is more employed, and therfore that side

claimeth this learned education, as first framed for their vse, and

most properly belonging to their kinde: though of curtsie and kindnesse

they be content to lend their _female_ in youth, the vse of their

traine in part, vpon whom in age they bestow both themselues, and all

the frute of their whole traine.

It might seeme sufficient for the determining of this case to say onely

thus much: that they must needes be _boyes_ which are to be trayned

in this sorte, as I haue declared, bycause the bringing vp of young

_maidens_ in any kynd of learning, is but an accessory by the waye.

But for so much as there be many considerations in the persons, both

of _boyes_ and _maidens_ worthy the deciding, I meane to entreat of

them both somwhat largely: and as neare as I can, to resolue both my

selfe and my reader in some pointes of controuersie and necessitie,

or rather in some pointes of apparent necessities, being out of all

controuersie. For the _male_ side, that doubt is long ago out of doubt,

that they be to be set to schoole, to qualifie themselues, to learne

how to be religious and louing, how to gouerne and obey, how to fore

cast and preuent, how to defende and assaile, and in short, how to

performe that excellently by labour, wherunto they are borne but rudely

by nature. For the very excellency of executions and effectes where

by we do so great things, as we vonder at our selues in all histories

and recordes of time, (which be but stages for people to gase on, and

one to maruell at an others doings) testifieth and confirmeth that it

were great pitie, that such towardnesse should be drowned in vs for

lacke of education, which neuer comes to proofe, but where education is

the meane. That we can proue learned, the effect doth shew, but that

not vnlesse we learne, the defect declares. That our bodies can do

great thinges, healthfull strength is witnesse to it selfe: but where

weaknesse is, what doinges there be, verie want will pronounce. But now

in the way of this so commended a traine, there be two great doubtes

which crosse me. 1. The first is, whether all children be to be set to

schoole, without restraint to diminish the number. 2. The second is,

how to worke restraint, if it be thought needefull. Touching the first

question, whether all children be to be set to schoole or no, without

repressing the infinitie of multitude, it is a matter of great weight,

and not only in knowledge to be resolued vpon, but also in deede so to

be executed, as the resolution shall probably giue sentence. For the

bodie of a common weale in proportion is like vnto a naturall bodie. In

a naturall bodie, if any one parte be to great, or to small, besides

the eye sore it is mother to some euill by the verie misfourming,

wherupon great distemperature must needes follow in time, and disquiet

the whole bodie. And in a bodie politike if the like proportion be not

kept in all partes, the like disturbance will crepe thorough out all

partes. Some by to much will seeke to bite to sore, some by to litle

will be trode on to much: as both will distemper: which if it fortune

not to kill in the ende, yet it will disquiet where it greiues, and

hast forward the ende. But though the pestering of number do ouerlaie

the most professions and partes of any common weale, and harme there

where it doth so ouercharge, yet I will not medle with any, but this

of learning and the learner, which I haue chosen to be my peculiar

subiect. Wherof I saye thus, that to many learned be to burdenous, that

to few be to bare, that wittes well sorted be most ciuill, that the

same misplaced be most vnquiet and seditious.

[Sidenote: To many learned.]

1. To many burdens any state to farre: for want of prouision. For the

rowmes which are to be supplyed by learning being within number, if

they that are to supply them, grow on beyound number how can yt be but

too great a burden for any state to beare? To haue so many gaping for

preferment, as no goulfe hath stoore enough to suffise, and to let

them rome helpeles, whom nothing else can helpe, how can it be but

that such shifters must needes shake the verie strongest piller in

that state where they liue, and loyter without liuing? which needeles

superfluitie fleeting without seat, what ill can it but breede? A

dangerous residence it is at hoome, still seeking shiftes to liue as

they may, though with enemitie to order, which neede cannot see. A

perilous searcher it is abroode, to seeke to fish in a troubled water,

if any cause promote their quarrell, bycause the cleare is not for

them, which they haue sounded allready. Sure _neede_ is an imperious

mistres to force conclusions, whether shee build vpon _fantsie_

and _desire_, which is a _maniheaded neede_, euen before _neede_,

and mostwhat without _neede_: or vpon meere _lacke_ and _want_ in

deede, which though it haue but one head, yet that one is exceeding

strong, importunate, and furiouse. And shee hath at hand to salue

her mischiefes, a ready and an ordinarie excuse, wherewith she will

seeme to craue pardon for all that is done by needy men, as there vnto

enforced by her ineuitable violence. A violent remedy, which doth not

heale infections, but will alleage cause, where to haue mischiefes

excused and foregiuen.

Wherfore if these mens misdemeanour come of their owne ill, which

prouision cannot preuent, bycause in best prouision ill will be ill,

so farre as it dare shew, where wealth workes wantonnes, it deserues

correction and punishment. If it come of necessitie, for want of

foresight in publike gouernment, to helpe the common, from common

blame, and to prouide for the priuate: it would be amended and not

suffered to runne, till the harme being receiued and felt, cause the

question be moued, whether such a mischiefe proceede from priuate

insolence, or publike negligence. For as the priuate is to pay, if it

do not performe, when the publike hath prouided: so the publike must

pardon, if for insufficient foresight, the priuate proue dissolute,

and lend the state a blow. But for my number I neede not to dwell

any longer in to many, for troubling all with to many wordes, seeing

all wise men see, and all learned men say, that it is most necessary

to disburden a common weale of vnnecessary number, and multitude in

generall, which in some countries they compassed by brothelry, and

common stewes, to let the yong spring: in some by exposition and spoile

of enfantes, both contrary to nature, and countermaunded by religion:

but according to their pollicie and commaunded by their countries. In

particular disposing of them that liued, they cast their account, and

as the proportion of their states did suffer: so did they allote them

with choice, and constrained them to obey. If such regard for multitude

be to be had in any one braunche of the common weale, it is most

needefull in schollers. For they professe learning, that is to say the

soule of a state: and it is to perilous to haue the soule of a state

to be troubled with their soules, that is necessary _learning_ with

vnnecessary _learners_, or the publike body with their priuate, which

is the common _wealth_ with their priuate want. For in all proportion,

to much is to bad, and to much out of all proportion, and to haue to

much euen of the soule, is not the soundest, where her offices be

appointed and lymited in certaine. _Superfluitie_ and _residence_ bring

sickenes to the body, and must not to much then infect the soule sore,

being in a _sympathie_ with the body? Scholers by reason of their

conceit which learning inflameth, as no meane authority saith,[53]

become to imperiall to rest upon a litle: and by their kinde of life

which is allway idle they proue to disdainefull to deale with labour,

vnlesse neede make them trot, or the _Turkish captiuitie_ catch them,

the greatest foe that can fall vpon idle people, where labour is looked

for, and they not vsed to it. _Contentment_ in _aspiring_, which is

hard to such wittes, and _patience_ in _paines_ which they neuer

learned, be the two cognisances, whereby to discerne a ciuill wit, and

fit to enioye the benefit of his countrie. Now of all ouerflush in

number, is not that most dangerous, which in conceit is loftie, and in

life loytering, as the vnbestowed scoller by profession is?

[Sidenote: To few learned.]

To few be to bare and naked: bycause necessities must be supplyed,

and that by the fittest. For whereas the defect of the fit enforceth

supplement of the lookers on, though not the most likely, but

whosoeuer they be, without further respect, then that they stand by,

bycause neede bides no choyce where there is no _pluralitie_, and yet

biddes _pluralitie_ make choyce: there the vnsufficient seruice of

necessarie seruices breedes much miscontentment, and more shaking to

any state. And that chiefly in such pointes, as the state embraseth,

and the feeble minister doth nothing but deface. So that the defeat

of the generall purpose must be most imputed to the bare defect of

insufficient persons. For as to many bringes surfettes, so to few

breedes consumptions.

[Sidenote: Wittes well sorted.]

3. Wittes well sorted be most ciuill: This I say bycause to auoyd

excessiue number, choice is one principall helpe: for in admitting to

vses onely such as be fit, and seeme to be made for them, pares of the

vnfit, and lesseneth the number, which yet would be lookt vnto, euen at

the verie first. For euen he that is thought most vnfit, and is so in

deede, yet will grieue at repulse, vnles ye repell him by preuention,

ear he come to the sense and judgement to discerne what a heauie thing

a flat repulse is. Which _miscontentment_ if it range in a number,

cannot be without daunger to the common body. As to the contrarie such

wittes as be placed where the place needes them more then they the

place, do performe with sufficiencie, and proceede with _contentment_

of the state that enstawled them. The chiefe signes of _ciuilitie_ be

_quietnesse_, _concord_, _agrement_, _fellowship_ and _friendship_,

which _likenesse_ doth lincke, _vnliknesse_, vndoeth: _fitnesse_ maketh

fast, _vnfitnesse_ doth loose: _proprietie_ beares vp, _improprietie_

pulleth downe: _right matching_ makes, _mismatching_ marres. How then

can ciuill societie be preserued, where wittes of vnfit humours for

seruice, are in places of seruice, by appointment, either vnaduisedly

made, or aduisedly marred. Is there any picture so ill fauoured, being

compound of incompatible natures, as an execution is, being committed

to a contrarie constitution? If fire be to enflame, and cause thinges

burne, where water should coole, and be meane to quench, is the place

not in danger? If that wit fall to preach, which were fitter for the

plough, and he to clime a pulpit, which is made to scale a walle,

is not a good _carter_ ill lost, and a good _souldier_ ill placed?

If he will needes lawe it, which careth for no lawe, and professe

_iustice_ that professeth no _right_, hath not _right_ an ill _caruer_,

and _iustice_ a worse _maister_? If he will deale with _physicke_

whose braines can not beare the infinite circumstances which belong

thereunto, whether to maintaine health, or to restore it: doth he any

thing else, but seeke to hasten death, for helping the disease? to make

way to murther, in steede of amendement? to be a _butchars prentice_

for a _maister_ in _physike_? And so is it in all kindes of life, in

all trades of liuing, where fitnes and right placing of wittes doth

worke agreement and ease, vnfitnes and misplacing haue the contrarie

companions, disagreement and disease.

[Sidenote: Wittes misplaced.]

4. Againe wittes misplaced most vnquiet and seditious: as any thing

else strayned against nature: light thinges prease vpward, and will

ye force _Fire_ downe? Heauie thinges beare downeward: and will ye

haue _Leade_ to leape vp? An imperiall witte for want of education

and abilitie, being placed in a meane calling will trouble the whole

companie, if he haue not his will, as winde in the stomacke: and if

he haue his will, then shall ye see what his naturall did shoote at.

He that beareth a tankarde by meanesse of degree, and was borne for a

cokhorse by sharpenes of witte, will keepe a canuase at the Conduites,

tyll he be Maister of his companie. Such a stirring thing it is to

haue wittes misplaced, and their degrees mislotted by the iniquitie of

_Fortune_, which the equitie of _nature_ did seeme to meane vnto them.

_Plato_ in his wished common weale, and his defining of naturall

dignities, appointeth his degrees and honors, where _nature_ deserueth

by _abilitie_ and _worth_, not where _fortune_ freindeth by _byrth_ and

_boldnes_, though where both do ioyne _singularitie_ in _nature_, and

successe in _fortune_, there be some rare iewell. Hereupon I conclude,

that as it necessary to preuent to great a number for the _quantitie_

thereof: so it is more then necessarie, to prouide in the necessarie

number for the _qualitie_ thereof, wherein _restraint_ it selfe will

do much good for the one, and _choice_ in restraint will do more for

the other. Sure all children may not be set to schole, nay not though

priuate circumstance say yea. And therefore scholes may not be set vp

for all, though great good will finde neuer so many founders, both

for the place wherein to learne, and for the number also which is for

to learne: that the state may be serued with sufficiencie enough, and

not be pestered with more than enough. And yet by the way for writing

and reading so they rested there, what if euerie one had them, for

_religion_ sake, and their necessarie _affaires_? Besides that in the

long time of their whole youth, if they minded no more, these two

were easely learned, at their leasure times by extraordinary meanes,

if the ordinarie be daintie and no schoole nigh. Euerie parish hath

a minister, if none else in the parish, which can helpe writing and

reading.

[Sidenote: Of riche and poore children.]

Some doubt may rise here betwene the _riche_ and _poore_, whether all

_riche_ and none _poore_, or but some in both maye and ought to be set

to learning. For all in both that is decided alreadie, No: bycause the

whole question concerneth these two kindes, as the whole common weale

standeth vpon these two kindes. If all _riche_ be excluded, _abilitie_

will snuffe, if all _poore_ be restrained, then will _towardnesse_

repine. If _abilitie_ set out some _riche_, by priuate purses for

priuate preferment: _towardnesse_ will commende some _poore_ to

publike prouision for publike seruice: so that if neither publike in

the _poore_, nor priuate in the _riche_ do marre their owne market,

me thinke that were best, nay that will be best, being ruled by their

wittes to conceiue learning, and their disposition to proue vertuous.

But how may the publike in the _poore_, and the priuate in the _riche_,

make their owne market in the education of those whom they preferre

to learning? I will tell ye how. The _riche_ not to haue to much, the

_poore_ not to lacke to much, the one by ouerplus breadeth a loose and

dissolute braine: the other by vnder minus a base and seruile conceit.

For he that neuer needeth by supplie of freindes, neuer strayneth

his wittes to be freind to himselfe, but commonly proues retchelesse

till the blacke oxe tread vpon his toes, and neede make him trie what

mettle he is made of. And he that still needeth for want of freindes

being still in pinche holdes that for his heauen, which riddes him

from neede, and serues that Saint, which serues his turne best, euen

_Neptune_ in shipwrackie. Wherby he maketh the right of his iudgement

become bond for wealth: and the sight of his witte blinde for desire,

such slauerie workes want, vnlesse Gods grace proue the staye, which is

no line to common direction, though it be our onely hope, by waye of

refuge. Now then if the wealthy parentes of their priuate patrimonie,

and publike patrones of their supererogatorie wealth, will but driue to

a meane in both these two mains, neither shall wealth make the one to

wanton, nor want make the other to seruile: neither the one to leape to

fast, for feare he loose some time, nor the other to hast to fast, for

feare he misse some liuing. Sure to prouide for poore scholers but a

poore patche of a leane liuing, or but some meane halfe, is more then

halfe a maime, the desire to supplie that which wanteth, distracting

the studie more by many partes, then that petie helpe, which they haue

can possibly further it: bycause the charge to maintaine a scholer

is great, the time to proue well learned, long, and when ripenesse

is ready, there would be staye to chuse and time to take aduice,

where neede turnes the deafe eare. The paterne of to prodigall wealth

oftimes causeth the toward student to ouershoote himselfe by corrupt

imitation, as brauerie and libertie be great allurers, where studie and

staye pretend restraint. And therfore neither must to much be butte to

allurementes, nor to litle a burden: to iudgement the one the meane to

lewdnesse the other a maime to libertie. The midle sorte of parentes

which neither welter in to much wealth, nor wrastle with to much want,

seemeth fitteth of all, if the childrens capacitie be aunswerable to

their parentes state and qualitie: which must be the leuell for the

fattest to fall downe to, and the leanest to leape up to, to bring

forth that student, which must serue his countrey best. _Religion_ and

_learning_ will frame them in iudgement, when _wealth_ and _abilitie_

haue set them once on foote.

[Sidenote: The choosing time.]

For the choice of wittes definitely, till they come to the time, or

verie neare to it, when they are themselues naturally and for ripenesse

of yeares to chuse their owne kinde of life, how so euer circunstance

free, or binde their choice, I cannot say much, though I do see what

other haue said in that behalfe. A quicke witte will take soone, a

staid memorie will hold fast, a dull head may proue somwhat, a meane

witte offers faire, _praise_ bewrayeth some courage, _awe_ some, in

eche kinde there is likelyhood, and yet error in eche. For as there

be faire blossomes, so there be nipping frostes. And till the daunger

of reuolt be past, the quicke must be helde in hope, the dull without

dispaire, the meane the meetest, if the sequele do aunswere. I can

limit no one thing, though I see great shewes, where there is such

vncertaine motion, both in soule and body, as there is in children. The

maisters _discretion_ in time and vpon triall, may see and say much,

and in a number there will some leaders appeare of themselues, as some

speciall deare in the whole heard. Where great appearance is, there one

may prophecie, and yet the lying spirite may sit in his lippes. For God

hath reserued, his calling and discouering houres, as all other future

euentes to his owne peculiar and priuate knowledge: probabilities be

our guides, and our coniectures be great, though not without exception.

What kinde of witte I like best for my countrey, as most proper to

be the instrument for learning, it shall appeare herafter. But for

the first question of the two, it seemeth to me verie plaine that all

children be not to be set to schoole, but onely such as for naturall

wittes, and sufficient maintenance, either of their naturall parentes,

or ciuill patrones, shall be honestly and wel supported in their study,

till the common weale minding to vse their seruice, appoint their

prouision, not in hast for _neede_, but at leasure with _choice_.

FOOTNOTES:

[53] S. Paul.

CHAPTER 37.

THE MEANES TO RESTRAINE THE OUERFLOWING MULTITUDE OF SCHOLERS. THE

CAUSE WHY EUERIE ONE DESIRETH TO HAUE HIS CHILDE LEARNED, AND YET

MUST YELDE OUER HIS OWNE DESIRE TO THE DISPOSITION OF HIS COUNTRIE.

THAT NECESSITIE AND CHOYCE BE THE BEST RESTRAYNERS. THAT NECESSITIE

RESTRAYNETH BY LACKE AND LAWE. WHY IT MAY BE ADMITTED, THAT ALL

MAY WRITE AND READ THAT CAN, BUT NO FURTHER. WHAT IS TO BE THOUGHT

OF THE SPEAKING AND VNDERSTANDING OF LATINE, AND IN WHAT DEGREE OF

LEARNING THAT IS. THAT CONSIDERING OUR TIME AND THE STATE OF RELIGION

IN OUR TIME, LAWE MUST NEEDES HELPE THIS RESTRAINT: WITH THE ANSWERE

TO SUCH OBIECTIONS AS ARE MADE TO THE CONTRARY. THAT IN CHOICE OF

WITTES, WHICH MUST DEALE WITH LEARNING, THAT WIT IS FITTEST FOR OUR

STATE, WHICH AUNSWERETH BEST THE MONARCHIE, AND HOW SUCH A WIT IS TO

BE KNOWNE. THAT CHOICE IS TO HELPE IN SCHOLING, IN ADMISSION INTO

COLLEDGES, IN PROCEEDING TO DEGREES, IN PREFERRING TO LIUINGES, WHERE

THE RIGHT AND WRONG OF ALL THE FOURE POINTES BE HANDLED AT FULL.

In the last title we haue concluded, that there must be a _restraint_,

and that all may not passe on to learning which throng thitherward,

bycause of the inconueniences, which may ensue, by want of preferment

for such a multitude, and by defeating other trades of their necessarie

trauellours. Our next labour therefore must be, how to handle this

_restraint_, that the tide ouerflow not the common, with to great a

spring of bookish people, if ye crie come who will, or ring out all in.

Euerie one desireth to haue his childe learned: the reason is, for that

how hardly soeuer either _fortune_ frowne, or _casualtie_ chastice,

yet _learning_ hath some strength to shore vp the person, bycause it

is incorporate in the person, till the soule dislodge, neither lyeth

it so open for mischaunce to mangle, in any degree, as forren and

fortunes _patrimonie_ doth. But though euerie parent be thus affected

toward his owne child, as nature leades him to wish his owne best, yet

for all that euerie parent must beare in memorie that he is more bound

to his country, then to his child, as his child must renounce him in

countermatch with his countrie. And that country which claymeth this

prerogatiue of the father aboue the child, and of the child aboue the

father, as it maintained the father eare he was a father, and will

maintaine the child, when he is without a father: so generally it

prouideth for all, as it doth require a dutie aboue all. And therefore

parentes in disposing of their children may vpon good warrant surrender

their interest to the generall consideration of their common countrie,

and thinke that it is not best to haue their children bookish,

notwithstanding their owne desire, be it neuer so earnestly bent: if

their countrie say either they shall serue in this trade, without the

booke: or if shee say I may not allow any more booke men without my to

much trouble. I pray thee good parent haue pacience, and appoint some

other course for thy childe, there be many good meanes to liue by,

besides the booke, and I wilbe thy childes friend, if thou wilt fit in

some order for me. This verie consideration of the countrie, vttered

with so milde a speach, spoken by her that is able to performe it, may

moue the reasonable parent, to yealde to her desire as best, as she can

tell the headstrong in plaine termes, that he shall yeelde perforce,

if he will not by entreatie, for priuate affection though supported

by reason of strength whatsoeuer, must either voluntarily bend, or

forcibly breake, when the common good yeeldeth to the contrary side.

Seeing therefore the disposition of wittes according to the proportion

of ech state is resigned ouer to the countrie: and she sayth all may

not be set to schole, bycause ech trade must be furnished, to performe

all duties belonging to all parts: it falleth out in this case of

_restraint_ which bridles desire, that two speciall groundes are to

be considered, which strip away excessiue number, _necessitie_ and

_choice_, the one perforce, the other by your leaue.

[Sidenote: Necessity.]

As for _necessitie_, when the parent is ouer charged with defect in

circumstance, though desire carie him on, it then restraineth most,

and lesseneth this number when desire would encrease it, and straines

to the contrary. You would haue your childe learned, but your purse

will not streatch, your remedy is pacience, deuise some other way,

wherein your abilitie will serue. You are not able to spare him from

your elbow, for your neede, and learning must haue leysure, a scholers

booke must be his onely busines, without forreine lettes, you may be

bold of your owne, let booking alone, for such as can entend it, from

being called away by domesticall affaires, and necessarie busines, for

the scholers name will not be a cypherlike subiect, as he is termed of

leasure, so must he haue it. And that they cannot spare their children

so, must forebeare their scholing, by the olde _Persian_[54] ordinance,

bycause leasure is the foregoer to liberall profession: _necessitie_

compelleth and bastardeth the conceit, a venom to learning, whom

freedom should direct. You haue no schole neare you, and you cannot

pay for teaching further of, let your owne trade content you: keepe

your childe at home. Your childe is weake tymbred, let scholing alone,

make play his physician and health his midle end. Which way soeuer

_neede_ driues you perforce, that way must ye trot, if he will not

amble, and bid Will thinke that well. He that gouerneth all seeth

what is your best, your selfe may be misseled either by _ignorance_

in _choice_, or _affection_ in blood. In these and the like cases

_lacke_ is the leader, which way soeuer she straineth. Whereby if the

restrained childe cannot get the skil to write and read: I lament that

lacke, bycause I haue allowed him somuch before, vpon some reasonable

perswasion euen for necessary dealings. For these two pointes concerne

euery man neare, bycause they submit themselues to euerie mans seruice:

yea in his basest busines and secretest affaires. I dare not venture

to allow so many the lattine tongue nor any other language, vnlesse

it be in cases, where their trades be knowne, and those toungues be

founde to be necessarie for them. For all the feare is, though it be

more then feare, where it still falleth out so, least hauing such

benefits of schole, they will not be content with the state which

is for them, but bycause they haue some petie smake of their booke,

they will thinke any state be it neuer so high to be low ynough for

them. Which petie bookemen do not consider, that both clounes in the

countrie, and artificers in townes be allowed lattine in well gouerned

states, which yet rest in their calling, without _pride_ or _ambition_,

for that small knowledge, whereby they be better able to furnish out

their trades, without further aspiring. Neither measure they the

meaner qualities, as the thinges be in nature, but as themselues be

in conceit: neither can they consider that at this daye it is not the

toungue, but the treasure of learning and knowledge, which is laid vp

in the toungue whereunto they neuer came, which giueth the toungue

credit, and the speaker authoritie. For want of this right iudgement

there ensueth in them a miscontentment of minde, not liking their

owne state, and a cumbersome conceit, still aspiring higher, that

disquieteth the whole state. Wherefore _necessitie_ is a good meane to

preuent this in many, which would if they could, now may not, bycause

they cannot.

[Sidenote: Lawe.]

The second point of _necessitie_ I do assigne to _lawe_ and

_ordinaunce_ vpon consideration to cut of this flocking multitude,

which will needes to schoole. Whereupon two great goods must needes

ensue. _Contentment_ of minde in the partie restrained, when he shall

perceiue publike prouision to be the checke to his fantsie: and timely

_preuenting_, eare conceit take roote, and thinke it selfe wronged.

Bycause it is much better to nip misorder in the verie ground, that it

may not take hold, then when it is growen vp, then to hacke it downe.

He that neuer conceiued great thinges maye be helde there with ease,

but being once entred in the waye to mount, and then throwne backward,

he will be in some greife and seeke how to returne gaule, whence he

receiued greife, if he chaunce to proue peuish, as repulse in great

hope is a perillous grater. Yet in both these cases of necessarie

_restraint_, I could wish prouision were had to some singular wittes,

found worthy the auauncement: either by priuate patronage, or publike:

and yet againe if they passe on, and bewtifie some other trade: that

also is verie good, seeing they serue their countrey, whersoeuer they

be loated, and in those also whom libertie of circunstance doth set to

schoole _pouertie_ will appeare, and _towardnesse_ call for helpe: and

yet the number will neuerthelesse proue still with the most.

[Sidenote: Two obiections against restraint by lawe.]

1. It is no obiection to alleadge against such a lawful restraint, the

abilitie of good wittes, and great learning in men, that either now

be, or heretofore haue bene, which we might haue lackt if so strait

a _lawe_ had bene then: 2. or that it were pitie by seueritie of an

vnkinde _lawe_ to hynder that excellencie, which God commonly giues

to the poorer sort. To the first I aunswere, besides that, which euen

_lawe_ to that ende will aunswere for it selfe. As in time to come we

know not, who shall serue the state, if the _lawe_ be made straite,

and yet we know well, that he which defendes states will prouide

sufficient persons, by whom they shalbe serued: so in time past or

present, if these were not, or those had not bene, whom we now see or

of whom we haue heard, God would haue raised vp other, whose benefites

in seruing gouernmentes may not be restrained to any degree of men, as

they be men, but to the appointment of a ciuill societie, which hath

direction ouer men: as a thing which God doth most cherish, both in

respect of this Church which is of number, and in regard of societie

it selfe, which is the naturall ende of mans being here, and not to

liue alone. And I warrant you whensoeuer such an orderly _restraint_

shalbe put in practise that there wilbe as good foresight had to haue

necessarie functions serued, as there will be regard to draine away

the vnnecessarie ouerflow. A thing not new faingled, but euer in vse,

where the common weales, had an eye to distribute their multitude to

the best and easiest proportion of their owne state: which otherwise

improportionate would breade an _aposteme_. And therefore if the

generall iudgement appoint it so, it is best to yeelde. And priuate

opinion in politike cases will proue an errour, if the generall liking

contrarie it flat. I do not now meane, where the generall is blinded by

common errour, but where priuate conceit can take no exception, sauing

that, which he bredeth from out of his owne braine. If the state of my

countrey take order, that my child shall not go to schoole, sure I will

obay, and prouide some other course, though I like learning exceeding

well, and be verie farre in loue with it, besides the affection to

my child, bycause the squaring with the generall, is to farre out of

square for any particular. And I pray you may it not be, that for want

of such an ordinance we mist better wittes, then those were, or are,

which we either had or haue, though we thinke very well of both the

sortes, whether now liuing with vs, or tofore parted from vs? And doth

not _negligence_ for want of looking to, ouerthrow as gaie and gallant

heades, as _diligence_ by doing euen her verie best, hath euer brought

to light? Aduised and considerate planting is like enough to receiue

verie good encrease and euentes in such cases, by authoritie and

testimonie of two the greatest oratours in both the best tongues, be

but foolish maisters, and febler argumentes.

As for pytying the poore, it is no pitie, not to wish a begger to

become a prince, though ye allow him a pennie, and pitie his needefull

want. Is he poore? prouide for him, that he may liue by trade, but

let him not loyter. Is he wittie? why? be artificers fooles? and

do not all trades occupie wit? sometimes to much, and thereby both

straine their owne heades to the worse, and proue to suttle for a

great deale their betters. Is he verie likely to proue singuler in

learning? I do not reiect him, for whom I prouide a publike helpe in

common patronage. But he doth not well to oppose his owne particular,

against the publike good, let his countrie thinke of him enough, and

not he of him selfe to much. If _nobilitie_ and _gentlemen_ would fall

to diligence, and recouer the execution of learning, where were this

obiection? The greatest assurers of it affirme, that learning was wont

to be proper to _nobilitie_, and that through their negligence it is

left for a pray to the meaner sort, and a bootie to corruption, where

the professours neede offereth wrongfull violence to the liberalitie

of the thing. Do they not therein confesse, where the right of the

thing lyeth and themselues to be vsurpers, if they should enter vpon

their owne, whose the interest is, and whom in so many discourses of

nobilitie, they themselues blame so much for their so great negligence?

They must needes here yeelde without law to their owne confession. But

we see God hath shewed himselfe meruelous munificent and beneficiall

this way to the poorer sort. I grant, yet that proues not, but that

he bestowed as great giftes of them which shewed not. And that as

_diligence_ in the one did shew that they had, to the glorie of the

giuer, and their owne praise: so _negligence_ in the other, did

suppresse that they had to their owne shame, who neither honoured the

giuer, nor honested themselues, nor profited their countrie. So that

here not the _gift_, but the _shew_ is brought in allegation. And why

not the greater _talent_ hid seeing it is no noueltie? But the other

shew. Nomore then that they haue. And the other shew not. No argument

that they haue not. Take order then, that they shew, which haue and

hide, and then make comparisons. Be great giftes tied to the meane,

or banished from the mighty? be there not as good wittes in wealth,

though oftimes choked with _dissolutenes_ and _negligence_, as there be

in pouertie appearing thorough _paines_ and _diligence_? Nay be there

not as vntoward _poorelinges_, as there be wanton _wealthlinges_? I

know yes, and when vntowardnes and an ill inclynation hittes in a base

condition, it proues more vile. So that this thing turnes about to my

other conclusion, that neither pouertie is to be pitied more then the

countrey, if pitie must needes take place: neither riches more to be

esteemed then the common weale, if wealth must needes be wayed: but

that the value in wittes must be heelde of most worth, which hath her

hauen already appointed, where to harbour her selfe, in maintenaunce

to studie, either by priuate helpe, if the parents be wealthy, or by

publike ayde, if pouertie praie for it.

Certainly there is great reason (if euen the terme, great, be not to

small, when the thing is more then needfull, and the time to preuent

it, is almost runne to farre) why order should be taken, to restraine

the number, that will needes to the booke. For while the Church was an

harbour for all men to ride in, which knew any letter, there needed

no _restraint_, the liuinges there were infinite and capable of that

number, the more drew that waye, and found reliefe that way, the

better for that state, which encroached still on, and by clasping all

persons, would haue graspid all liuinges. The _state_ is now altered,

that _book-maintenance_ maimed, the _preferment_ that waye hath turned

a new leafe. And will ye let the _fry_ encrease, where the _feeding_

failes? Will ye haue the _multitude_ waxe, where the _maintenance_

waines? Sure I conceiue of it thus, that there is as great difference

in ground, betwene the suffring all to booke it in these dayes, and the

like libertie to the same number, in the ruffe of the papacy amongst

vs: as there is betwene the two religions, the one expelled and the

other retained, in the grounds of their kinde. The expelled religion

was supported by multitude, and the moe had interest, the moe stood

for it: the retained must pitch the defence of her truth, in some

paucity of choice: seeing the liuinges are shred, which should serue

the great number. So that our time, of necessitie must restraine: if

not: what you breede and feede not, the aduersarie part will allure

by liuing, and arme by corrupting, against their vnwise countrey,

which either bestowed them not at first, or despised them at last.

Where your thankes shalbe lost, which brought vp, and forsooke their

desert shall sinke deepe, which fed the forsaken. And is it not meere

folly by _sufferance_ to encrease your enemies force, which you might

by _ordinance_ supplant at ease? it is the booke, which bredes vs

enemies, and causeth corruption to creepe, where cunning neuer came.

The enemy state cared not so much for many well learned, as for the

multitude though vnlearned, which backt much bould ignorance, with a

gaie surface of some small learning: our state then must reiect the

multitude, and rempare with the cunning. Our owne time is our surest

touch, and our owne trouble our rightest triall, if wisedome in time

do not preuent it, folly in triall will surely repent. It is to no

purpose to alledge, when people see, that there is no preferment to

be had for all learners, that then the number will decay, and abate

of it selfe without any _lawe_: onelesse ye can worke so, as no moe

may hope, though but one can hit: or els, if ye can appoint vs, how

long the controuersie for _religion_ is like to endure. For while

hope is indifferent, eche one will croud: and while _religion_ is

in brake, eche one vnder hand, will furnish where he fauoreth. The

aduersarie of our religion, as in deede he needed none, so dreamed

he not of any defense, while he was rockt in ease, and his state

vnassailed by any _miscontentment_: but now that he is skirmished with

so much, and so sore gauled, he is driuen to studie, and seeketh by

new coined distinctions to recouer, that credite and reputation which

he lost by intruding: wherin as he dealeth more cunningly with the

person of his aduersarie, so he bewrayeth still the great auantage,

which his aduersaries cause hath wonne ouer his. For in disputing,

good _Logicians_ know that it is an euident shift, to auoide manifest

foile, when the disputer in dispaire of his cause is forced to bend

against his aduersaries person. And therefore prouision must be, to

defend by a learned _paucitie_, where the _flocking number_ by reason

of ingenerate wantes, will proue but a scare crow, and by apparent

defection doth encrease the embush, which lyeth still in waite to

intercept our possession. Thus much of _Necessitie_, which stayeth the

multitude of learners either by _defect_ in _circunstance_, or by _law_

in _ordinance_, when the parties be letted, either by _lack_ that they

can not, or by _law_ that they may not, lay claime to the booke.

[Sidenote: Choice.]

Now are we come to a larger compasse, where libertie giues leaue to

learne if he can, where forraine circumstances be free, and no let for

any to be learned but either his wit, if he be dull, or his will, if he

be stubborne. In this kinde, _choise_ is a great prince, which by great

reason and good aduice, abridgeth that which is to much, and culs owt

the best. Which choice, as it begins at the entrie of the elementarie

schole, so it proceedeth on, till the last preferment be bestowed,

which either the state hath in store for any person, or any person

can derserue, for seruice in the state. And therefore as it keepeth

in an ordinate course, so it may full well be orderly handled, and by

conuenient degrees.

[Sidenote: What wit is fittest for learning in a monarchie.]

But bycause the _choice_ is to be made by the wit, and the wit is to be

applied to the frame and state of the countrie, where it continueth:

I will first seeke out, what kinde of wit is euen from the infantcie

to be thought most fit, to serue for this state in the learned kinde.

Which if it be to stirring, troubleth, if it be well staied, setleth

the countrie where it lyueth, so farre as it dealeth. And yet oftymes

that wit maketh least show at the first, to be so plyable, which at

the last doth best agree with the pollicy. And therefore it is then

to be taken, when it beginnes first to shew, that it will proue such:

wherefore precise reiecting of any wit, which is in way to go onward,

before due ripenes, as it is harmefull to the partie reiected, so it

bewraieth some rashnes in him that reiecteth: bycause the varietie

is exceeding great, though the coniectures be as great, and the most

likelyhood must needes leade, where certaintie is denied. But to the

wittes: wherein as lacke and law do guide necessitie so the qualitie of

the witte, conformable to the state directeth _choice_.

There be three kindes of gouernment most noted among all writers, 1.

whereof the first is called a _monarchie_, bycause one prince beareth

the sway, by whose circumspection the common good is shielded, and the

common harme shouldred: 2. the second an _oligarchie_: where some few

beare all the swinge: 3. the third a _democratie_, where euery one

of the people hath his interest in the direction, and his voice in

elections. Now all these three be best maintained by those kindes of

wit, which are most proper for that kinde of gouernment, wherein they

liue. But bycause the gouernment of our countrie is a _monarchie_: I

will in _choise_ seeke out that kinde of wit, which best agreeth with

the _monarchie_, neither will I touch the other two, vnles I fortune

to trip vpon them by chaunce. And for as much as I haue made the yong

child my first subiect, I will continue therein still: bycause that

which beginneth to shew it selfe neare vpon infancie, will so commonly

continue, though alteration creepe in sometime. But lightly these

wittes alter not, bycause the tokens be so fast and firme in nature,

and tend to so certaine and so resolute a iudgement.

[Sidenote: A wit for learning in a monarchie.]

The child therefore is like to proue in further yeares, the fittest

subiect for learning in a _monarchie_, which in his tender age sheweth

himselfe obedient to scholeorders, and either will not lightly offend,

or if he do, will take his punishment gently: without either much

repyning, or great stomaking. In behauiour towardes his companions he

is gentle and curteous, not wrangling, not quarelling, not complaining,

but will put to his helping hand, and vse all perswasions, rather

then to haue either his maister disquieted, or his fellowes punished.

And therefore he either receiueth like curtesie againe of his

scholefellowes: or who so sheweth him any discurtesie must abyde both

chalenge and combate with all the rest.

If he haue any excellent towardnes by nature, as commonly such wittes

haue, whereby he passeth the residue in learning, it will shew it selfe

so orderly, and with such modestie, as it shall soone appeare, to haue

no loftines of minde, no aspiring ambition, no odiouse comparisons

ioyned withall.

At home he will be so obsequious to parentes, so curteous among

seruauntes, so dutiefull toward all, with whom he hath to deale: as

there will be contention, who may praise him most behinde his backe,

who may cherish him most before his face: with prayer that he may go

on, with feare of too hastie death, in so od a towardnes of wit and

demeanour. These thinges will not lightly make any euident shew, til

the childe be either in the _grammar schole_, by orderly ascent, and

not by two forewardly hast, or vpon his passage from the perfited

_elementarie_, bycause his yeares by that time, and his contynuaunce

vnder gouernment, will somwhat discouer his inclination. Before that

time we pardon many thinges, and vse pointes of ambition and courage,

to enflame the litle ones onward, which we cut of afterward, for making

them to malapart, as in their apparell frise is successour to silke.

When of them selues without any either great feare, or much hartening,

they begin to make some muster and shew of their learning to this more

then that, then is coniecture on foote to finde, what they willbe most

likely to proue.

But now to examine these signes more nearely and narowly, which I

noted to be in the child that is like to proue so fit a subiect for

a _monarchie_, in matters of learning: Is not obedience the best

sacrifice, that he can offer vp to his prince and gouernour, being

directed and ruled by his countrie lawes? And in the principles of

gouernment, is not his maister his _monarchie_? and the scholelawes

his countrey lawes? wherunto if he submit himselfe both orderly in

_perfourmance_, and patiently in _penaunce_, doth he not shew a

mynde already armed, not to start from his dutie? and so much the

more, bycause his obedience to his maister is more voluntarie, then

that to his prince, which is meere necessarie. For in perswasions of

children, which the parentes will give eare to: in desire to chaunge,

where their wills be chekt: in multitude of teachers, who thriue by

such chaunges: all meanes be good, where there is such plentie, to

offer such parentes as be tikelish, and such scholers as be shifting,

remouing from maisters and renouncing of obedience. The child hath many

shadowes to shift in vpon any pretence, and as many baites, to winne

his parentes beleefe, and specially if he stand in feare of beating.

Whereas neither he, ne yet his parentes, can forsake their prince,

vpon any colour without forfaiting more then a quarters scholehire.

And therfore in so many meanes to change, and some perhaps offered,

bycause who will not very willingly deale with such a witte, where his

trauell will make shew, that child which notwithstanding all these

entisementes, will continue both on, and one, and digest dyscurtesies,

though his mayster sometyme chaunce to proue churlish, is the peculiar

and proper witte, which I commende for obedience, and that is like to

proue both honestly learned, and earnestly beloued. 2. In his owne

demeanour towardes his fellowes and freindes, and all sortes of people

generally, either at home, or abroade, either in schoole, or elsewhere

and in their loue and liking of him againe, doth he not shew forth an

euident sociabilitie and liklyhood, that he will be very well to be

liued withall? and proue a very curteous man, which is so louing, and

so beloued while he is yet a boye? 3. In letting nature shew her owne

excellencie without vnsweetning it with his owne sawcinesse doth he not

argue that he hath stuffe towards preferment, without any sparke of

ambition to moue further flame? or to prease to fast forwarde? which

shall neuer neede: bycause all men that know him, will either willingly

helpe to preferre him, if their voice be in it: or will reioyce at his

preferment, if they be but beholders. For who will not be glad to see

vertue, which he loueth, auaunced to rewarde? or what can enuie do,

in so plausible a case, but set forth the partie, by declaring his

desert, in that she is there? There be many consequentes, which hange

vpon these, as neither vertue nor vice be single where they be, but are

alwaie accompanied with the whoule troupe of the like retinue. And one

conuenience graunted draweth on a number of the like kinde, as well as

one inconuenience draweth on his like traine.

But these be the maine as I conceiue at the first blush: obedience

to superiours and superioritie, freindlynesse and fellowship toward

companions, and equalles: substance to deserue well and winne it,

desire to auoide ill and flie it. What duetie either towardes God or

man, either in publike or priuate societie, in any either hie or low

kinde of life is there, whervnto God hath not seemed in nature to haue

framed and fashioned this so toward a youth? and therefore to haue

appointed him for the vse of learning to be ruled by his betters, and

to rule his inferiours, nothing offensiue nor vnpleasant to any? Many

such wittes there be, and at them must choice first begin. And as those

be the best, and first to be chosen, in whom there is so rare metall,

so the second or third after these be vnworthy the refusall, in whom

the same qualities do appeare, though not in the same, but in some

meaner degree. For wheras great ill is oft in place, and proues the

generall foe to that which would be better, there meane good, if it may

haue place, will be generall freind to preferre the better: as euen

this second mediocritie, if it may be had, as choice will finde it out,

will proue verie freindly to set forward all good. Now these properties

and signes appeare in some, verie soone, in some verie late, yea

oftimes when they are least looked for: as either iudgement in yeares,

or experience in dealinges do frame the parties.

The plat for the _monarchicall_ learner being alwaye reseant in the

chusers head, concerning the propertie of his witte: and appearance

towardes proofe: the rest is to be bestowed vpon the consideration of

learning, and towardnesse in children generally (wherof these wittes be

still both the first and best frutes) where to stay, or how farre to

proceede in the ascent of learning. Whether he be riche or poore, that

makes no matter, and is already decided, whether he be quicke or slow,

therein is somwhat, and requireth good regard.

[Sidenote: Schoole choice.]

Wherfore when sufficient abilitie in circunstances bids open the

schoole dore, the admission and continuaunce be generall, till vpon

some proofe the maister, whom I make the first chuser of the finest,

and the first clipper of the refuse, begin to finde and be able to

discerne, where abilitie is to go on forward, and where naturall

weaknesse biddes remoue by times. For if negligence worke weaknesse,

that is an other disease, and requires an other medecine, to heale it

withall. Now when the maister hath spied the strength or infirmitie in

nature, as by lightsomnesse or heauinesse in learning, by easinesse or

hardnesse in retaining, by comparing of contrarie or the like wittes,

he shall easely sound both, then as his delite wilbe to haue the

toward continue, so must his desire be, how to procure the diuerting

and remouing of the duller and lesse toward, to some other course,

more agreeing with their naturall, then learning is: wherin they are

like to go forward verie litle, though their fortune be to go to

schoole very long: but here two considerations are to be had: neither

to soone to seeke their diuerting, till some good ripenesse in time,

though with some great paines to the teacher in the meane time, wish

them to be weined from booking: neither yet before their bodies be of

strength to abide the paines of some more laborious prenticeship. For

it may so proue, that those wittes, which at the first were found to

be exceeding hard and blunt, may soften, and proue sharp in time and

shew a finer edge, though that be not to be made a generall caution,

to cover dullardes with all. For the naturall dulnesse will disclose

it selfe generally in all pointes, that concerne memorie and conceit:

that dulnesse which will once breake out sharp, will shew it selfe

by glaunces, as a clowdy day vseth, which will proue faire, when all

shrews haue dined. Wherefore peremptorie iudgement to soone, may proue

perillous to some: and againe he that is fit for nothing else, for

the tendernesse of his bodie, may abide in the schoole a litle while

longer, where though he do but litle good, yet he may be sure to take

litle harme.

Moreouer if the parentes abilitie be such, as he may, and his desire

such, as he will maintaine his child at schoole, till he grow to

some yeares, though he grow to small learning, the maister must haue

pacience, and measure his paines by the parentes purse, where he knowes

there is plentie, and not by the childes profit, which he seeth will

be small. Wherein yet he must impart his opinion continually with the

parent both for his duetie sake, and for auoiding of displeasure. But

in the meaner sorte the case altereth, for that as a good witte in a

poore child, deserues direct punishment, if by negligence he for slow

the obtaining of learning, which is the patrimonie to wittie pouertie:

so a dull witte in that degree would not be dalyed with all to long,

but be furthered to some trade, which is the fairest portion to the

slow witted poore. Now bycause the maister to whose iudgement I commend

the choice, is no absolute potentate in our common weale, to dispose of

wittes, and to sorte mens children, as he liketh best, but in nature

of a counsellour, to ioine with the parent, if he will be aduised:

therfore to haue this thing perfectly accomplished, I wish the parentes

and maisters to be freindly acquainted, and domestically familiar. And

though some parentes neede no counsell, as some maisters can giue but

litle, yet the wise parent will heare, and can iudge: and the skilfull

maister can iudge, and should be heard. Where neither of these be,

neither skill in the teacher to tell it, nor will in the parente to

heare it, and lesse affection to follow it, the poore child is wrung to

the worse in the meane while, and the parent receiues small comfort in

conclusion.

This course for the maister to keepe in iudging of his scholer, and

the parent to follow in bestowing of his child, according to his wit,

continueth so long as the child shalbe either vnder maistership in

schole, or tutorship in colledge. During the which time, a great number

may be verie wisely and fitly bestowed, vnlearned trades sufficiently

appointed, the proceding in letters reserued to them, to whom for

wit and iudgement they seeme naturally vowed: and finally the whole

common weale in euery braunch well furnished with number, and the

number it selfe discharged of to much. Bycause this tyme vnder the

maisters gouerment, is the time wherin youth is to be bestowed by

forraine direction: for afterward in a more daungerous age, and a

more ieoperdouse time, they grow on to their owne choice, and these

vnfitnesses in nature, or frailtes in maners, being not foreseene to,

may cause the friendes forthinke it, and the parties sore rue it. And

though the maister shall not allway haue his counsell followed in

this case, yet if he do signifie his opinion to the parent, his dutie

is discharged, and that which I require is orderly performed. For if

the parent shew himselfe vnwilling to be directed that way, which the

maister shall allow, vpon great ground, and be blynded by affection,

measuring his childes wit to learning, by his doing of some errand,

or by telling of some tale, or by marking of some pretie toy, as such

argumentes there be vsed, which yet be no argumentes of a towarde

learner, but of a no foolish obseruer: in this case though the maister

to his owne gaine draw on vnder his hand a desparate wit, the fault is

his that would not see, if he that saw did honestly tell it. Whereby

it still proueth true, that parentes and maisters should be familiarly

lynked in amitie, and contynual conference, for their common care, and

that the one should haue a good affiance of iudgement in the thing,

and of goodwill towards himselfe, reposed in the other. Which will

proue so, when the maister is chosen with iudgement, and continued

with conference, and not bycause my neighbours children go to schole

with you, you shall haue myne to. A common commendation among common

coursiters, which post about still to suruey all scholes, and neuer

staie in one: and reape as much learning, as the rowling stone doth

gather mosse.

But concerning scholes, and such particularities, as belong thereunto

I will then deale, when I shall take in hand the peculiar argumentes,

of schooles and schooling, both for the elementarie and the grammarian.

Wherein we are no lesse troubled with number and confusion in our petie

kingdomes, then the verie common weale is molested with the same in

greater yeares, and larger scope.

But bycause it were not orderly delt, to rip the faultes, and not to

heale them, I wil post all these pointes ouer to their owne treatises,

in my particuler discourses hereafter, where I will presently helpe,

whatsoeuer I shall blame. The other meanes wherby choice lesseneth

number, be admissions into colleges, prefermentes to degrees,

aduauncement vnto liuings, wherein the common weale receiueth the

greater blow, the nearer these thinges be to publike execution, and

therefore the playner dealing to preuent mischiefe before it infect, is

the more praiseworthy.

[Sidenote: Admission into colleges.]

As concerning _colleges_ I do not thinke the liuinges in them to be

peculiar, or of purpose ment to the poorer sort onely, whose want that

small helpe could neuer suffice, though there be some prerogatiue

reserued vnto them, in consideration of some great towardnes, which

might otherwise be trod down, and that way is held vp: but that they be

simply preferments for learning, and auauncementes to vertue, as wel in

the wealthy for reward of wel doing, as in the poorer for necessarie

support. And therefore as I giue _admission_ scope to chuse of both

the sortes, so I do restraine it to honest and ciuill towardnes. For

if fauour and friendship not for these furnitures, but for priuate

respectes, carie away elections though with some enterlarding of

towardnes and learning, and some few to giue countenaunce to some

equitie of choice, and theerby to maintaine the credit of such places,

surely the scholers and heades which deuised the sleight, and conceiued

they were not seene, shall repent without recouerie, and finde

themselues bound, and their colleges bowelled, when they shal fele

themselues ouerruled by their owne deuise: bycause such as come in so,

will communicate the like with others, and neuer care for the common,

which were helpt by the priuate. For where fauour bringes in almost

in despite of order, there must fauour be returned with meruelous

disorder, and yet I do not mislike fauour, which helpeth desert,

which otherwise might be foiled, if fauour friended not. But when

the ground wherupon fauour buildes is not so commendable, _founders_

be discouraged, common _prouision_ supplanted, _learning_ set ouer

to _loytering_, _brauerie_ made enheritour to _bookes_. Stirringe

wittes haue their will for the time, and repentance at leasure. The

fault hereof commeth from scholers themselues, which first make way

to sinister meanes, and afterward blame, the verie meane which they

vsed themselues. For finding some ease at first in working their owne

will, either more cunningly to hide some indirect dealing, or more

subtilly to supplant some contrary faction: or in deede desiring rather

by commaundement to force, and so to seeme somebodie, then of dutie

to entreat, and so seeme abiect to honestie: they stumble at the last

vpon the blocke of bondage, being bridled of their owne will, euen when

they are in ruffe, by the selfe same meanes, which brought them vnto

it, and thought so to staule them, as themselues would commaund where

they caused the speed. These fellowes be like to _Horaces_ horse, which

to ouercome the stag, vsed man for his meane once, and his maister

alway: neither refusing the saddle on his ridg, to be rid on, nether

the bit in his mouth, to be bridled by. A braue victory so dearely

bought, to the victours bondage, and perpetuall slauerie. Whereas if

learning and those conditions which I did lymit to a ciuill wit in

this state, were the end in elections, the vnfit should be set ouer to

some other course, in conuenient time: the fittest should be chosen,

the founders mynde fulfilled: some periurie for non perfourmaunce

of statutes auoided: new _patrones_ procured, _religion_ auaunced,

good studentes encouraged, and fauour vpon extreame and importunate

sute disfranchised: which neuer will oppose it selfe to so honest

considerations, so constantly kept: neither euer doth intrude, without

some such sollicitours, as should be sorie for it, and vse no meane

to haue it, which oftimes vse this meane, to do il by warrant, as if

they were forced to that, which in deede they ment before, and sought

fauour but for a shadow to hide their deuise. Now if you that are to

chuse, yeeld so much to your selues, and your owne conceit to bring

your deuises to passe, though ye wring by the waie, and your state in

the ende, why should you not in good truth relent, and giue place your

selues being in places, to your betters and bidders, which gaiue you

the roome, and yet would haue left all to you, if you would haue left

any place to reason: or haue bene led by right, as ye leaned all to

the wronge? you had your will by them, and why not they haue theirs

of you? requitall among equalles is of common curtesie, recompence in

inequalities is enforced of necessitie.

If any metall be to massie, and way downe the ballance, or if any

metallish meane, where money will scale, do enter that fort, where is

small resistance, that is solde, which ought not, the enheritaunce of

vertue: that is bought, which should not, the liuelihood of learning:

that is betrayed, which neither should for feare, nor ought for

freindship, the treasure of the state, and prouision of the countrey.

And if there be neede, which enforceth such dealing, yet deale, where

it is due, and let neede be remedyed, with her owne prouision, not

by vnhonest intrusion. I do not blame any one, bycause my selfe know

none, and I thinke well of most, bycause I know some sincere. But

some thing there is that feedeth the generall complaint, and some

contentious factions there be, that bring catchers into colleges. For

both these two inconueniences, worse then mischeifes as our common law

termeth them, I haue nothing to say more then to renue the memorie

of two accidentes, which happened to the _Romain_ common weale, and

may be vnderstood by scholers that will marke and applie them. 1. The

first is, that in _Tullie_,[55] when _Pontius_ the _Samnite_ wished

that he either had not bene borne vntill, or but then borne, when the

_Romaines_ would haue receiued giftes and rewardes, Why? what if? I

would not haue suffred them to haue reigned one day longer, by selling

their libertie, they should haue become bond. The fellow said much, and

that state felt more, when they fell to fingering.

[Sidenote: The main rot of the Romaine empire.]

2. The second is this, not noted in any one, but obserued by all, that

marke and write of the declining and ruine of the _Romain Empire_.

The principall cause among many, to raze that state, which did rise

in the blood of other nations and fell in their owne, was, when their

generalls vsed the helpe of forreine and barbarous fellowes, late

foes, new freindes, to ouerthrow the contrarie factions in their

ciuill warres, both before and in their Emperours time, and let them

both smell and taste of the _Romish_ wealth and fatnesse of _Italie_.

Wherwith the horesons being rauished, euer as they went home sent more

of their countreymen to serue in seditious or necessarie defenses: till

at the last their whole nations ouerflew that flourishing towne, and

that fertile countrey. Wherby that great abundance, that vnspeakeable

wealth, those inestimable riches, which the whether conquering or

rauening _Romaines_ had gathered together in so many hundred yeares,

from so many seuerall countries, in a verie small time, became a bootie

to that barbarous offall of all kinde of people, which neuer had any,

till they became lordes, both of the _Romain_ substance and the soile

of _Italie_. A glasse for those to gase on, which will rather stirre

to fall, then be still to stand. If ye shew a child an apple, he will

crye for it, but if you make a mightier then your selfe priuie to your

pleasures, if he be desirous to haue, and speede not, he will make you

crye for it.

But now as fauour founded not vpon desert, but vpon some fetch, is foe

to all choice, enforcing for the fauorite, so free admissions into

colledges, by but mildely and honestly replying: vpon fauour may helpe

it in sufficiency, and lighten the booke of some needlesse burthen,

which hurtes not onely in the admission, but also by sending abroade

such broad dealers, which corrupt where they go, and poison more

incurably, bycause of their meane, which is mothered vpon learning,

which the cunninger it is, the craftyer meane it is: and of the more

credit it is, the more conueiance it hath to corrupt with good colour,

though it be to bad, when it is bewrayed. If hope were cut of to

speede by disorder, such wittes would streight waye sorte themselues

to order, as they be not the most blockheades, which offer violence to

order: wherin I must needes say somwhat in plaine truth, and plausible

to.

[Sidenote: The abusing of great personages.]

Those great personages, which be so tempted by the importunity of such

petie companions, as seeke them for protection, to force good and

godly statutes, are litle bound to them. For what do they? Their owne

obscuritie comes in no daunger, as being but vnderlinges, neither much

seene, nor whit cared for, though they cause the mischeife: but they

force good, and well giuen dispositions, excellent and noble natures,

by false and coloured informations, to serue their owne turnes, and

to beguile their great freindes: they bring them in hatred of all

those, which builde vpon the good zeale of vertuous founders. Which

thing reacheth so farre, and to so many, as either the possibilitie to

enioye their benefit doth, or the praise of their doing, to procure

the like: or the protection of posteritie, which cannot but lament

the great misuse, and foull ouerthrow of their ancestours good and

most godly meaning. They cast all men in feare of them to be likewise

forced in their best interest, as a principle to tyrannie, and make

them to be odious to all, whom they would seeme to honour aboue all.

The worst kinde of _caterpillours_, in _countenaunce_ fine and neate,

in _speeche_ delicate and diuine, in _pretence_ holy and heauenly, in

_meaning_ verie furies, and diuells: to themselues scraping howsoeuer

they couer: to nobilitie and countenaunce, whatsoeuer shew they make,

the verie seminarie of most daungerous dishonour, and therfore worthy

to be thrust out, bycause they thirst so much. For if loue and honour

be the treasures of nobility, the contrarie meane howsoeuer it be

coloured deserues coudgelling out, when it croutcheth most. It is

no dishonour to nobilitie, not to haue their will, but it is their

greatest disgrace to yielde to that, by vnreasonable desire, which they

ought not to will, and so make a diuorse betwene honestie and honour,

which is vnseemely, seeing honestie, how basely soeuer some ruffians

regard it, is the verie mother to honour of greatest moment, and in

the best kinde. That such honorable natures yeelde to such importunate

promoters, halfe against their will, bycause otherwise they cannot be

rid of them: their owne and honorable contentment doth oftimes proue,

when they haue bene aunswered truely and duetifully, by such either

companies, or particulars, as haue preferred plaine trueth, before

painted colours, whereby noble dispositions do well declare to the

world, how vnwilling they be to force order by fauour, if they be

enfourmed of the truth: which will alway proue the enfourmers warrant,

and foile such fetchers, when it comes to the hearing. And as the

learned _Quintilian_ sayth, that in a grammarian it is a vertue not

to seeme to know all: so sayth pollicy that in the verie highest, it

is not good to do all, that authoritie and interest in the extremitie

of right maie do, with some warrant to it selfe, though with small

liking, where it goeth. Mine antecedent is of mine owne profession,

which beareth blame of to much boldnesse, and hath bene thought to

presumptuous for knowledg, as _Rhemmius Palæmon_ one of our coate,

was wont to brag, that learning began to liue, and should die with

him: My consequent concerneth my countrey, and good will to nobilitie,

which as in degree can do most, so were it great pitie that it should

be vsed, but to worke the best. My chalenge is to those infamous

meanes, which dishonour their honorable patrones, defeat honest men of

best education, disturbe the state euen while they liue, poison the

posteritie by their president, euen when they are dead.

Now if _choice_ had taken place in the beginning, such impudent wittes

had wonne no place, and noble patrones had shaked of such sutes. For

as deepe waters do seeme not to runne bycause of their stillnesse: so

true vertue and honest learning will tary their calling, and not stirre

to soone, to set forth their stuffe, though they be the deepest and

most worthy the place. I must craue pardon: a well affected maister

speaketh for all poore and toward scholers, well nusled in learning,

well giuen in liuing, and ill thwarted in liuinges, by such visardes

of counterfect countenaunces, which one may more then halfe gesse,

what they will receiue, when none seeth but the offerer: which dare

themselues offer such dishonorable requestes to those personages, at

whose countenaunces, they ought in conscience to tremble, if that

impudencie, which first hath reiected God secretly, and all goodnesse

openly, had not tyrannised them to much, so vilely to abuse, where

they ought to honour. The consideration of the good, the canuasing for

the ill, hath caryed me from colledges, though not from colleginers,

where for necessarie roomes there must be boursares, and why not of

the learned sorte? Which the more towarde they be, the more trusty

they will proue, and cheifly to that colledge, which auaunced them for

value. Neuer wonder if he do sacrifice to the purse, which was admitted

either for it, or by it. And yet there is some wrong, to fill priuate

purses for entring, and to punish the common, when they be entred. If

they could vse it so, as to still it from those, which strayned it from

them, when they were to enter, the cunning were great, and the deceit

not amisse, where craft is allowed to deceiue the deceiuer. But the

common wrings, for the priuate wrong, and there the iniury is.

[Sidenote: Preferment to degrees.]

2. Preferment to degrees in schole may, nay in deede ought to be a

mightier stripper of insufficiencie, bycause that way, the whole

countrie is made either a lamentable spoile to bould ignorance, or

a laudable soyle to sober knowledge. When a scholer is allowed by

authoritie of the vniuersitie, to professe that qualitie, whereof

he beares the title, and is sent abroad with the warrant of his

commencement, and want of his cunning, who made either fauour and

friendship, either countenaunce or canuase, or some other sleight the

meane to enstawle him, what must our common countrie then say, when

she heareth the bragge of the vniuersities title sound in her eares,

and findes not the benefit of the vniuersitie learning to serue her in

neede? Shee must needes thinke that the vnlearned and ignorant creature

is free from blame, bycause he sought to countenaunce himselfe, as

the customarie led him: but she must needes thinke her selfe not

onely not bound to the vniuersitie, but shamefully abused, nay most

vnnaturally offered to the spoile of ignorance and insufficiencie by

the vniuersitie, to whom committing her sight shee is dealt with so

blindly, in whom reposing her trust, she is betrayed so vntruely. For

what is it to say in common collection, when the vniuersitie preferreth

any, to degree: but as if she should protest thus much. Before God and

my countrie, to whom I owe my selfe and my seruice, whereof the one

I cannot deceiue, the other I ought not, I do knowe this man, whom

I now prefer to this degree, in this facultie, in the sufficiencie

of abilitie, which his title pretendeth, not perfunctorilie taken

knowledge of, but thoroughly examined by me, to be well able to

execute in the common weale of my countrie, that qualitie in art and

profession, which his degree endoweth him with: and that my countrie

may rest vpon my credit in securitie for his sufficiencie: and betrust

her selfe vnto him vpon my warrant, which I do seale with the publike

acknowledging of him to be such a one, as his title emporteth, being

consideratly and aduisedly bestowed vpon him by me, as I will answere

almightie God in iudgement, and my countrie in my conscience and

vpon my credit. Now what if he be not such a one? where then is your

aduisednesse? where then is your credit? where then is then your

conscience? nay where then is your God, whom ye called to witnesse?

What if the vniuersitie knew before, that he neither was such a one,

neither like euer to proue any such? let him that weyeth this, if it be

to light, reiect it as counterfect. Let the earnest professours of the

truest religion in the vniuersities at this day call their consciences

to counsell, and redresse the defect, for their owne credit, and

the good of their countrie. If it shall please the vniuersities, to

preferre these considerations of countrie and conscience, before any

priuate persuasion (which if it were roundly repelled a while, would

neuer be so impudent, as so to intrude it selfe) the matter were

ended, and despaire that way would leaue rowme to learning: and send

such fellowes to those faculties, which were fitter for them: and not

suffer them vnder the titles of learning, to supplant the learned, and

forstaull away their liuinges: to the discouraging of the right student

in deede, and the defeating of the state. For if ye rip the cause why

they seeke to set foorth then selues, with such forraine feathers,

being vnlikely to looke on, in their owne coloures, if the eye might

behold that which the minde conceiueth, ye shall finde that their

desire to gaine vnder honorable titles, is the verie grounde whereupon

they goe: which they seeke by indirect wayes, bycause they feele them

selues to be of no direct worth. But what fooles be good scholers in

deede, to lende such dawes their dignities, vnder that borrowed habit,

to rob them of preheminence, and to seeme to be _eagles_, where they

be but _bussardes_? Nay do they not discredit the vniuersitie more?

as if they there were either so simple, as they could not descrie a

_calfe_, or so easie to be entreated, as when they had discried it,

they would sweare by perswasion, that the _calfe_ were a _camell?_ good

my maisters make not all priestes that stand vpon the bridge as the

_Poope_ passeth. For then the cobler as one consecrated, bycause his

person was in compasse, and his showes with in hearing, will sure be a

priest, and set nothing by his naule, and as good as you and as fit for

a benefice, as those that came to take orders in deede, and deserued

them in doing. Looke to it betimes and lende not your garmentes to set

forth _bastardt_ and bold suters, for feare your selues be excluded,

when ye entend to sue, both your labour and your loue being lost,

through your owne follie.

To seeme is not so much in weight as to be, but in paines it is much

more. To counterfeat vertue, and to auoide spying, requireth a long

labour, and daily new deuises: to be vertuouse in deede, and learned

in deede, craues labour at the first, and lendes leysure in the end,

borne out by it selfe, neuer needing any vele. And therefore great

warines must be vsed to discerne and shake of the counterfeat smaller

consideration will soone finde, and sooner content sufficient stuffe.

Let deepe dissembling and dubling _hypocrisie_ leape the ladder, and

honest _learning_ be beholder the while. In these pointes to haue

worthinesse preferred, and to haue choice to seeke, and saue it, if

a teacher deale thus earnestly, as methinke I do now, he may deserue

pardon as I hope I shall haue, considering his end, to him selfe ward

is delite, to his charge is their profit: to his countrie is sound

stuffe sent from him. And can he be but grieued to see the effect so

disorderly defeated, wherunto with infinite toile, with inconparable

care, with incredible paines, he did so orderly proceed? I take it

very tollerable for any, that hath charge of number and multitude to

be carefull for their good, not only in priuate gouernment, but also

in publike protection, so farre, as either the honestie of the cause,

or the dutie to magistrate, will maintaine his attempt. As truely in

learning and learned executions, me thinke it concerneth all men to be

very carefull, bycause the thing tucheth themselues so neare in age,

and theirs so much in youth.

[Sidenote: Auauncement to liuinges.]

3. For the third part which consisteth in _auauncement_ to liuinges, as

it is commonly handled by the highest in state, and eldest in yeares,

which haue best skill to iudge, and least neede to be misled: so it

needes least precept: bycause the misse there is mostwhat without

amendes, being made by great warrant: and the hitting right is the

blessed _fortune_ of ech kinde of state, when value is in place, whence

there is no appeale but pleasure in the perfit: pitie in imperfection:

the common good either carried to ruine by intrusion of insufficiencie,

or strongly supported by sufficient staie. _Repulse_ here is a

miserable stripp, that insufficiencie should be suffered to growe vp so

high, and not be hewed downe before. And some great iniurie is offered

to the bestowers of prefermentes, that they are made obiectes to the

danger of insufficient boldnes, which ought to be cut of by sufficient

modestie, who pretendeth the claime to be her owne of dutie, and to

whom the patrones, would rediliest yeild, if they could discerne and

were not abused by the worthy themselues, which lend the vnworthy the

worth of their countenance to deceiue the disposers, and to beguile

their owne selues. But blind bayard, if he haue any burden that is

worth the taking downe, and bestowing somwhere else, wilbe farre bolder

then a better horse, and so farre from shame, as he will not shrinke

to offer himselfe to the richest sadle, being in deede no better then

a blinde iade and seeking to occupie the stawle where _Bucephalus_ the

braue horse of duety ought to stand. And in this case of preferrement,

store is lightely the greatest enemie to the best choice, bycause in

number no condition wilbe offered, which will not be admitted, though

some do refuse. The preuenting of all or most of these inconueniences,

I do take to be in the right sorting of wittes at the first, when

learning shall be left to them alone, whom nature doth allow by euident

signes, and such sent awaye to some other trades, as are made to that

ende. Wherby the sorters are to haue thankes in the ende of both the

parties, which finding themselues fitted in the best kinde of their

naturall calling, must of necessitie honour them, which vsed such

foresight in their first bestowing.

Thus much haue I marked in clipping of, of that multitude which

oppresseth learning with too too many, as too too many wheresoeuer they

be, ouercharge the soile in all professions. For the matter wheron to

liue iustly and truly being within compasse, and the men which must

liue vpon it, being still without ende, must not desire of maintenaunce

specially if it be ioyned with a porte, wring a number to the wall, to

get wheron to liue? I neede pinch no particular wherethe generall is

so sore gauled. Marke but those professions and occupations, which be

most cloyed vp with number, whether they be bookish or not, and waye

the poorer sort, wheron at the last the pinching doth light, though

it passe many handes before, if to great a multitude making to great a

state do not proue a shrew, then am I deceyued: so that it were good

there were stripping vsed, and that be time in yonger yeares. For

youth being let go forward vpon hope, and chekt with dispaire while

it rometh without purueyaunce, makes marueilous a doe before it will

die. And if no miserable shift will serue at home, verie defection to

the foe, and common enemie will send them abrode, to seeke for that,

which in such a case they are sure to finde. Wherefore as countenaunce

in the ouerflowing number, which findeth place in a state doth infect

extremely, by seeking out vnlawfull and corrosiue maintenaunce: so

roming in the vnbestowed offaull, which findes no place in a state,

doth festure fellonly, by seeking to shake it, with most rebellious

enterprises.

FOOTNOTES:

[54] Xenop. 1. κυρ παιδ.

[55] Offic. 2.

CHAPTER 38.

THAT YOUNG MAIDENS ARE TO BE SET TO LEARNING, WHICH IS PROUED, BY

THE CUSTOME OF OUR COUNTREY, BY OUR DUETIE TOWARDES THEM, BY THEIR

NATURALL ABILITIES, AND BY THE WORTHY EFFECTES OF SUCH AS HAUE BENE

WELL TRAINED. THE ENDE WHERVNTO THEIR EDUCATION SERUETH WHICH IS THE

CAUSE WHY AND HOW MUCH THEY LEARNE. WHICH OF THEM ARE TO LEARNE, WHEN

THEY ARE TO BEGIN TO LEARNE. WHAT AND HOW MUCH THEY MAY LEARNE. OF

WHOM AND WHERE THEY OUGHT TO BE TAUGHT.

When I did appoint the persons, which were to receiue the benefit of

education: I did not exclude young _maidens_, and therefore seeing I

made them one braunche of my diuision, I must of force say somwhat more

of them. A thing perhaps which some will thinke might wel enough haue

bene past ouer with silence, as not belonging to my purpose, which

professe the education of boyes, and the generall traine in that kinde.

But seeing I begin so low as the first _Elementarie_, wherin we see

that young _maidens_ be ordinarily trained, how could I seeme not to

see them, being so apparently taught?

[Sidenote: The proofes why they are to learne.]

And to proue that they are to be trained, I finde foure speciall

reasons, wherof any one, much more all may perswade any their most

aduersarie, much more me, which am for them toothe and naile. 1. The

first is the _maner_ and _custome_ of my countrey, which allowing them

to learne, wil be lothe to be contraried by any of her countreymen.

2. The second is the _duetie_, which we owe vnto them, whereby we are

charged in conscience, not to leaue them lame, in that which is for

them. 3. The third is their owne _towardnesse_, which God by nature

would neuer haue giuen them to remaine idle, or to small purpose. 4.

The fourth is the excellent _effectes_ in that sex, when they haue

had the helpe of good bringing vp: which commendeth the cause of such

excellencie, and wisheth vs to cherishe that tree, whose frute is both

so pleasaunt in taste, and so profitable in triall. What can be said

more? our _countrey_ doth allow it, our _duetie_ doth enforce it, their

_aptnesse_ calls for it, their _excellencie_ commandes it: and dare

priuate _conceit_, once seeme to withstand where so great, and so rare

circunstances do so earnestly commende.

[Sidenote: The custome of our countrey.]

But for the better vnderstanding of these foure reasons, I will examine

euerie of them, somwhat nearer, as inducers to the truth, ear I deale

with the traine. For the first: If I should seeme to enforce any

noueltie, I might seeme ridiculous, and neuer se that thing take place,

which I tender so much: but considering, the _custome_ of my countrie

hath deliuered me of that care, which hath made the _maidens_ traine

her owne approued trauell, what absurditie am I in, to say that is

true, which my countrie dare auow, and daily doth trie? I set not yong

_maidens_ to publike grammer scholes, a thing not vsed in my countrie,

I send them not to the vniuersities, hauing no president thereof in

my countrie, I allow them learning with distinction in degrees, with

difference of their calling, with respect to their endes, wherefore

they learne, wherein my countrie confirmeth my opinion. We see yong

_maidens_ be taught to read and write, and can do both with praise: we

heare them sing and playe: and both passing well, we know that they

learne the best, and finest of our learned languages, to the admiration

of all men. For the daiely spoken tongues and of best reputation in our

time, who so shall denie that they may not compare euen with our kinde

in the best degree, they will claime no other combate, then to talke

with him in that verie tongue, who shall seeke to taunt them for it.

These things our country doth stand to, these qualities their parentes

procure them, as either opportunitie of circunstance will serue, or

their owne power wil extend vnto, or their daughters towardnesse doth

offer hope, to be preferred by, for singularitie of endowment, either

in marriage, or some other meane. Nay do we not see in our countrey,

some of that sex so excellently well trained, and so rarely qualified,

either for the toungues themselues, or for the matter in the toungues:

as they may be opposed by way of comparison, if not preferred as beyond

comparison, euen to the best _Romaines_ or _Greekish paragonnes_ be

they neuer so much praised: to the _Germaine_ or _French_ gentlewymen,

by late writers so wel liked: to the _Italian_ ladies who dare write

themselues, and deserue fame for so doing? whose excellencie is so

geason, as they be rather wonders to gaze at, then presidentes to

follow. And is that to be called in question, which we both dayly see

in many, and wonder at in some? I dare be bould therefore to admit

yong _maidens_ to learne, seeing my countrie giues me leaue, and her

_custome_ standes for me.

[Sidenote: Duetie.]

For the second point. The duetie which we owe them doth straitly

commaund vs to see them well brought vp. For what be young _maidens_ in

respect of our sex? Are they not the seminary of our succession? the

naturall frye, from whence we are to chuse our naturall, next, and most

necessarie freindes? The very selfe same creatures, which were made

for our comfort, the onely good to garnish our alonenesse, the nearest

companions in our weale or wo? the peculiar and priuiest partakers in

all our fortunes? borne for vs to life, bound to vs till death? And can

we in conscience but carefully thinke of them, which are so many wayes

linked vnto vs? Is it either nothing, or but some small thing, to haue

our childrens mothers well furnished in minde, well strengthened in

bodie? which desire by them to maintaine our succession? or is it not

their good to be so well garnished, which good being defeated in them

by our indiligence, of whom they are to haue it, doth it not charge vs

with breache of duetie, bycause they haue it not? They are committed

and commended vnto vs, as pupilles vnto tutours, as bodies vnto heades,

nay as bodies vnto soules: so that if we tender not their education

duetifully, they maye vrge that against vs, if at any time either by

their owne right, or by our default, they winne the vpper roome and

make vs stand bare head, or be bolder with vs to.

They that write of the vse of our bodies, do greatly blame such

parentes, as suffer not their children to vse the left hand, as well

as the right, bycause therby they weaken their strength and the vse of

their limmes: and can we be without blame, who seeke not to strengthen

that, which was once taken from vs, and yet taryeth with vs, as a part

of vs still: knowing it to be the weaker? Or is there any better meane

to strengthen their minde, then that knowledge of God, of religion, of

ciuil, of domesticall dueties, which we haue by our traine, and ought

not to denie them, being comprised in bookes, and is to be compassed in

youth?

That some exercise of bodie ought to be vsed, some ordinarie stirring

ought to be enioyned, some prouision for priuate and peculiar trainers

ought to be made: not onely the ladies of _Lacedæmon_ will sweare, but

all the world will sooth, if they do but wey, that it is to much to

weaken our owne selues by not strengthning their side. That cunning

poet for iudgement in matter, and great philosopher for secrecie in

nature, our well knowen _Virgill_, saw in a goodly horse that was

offered vnto _Augustus Cæsar_ an infirmitie vnperceaued by either

looker on or any of his stable, which came as he said by some weaknes

in the damme, and was confessed to be true. _Galene_ and the whole

familie of Physicians ripping vp our infirmities, which be not to be

auoided, placeth the seminarie and originall, engraffed in nature, as

our greatest and nearest foes. And therfore to be preuented by the

parentes, thorough considerate traine, the best and fairest meane, to

better weake nature: so that of _duety_ they are to be cared for. And

what care in _duetie_ is greater, then this in traine?

[Sidenote: Naturall Towardnesse.]

3. Their _naturall towardnesse_ which was my third reason doth most

manifestly call vpon vs, to see them well brought vp. If nature haue

giuen them abilities to proue excellent in their kinde, and yet thereby

in no point to let their most laudable dueties in mariage and matche,

but rather to bewtifie them, with most singular ornamentes, are not

we to be condemned of extreme vnnaturallnes, if we gay not that by

discipline, which is giuen them by _nature_? That naturally they are

so richly endowed, all _Philosophie_ is full, no _Diuinitie_ denyes,

_Plato_[56] and his _Academikes_ say, that all vertues be indifferent,

nay all one in man and woman: sauing that they be more strong and more

durable in men, weaker and more variable in wymen. _Xeno_ and his

_Stoikes_ though they esteeme the ods betwene man and woman naturally

to be as great as the difference, betwene an heauenly and an earthly

creature, which _Plato_ did not, making them both of one mould, yet

they graunt them equalitie and samenesse in vertue, though they deliuer

the strength and constancie ouer vnto men, as properly belonging vnto

that side. _Aristotle_ and his _Peripatetikes_ confessing them both

to be of one kinde, though to different vses in _nature_, according

to those differences in _condition_, appointeth them differences in

_vertue_, and yet wherin they agree: alloateth them the same. When they

haue concluded thus of their naturall abilities, and so absolutely

entitled them vnto all vertues, they rest not there, but proceede on

further to their education in this sorte. That as naturally euery one

hath some good assigned him, whervnto he is to aspire, and not to cease

vntill he haue obtained it, onlesse he will by his owne negligence

reiect that benefit, which the munificence of _nature_ hath liberally

bestowed on him: so there is a certaine meane, wherby to winne that

perfitly, which _nature_ of her selfe doth wish vs franckly. This meane

they call _education_, whereby the naturall inclinations be gently

caryed on, if they will curteously follow, or otherwise be hastened,

if they must needes be forced, vntill they ariue at that same best,

which _nature_ bendeth vnto with full saile, in those fairer, which

follow the traine willingly, in those meaner, which must be bet vnto

it. And yet euen there where it is sorest laboured, it worketh some

effecte vnworthy of repentaunce, and is better forced on in youth, then

forgon in age: rather in children with feare, then not in men with

greife. Now as the inclinations be common to both the kindes, so they

deuide the meane of education indifferently betwene both. Which being

thus, as both the truth tells the ignorant, and reading shewes the

learned, we do wel then perceaue by _naturall men_, and _Philosophicall

reasons_, that young _maidens_ deserue the traine: bycause they haue

that treasure, which belongeth vnto it, bestowed on them by _nature_,

to be bettered in them by _nurture_. Neither doth _religion_ contrarie

religious _nature_. For the _Lorde_ of _nature_, which created

that motion to continue the consequence of all liuing creatures,

by succession to the like, by education to the best, appointing

either kinde the limittes of their duetie, and requiring of either

the perfourmaunce therof, alloweth all such ordinarie and orderly

meanes, as by his direction in his word may bring them both from his

appointment to their perfourmaunce, from the first starting place,

to the outmost gole: that is vnto that good, which he hath assigned

them, by such wayes, as he hath willed them: so that both by _nature_

the most obedient seruant, and by the _Lorde_ of _nature_ our most

bountifull _God_, we haue it in commandement not onely to traine vp our

owne sex, but also our female, seeing he hath to require an account for

naturall talentes of both the parties, vs for directing them: them for

perfourmance of our direction.

[Sidenote: Excellent effectes.]

4. The excellent effectes of those women, which haue bene verie well

trained, do well declare, that they deserue the best training: which

reason was my last in order, but not my least in force, to proue their

more then common excellencie. This is a point of such galancie, if

my purpose were to praise them, as it is but to giue precept, how

to make them praiseworthie, as I might soner weary my selfe with

reckening vp of writers, and calling worthie wymen to be witnesses in

their owne cause then worthely to expresse their weight and worth,

bycause I beleeue that to be most true, which is cronicled of them. I

will not medle with any moe writers to whom wymen are most bound, for

best speaking of them, and most spreading of their vertues, then with

one onely man a single witnes in person, but aboue all singularitie

in profe: the learned and honest _Plutarch_, whose name emporteth a

princis treasure, whose writings witnes an vnwearied trauel, whose

plaine truth was neuer tainted. Would he so learned, so honest, so

true, so sterne, haue become such a trumpet for their fame, to triumph

by, so haue gratified that sex, whom he stood not in awe of: so haue

beutified their doings, whom he might not haue medled with, so haue

auaunced their honour, to hasard his owne sex, by setting them so hie,

if he had not resolutely knowne the truth of his subiect? he durst

be so bould with his owne Emperour the good _Traian_, to fore his

scholer, in his epistle to him before his booke of gouerning the comon

weale, as to say and call his booke to witnes thereof, that if he went

to gouerne, and ouerthrew the state, he did it not by the authoritie of

_Plutarch_, as disauowing his scholer, if he departed from his lessons.

And would that courage haue bene forced to frame a false argument? or

is so great a truth not to haue so great a credit? howsouer some of the

lighter heades haue lewdly belyed them, or vainly accused them: yet

the verie best and grauest writers thinke worthely of them, and make

report of them with honour. _Ariosto_ and _Boccacio_ will beloth to be

tearmed light, being so great doctours in their diuinitie, yet they be

somwhat ouer heauie to wymen, without any great weight as in generall

the _Italian_ writers be, which in the middest of their louing leuities

still glaunce at their lightnes, and that so beyound all manhoode, as

they feele their owne fault, and dispaire of reconcilement, though

they crie still for pardon. As those men know well, which will rather

meruell, that I haue red those bookes, then mistrust my report, which

they know to be true. In all good and generally authorised histories,

and in many particuler discourses, it is most euident, that not onely

priuate and particular wymen, being very well trained, but also great

princesses and gallant troupes of the same sex haue shewed fourth in

them selues meruelous effectes of vertue and valure. And good reason

why. For where naturally they haue to shew, if education procure

shew, is it a thing to be wondered at? Or is their singularitie lesse

in nature, bycause wymen be lesse accustomed to shew it, and not so

commonly employed, as we men be? Yet whensoeuer they be, by their

dealinges they shew vs that they haue no dead flesh nor any base

mettle. Well, I will knit vp this conclusion and burne day light no

longer, to proue that carefully, which all men may see clearely, and

ther aduersaries grieue at, bycause it confutes their follie, which

vpon some priuate errour of their owne, to seeme fautles in wordes,

where they be faithles in deedes, blame silly wymen as being the onely

cause why they went awrie.

That yong _maidens_ can learne, nature doth giue them, and that

they haue learned, our experience doth teach vs, with what care to

themselues, them selues can best witnes, with what comfort to vs, what

forraine example can more assure the world, then our diamond at home?

our most deare soueraine lady and princesse, by nature a woman, by

vertue a worthy, not one of the nyne, but the tenth aboue the nyne,

to perfit in her person that absolute number, which is no fitter

to comprehend all absolutnes in Arithmetike, then she is knowne to

containe al perfections in nature, all degrees in valure, and to become

a president: to those nyne worthy men, as _Apollo_[57] is accounted

to the nyne famouse wymen, she to vertues and vertuous men, he to

muses, and learned wymen: thereby to proue _Plutarches_ conclusion

true, that oppositions of vertues by way of comparison is their chiefe

commendation. Is _Anacreon_ a good poet, what say you to _Sappho_?

Is _Bacis_ a good prophet, what say you to _Sibill_? was _Sesostris_

a famouse prince, what say you to _Semiramis_? was _Seruius_ a noble

king, what say you to _Tanaquill_? was _Brutus_ a stowt man, what say

you to _Porcia_? Thus reasoneth _Plutarch_,[58] and so do I, is it

honorable for _Apollo_ a man to haue the presidencie ouer nyne wymen,

the resemblers of learning? then more honorable it is for our most

worthy _Princesse_ to haue the presidencie ouer nyne men, the paragons

of vertue: and yet to be so familiarly acquainted with the nyne

_muses_, as they are in strife who may loue her best, for being best

learned? for whose excellent knowledge and learning, we haue most cause

to reioyce, who tast of the frute: and posteritie to praise, which

shall maintaine her memorie: though I wish their memorie abridged, to

haue our tast enlarged: our prouing lengthened, to haue their praising

shortened: to be glad that we haue her, not to greue, that we had her:

as that omnipotent god, which gaue her vnto vs, when we had more neede

of such a prince, then shee of such a people, will preserue her for

vs, I do nothing dout, that we both may serue him, she as our carefull

soueraine, to set forth his glory, we as her faithfull subiectes, to

submit our selues to it.

If no storie did tell it, if no state did allow it, if no example

did confirme it, that yong _maidens_ deserue the trayning, this our

owne myrour, the maiestie of her sex, doth proue it in her owne

person, and commendes it to our reason. We haue besides her highnes

as vndershining starres, many singuler ladies and gentlewymen, so

skilfull in all cunning, of the most laudable, and loueworthy qualities

of learning, as they may well be alleadged for a president to prayse,

not for a pattern to proue like by: though hope haue a head, and nature

be no nigard, if education do her dutie, and will seeke to resemble

euen where presidentes be passing, both hope to attaine to, and

possibilitie to seeme to. Wherefore by these profes, I take it to be

very clear, that I am not farre ouershot, in admitting them to traine

being so traineable by nature, and so notable by effectes.

[Sidenote: The ende of learning in yong maides.]

But now hauing graunted them the benefit and society of our education,

we must assigne the end, wherfore their traine shall serue, whereby

we may apply it the better. Our owne traine is without restraint for

either matter or maner, bycause our employment is so generall in all

thinges: theirs is within limit, and so must their traine be. If a yong

_maiden_ be to be trained in respect of mariage, obedience to her head,

and the qualities which looke that way, must needes be her best way:

if in regard of necessitie to learne how to liue, artificiall traine

must furnish out her trade: if in respect of ornament to beawtifie

her birth, and to honour her place, rareties in that kinde and seemly

for that kinde do best beseeme such: if for gouernment, not denyed

them by God, and deuised them by men, the greatnes of their calling

doth call for great giftes, and generall excellencies for generall

occurrences. Wherefore hauing these different endes alwayes in eye,

we may point them their traine in different degrees. But some _Timon_

will say, what should wymen do with learning? Such a churlish carper

will neuer picke out the best, but be alway ready to blame the worst.

If all men vsed all pointes of learning well, we had some reason to

alleadge against wymen, but seeing misuse is common to both the kinds,

why blame we their infirmitie, whence we free not our selues? Some

wymen abuse writing to that end, some reading to this, some all that

they learne any waye, to some other ill some waye. And I praie you

what do we? I do not excuse ill: but barre them from accusing, which

be as bad themselues: vnlesse they will first condemne themselues,

and so proceede in their plea with more discretion after a repentant

discouerie. But they will not deale thus, they will rather retire for

shame and proue to be nonsuite, then confesse themselues faulty and

blush for their blaming. Wherfore as the communitie of vertues, argueth

the communitie of vices naturally in both: so let vs in that point

enterchaunge forgiuenesse, and in hope of the vertues direct to the

best, not for feare of the vices, make an open gap for them. Wherefore

in directing of that traine, which I do assigne vnto young maidens,

I will follow this methode, and shew which of them be to learne, and

when, what and how much, where and of whom.

[Sidenote: Which and when.]

As concerning those which are to be trained, and when they are to

begin their traine, this is my opinion. The same restraint in cases

of necessitie, where they conueniently cannot, and the same freedom

in cases of libertie, when they commodiously may, being reserued to

parentes in their daughters, which I allowed them in their sonnes,

and the same regard to the weaknesse and strength of their witts

and bodies, the same care for their womanly exercises, for helpe of

their health, and strength of their limmes, being remitted to their

considerations, which I assigned them in their sonnes, I do thinke the

same time fit for both, not determinable by yeares, but by ripenesse

of witte to conceiue without tiring, and strength of bodie to trauell

without wearying. For though the girles seeme commonly to haue a

quicker ripening in witte, then boyes haue, for all that seeming,

yet it is not so. Their naturall weaknesse which cannot holde long,

deliuers very soone, and yet there be as prating boyes, as there be

pratling wenches. Besides, their braines be not so much charged,

neither with weight nor with multitude of matters, as boyes heades

be, and therefore like empty caske they make the greater noise. As

those men which seeme to be very quicke witted by some sudden pretie

aunswere, or some sharp replie, be not alwaye most burthened, neither

with lettes, nor learning, but out of small store, they offer vs still

the floore, and holde most of the mother. Which sharpnesse of witte

though it be within them, as it bewraeth it selfe: yet it might dwell

within them a great while, without bewraying of it selfe, if studie

kept them still, or great doinges did dull them: as slight dealinges

and imperious, do commonly maintaine that kinde of courage. Boyes haue

it alwaye, but oftimes hide it, bycause their stuffe admitteth time:

wenches haue it alwaye, and alwaye bewray it, bycause their timber

abides no tarying. And seeing it is in both, it deserues care in both,

neither to timely to stirre them, nor let them loyter to long. As for

bodies the _maidens_ be more weake, most commonly euen by nature, as

of a moonish influence, and all our whole kinde is weake of the mother

side, which when she was first made, euen then weakned the mans side.

Therefore great regard must be had to them, no lesse, nay rather more

then to boyes in that time. For in proces of time, if they be of worth

themselues, they may so matche, as the parent may take more pleasure

in his sonnes by law, then in his heires by nature. They are to be the

principall pillers in the vpholding of housholdes, and so they are

likely to proue, if they proue well in training. The dearest comfort

that man can haue, if they encline to good: the nearest corrosiue if

they tread awry. And therfore charilie to be cared for, bearing a

iewell of such worth, in a vessel of such weaknesse. Thus much for

there persons whom I turne ouer to the parentes abilitie for charge: to

their owne capacitie for conceit: in eche degree some, from the lowest

in menaltie, to the highest in mistriship.

The time hath tied it selfe to strength in both parts, for the bodie to

trauell, for the soule to conceiue. The exercises pray in no case to be

forgot as a preseruatiue to the body, and a conserue for the soule.

[Sidenote: What.]

For the matter what they shall learne, thus I thinke, following the

custome of my countrie, which in that that is vsuall doth lead me on

boldly, and in that also which is most rare, doth shew me my path, to

be already troden. So that I shall not neede to erre, if I marke but

my guide wel. Where rare excellencies in some wymen, do but shew vs

some one or two parentes good successe, in their daughters learning,

there is neither president to be fetcht, nor precept to be framed. For

preceptes be to conduct the common, but these singularities be aboue

the common, presidentes be for hope, those pictures passe beyond al

hope. And yet they serue for profe to proceede by in way of argument,

that wymen can learne if they will, and may learne what they list,

when they bend their wittes to it. To learne to read is very common,

where conuenientnes doth serue, and _writing_ is not refused, where

oportunitie will yeild it.

[Sidenote: Reading.]

_Reading_ if for nothing else it were, as for many thinges

else it is, is verie needefull for religion, to read that which they

must know, and ought to performe, if they haue not whom to heare,

in that matter which they read: or if their memorie be not stedfast,

by reading to reuiue it. If they heare first and after read of the

selfe same argument, reading confirmes their memorie. Here I may not

omit many and great contentmentes, many and sound comfortes, many and

manifoulde delites, which those wymen that haue skill and time to

reade, without hindering their houswifery, do continually receiue by

reading of some comfortable and wise discourses, penned either in forme

of historie, or for direction to liue by.

[Sidenote: Writing.]

As for _writing_, though it be discommended for some priuate cariages,

wherein we men also, no lesse then wymen, beare oftentimes blame, if

that were a sufficient exception why we should not learne to write, it

hath his commoditie where it filleth in match, and helpes to enrich the

goodmans mercerie. Many good occasions are oftentimes offered, where

it were better for them to haue the vse of their pen, for the good

that comes by it, then to wish they had it, when the default is felt:

and for feare of euill, which cannot be auoided in some, to auert that

good, which may be commodious to many.

[Sidenote: Musike.]