Of the traning vp of yong gentlemen. Of priuate and publike education, with their generall goods and illes. That there is no better way for gentlemen to be trained by in any respect then the common is being well appointed. Of rich-mens children which be no gentlemen. Of nobilitie in generall. Of gentlemanlie exercises. What it is to be a nobleman, or a gentleman. That infirmities in noble houses be not to be triumphed ouer. The causes and groundes of nobilitie. Why so many desire to be gentlemen. That gentlemen ought to professe learning and liberall sciences for many good and honorable effectes. Of trauelling into forraine countries: with all the braunches allowance and disallowance thereof: and that it were to be wished, that gentlemen would professe, to make sciences liberall in vse, which are liberall in name. Of the trayning vp of a yong prince.

In the last title I did declare at large, how yong maidens in ech degree were to be auaunced in learning, which me thought was verie incident to my purpose, bycause they be counter-braunches to vs in the kinde of mortall and reasonable creatures, and also for that in eche degree of life, they be still our mates, and sometime our mistresses, through the benefit of law, and honorablenes of birth. Now considering they ioyne allway with vs in number and nearenes, and sometime exceede vs in dignitie and calling: as they communicate with vs in all qualities, and all honours euen vp to the scepter, so why ought they not in any wise but be made communicantes with vs in education and traine, to performe that part well, which they are to play, for either equalitie with vs, or soueraintie aboue vs? Here now ensueth another title of meruelous importaunce, for the kinde of people, whereof I am to entreat: bycause their state is still in the superlatiue, and the greatest executions be theirs by degree, though sometime they leese them by their owne default, and set them ouer to such, as nature maketh noble by ingenerate vertues. I meane the trayning vp of yong gentlemen in euery degree and to what so euer ascent, bycause euen the crowne and kingdome is their height, though it come to the female, when their side faileth. For gentlemen will commonly be exempt from the common, as in title, so also in traine, refrayning the publike, though they hold of the male, and preferring the priuate, to be liker to maidens, whose education is most priuate, bycause of their kinde, and therefore not misliked: whereas yong gentlemen should be publike, bycause of their vse. And for not being such, they beare some blame, as therein contrarying both all the best ordered common weales, and all the most excellent and the learnedest writers, which bring vp euen the best princes allway with great company.

But seeing they wilbe priuate, and I take vpon me not to leap ouer any, which light within my compasse, and chiefly yong gentlemen, whose ordinarie greatnes is to gouerne our state, and to be publike pillers for the prince to leane on, and the people to staie by: their priuate choice commaundes me a priuate consideration, which in yong gentlewymen needed not any handling, bycause it beseemeth them to be taught in priuate: in gentlemen it needeth, the case being doubtfull, whether priuate trayning be their best or no. And though this argument succede yong maidens in order of methode, I hope yong gentlemen will not be offended neither with me for the placing, seeing the other sex is in possesssion of prerogatiue, nor with them for being so placed, which haue wone the best place.

This question for the bringing vp of yong gentlemen offereth the deciding of an other ordinarie controuersie, betwene publike education and priuate, which verie name in nature is enemy to publike, as inclosure is to common, and swelling to much ouerlayeth the common, not onely in education, where it both corrupteth by planting a to priuate habit, and is corrupted it selfe by a degenerate forme, but also in most thinges else. Yet do I not deny both personall properties and priuate realities, which law doth allow in priuate possessions, euen there, where friendship makes thinges to be most common by participation. I will therefore speake a litle of this priuate traine, before I passe to the education of gentlemen. What doe these two wordes import, priuate education? Priuate is that, which hath respect in all circumstances to some one of choice: as publike in all circumstances regardeth euery one alike. Education is the bringing vp of one, not to liue alone, but amongest others, (bycause companie is our naturall cognisaunce) whereby he shall be best able to execute those doings in life, which the state of his calling shall employ him vnto, whether publike abrode, or priuate at home, according vnto the direction of his countrie, whereunto he is borne, and oweth his whole seruice. All the functions here be publike and regard euery one, euen where the thinges do seeme to be most priuate, bycause the maine direction remaineth in the publike, and the priuate must be squared, as it will best ioyne with that: and yet we restraine education to priuate, all whose circumstaunces be singular to one. As if he that were brought vp alone, should also euer liue alone, as if one should say, I will haue you to deale with all, but neuer to see all: your end shalbe publike, your meane shalbe priuate, that is to say, such a meane as hath no minde to bring you to that end, which you seeme to pretend: Bycause naturally priuate is sworne enemy to publike in all euentes, as it doth appeare when priuate gaine vndoeth the common, though publike still pretend friendship to all that is priuate in distributiue effects, as it is plainely seene when the publike care doth helpe ech priuate, and by cherishing the singuler maintaineth the generall, whereas the priuate letteth the publike drowne, so it selfe may flete aboue. For in deed they march mostwhat from seuerall groundes to seuerall issues by most seuerall and least sutable meanes, the one in nature a rowmy pallace full of most varietie to content the minde, the other a close prison, tedious to be tied to, where the sense is shackled: the one in her kinde, a libertie, a broade feild, an open aire, the other in the contrarie kinde, a pinfold, a cage, a cloister: Neither do I take these tearmes to make a fit diuision, where the end is still common and the abuse priuate. For how can education be priuate? it abuseth the name as it abuseth the thing. If they will say education is either good or ill, and vse the naturall name, then methinke the disembling which is shadowed in the tearme priuate would soone appeare: though there can be no worse name then priuate, sauing where the publike doth appoint it, which in education it will not, thereby to foster her owne foe: though in possessions it do, to haue subsidies to sustaine, and paiements to maintaine her great common charge.

And though in communities of kinde which naturally is deuided into spieces, nature engraffe priuate differences for distinction sake, as reason in man to part him from a beast, yet that difference remaineth one still, bycause there is none better: which countenaunce of best cannot here be pretended, bycause in education priuate is the worst. This priuate renting in sunder of persons, for a pretended best education, which must passe on togither after education is verie daungerous in all daies, for many priuate pushes, while euery parent can serue his owne humour, be it neuer so distempered: by the secrecie of his owne house, not to be discouered: by the choyce of his teacher, which will be ready to follow, if he forgoe not in folley: by the obedience of his child, which must learne as he is led, or else be beaten for not learning: which must obey as he is bid, or else lease his parent blessing. In publicke schooles this swaruing in affection from the publicke choice in no case can be. The master is in eye, what he saith is in eare: the doctrine is examined: the childe is not alone, and there must he learne that which is laid vnto him in the hearing of all and censure of all. Whatsoeuer inconueniences do grow in common schooles, (as where the dealers be men, how can there be but maimes?) yet the priuate is much worse, and hatcheth moe odde ills. Naturally it is not built vpon vnitie, brad by disunion, to seeme to see more then the common man doth, to seeme to preuent that by priuate wit, which the common doth incurre by vnaduised follie: to seeme to gaine more in secrecie, then the common giues in ciuilitie. By cloistering from the common it will seeme to keepe a countenaunce farre aboue the common, euen from the first cradle. Wherby it becomes the puffer vp to pride in the recluse, and the direction to disdaine, by dreaming still of bettership: the enemie to vnitie, betwene the vnequall: the ouerwayning of ones selfe, not compared with others, the disiointing of agreement, where the higher contemneth his inferiour with skorne, and the lower doth stomacke his superiour with spite: the one gathering snuffe, the other grudge.

This kinde of traine which soweth the corne of dissension by difference, where the haruest of consent is the harbour of common loue, the indissoluble chaine of countriemens comfort, may very well be bettered, and much better be forborne, bycause by the way it tempereth still the poyson of a creeping spite. And certainly the nature of the thing doth tend this way, though chaunging bytimes to better choice, or the common check, which will not be controwled, do many and often times interrupt the course. And though the child in proces proue better, and shew himselfe curteous, contrarie to my note, and the verie nature of priuate education, thanke naturall goodnesse or experience seene abroad, not the kinde of education, which in her owne sternnesse alloweth no such curtesie, though the childe see it in his parentes, and finde it in his bookes. And somtimes also it maketh him to shepish bashfull, when he comes to the light: as being vnacquainted with resort: though generally he be somwhat to childish bold, by noting nothing, but that which he breedes of himselfe in his solitarie traine, where he is best himselfe, and hath none to controwle him, no not his maister himselfe, but vnder confession, how so euer the title of maister do pretend authoritie and the name of scholer, make shew of obedience in priuate cloistring. I neede not saie all, but in this short manner, I seeke to giue occasion for them to see all, which desire to sift more, both for the matter of their learning, and the manner of their liuing.

Do ye know what it is for one to be acquainted with all children in his childhood, which must liue with them being men in his manhood? Is the common bringing vp being well appointed good for the common man, and not for him of more height? and doth not that deserue to be liked on in priuate, which is thoroughly tryed being showed forth in common, and sifted by the seeing? which without any great alteration, for the matter of traine will be very well content to be pent vp within priuate dores, though it mislike the cloistring, in priuating the person. Sure that common which is well cast, must needes helpe the priuate, as one of her partes and feede one child very well being a generall mother to all: but priuate be it neuer so well cast in the sternnesse of his kinde, still drawes from the publike. I count not that priuate which is executed at home for a publike vse, in respect of the place, for so all doinges be priuate, but that which will be at home, as better so. And why? for the priuate parties good. But it should seeme generally that the question is not so much for the manner of education, nor for the matter, wherin, but for the place where, as if that, which is good for all in common, should not be good for some but in priuate. I must speake it vnder pardon. The effect commendes the common: for that the common education in the middest of common mediocritie bringeth vp such wittes to such excellencie, as serue in all degrees, yea euen next to the hyest, wheras priuate education in the middest of most wealth, if it maintaine it selfe with any more then bare mediocritie both of learning and iudgement, when it is at the hyest, let him that hath shewed more, giue charge to the chalenge. And yet some one young mans odnesse, though it be odde in deed, ouerthroweth not the question. And oftimes the report of that odnesse which we see not in effect, but heare of in speeche, falles out very lame, if the reporters iudgement be aduisedly considered, though for the authoritie and countenaunce of the man, skill giue place to boldnesse, and silence to ciuilitie: which otherwise would replie against it. There is no comparison betwene the two kindes, set affection apart. If the priuate pupill chaunce to come to speake, it falleth out mostwhat dreamingly, bycause priuitie in traine is a punishment to the tongue: and in teaching of a language to exclude companions of speeche, is to seeke to quenche thrist, and yet to close the mouth so, as no moysture can get in. If he come to write, it is leane, and nothing but skinne, and commonly bewrayes great paines in the maister, which brought forth euen so much, being quite reft of all helping circunstance, to ease his great labour, by his pupilles conference, with more companie. Which is but a small benefit to the child, that might haue had much more if his course had bene chaunged. He can but vtter that, which he heares, and he heares none but one, which one though he know all, yet can vtter but litle, bycause what one auditorie is two or three boyes for a learned man to prouoke him to vtteraunce? If he trauelled to vtter, and one of iudgement should stand behinde a couert to heare him, methinke he should heare a straunge orator straining his pipes, to perswade straunge people, and the boye if he were alone, fast a sleepe, or if he had a fellow, playing vnder the bourd, with his hand or feete, hauing one eye vpon his talking maister, and the other eye on his playing mate. If the nyne Muses and Apollo their president were painted vpon the wall, he might talke to them with out either laughing or lowring, they would serue him for places of memorie, or for hieroglyphicall partitions. If he that is taught alone misse, as he must often, hauing either none, or verie small companie to helpe his memorie, which multitude serues for in common scholes, where the hearing of many confirmes the sitter by, shall he runne to his maister? if he do that boldly, it will breede contempt in the ende: if he do it with feare, it will dull him for not daring. And though it be verie good for the child, not to be afrayd to aske counsell of his maister in that, where he doubteth, yet if he finde easie entertainment he will doubt still, rather then do his diligence, not to haue cause to doubt. If the priuate scholer proue cunninger afterward, then I conceiue he can be by priuate education, there was some forreine helpe which auaunced him abroad, it was not his traine within being tyed to the stake, which offereth that violence to my assertion.

But what leades the priuate, and why is it so much vsed? There must needes be some reason, which alieneth the particular parente from the publike discipline, which I do graunt to very great ones, bycause the further they rise from the multitude in number, and aboue them in degree, the more priuate they grow as in person, so in traine: and the prince himselfe being one and singular must needes embrace the priuate discipline, wherin he sheweth great valure in his person, if by priuate meanes, he mount aboue the publike. And yet if euen the greatest, could haue his traine so cast, as he might haue the companie of a good choice number, wherein to see all differences of wittes, how to discerne of all, which must deale with all, were it any sacrilege?

But for the gentleman generally, which flyeth not so high, but fluttereth some litle aboue the ordinarie common, why doth he make his choice rather to be like them aboue, which still grow priuater, then to like of them below, which can grow no lower, and yet be supporters, to stay vp the whole, and liker to himselfe, then he is to the highest? To haue his child learne better maners, and more vertuous conditions? As bad at home as abroad, and brought into schooles, not bred there. To auoide confusion and multitude? His child shall marke more, and so proue the wiser: the multitude of examples being the meanes to discretion. Nay in a number, though he finde some lewd, whom to flie, he shall spie many toward, whom to follow: and withall in schooles he shall perceaue that vice is punished, and vertue praised, which where it is not, there is daunger to good manners, but not in schooles, where it is very diligently obserued, bycause in publike view, necessitie is the spurre. To keepe him in health by biding at home for feare of infection abroad? Death is within dores, and dainties at home haue destroyed more children then daunger abroad. Doth affection worke stay, and can ye not parte from your childes presence? That is to fond. And any cause else admittes controwlement, sauing onely state in princes children, and princelike personages, which are to farre aboue the common: by reason of great circunstance. And yet their circunstance were better, if they saw the common, ouer whom they command, and with due circumspectnesse could auoid all daungers, whervnto the greatest be commonly subiect, by great desires, not in themselues to haue, but in others that hope, which make the greatnesse of their gaine their colour against iustice, where they iniurie most. It is enough that is ment, though I say no more: besides that by a Persian principle, the seldome seing in princes, workes admiration the more, when they are to be seene.

Vse common scholes to the best, ioyne a tutor to your childe, let Quintilian be your guide, all thinges will be well done, where such care is at hand, and that is much better done, which is done before witnes to encourage the childe. Comparisons inspire vertues, hearing spreads learning: one is none and if he do something at home, what would he do with company? It is neuer settled, that wanteth an aduersarie, to quicken the spirites, to stirre courage, to finde out affections.

For the maisters valew, which is content to be cloistered, I will say nothing, entertainement makes digressions euen to that, which we like not. But if it would please the priuate parent, to send his sonne with his priuate maister to a common schoole, that might do all parties very much good. For the schole being well ordered, and appointed for matter and maner to learne, where number is pretended to cumber the maister, and to mince his labour so, as ech one can haue but some litle, though his voice be like the Sunne, which at one time with one light shineth vpon all: yet the priuate scholer, by the helpe of his priuate maister in the common place hath his full applying, and the whole Sunne, if no lesse will content him. The common maister thereby will be carefull to haue the best: the priuate teacher willbe curiouse to come but to the very best: wherby both the priuate and publike scholers shall be sure to receiue the best. And if the publike maister be chosen accordingly, as allowance will allure euen the principall best, priuate cunning will not disdaine to be one degree beneth, where he knoweth himselfe bettered. And thereby disagreement betwene the two teachers will be quite excluded which onely might be the meane to marre both my meaning and Qintilianes counsell. Sure my resolution is, which if it winne no liking abroade may returne againe homeward, and be wellcome to his maister, that that which must be continued and exercised in publike, the residue of ones life, were best to be learned in publike, from the beginning of ones life. And if ye will needes be priuate, make your priuate publike, and drawe as many to your priuate maister, for your priuate sonnes sake, seeing you are able to prouide rowme, bycause that will proue to be best for your child, as shalbe able to keepe some forme of our multitude, that he may haue one companie before him to follow and learne of, an other beneth to teach and vaunt ouer, the third of his owne standing, with whom to striue for praise of forwardnes. Whereby it falleth out still, that that priuate is best, which consisteth of some chosen number for a priuate ende: and that multitude best, where choice restraines number, for the publike seruice: for in deede the common scholes be as much ouercharged with too many, as any priuate is with to few. Which how it may either be helpt, or in that confusion be better handled, I will hereafter in my priuate executions declare, seeing I haue noted the defect.

To knit vp this question therefore of priuate and publike education, I do take publike to be simply the better: as being more vpon the stage, where faultes be more seene, and so sooner amended, as being the best meane both for vertue and learning, which follow in such sort, as they be first planted. What vertue is private? wisedome to forsee, what is good for a desert? courage to defend, where there is no assailant? temperance to be modest, where none is to chaleng? Iustice to do right, where none is to demaunde it? what learning is for alonnesse? did it not come from collection in publike dealinges, and can it shew her force in priuate affaires, which seeme affraid of the publike? Compare the best in both the kinds, there the ods wil appeare. If ye compare a priuate scholer, of a very fine capacity, and worthy the open field, so well trayned by a diligent and a discreat maister as that traine will yeald: with a blockhead brought vp under a publike teacher, not of the best sort, or if in comparison ye march a toward priuate teacher with a weake publike maister, ye say somwhat to the persons but smallie to the thing, which in equalitie shewes the difference, in inequalitie deceiues the doubter, and then most, when to augment his owne liking, he wil make the conference odde, to seeme to auaunce errour, where the truth is against him. And to saye all in one, the publike pestring with any reasonable consideration, though it be not the best, yet in good sooth, it farre exceedeth the priuate alonenesse, though sometime a diligent priuate teacher shew some great effect of his maine endeuour.

But to the education of gentlemen and gentlemanly fellowes. What time shal I appoint them to begin to learne? Their witts be as the common, their bodies oftimes worse. The same circunstance, the same consideration for time must direct all degrees. What thing shall they learne? I know none other, neither can I appoint better, then that which I did appoint for all. The common and priuate concurre herin. Neither shall the priuate scholer go any faster on, nay perhaps not so fast, for all the helpe of his whole maister, then our boyes shall, with the bare helpe, that is in number and multitude, euery boye being either a maister for his fellow to learne by, or an example to set him on, to better him if he be negligent, to be like him, if he be diligent.

Onely this, young gentlemen must haue some choice of peculiar matter, still appropriat vnto them, bycause they be to gouerne vnder their prince in principall places: those vertues and vertuous lessons must be still layd before them, which do appertaine to gouernement, to direct others well, and belong to obedience, to guide themselues wisely. For being in good place, and hauing good to leese, it will proue their ill, by vndiscrete attemptes to become prayes to distresse. And yet for all this, the generall matter of duetie being commonly taught, eche one may applie the generall to his owne priuate, without drawing any priuate argument into a schoole, for the priuitie not to be communicate but with those of the same calling: considering the property of that argument falleth as oft to the good of the common, whom vertue auaunceth, as the gentlemens credit, whom negligence abaseth. What exercises shall they haue? The verie same. What maisters? The same What circunstance else? All one and the same: but that for their place and time, their choice makes them priuate, though nothing the better for want of good fellowship. And if they proue so well trained, as the generall plat for all infancie doth promise, and so well exercised, as the thing is well ment them, they shall haue no cause, much to complaine of the publike, nor any matter at all why to couet to be priuate. For it is no meane stuffe, which is prouided euen for the meanest to be stored with.

These thinges gentlemen haue, and are much bound to God for them, which may make them proue excellent, if they vse them well: great abilitie to go thorough withall, where the poorer must giue ouer, eare he come to the ende: great leasure to vse libertie, where the meaner must labour: all oportunities at will, where the common is restrained: so that singularitie in them if it be missed, discommendes them, bycause they haue such meanes and yet misse: if it hit in the meaner, it makes their account more, bycause their meane was small, but their diligence exceeding. Whereby negligence in gentlemen is euer more blamed, bycause of great helpes, which helpe nothing: diligence in the meaner is alway more praised, bycause of great wantes, which hinder nothing: and those prefermentes, which by degree are due vnto gentlemen, thorough their negligence being by them forsaken, are bestowed vpon the meaner, whose diligent endeuour made meane to enioy them.

1. As for riche men which being no gentlemen, but growing to wealth by what meanes soeuer, will counterfeat gentlemen in the education of their children, as if money made equalitie, and the purse were the preferrer, and no further regard: which contemne the common from whence they came, which cloister vp their youth, as boding further state: they be in the same case for abilitie, though farre behinde for gentilitie. But as they came from the common, so they might with more commendacion, continue their children in that kinde, which brought vp the parentes and made them so wealthy, and not to impatronise themselues vnto a degree to farre beyond the dounghill. For of all the meanes to make a gentleman, it is the most vile, to be made for money. Bycause all other meanes beare some signe of vertue, this onely meane is to bad a meane, either to matche with great birth, or to mate great worth. For the most parte it is miserably scraped to the murthering of many a poore magot, while liuely cheese is lusty cheare, to spare expenses, that Iacke maye be a gentleman. If sparing were the worst, though in the worst degree, that were not the worst, nay it hath shew of witte: The rest which I tuch not, be so shamefull and so knowen to be such, and deserue so great hatred as nothing more. Besides the insolencie of the people, triumphing ouer them in their cuppes, by whom they buy their drinke: which shiftes be shamefull to the world, and hatefull to heauen: and too too filthy to be honored vpon earth with either armes by harold, or honour by any. He that will reade but Aristophanes his blinde Plutus the God of richesse, and marke the old fellowes fashions shall see his humour naturally, as that poete was not the worst resembler though he were not the best man.

For to become a gentleman is to beare the cognisance of vertue, wherto honour is companion: the vilest diuises be the readiest meanes to become most wealthy, and ought not to looke honour in the face, bycause it ioynes not with iustice, which greate wealth by the Greeke verse, ??de?? ?p???t?se ta????, d??a??? ??, is noted to refuse, and commonly dare not name the meane right, whereby it groweth great. And though witte be pretended to haue made their way, it is not denied but that witte may serue euen to the worst effectes, and to wring many a thousand to make one a gentleman. It is not witte, that carieth the praise, but the matter, wheron, and the manner how it is, or hath bene ill or well employed. Witte bestowed vpon the common good with wise demeanour, deserueth well: the same holy giuen to fill a priuate purse, by any meane, so it be secrete: by any misdemeanour, so it be not seene: deserueth no prais for that which is seen, but is to be suspected, for that which is not seene. These people by their generall trades, will make thousandes poore: and for giuing one penie to any one poore of those many thousandes will be counted charitable. They will giue a scholer some petie poore exhibition to seeme to be religious, and vnder a sclender veale of counterfeat liberalitie, hide the spoile of the ransaked pouertie. And though they do not professe the impouershing of purpose, yet their kinde of dealing doth pierce as it passeth: and a thousand pound gaines bowelles twentie thousand persons. Of these kinde of folkes I entend not to speake, bycause their state is both casuall, and belongeth to the common: and their gentilitie bastardise: and yet while I frame a gentleman, if any of them take the benefit of my aduice, gentle men must beare with me, if my precepts be vsurped on, where their state is intruded on.

My purpose is to employ my paines vpon such as are gentlemen in deede, and in right iudgement of their vnbewitched countrie do serue in best place: neither will I rip vp what some write of nobilitie in generall, whether by birth or by discent: nor what other write of true nobilitie, as disclayming in that which vertue auaunceth not: nor what other write of learned nobilitie, as accounting that simply the best, where vertue and learning do beawtifie the subiect. One might talke beyond enough, and write beyond measure, that would examine what such a one saith of nobilitie in greeke, such a one in latin, such in other seuerall toungues, bycause the argument is so large, the vse of nobilitie streaching so farre, and so braue a subiect cannot chuse but minister passing braue discourses. There be so many vertues to commend it, all the brymmer in sight the clearer their subiect is: so many vices to assaile it whose disfiguring is foulest, where it falleth in the face, and must needes be sene.

All these offered occasions, to enlarge and amplyfie this so honorable an argument, I meane to forbeare, and giue onely this note vnto yong gentlemen: That if their calling had not bene of very great worth in deede, as it is of most shew in place, it could neuer haue wone so many learned workes, it could neuer haue perced so many excellent wittes, to reioyce with it in good, to mourn with it in ill, and to make the meditation of nobilitie, to be matter for them to maruell. And that therfore it doth stand nobilitie vpon, to maintaine that glorie in their families with prayse, which learned men in so many languages, do charge them with in precept. My friend to be carefull, that I keepe all well, and my selfe to be carelesse and consume all ill? an honest friend and an honorable care. But what am I? my auncetours to auaunce my howse to honour, my selfe to spoile it, and bring it to decaye? The auauncement vertuous, the aduauncer commendable. But what am I? a gentleman in birth and nothing else but brauerie. A sory shew which shameth, where it shapeth. It is value that giues name and note to nobilitie, it is vertue must endow it, or vice will vndoe it. The more high the more heynouse, if it fortune to faile: the more bruted the more brutish if it fatall vnder fame. Which seeing it is so, as I wish the race well, so I wish their traine were good, and if it were possible euen better then the common, but that cannot be. For the common well appointed is simply the best, and euen fittest, for them, bycause they may haue it full, where the meaner haue it maimed. Their sufficiencie is so able to wyn it with perfection, for leasure at will, for labour at ease, for want the least, for wealth the most, in all thinges absolute, in nothing vnperfit, if they faile not themselues.

But bycause I meane briefly to runne through this title of nobilitie, which concerneth the worthiest part of our state and country, whatsoeuer cauelling the enemies of nobility pretend, whose good education must be applied according vnto their degrees and endes, to the commoditie and honour of our state and countrie: Before that I do meddle with their traine, and shew what is most for them, and best liked in them, I will examine those pointes which by good education be best got, and being once got do beawtifie them most, which two considerations be not impertinent to my purpose, bycause I tender their education, to haue them proue best.

My first note in nature of methode must needes be, what it is to be a gentleman, or a nobleman, and what force the tearmes of nobilitie or gentrie do infer to be in the persons, to whom they are proper. Then what be the groundes and causes of gentrie and nobilitie: both the efficient which make them, and the finall why they serue, wherein the rightnes of their being consisteth, and why there is such thronging of all people that way.

But ear I begine to deale with any of these pointes, once for all I must recommend vnto them exercise of the bodie, and chiefly such as besides their health shall best serue their calling, and place in their countrie. Whereof I haue saide, methinke, sufficiently before. And as those qualities, which I haue set out for the generall traine in their perfection being best compassed by them, may verie well beseeme a gentlemanly minde: so may the exercises without all exception: either to make an healthfull bodie, seeing our mould is all one: or to prepare them for seruice, wherein their vse is more. Is it not for a gentleman to vse the chase and hunt? doth their place reproue them if they haue skill to daunce? Is the skill in sitting of an horse no honour at home, no helpe abroad? Is the vse of their weapon with choice, for their calling, any blemish vnto them? For all these and what else beside, there is furniture for them, if they do but looke backe: and the rather for them, bycause in deede those great exercises be most proper to such persons, and not for the meaner. Wherefore I remit them to that place.

What is it to be a nobleman or a gentleman? and what force do those termes of nobilitie and gentilitie infer to be in those persons, whereunto they are proper? All the people which be in our countrie be either gentlemen or of the commonalty. The common is deuided into marchauntes and manuaries generally, what partition soeuer is the subdiuident. Marchandize containeth vnder it all those which liue any way by buying or selling: Manuarie those whose handyworke is their ware, and labour their liuing. Their distinction is by wealth: for some of them be called rich men, which haue enough and more, some poore men, which haue no more then enough: some beggers which haue lesse then enough: There be also three kindes in gentilitie, the gentlemen, which be the creame of the common: the noblemen, which be the flowre of gentilitie, and the prince which is the primate and pearle of nobilitie. Their difference is in authoritie, the prince most, the nobleman next, the gentleman vnder both. And as in the baser degree, the begger is beneth all for want of both abilitie to do with, and vertue to deserue with: so the prince being opposite to him, as the meere best, to the pure worst, is of most abilitie to do good, and of most vertue to deserue best. The limiting of either sort to their owne lystes, will bewray either an vsurping intruder vpon superioritie, or a base degenerat to inferioritie, either being rauished with the others dealinges, and neither deseruing the degree that he is in. To be vertuous or vicious to be rich or poore, be no peculiar badges to either sort, but common to both, for both a gentleman, and a common man may be vertuous or vicious, both of them may be either rich or poore: landed or vnlanded, which is either the hauing or wanting of the most statarie substance: Examples neede not in familiar knowledge. And as the gentleman in any degree must haue forreine abilitie for the better executing of his lawfull authoritie: so there be some vertues which seeme to be wedded properly to that side: As great wisedom in great affaires: great valiancy in great attemptes: great iustice in great executions and all thinges excellent, in a great and excellent degree of people. The same vertues but in a meaner degree in respect of the subiect, whereon they be employed: in respect of the persons, which are to employ: in respect of circumstance, wherefore they are employed: and all thinges meaner be reserued for the common: of whom I will speake no more now, bycause this title is not for them, though they become the keepers of vertues and learning, when nobilitie becomes degenerate. Hereby it is euident that the tearme of nobilitie amongst vs, is restrained to one order, which I named the flowre of gentilitie: and that the gentlemen be in degree next vnto them. Whereof where either beginneth, none can dout, which can call him a nobleman that is aboue a knight. So that whosoeuer shall vse the tearme of gentilitie, speaking of the whole order opposite to the common, doth vse the ground whence all the rest doth spring, bycause a gentleman in nature of his degree is before a nobleman, though not in the height: as nobilitie employeth the flowre of the gentlemen, which name is taken of the primacie and excellencie of the oddes, and where it is vsed in discourse it comprehendeth all aboue the common. When the Romaine speaketh of the gentleman in generall, nobilitie is his terme, being in that state opposite to the common, wherein they acknowledged no prince, when that opposition was made. For generosus which is our common tearme signifieth the inward valure, not the outward note, and reacheth to any actiue liuing creature though without reason, wherein there doth appeare any praisworthy valiance or courage in that kinde more then ordinarie, as in Alexanders horse and Porus his dog. Therefore whether I vse the terme of nobilitie hereafter or of gentilitie, the matter is all one, both the names signifying the whole order, though not one of ground, nobilitie being the flower and gentilitie the roote. The account wherof how great it is, we may verie well perceaue by that opinion, which the nobilitie it selfe hath vsually of it. For truth being the priuate protest of a gentleman, honour of a noble man, fayth of a Prince, yet generally they do all ioine in this. As they be true gentlemen. Such a reputacion hath the name reserued euen from his originall.

Now then nobilitie emplying the outward note of inward value, and gentilitie signifying the inward value of the outward note, it is verie easie to determine, what it is to be a nobleman, in excellencie of vertue shewed, and what it is to be a gentleman to haue excellent vertue to shew. Whereby it appeareth that vertue is the ground to that whole race, by whether name so euer ye call it, wisedome in pollicie, valiance in execution, iustice in deciding, modestie in demeanour. There shall not neede any allegations of the contraries, to grace out these vertues, which be well content with their owne gaines and desire not to glister by comparison with vices, though different colours in contarietie do commend, and thinges contrarie be knowne in the same moment. For if true nobilitie haue vertue for her ground, he that knoweth vice, can tell what it bringes forth. Whether nobilitie come by discent or desert it maketh no matter, he that giueth the first fame to his familie, or he that deserueth such honour, or he that enlargeth his parentage by noble meanes, is the man whom I meane. He that continueth it in discent from his auncestrie by desert in his owne person hath much to thanke God for, and doth well deserue double honour among men, as bearing the true coate of right and best nobilitie, where desert for vertue is quartered with discent in blood, seeing aunciencie of linage, and deriuation of nobilitie is in such credit among vs and alwaye hath bene.

And as it is most honorable in deede thus to aunswere auncestry in all laudable vertues, and noble qualities of a well affected minde: so the defect in sufficiencie where some of a noble succession haue not the same successe in pointes of praise and worthinesse, either naturally by simplenesse, or casually, by fortune: though it be to be moaned in respect of their place, yet it is to be excused in respect of the person. Bycause the person is, as his parentes begate him, who had not at commaundement the discent of their vertues, which made them noble, as they had the begetting of a child to enherite their landes. For if they had, their nobilitie had continued on the nobler side. But vertues and worthinesse be not tyed to the person, they be Gods meere and voluntarie giftes to bestow there, wheras he entendes that nobilitie shall either rise or continue, and not to bestow, where he meanes to abase, and bring a linage lowe. Wherefore to blame such wantes, and raile vpon nobilitie as to much degenerate, is to intrude vpon prouidence. Where we cannot make our selves, and may clearly see, that he which maketh, hath some misterie in hande, where he setts such markes.

To exhort young men to those qualities, which do make noble and gentlemen, is to haue them so excellently qualified, as they maye honest their countrey, and honour themselues. To encourage noble young gentlemen to maintaine the honour of their houses, is to wish them to apply such vertues, as both make base houses bigge in any degree, and tofore did make their families renowmed in theirs. If abilitie will attaine, and idlenesse do neglecte, the ignominie is theirs: if want of abilitie appeare to be so great, as no endeuour can preuaile, God hath set his seale and men must cease to muse, where the infirmitie is euident, and thinke that euery beginning is to haue an ende. Hereby I take it to be very plaine both what the termes of noble and gentle do meane, and what they infer to be in those parties to whom they are proper. For as gentility argueth a courteous, ciuill, well disposed, sociable constitution of minde in a superior degree: so doth nobilitie import all these, and much more in an higher estate nothing bastarded by great authoritie. And do not these singularities deserue helpe by good and vertuous education?

What be the groundes and causes of nobilitie, both the efficient which make it, and the finall for whom it serues? Concerning the efficient. Though the chiefe and soueraigne Prince, of whom for his education I will saye somwhat herafter, be the best and fairest blossom of nobilitie, yet I will not medle any further with the meane to attaine vnto the dignitie of the crowne, then that it is either come by, by conquest, which in meaner people is called purchace, and hangeth altogether of the conquerours disposition: or else by discent, which in other conueyances continueth the same name, and in that highnesse continueth the same lawes, or altereth with consent. Neither will I speake of such, as the Prince vpon some priuate affection doth extraordinarily prefer. Alexander may auaunce Hephestio for great good liking, Assuerus Hester, for great good loue, Ptolome Galetes for secret vertue.61 And vpon whom soeuer the Prince doth bestow any extraordinarie preferment, it is to be thought that there is in them some great singularity, wherewith their princes, which can iudge be so extraordinarily moued. Neither will I say any more then I haue said of nobilitie by discent, which enioyeth the benefite of the predecessours vertue, if it haue no priuate stuffe: but if it haue, it doth double and treble the honour and praise of auncestrie.

But concerning other causes, that come by authoritie, which make noble and gentlemen vnder their Prince, who be therefore auaunced by their Prince, bycause they do assist him in necessarie functions of his gouernment, they be either single or compound, and depend either holy of learning: or but only for the groundes of their execution. Excellent wisedome which is the meane to auaunce graue and politike counsellors, is but a single cause of preferment: likewise valiancie of courage which is the meane to make a noble and a warrious captaine is but a single cause of auauncement: but where wisedome for counsell, doth coucurre with valiancie of courage in the same man, the cause is compound and the deserte doubled. The meanes of preferment, which depend vpon learning for the ground of their execution be either Martiall for warre and defence abroad, or politike, for peace and tranquilitie at home. For the man of warre will seeme to hange most of his owne courage and experience, which without any learning or reading at all hath oftimes brought forth excellent leaders, but with those helpes to, most rare and famous generalles, as the reason is great, why he should proue an excellent man that waye with the assistance of learning which without all learning could attaine vnto so much, Sylla62 the cruell in deede, though surnamed the fortunate of such, as he fauored, was a noble generall without any learning. But CÆsar which wondered at him for it, as a thing scant possible to do any great matter without good learning, himselfe with the helpe of learning, did farre exceede him.

Such as vse the penne most in helping for their parte, the direction of publike gouemment, or execute offices of either necessarie seruice for the state, or iusticiarie, for the common peace and quietnesse, without profession of further learning, though they haue their cheife instrument of credit from the booke, yet they are not meere dettours to the booke, bycause priuate industrie considerate experience, and stayed aduisement seeme to chalendge some interest, in their praiseworthie dealing. The other which depend wholly vpon learning be most incident to my purpose, and best beseeme the place, where the question is, how gentlemen must be trained to haue them learned.

The highest degree whervnto learned valure doth prefer, is a wise counsellour, whose learning is learned pollicie: not as pollicie is commonly restrayned, and opposed to plainnesse, but as we terme it in learning and philosophie, the generall skill to iudge either of all, or of most thinges rightly, and to marshall them to their places, and strait them by circunstance, as shall best beseeme the present gouernment, with least disturbance, and most contentment to the setled state, of what sorte soeuer the thinges be, diuine or humaine, publike or priuate, professions of minde, or occupations of hande. This man for religion is a Diuine, and well able to iudge of the generalities, and application of Diuinitie, for gouernement, a lawyer, as one that first setts lawes, and knowes best how to haue them kept: generally for all thinges, he is simply the soundest, whether he be choosen of the Ecclesiasticall or Temporall, out of whatsoeuer degree, or whatsoeuer profession: so able as I say, and so sufficient in all pointes. And though the particular professour know more then he in euery particular, which his leasure will not suffer him to runne thorough, like the particular student: yet of himselfe he will enquire so consideratly, and so methodically of the particuler professour, as he will enter into the very depth of the knowledge, which the other hath, and when he hath done so, handle it better, and more for the common good, then the priuate professour can, for all his cunning in all his particuler: Nay he will direct him in the vse, which enformed him in the skill. Of all them that depend wholy vpon learning, I take this kinde of man worthyest to be preferred, and most worthily preferred for his learned iudgement, the first and chiefe naturally in diuinitie among diuines though he do not preach: in law among lawyers though he do not pleade: and so throughout in all other thinges that require any publike direction.

2. Of the secondary and particuler professions, the worthynes of the subiect, and the authoritie of the argument preferreth the diuines. For they dealing carefully with the charge of soules, the principall part of our composition, and the fairest matter that is dealt in, beside the soule of a ciuill societie, which is compounded of infinite particular soules: and being the miniters and trumpettes of the allmightie God, auancing vertue, and suppressing vice, denouncing death and pronouncing life, which be both most sure, and that euerlastingly to ensue according to demeanour: do well deserue to be honoured of men, with the simple benefit of their temporall estimation, as what they can do, where they cannot do enough. For what reward for vertue is an olyue braunch, though it signifie the rewarders good will, confessing the thing to be farre aboue any mortall reward? which estimation yet is not to be desired of them, though it be deserued by them. For humilitie of minde in auauncing the diuine draweth him still backeward, as officious thankefullnes in the profited hearer doth worthely and well push him still on forward. And as the temporall braunche of the common weale being so many in number hath distinction in degrees, for the better methode in gouernment, which function doth honour the executours: so likewise with proportionate estimation for the parties executours, the church consisting of many, and hauing charge ouer all hath her distinction in dignities and degrees to stay that state the better, which would soone be shaken, if there were no such stay: the argument of religion being vsed mostwhat contemplatiue, and in nature of opinion, and therefore a verie large field to bring forth matter of controuersies, specially in yong men, whose naturall is not staied, though their resolution seeme to be, and their zeale carie them on, to the profit of their hearer, their owne commendation, and the honour of him, whose messengers they are. Howbeit in the middle of all these contradictions, the particular execution to beleeue this, and to do that, according to ones calling, which is but one in all, to beleeue truely, and to do honestly, by that same one, doth check the diuersities of all difference in saying. Which great difference in saying, and diuersities in opinion, the church may most thanke the Grecian for, who ioyning with religion after diuorce with philosophie, was as bold to be factious in the one, as he had bene in the other, and could not rest in one, still deuided into numbers, as it still appeareth in the ecclesiasticall historie where factious heresies assaile the firme catholike. Neither doth this difference in publike degrees empaire that opinion, that all be but ministers, and in that point equal any more, then that both the prince and the plowman be one, in respect of their humanitie, and first creation. And yet the prince is a thought aboue him for all he be his brother in respect of old Adam. The matter of both these two, the wise counsellour, and the graue diuines honour is best proued to be in the worthynes of their owne persons, which is the true ensigne of right nobilitie, bycause both their places and lyuinges, in respect of their degree depart and die with them (though their honorable memorie remaine after) and be not transported to their heires, as the inheritaunce of blood, but to their successours, as the reward of vertue. If it so chaunce that the same person for worthynes be successour both in place, and patrimonie, it is most honorable to himselfe, and most comfortable to his friendes, and reioyced at of all men.

3. The peace, and quietnes of ciuill societie, by composing and taking vp of quarrelles, and by directing iustice, makes the lawyer next, whose publike honour dyeth also with him: and declareth the substaunce of his worthines, though his priuate name remaine, and his children enioy the benefit of his getting. As why may not the diuines to, enioy that, which their parentes haue honestly saued, if they haue any surplus, whereon to saue, for necessarie reliefe of their necessarie charge in succession? Which among the Iewes was of such countenaunce, as Iosephus, vaunteth himselfe of his nobilitie that way. And. But it were to large a roming place, to runne ouer the port that the churchmen haue kept, not among christians and Iewes onely.

4. The Physician is next, and his circumstaunce like, and so furth in learning, where the preferment dying with the partie, and transposed to other, not by line in nature but by choice in valure, is the euidentest argument, that those thinges be most worthiely tearmed the best matter of honour, which die with the partie, and yet make him liue through honorable remembraunce, though he haue no successour but the common weale, which is generally surest, bycause priuate succession in blood is oftimes some blemish. And yet succession in state, is not allway so steddie, but that the old house may haue a very odde maister. These do I take to be the truest, and most worthy causes of nobilitie, lymited not by wealth, but by worth, which accompany the party, and expire with his breath. For sure that which one leaueth behinde him besides an honorable remembraunce of his owne worthynes, cannot noble him while he hath it, nor his, when he leaues it, bycause it bettereth not the owner, but oftimes makes him worse, though it be a necessary stay for that person which is of good worthynes to shew his worth the better. Therefore when wealth is made the way to gentilitie: or if it be exceeding great, the gap to nobilitie, it is like to some vniuersitie men, which for fauour or feasting lend their schole degrees to doltes to intercept those liuinges by borrowed titles which them selues should haue for learning, and might haue without let, if they hindered not them selues. But both gentlemen and scholers be well enough serued, for ouershooting them selues so farre: nobilitie being empaired in note, though encreased in number by such intruders, and learning empouerished in purses, though replenished in putfurthes by such interceptours.

Yet it is no meruell if the base couet his best, as his perfection in nature, and his honour in opinion: no more then that the asse doth desire the lions skin, to be thought though but a while, very terrible to behold. But counterfeat mettall for all his best shew will neuer be so naturall, as that is, which it doth counterfeat: neither will naturall mettalles euer enterchaunge natures, though the finest be seuered, and the Alcumist do his best: And for all the lions skin, sure the asse is an asse as his owne eares will bewray him, if ye fortune to see them: or your eares will discerne him, if you fortune to hear him: he will bray so like a beast. I can say no better, though this may seeme bitter, where I see nobilitie betraid to donghillrie, and learning to doultrie. You gentlemen must beare with me, for I wish you your owne: you scholers must pardon me, I pity your abuse. Your apes do you harme, and scratch you by the face, for all the friendship they finde, which if they found not, they might tarie apes still. Their suttletie supplantes you, and your simplenes lettes them see, what fellowes you are. Call vertue to aide, and put slauerie in pinfold, let learning leade you, and send loselles to labour, more fit for the shouell, then to shuffle vp your cardes. Thus much for the causes which make nobilitie, whose leader is learning, and honour is vertue, not to vse more discourse to proue by particular, where the matter is so plaine, as either vertue will admit praise, or historie bring proofe.

For the finall cause it is most euident, that if some sufficiencie this way be the meane to nobilitie, the effect of such sufficiencie doth crowne the man, and accomplish the matter. But wherefore is all this? to shew how necessarie a thing it is to haue yong gentlemen well brought vp. For if these causes do make the meane man noble, what will they do in him, whose honour is augmented with perpetuall encrease, if with his nobilitie in blood he do ioyne in match the worthines of his owne person? Wherefore the necessitie of the traine appearing to be so great, I will handle that as well as I can in generall precept, for this present place, as hauing to deale with such personages, whose wisedom is their weight, learning their line, iustice their balance, armour their honour, and all vertues in all kindes their best furniture in all executions, and their greatest ornamentes in the eies of all men, all this tending directly to the common good.

As concerning the traine it selfe, wherof I said somwhat before, I know none better then the common well appointed, which the common man doth learne for necessitie at first, and auauncement after: the greater personage ought to learne for his credit, and honour, besides necessarie vses. For which be gentlemanly qualities, if these be not, to reade, to write, to draw, to sing, to play, to haue language, to haue learning, to haue health, and actiuitie, nay euen to professe Diuinitie, Lawe, Physicke, and any trade else commendable for cunning? Which as gentlemen maye get with most leasure, and best furniture, so maye they execute them without any corruption, where they neede not to craue. And be not sciences liberall in terme, that waye to be recouered from illiberalitie in trade, and can those great liuinges be better employed, then in sparing the pillage of the poore people? which are to sore gleaned: by the needie and neuer contented professours? which making their ende as to do good, and their entent but to gaine, do pluk the poore shrewdly, while they couet that they haue not, by a meane that they should not. Bicause though the professours neede do seeke such a supplie, yet the thing which they professe protesteth the contrarie: and prayes for ability in the professour to deale franckely himselfe in the freedome of his cunning, and not to straine her for neede. Doth Diuinitie teache to scrape, or Lawe to scratche, or any other learning, whose epithet is liberall? Diuines do vse it, lawyers do vse it, learned men do vse it. But their profession is free and liberall, though the execution be seruile and corrupt, and cryeth for helpe of nobilitie to raunsome it from necessity, which hath emprisoned it so, by the negligence of nobilitie who thinke any thing farre more seemly to bestow their time and wealth on, then professions of learning. But if it would please toward young gentlemen to be so wel affected towards their naturall countrey, or to suffer her to ouertreat them so farre, as to shoulder out corruption, by professing themselues, who neede not to be couetous for want of any thing, which haue all thinges at will, how blessed were our state, nay how fortunate were euen the gentlemen them selues? They may spare number enough that way, besides such furniture, as they do affoord vnto the court, to all martiall and militare affaires to all iusticiarie functions by reason of their multitude, which groweth on dayly to farre and to fast, and lessen the middle commoner to much: whose bignes is the best meane, if Aristotle say true, as his reason seemes great, for peace and quietnes in any publicke estate, to desire the rich gentlemen, which haue most, and the poore meany, which haue least, to holde their handes, and put vp their weapons, when they would be seditious, as the two extremities in a publicke body. If the couragious gentlemen took them selues to armes, and mynded more exercise: if the quieter tooke bookes, and fell vnto learning, calling home to them againe by their laudable diligence all those faculties, which they haue so long deliuered ouer for prayes to the poorer, thorough their to great negligence, were not the returne to be receiued with sacrifice? and would not the other aswell prouide for them selues by other trades, wherwith to liue? Whereby the honestie of that subiect, wherein they should trauell, would in the meane while, deliuer the honest gentlemen from such faultes, as they be now subiect vnto, while intending so good, they auoided so euill. This were better than brauerie, and more triumphant then trauelling, to remaine at home with their prince, not to rome abroad with the pilgrime, to see farre in other countries, and be starke blinde in their owne.

For what is it to trauell, seeing that word hath so sodainly crossed me? I will not here make any Epitome of other mens trauell, which haue set downe whole treaties against this trauelling in diuerse languages: neither will I amplyfie the thing with any earnest aggrauations, which though they may be true, and so may somewhat taint the vnaduised trauellour, yet they be not worthy the rehearsall here. For what reason carieth it, to finde fault with the forraine, and to foster the fault at home? or for particular misdemener, to condemne some whole nations? or for some error in some few to wish a general restraint? and by to sharp blaming to bitterly to eager not the meanest wittes: as commonly dawes be not most desirous to trauell. It is lightly the quintessence which will be a ranging. Silence in thinges peraduenture blameworthy, and friendly entertainement where there is no sting, by curtesie wil call, and by liking will winne such dispositions sooner to come to the lure where we would wish to haue them, then any either launsing, their woundes by to bytter speches, or aliening their hartes by too much harping on one firing: chieflie considering that trauell and going abroad for knowledge in learning, and skill in language haue for their protection much antiquitie, long time, and great number, though still chekt as either needeles or harmfull: and oftimes countermaunded, not onely by priuate mens argumentes, but by publike constitutions, of the best common weales, which were very vnwilling to haue their people to wander.

But what is this trauelling? I meane it not in marchauntes, whom necessitie for their owne trade, and oftentimes neede for our vse, enforceth to trauell, and tarie long from home. Neither yet in souldiers, whom peace at home sendes abroad for skill, in forraine warres to learne how to fend at home, when peace is displeased: which yet both haue their owne, and ouergreat inconueniences, to the wringing of their countrie. For marchauntes by forcing their naturall soile beyond her proportion to some gainefull commoditie verie vtterable abroade, do breede gaules at home, and by bringing in also beyond proportion to serue pleasure and feede fantsie, proue great vndoers to a great number, which can neither temper their tast, nor restraine the fashion.

The souldier likewise, which is trained in hoat blood abroad will hardly be but troublesome in cold blood at home: vnlesse he be such a one as followed the warres for conscience to his countrie, and of iudgement to learne skil, and not vpon bare courage, or hardines of nature, or sinisterly to supply some other want. I meane not any of these, ne yet such trauellers as Solon, to preuent a mischiefe in mutabilitie of his countrie mens mindes, whom he had tyed to his lawes, not reuocable till his returne, when acquaintance for that time had wone allowance for euer: neither as Pythagoras, or Plato were, who sought cunning where it was, to bring it where it was not. For Platoes iourney into Sicile proceeded not of his minde to trauell, but vp on hope to do some good on Dionisius the tyrant, who did send for him by Diones meane. We neede not to trauell in their kinde for learning. We haue in that kind thankes be to God for the pen and print, as much at this day as any countrie needes to haue: nay euen as full if we will follow it well, as any antiquitie it selfe euer had. And yong gentlemen with that wealth, or their parentes in that wealth, might procure, and maintaine so excellent maisters and ioine vnto them so choise companions, and furnish them out with such libraries, being able to beare the charge, as they might learne all the best farre better at home in their standing studies, then they euer shall in their stirring residence, yea though the desire of learning were the cause of their trauell. Which rule serueth euen in the meaner personages, which loue to looke abroade, and alleadge learning for their shew, which might be better had at home, with their good diligence, and confirmeth it selfe by sufficient persons, which neuer crossed the sea. Let them fauour their owne fantsies neuer so much, and defende that stoutly, which they haue begone youthfully: yet the thing will proue in the end as I haue said. And if there be defect, we should deuise, as those philosopher trauellours did, to helpe it here at hoome in our owne countrie, that we be not allway borrowers, where it is but of wantonnesse, bycause we are vnwilling to straine out our owne, which of it selfe is able enough to breede, and needeth no more helpes then the generall studie, if it be studied in deede, and not be dalyed with for shew, as I wish it were not, and not I alone. Here lyeth a padde to be pitied though not to be published, they that may amend the thing are in conscience to thinke of it. But what is trauell, as it is to be constrewed in this place, where it interrupteth traine, and bringes it in question, whether yong gentlemen, while they vse trauelling, do vse that, which is best both for their countrie, and themselues. What is it to trauell? It is to see countries abroad, to marke their singularities, to learne their languages, to returne from thence better able to serue their owne countrie here with much fourniture, as they prouided, and such wisedom, as they gathered by obseruing things there.

Sure a good countenaunce to helpe trauelling withall, and to hide her skars, which in some may proue so in deede. But those some be not any generall patternes: in whom, some excellencie in nature, and vertuousnesse in disposition doth turne that to profit and good, which the thing of it selfe doth assure to be dangerous: bycause it may proue to be both perillous and pernicious in those and to those, which for heat are impetuous, for yeares to foreward, for wealth to rachelesse: and proceeding from them may be contagious to others, as cankers will creepe, and the ill taches of euery countrey do more easely allure, and obteine quicker cariage to enlarge them selues, then the good and vertuous do. But while they trauell thus, as sure me thinke I see, it is but of some errour caryed with the streame, which enwraps them so (onelesse some miscontentment at home in busie and displeased humours, vse the colour of language and learning, to absent themselues the better from that, against the which they haue conceyued some stomacke) what might they haue gained at home in the meane while? sounder learning, the same language, besides the loue and liking of their owne countrey soile which breed them, and beares them: by familiaritie, and continuance at home encreased, by discontinuance, and strangenesse mightely empared: while enamouring and liking of forreine warres doth cause lothing, and misliking of that they finde at home. Whereby our countrey receiueth a great blow, thorough alienation of their fantsies, by whom she should be gouerned, which will rather deale in nothing, then not force in the forreine.

What is the very naturall end, of being borne a countryman of such a countrey? To serue and saue the countrey. What? with forreine fashions? they wil not fit. For euery countrey setts downe her owne due by her owne lawes, and ordinaunces appropriate to her selfe, and her priuate circunstance vpon information giuen by continuers at home, and carefull countreymen.

The verie diuision of lawes, into naturall, nationall, and ciuill emport a distinction in applying, though the reason runne thorough, and continue generally one. That which is very excellent good abroad, and were to be wished in our countrey vpon circunstance which either will not admit it, or not but so troublesomly, as will not quite the coast, nor agree with the state is and must be forborne here, though it leaue a miscontentment in the trauellours heade, who likes the thing most, and thinkes light of the circunstance, which he sayth will yelde to it, though experience say no: and in some but petie toyes do shew him, how leaning to the forreine hath misfashioned our owne home. I do not deny but trauelling is good, if it hap to hit right, but I think the same trauel, with minde to do good, as it alwaye pretendeth, might helpe much more, being bestowed well at home. He that rometh abroade hath no such line to lead him, as the taryer at home hath, onlesse his conceit, yeares, and experience be of better stay, then theirs is, which be causes of this question, and bring trauelling in doubt. For the ground of his vyage being priuate, though taken to the best, is vnfreindly to our common. It is like to an idle, lasie, young gentlewoman, which hath a very faire heire of her owne, and for idlenesse, bycause she wil not looke to it, combe it, picke it, wash it, makes it a cluster of knottes, and a feltryd borough for white footed beastes: and therfore must needes haue an vnnaturall perug, to set forth her fauour, where her owne had been best, if it had bene best applied. Is not he worse then mad, that hath an excellent piece of ground, made for fertilitie, and suffereth it to be ouergrowen with wedes, while he wandreth abroade, and beholdes with delite, the good housbandes and housbandrie in other men and other soiles? The president of a copie makes a child resemble wel, and a certaine pitch to deale within a mans owne countrey in such a kinde of life, to his and her auauncement, is the surest and soundest direction to any young gentleman: first to learne by, and then to liue by: and to leuell all that waye without any forreine longing.

If he take pleasure in trauelling, and no care in expending, both the expense will bring repentaunce, when reason shall reclame, if euer she do, (as in some desperate cases, fantsie is froward, and wil bide no fronting:) and the pleasure bringes some greife, when the gentleman which in youth so much pleased himselfe, in his age shall not be able to pleasure his countrey, whom he cared for so litle, while he so counted of the forreine. Forreine matters fit vs not, and though our backes, yet not our braines, if we be not sicke there. Forreine thinges be for vs in some cases, but we were better to call home one forreine maister to vs, then they should cause vs to be forreine scholers, to such a forraging maister, as a whole forreine countrey is, to learne so by trauelling, and not by teaching.

Our ladies at home can do all this, and that with commendacion of the verie trauelled gentlemen: bycause it is not that, which they haue seene, that makes them of worth, but that which they haue brought home in language and learning, which they do finde here at their retourne. Our ladie mistresse, whom I must needes remember, when excellencies will haue hearing, a woman, a gentlewoman, a ladye, a Princesse, in the middest of many other businesses, in that infirmitie of sexe, and sundrie impedimentes to a free minde, such as learning requireth, can do all these things to the wonder of all hearers, which I say young gentlemen may learne better at home, as her Maiestie did, and compare themselues with the best, when they haue learned so much, as her Maiestie hath by domesticall discipline. It may be said that her Maiestie is not to be vsed for a president, which of a princely courage would not be ouerthrowne with any difficulty in learning that, which might auaunce her person beyond all praise, and profit her state beyond expectation. But yet withall it may be said, why may not young gentlemen, which can alledge no let to the contrarie, obtaine so much with more libertie, which her highnesse gat with so litle? It is wealth at will which egges them on to wander, and it is the same, which causeth them continue in the same humour, though they heare it misliked. If they went abroad as Embassadours, that their Princes authoritie might make their entrie to great knowledge in greatest dealinges: or if they were excellent knowen learned men, that all cunning would crepe to them, and honour them with intelligence, and notes of importance: or if they went in the traine of the one, or in the tuition of the other, where authoritie and awe might enforce their benefit, and saue them from harme, I would not mislike it, to breede vp such fellowes, as might follow them in seruice: but for any of the particular endes, which be better had at home, I cast of comparisons. Good, plaine, and well meaning young gentlemen in purse strong, in yeares weake, to trauell at a venture in places of danger to bodie, to life, to liuing, though our owne countrey be also subiect to all the same perills, but not so farre from succour, and reskue. Driue me to such a traunse, as I know not what to saye. Commende them I cannot bycause of my countrey: offend them I dare not, bycause of them selues, which may by discretion in themselues, and wisedome of their freindes prouide well for themselues, as I do confesse, though I feare nothing so much, as the ouerliking of forreine, and so consequently some vnderliking at home, which will neuer let them staye. Olde lawes in some countries enacted the contrarie, and sillie Socrates in Plato being offered to be helpt out of prison, as vniustely condemned by the furie of the people, and persuasion of his vnfreindes: would not go out of his countrey to saue his owne life, as resolued to die by commandment of that lawe, thorough whose prouision he had liued at home so long. Diuisions for religion, and quarrells of state may worke that which is not well for generall quiet, by being hartned abroade with the sight, and hearing of that, which some could be content to see, and heare at home.

Plato63 in his twelfth booke of lawes, seemeth to rule the case of trauelling, which moueth this controuersie. Where he alloweth both the sending out of his countrymen, into forreine landes, and the receiuing of forreine people into his countrey. For to medle neither with forreine actions, nor forreine agentes might sauour of disdaine, and to suffer good home orders to be corrupted by our forreine trauellers, or their forreine trafficquers might smell of small discretion. Wherfore both to build vpon discretion to preuent harme at home, and to banish disdaine to be thought well on abroad: he taketh this order both for such as shall trauell abroad into forreine countries from his, and for such as shall repare, from forreine countries vnto his. For his owne trauellers he enacteth first. That none vnder fourtie yeares in any case trauell abroad. Then restraining still all priuate occasions, for the which he will not dispense with his lawe, neither graunt any trauelling at all: he alloweth the state in publike to send abroad, embassadours, messagers, obseruers, for so I turne Plato his ?e?????.

Such as are sent abroad to warre for the countrie, though foorth of the countrie, he holdes for no trauellers, as being still of, and in the state: the cause of their absence continuing their presence, and the place of their abyding, not altering the nature of their being. And the like rekening he maketh of those solemne embassadors, which they sent to communicate in sacrifice with their neighbours, at Delphi, to Apollo, in Olympus, to Iupiter, at Nemea to Hercules, in Isthmos to Neptune: where he appointed the pacificque, and friendly Embassages to be furnished out of the most, the best, and brauest citisens, which with their port, their presence, their magnificence, might honest, and honour their countrie most: as to the contrary he requireth in his martiall lieuetenant, which in the camp, and fielde shall represent the state of his country, credit, estimation, honour, purchased before by vertue and valure. His obseruer, whom he alloweth to go abroad to see fashions: he will haue not to be aboue threescore, nor vnder fiftie yeares old, and such a one, as shall be of good credit in his countrie, for great dealinges, both in warre and peace. For the occasion of his trauell pretending to see the manners of men abroad, to marke what is well and them that are good, which be most times there, where the place is least likely: and not to be marred by that which is ill, and them that are naught, which be there oftest, where good orders be rifest: to correct his countrie lawes by the better forreine: or to confirme them by the worse: how can he iudge of any of these thinges, which hath not dealt in great affaires, and shewed himselfe there to be a man of iudgement? or how is he able to auoide the euill, and cleaue to the good, whom yeares haue not stayed and giuen reason the raine, to bridle all desires, that might turne him awry? Such a man, of such a credit, of so many yeares, but no man yonger doth Plato send abroad, to learne in forreine countries, and to see forreine fashions, so many of those ten yeares betwene fiftie and sixtie, as shall please him selfe best. But what must this trauellour do at his returne? There is a counsell appointed of the grauest diuines for religion, of ten iustices for law, of the new and old ouerseers for education, whereof ech one taketh with him one younger man, aboue thirtie and vnder fourtie. This counsell hath commission to deale in matters of lawe, either to make new, or to mend the olde: to consider of education and learning, what is good and quickneth, what is ill and darckeneth. And what the elder men determine that the yonger must execute. If any of these young men behaue himselfe not well, the elder that brought him into the parlament, beareth blame of the whole house: those that behaue themselues well, are made honorable presidentes to their countrey to behold: as they are most dishonored if they proue worse then other. Where by the waye I note these three thinges. 1. First the care they had to education, and learning euen in their cheife parlament. 2. Secondly the reason they had to traine, and vse young men in their parlament. 3. Thirdly their three speciall pointes of gouernement, according to the three kindes of persons, which were present in the parlament, religion, lawe, education. How to traine before lawe, how to rule by lawe, how to temper both traine, and lawe by diuinitie, and religion.

Before this counsell, the obseruer presenteth himselfe at his returning home, and there declareth, what he hath either learned of them abroad, or deuised by their doinges, for the helpe of his countrey lawes, of his countrey education, of his countries prouision. And if he seemed neither better nor worse, neither cunninger, nor ignoranter, at his returne home, then he was at his departure from home: he was commended for his good will, and no more was said to him. If he seemed better and more skilfull, he was not only honored by the present parlament, while he liued, but by the whole countrey after his death. If he seemed to returne worse, he was commaunded to vse companie, neither with young, nor olde, as one like to corrupt vnder colour of wisedom. And if he obayed that order, he might liue still, howbeit but a priuate life. If he did not obay, he was put to death. As he was also if he vere found to be busie headed, and innouating any thing after the forreine concerning either lawe, liuing, or education. Beholde the patterne of a trauellour, rewarded for his well, punished for his ill: neither ill requited, where he meant but well.

Then for reparers from forreine countries into his, whom he will haue well entertained in any case, he appointeth foure kindes. 1. The first wherof be merchantes, whose mercates, hauens, and lodging, he assigneth to be without the citie but very neare to it: and certain officers to see, that they innouate nothing in the state, that they do, and receaue right, that they haue all thinges necessarie, but without ouerplus.

2. The second kinde of straungers he appointeth to be such as arriue for religion, for philosophie, for learning sake, whom he willeth the Diuines, and church treasurers, to entertaine, to lodge, to care for, as the presidentes of true hospitalitie for straungers. That when they shall haue taryed some conuenient time, when they shall haue seene, and heard, what they will desire to see or heare: they may depart without either doing, or suffering any iniurie or wrong. And that during their abode for any plea vnder fiftie drammes, the Diuines shalbe iudges betwene them, and the other partie: if it be aboue that summe, that then the maior of the citie shall determine the matter.

3. The third sorte were Embassadours, sent from forreine Princes, and states, vpon publike affaires. Their entertainment he commendeth to the common purse, their lodging to some generall, some coronell, or some captaine onely. The care of them was committed to the hie treasurer, and their host, where they lodged.

4. The fourth kinde was such obseruers from some other place, as his countrey did send abroad before, aboue fiftie yeares old, pretending a desire to see some good thing among them, or to saye some good thing vnto them. This kinde of man he excludeth from none, as being comparable with the best, bycause of his person so aduisedly choosen. Who so was wise, wealthy, learned, valiant might entertaine, and entreat him. When he minded to depart after he had seene, and obserued all thinges at full, he was sent away honorablely, with great presentes, and rewardes. Thus thinketh Plato both of comers in, and goers out of one countrey into another. But you will say this was a deuise of Plato in his lawes, as other be in his common weale. Yet it is a wisemans deuise, that findes the harme, and would auoide it, and in this our case is well worthy the weying. But as Plato neede not to blush for the deuise, which is grounded vpon incorruption, whervnto we say that trauelling is a foe: so if such a lawe were in very deede, politikly planted in any common weale, as it is naturally engraffed in any honest witte: there would be exception notwithstanding against it. In all this Platonicall prouision, we may easely obserue, that his cheife care is by trauelling, either to amend the countrey, or not to marre it: and that the forreine vsually is a steppemother to a strange countrey. Therefore as young gentlemen maye trauell, both for their pleasure, to see forreine countries, and for their profit, to returne wise home: so their owne countrey desires them, to minde that profit in deede, and not to marre it with to much pleasure, which is the cause why that all ages haue misliked trauelling, as the occasion of corruption in most, and thinke it better forborne for hindring of so many, then to be allowed, for the good of some few, which is hasarded at the first, and vncertaine to proue well. The reason of all this is, both for the forreine euill, which may corrupt, and for the very good, which will not fit, be it neuer so fit their, from whence it is fetcht.

But to my purpose, and the training at home for home. I remit this trauelling abroad to their consideration, which vse it, which I dare not quite mislike, bycause I see very many honest people, which haue trauelled, and the argument of misliking receiueth instance, that the thing may be well vsed, euen bycause some do misuse it, whervnto all other indifferences else be also subiect. Nay I dare scant but thinke well of it, bycause my Prince doth allow it, thorough whose licence their trauelling is warranted. I say but thus much generally though some traueller do some good to his countrey, euen by the frute of his trauell, and most in best places: that yet the statarie countrieman doth a great deale more. The reason why is this. The continuall residenciarie at home hath his eye still bent vpon some one thing: where he meanes to light, and makes the direct and naturall meane vnto it: which though the trauellers do alledge to be their minde to, yet their meane is not so fit, as that is, which ordinarily, and orderly is made for the thing. Neither is this allegation generall. For we see the course which the most do vse after their returne, to bewraie a passage for pleasure, rather then any sound, and aduised enterprise. And therefore I do wish the domesticall traine to be well trauelled to better vs with our owne, and that we did not so much trie how forraine effects do make vs out of fashion, though they feede our fantsies, and that it would please well disposed yong gentlemen to sort them selues betimes to some kinde of learning to make them in deede liberall, their abilitie being throughly fensed against feare of corruption, to serue their country honorably that way which doth so honour them.

For as all will be lawyers, or in houses of law, and court, to some priuate end: so what if some of choice became both diuines, and physicianes, and so furth in other learned sciences, as I said before? If there be any gentleman in our countrie so qualified at this daie in any kind of learning, is he not therefore praysed, esteemed, and honoured of all others, and aboue all others of his calling, and somewhat higher to which are: not comparably qualyfied? Whence I gather this argument: That the worthynes of the thing is confessed by the honour giuen vnto it, and that such as desire honour ought to seeke for such worthinesse, as enforceth the assured confession of the best deserued honour. And I pray you be not these faculties for their subiect to be reuerenced, as they are? and for their effectes to be esteemed of speciall account? which haue bene allway the very groundes of the best, and most beneficiall nobilitie? I do not hold Tamerlane, or any barbarous, and bloody inuasions to be meanes to true nobilitie, which come for scourges: but such as be pacifike most, and warlike but vpon defense, if the country be assailed: or to offend, if reueng be to be made, and former wrong to be awraked. Neither take I wealth to be any worthy cause to renowme the owner, vnlesse it be both got by laudable meanes, and likewise be employed vpon commendable workes: neither any qualitie or gift, which beawtifieth the body vnlesse vertue do commende it, as seruiceable to good vse, neither yet any endewement of the minde, but onely such as keepe residence in reason, hauing authoritie in hand, and direction to rule, by the philosophers termed t? ??e??????.64 Wherein those qualities do claime a tenure, which I haue assigned as foundations to honour, and notes of nobilitie, worthy the esteeming, and of inestimable worth. Who dare abase diuinitie for the thing it selfe; or who is so impudent, as not to confesse that profession honorable which hath God himselfe to father, and friend, our most louing, and mercifull maker: the deuill himselfe to enemie and foe, our most suttle, and despitefull marrer, the doctrine of life, the daunter of death? Some scruple there is now, which was not sometime when the allurement was larger, the liuing fatter, and the countenaunce greater: but the matter is now better, though the man be brought both to more basenes in opinion, and barenesse in prouision, and will honour a good gentleman, which will seeke honour by it, and ought so to do. The time was when the great Cesar,65 at his going furth from his house in his sute for the great pontificate sayd to his mother, that she should either see her sonne at his returne the great bishop, or else no body. Such a step was that state to his whole preferment after. Isocrates66 in his oration, where he frameth a prince, ioyneth priesthood with the prince, as two thinges of like care, requiring like sufficiencie in persons, like skill in well handling, which two sayth he, euery one thinkes, he can cunningly weild, but hardly anie one can handle them well.

If gentlemen wil not trauel and professe physicke, let them feele the price of ignorance, and punish their carcasses besides the consumption of their cofers, as all learning being refused by them hath no other way to reueng her selfe, then only to leaue them to ignorance, which will still attend to flatter and fawne there where small stuffing is, and that which is most miserable, bycause themselues see it not, will cause them selues to be their owne Gnatoes, a most vnproper part, to be seene vpon a stage, when the same person plaieth Thraso, and answereth himselfe, as if he were two. Were it not most honorable for them to see these effectes in their owne persons? singuler knowledge where studie is for knowledge and knowledge for no neede? liberall execution, where desire to do good, and good for gramercie be the true ends of most honour? where the promises from heauen, the princes vpon earth, the perpetuall prayer, and neuer dying prayse of the profited people will remember, and requite that honorable labour, so honestly employed, that fortunate reuenew so blessedly bestowed, not for priuate pleasure, but for common profit?

Albeit there is one note here necessarily to be obserued in yong gentlemen that it were a great deale better that they had no learning at all and knew their owne ignorance, then any litle smattering, vnperfit in his kinde, and fleeting in their heades. For their knowne ignorance doth but harme them selues, where other that be cunning may supply their rowmes: but their vnripe learning though pretie in the degree, and very like to haue proued good, if it had taryed the pulling, and hung the full haruest, doth keepe such a rumbling in their heades, as it will not suffer them to rest, such a wonder it is to see the quickesiluer. For the greatnes of their place emboldeneth the rash vnripenes of their studie, in what degree so euer it be, whether in not digesting that which they haue read, or in not reading sufficiently, or in chusing of absurdities to seeme to be able to defende where their state makes them spared, and meaner mens regard doth procure them reuerence, though their rashnes be seene, or in not resting vpon any one thing, but desultorie ouer all. A matter that may seeme to be somewhat in scholes, euen amongst good scholers: and very much in that state, where least learning is conmonly best liked, though best learning be most aduanced, when it ioynes with birth in sowndnes, and admiration. As the contrary troubleth all the world, with most peruerse opinions, beginning at the insufficient, though stout gentleman, and so marching forward still among such, as make more account of the person whence the ground comes, then of the reason which the thing carieth. Wherefore to conclude, I wish yong gentlemen to be better then the common in the best kinde of learning, as their meane to come to it, is euery way better. I wish them in exercise, and the frutes thereof to be their defendours, bycause they are able to beare out the charge, wherevnder the common of necessitie must shrinke: That both those wayes they may helpe their countrie in all needes, and themselues, to all honour.

The prince and soueraigne being the tippe of nobilitie: and growing in person most priuate for traine, though in office most publike for rule, doth claime of me that priuate note, which I promised before. The greatest prince in that he is a childe, is, as other children be, for soule sometimes fine, sometimes grosse: for body, sometimes strong, sometimes weake: of mould sometime faire, sometime meane: so that for the time to beginne to learne, and the matter which to learne, and all other circumstances, wherein he communicateth with his subiectes, he is no lesse subiect, then his subiectes be. For exercise to health, the same: to honour, much aboue: as he is best able to beare it, where coast is the burden, and honour the ease. We must take him as God sendes him, bycause we cannot chuse, as we could wish: as he must make the best of his people, though his people be not the best. Our dutie is to obey him, and to pray for him: his care will be to rule ouer vs, and to prouide for vs, the most in safetie the least in perill. Which seeing we finde it proue true in the female, why should we mistrust to find it in the male? If the prince his naturall constitution be but feeble, and weake, yet good traine as it helpeth forwardnes, so it strengthneth infirmitie: and is some restraint euen to the worst giuen, if it be well applyed, and against the libertie of high calling oppose the infamie of ill doing. Which made euen Nero stay the fiue first yeares of his gouernment, and to seeme incomparable good. When the yong princes elementarie is past, and greater reading comes on, such matter must be pikt, as may plant humilitie in such height, and sufficiencie in such neede, that curtesie be the meane to winne, as abilitie to wonder. Continuall dealing with forraine Embassadours, and conferring at home with his owne counsellours require both tongues to speake with, and stuffe to speake of.

And wheras he gouerneth his state by his two armes, the Ecclesiasticke, to keepe, and cleare religion, which is the maine piller to voluntarie obedience: and the Politike, to preserue, and maintaine the ciuill gouernment, which doth bridle will, and enforceth contentment: if he lacke knowledge to handle both his armes, or want good aduice to assist them in their dealing, is he not more then lame? and doth not the helpe hereof consist in learning? Martiall skill is needfull: But it would be to defend, bycause a sturring Prince still redye to assaile, is a plague to his people, and a punishment to him selfe, and in his most gaine, doth but get that, which either he or his must one daye loose againe, if the losse rest there, and pull not more with it. But religious skill is farre more massiue: bycause religion as it is most necessarie for all, so to a Prince it is more then most of all, who fearing no man, as aboue mans reache, and commanding ouer all as vnder his commission, if he feare not God his verie next both auditour, and iudge, in whose hand is his hart? and what a feare must men be in for feare of most ill, when the Prince feares not him, who can do him most good? Almighty God be thanked, who hath at this day lent vs such a Princesse, as in deede feareth him, that we neede not feare her which deseruing to be loued desires not to be feared. I wish this education to be liked of the Prince, to pull the people onward, by example that they like of, though they cannot aspire to: as I pray God long preserue her, whose good education doth teach vs, what education can do, wherby neither this lande shal euer repent, that education of it selfe did so much good in her: and I haue good cause to reioice that this my labour concerning education comes abroad in her time.