Part 6

220 The first booke teachyng

knowledge of Christes true Religion, I counte this the greatest, that it pleased God to call me, to be one poore minister in settyng forward these excellent giftes of learnyng in this most excellent Prince. Whose onely example, if the rest of our Ill Exam- // nobilitie would folow, than might England be, ples haue // for learnyng and wisedome in nobilitie, a spectacle more force, // to all the world beside. But see the mishap of then good // men: The best examples haue neuer such forse examples. // to moue to any goodnes, as the bad, vaine, light and fond, haue to all ilnes. And one example, though out of the compas of learning, yet not out of the order of good maners, was notable in this Courte, not fullie xxiiij. yeares a go, when all the actes of Parlament, many good Proclamations, diuerse strait commanude- mentes, sore punishment openlie, speciall regarde priuatelie, cold not do so moch to take away one misorder, as the example of one big one of this Courte did, still to kepe vp the same: The memorie whereof, doth yet remaine, in a common prouerbe of Birching lane. Take hede therfore, ye great ones in y^e Court, yea though Great men // ye be y^e greatest of all, take hede, what ye do, in Court, // take hede how ye liue. For as you great ones by their // vse to do, so all meane men loue to do. You be example, // in deed, makers or marrers, of all mens maners make or // within the Realme. For though God hath placed marre, all // yow, to be cheife in making of lawes, to beare other mens // greatest authoritie, to commaund all others: yet maners. // God doth order, that all your lawes, all your authoritie, all your commaundementes, do not halfe so moch with meane men, as Example // doth your example and maner of liuinge. And in Religion. // for example euen in the greatest matter, if yow your selues do serue God gladlie and orderlie for conscience sake, not coldlie, and somtyme for maner sake, you carie all the Courte with yow, and the whole Realme beside, earnestlie and orderlie to do the same. If yow do otherwise, yow be the onelie authors, of all misorders in Religion, not onelie to the Courte, but to all England beside. Infinite shall be made cold in Religion by your example, that neuer were hurt by reading of bookes. And in meaner matters, if three or foure great ones in

the brynging vp of youth. 221

Courte, will nedes outrage in apparell, in huge hose, in mon- strous hattes, in gaurishe colers, let the Prince Pro- // Example clame, make Lawes, order, punishe, commaunde // in apparell. euerie gate in London dailie to be watched, let all good men beside do euerie where what they can, surelie the misorder of apparell in mean men abrode, shall neuer be amended, except the greatest in Courte will order and mend them selues first. I know, som greate and good ones in Courte, were authors, that honest Citizens of London, shoulde watche at euerie gate, to take misordered persones in apparell. I know, that honest Londoners did so: And I sawe, which I saw than, & reporte now with some greife, that som Courtlie men were offended with these good men of London. And that, which greued me most of all, I sawe the verie same tyme, for all theis good orders, commaunded from the Courte and executed in London, I sawe I say, cum out of London, euen // Masters, vnto the presence of the Prince, a great rable of // Vshers, & meane and light persons, in apparell, for matter, // Scholers against lawe, for making, against order, for facion, // of fense. namelie hose, so without all order, as he thought himselfe most braue, that durst do most in breaking order and was most monsterous in misorder. And for all the great commaunde- mentes, that came out of the Courte, yet this bold misorder, was winked at, and borne withall, in the Courte. I thought, it was not well, that som great ones of the Court, durst declare themselues offended, with good men of London, for doinge their dewtie, & the good ones of the Courte, would not shew them- selues offended, with ill men of London, for breaking good order. I fownde thereby a sayinge of Socrates to be most trewe that ill men be more hastie, than good men be forwarde, to prosecute their purposes, euen as Christ himselfe saith, of the Children of light and darknes. Beside apparell, in all other thinges to, not so moch, good lawes and strait commaundementes as the example and maner of liuing of great men, doth carie all meane men euerie where, to like, and loue, & do, as they do. For if but two or three noble men in the Court, wold but beginne to // Example shoote, all yong Ientlemen, the whole Court, all // in shoo- London, the whole Realme, wold straight waie // tyng. exercise shooting.

222 The first booke teachyng

What praise shold they wynne to themselues, what com- moditie shold they bring to their contrey, that would thus deserue to be pointed at: Beholde, there goeth, the author of good order, the guide of good men. I cold say more, and yet not ouermuch. But perchance, som will say, I haue stepte to farre, out of my schole, into the common welthe, from teaching Written not // a yong scholer, to monishe greate and noble men: for great // yet I trust good and wise men will thinke and men, but for // iudge of me, that my minde was, not so moch, great mens // to be busie and bold with them, that be great children. // now, as to giue trewe aduise to them, that may be great hereafter. Who, if they do, as I wishe them to do, how great so euer they be now, by blood and other mens meanes, they shall becum a greate deale greater hereafter, by learninge, vertue, and their owne desertes: which is trewe praise, right worthines, and verie Nobilitie in deede. Yet, if som will needes presse me, that I am to bold with great men, & stray to Ad Philip. // farre from my matter, I will aunswere them with S. Paul, siue perc ontentionem, siue quocunqe modo, modò Christus prædicetur, &c. euen so, whether in place, or out of place, with my matter, or beside my matter, if I can hereby either prouoke the good, or staye the ill, I shall thinke my writing herein well imployed. But, to cum downe, from greate men, and hier matters, to my litle children, and poore scholehouse againe, I will, God willing, go forwarde orderlie, as I purposed, to instructe Children and yong men, both for learninge and maners. Hitherto, I haue shewed, what harme, ouermoch feare bringeth to children: and what hurte, ill companie, and ouer- moch libertie breedeth in yougthe: meening thereby, that from seauen yeare olde, to seauentene, loue is the best allurement to learninge: from seauentene to seauen and twentie, that wise men shold carefullie see the steppes of yougthe surelie staide by good order, in that most slipperie tyme: and speciallie in the Courte, a place most dangerous for yougthe to liue in, without great grace, good regarde, and diligent looking to. Syr Richard Sackuile, that worthy Ientlemen of worthy Trauelyng // memorie, as I sayd in the begynnynge, in the into Ita- // Queenes priuie Chamber at Windesore, after he lie. // had talked with me, for the right choice of a good

the brynging vp of youth. 223

witte in a child for learnyng, and of the trewe difference betwixt quicke and hard wittes, of alluring yong children by ientlenes to loue learnyng, and of the speciall care that was to be had, to keepe yong men from licencious liuyng, he was most earnest with me, to haue me say my mynde also, what I thought, concernyng the fansie that many yong Ientlemen of England haue to trauell abroad, and namely to lead a long lyfe in Italie. His request, both for his authoritie, and good will toward me, was a sufficient commaundement vnto me, to satisfie his pleasure, with vtteryng plainlie my opinion in that matter. Syr quoth I, I take goyng thither, and liuing there, for a yonge ientleman, that doth not goe vnder the kepe and garde of such a man, as both, by wisedome can, and authoritie dare rewle him, to be meruelous dangerous. And whie I said so than, I will declare at large now: which I said than priuatelie, and write now openlie, not bicause I do contemne, either the knowledge of strange and diuerse tonges, and namelie the // The Ita- Italian tonge, which next the Greeke and Latin // lian tong. tonge, I like and loue aboue all other: or else bicause I do despise, the learning that is gotten, or the experi- ence that is gathered in strange contries: or for any priuate malice that beare to Italie: which contrie, and // Italia. in it, namelie Rome, I haue alwayes speciallie honored: bicause, tyme was, whan Italie and // Roma. Rome, haue bene, to the greate good of vs that now liue, the best breeders and bringers vp, of the worthiest men, not onelie for wise speakinge, but also for well doing, in all Ciuill affaires, that euer was in the worlde. But now, that tyme is gone, and though the place remayne, yet the olde and present maners, do differ as farre, as blacke and white, as vertue and vice. Vertue once made that contrie Mistres ouer all the worlde. Vice now maketh that contrie slaue to them, that before, were glad to serue it. All men seeth it: They themselues confesse it, namelie soch, as be best and wisest amongest them. For sinne, by lust and vanitie, hath and doth breed vp euery where, common contempt of Gods word, priuate contention in many families, open factions in euery Citie: and so, makyng them selues bonde, to vanitie and vice at home, they are content to beare the yoke of seruyng straungers abroad. Italie now, is not that Italie, that it was wont to be: and therfore now, not so

224 The first booke teachyng

fitte a place, as some do counte it, for yong men to fetch either wisedome or honestie from thence. For surelie, they will make other but bad Scholers, that be so ill Masters to them selues. Yet, if a ientleman will nedes trauell into Italie, he shall do well, to looke on the life, of the wisest traueler, that euer traueled thether, set out by the wisest writer, that euer spake with tong, Gods doctrine onelie excepted: and that is Vlysses in Vlysses. // Homere. Vlysses, and his trauell, I wishe our Homere. // trauelers to looke vpon, not so much to feare them, with the great daungers, that he many tymes suffered, as to instruct them, with his excellent wisedome, which he alwayes and euerywhere vsed. Yea euen those, that be learned and wittie trauelers, when they be disposed to prayse traueling, as a great commendacion, and the best Scripture they haue for it, they gladlie recite the third verse of Homere, in his first booke of Odyssea, conteinyng a great prayse of Vlysses, for odys. a. // the witte he gathered, & wisdome he vsed in his traueling. Which verse, bicause, in mine opinion, it was not made at the first, more naturallie in Greke by Homere, nor after turned more aptlie into Latin by Horace, than it was a good while ago, in Cambrige, translated into English, both plainlie for the sense, and roundlie for the verse, by one of the best Scholers, that euer S. Iohns Colledge bred, M. Watson, myne old frend, somtime Bishop of Lincolne, therfore, for their sake, that haue lust to see, how our English tong, in auoidyng barbarous ryming, may as well receiue, right quantitie of sillables, and trewe order of versifiyng (of which matter more at large here- after) as either Greke or Latin, if a cunning man haue it in handling, I will set forth that one verse in all three tonges, for an Example to good wittes, that shall delite in like learned exercise. <b>Homerus.</b> pollon d anthropon iden astea kai noon egno. <b>Horatius.</b> Qui mores hominum multorum vidit & vrbes. <b>M. Watson.</b> All trauellers do gladly report great prayse of Vlysses, For that he knew many mens maners, and saw many Cities.

the brynging vp of youth. 225

And yet is not Vlysses commended, so much, nor so oft, in Homere, bicause he was polytropos, that is, // | {polytropos. skilfull in many mens manners and facions, as // | Vlyss. { bicause he was polymetis, that is, wise in all // | { polymetis. purposes, & ware in all places: which wisedome and warenes will not serue neither a traueler, except Pallas be // Pallas from alwayes at his elbow, that is Gods speciall grace // heauen. from heauen, to kepe him in Gods feare, in all his doynges, in all his ieorneye. For, he shall not alwayes in his absence out of England, light vpon a ientle Alcynous, and walke in his faire gardens // | Alcynous. od. 2. full of all harmelesse pleasures: but he shall // | sometymes, fall, either into the handes of some // | cruell Cyclops, or into the lappe of some wanton // | Cyclops. od. 1. and dalying Dame Calypso: and so suffer the // | Calypso. od. e. danger of many a deadlie Denne, not so full of // | perils, to distroy the body, as, full of vayne // | pleasures, to poyson the mynde. Some Siren // | Sirenes. } shall sing him a song, sweete in tune, but // | } sownding in the ende, to his vtter destruction. // | Scylla. } od. m. If Scylla drowne him not, Carybdis may fortune // | Caribdis. } swalow hym. Some Circes shall make him, of // | Circes. od. k. a plaine English man, a right Italian. And at length to hell, or to some hellish place, is he likelie to go: from whence is hard returning, although one Vlysses, and that by Pallas ayde, and good counsell of Tiresias once // od. l. escaped that horrible Den of deadly darkenes. Therfore, if wise men will nedes send their sonnes into Italie, let them do it wiselie, vnder the kepe and garde of him, who, by his wisedome and honestie, by his example and authoritie, may be hable to kepe them safe and sound, in the feare of God, in Christes trewe Religion, in good order and honestie of liuyng: except they will haue them run headling, into ouermany ieoperdies, as Vlysses had done many tymes, if Pallas had not alwayes gouerned him: if he had not vsed, to stop his eares with waxe: to bind him selfe to // od. m. the mast of his shyp: to feede dayly, vpon that // od. k. swete herbe Moly with the blake roote and // Moly Her- white floore, giuen vnto hym by Mercurie, to // ba. auoide all the inchantmentes of Circes. Wherby, the Diuine

226 The first booke teachyng

Poete Homer ment couertlie (as wise and Godly men do iudge) Psal. 33. // that loue of honestie, and hatred of ill, which Dauid more plainly doth call the feare of God: the onely remedie agaynst all inchantementes of sinne. I know diuerse noble personages, and many worthie Ientle- men of England, whom all the Siren songes of Italie, could neuer vntwyne from the maste of Gods word: nor no inchant- ment of vanitie, ouerturne them, from the feare of God, and loue of honestie. But I know as many, or mo, and some, sometyme my deare frendes, for whose sake I hate going into that countrey the more, who, partyng out of England feruent in the loue of Christes doctrine, and well furnished with the feare of God, returned out of Italie worse transformed, than euer was any in Circes Court. I know diuerse, that went out of England, men of innocent life, men of excellent learnyng, who returned out of Italie, not onely with worse maners, but also with lesse learnyng: neither so willing to liue orderly, nor yet so hable to speake learnedlie, as they were at home, before they went abroad. And why? Plato y^t wise writer, and worthy traueler him selfe, telleth the cause why. He went into Sicilia, a countrey, no nigher Italy by site of place, than Italie that is now, is like Sicilia that was then, in all corrupt maners and licenciousnes of life. Plato found in Sicilia, euery Citie full of vanitie, full of factions, euen as Italie is now. And as Homere, like a learned Poete, doth feyne, that Circes, by pleasant in- chantmentes, did turne men into beastes, some into Swine, som into Asses, some into Foxes, some into Wolues etc. euen so Plat. ad // Plato, like a wise Philosopher, doth plainelie Dionys. // declare, that pleasure, by licentious vanitie, that Epist. 3. // sweete and perilous poyson of all youth, doth ingender in all those, that yeld vp themselues to her, foure notorious properties. {1. lethen The fruits // {2. dysmathian of vayne // {3. achrosynen pleasure. // {4. ybrin. The first, forgetfulnes of all good thinges learned before: Causes // the second, dulnes to receyue either learnyng or why men // honestie euer after: the third, a mynde embracing

the brynging vp of youth. 227

lightlie the worse opinion, and baren of discretion // returne out to make trewe difference betwixt good and ill, // of Italie, betwixt troth, and vanitie, the fourth, a proude // lesse lear- disdainfulnes of other good men, in all honest // ned and matters. Homere and Plato, haue both one // worse ma- meanyng, looke both to one end. For, if a man // nered. inglutte himself with vanitie, or walter in filthi- // Homer and nes like a Swyne, all learnyng, all goodnes, is // Plato ioy- sone forgotten: Than, quicklie shall he becum // ned and ex- a dull Asse, to vnderstand either learnyng or //pounded. honestie: and yet shall he be as sutle as a Foxe, // A Swyne. in breedyng of mischief, in bringyng in misorder, // An Asse. with a busie head, a discoursing tong, and a factious harte, in // A Foxe. euery priuate affaire, in all matters of state, with this pretie propertie, alwayes glad to commend the worse // aphrosyne, partie, and euer ready to defend the falser // Quid, et opinion. And why? For, where will is giuen // vnde. from goodnes to vanitie, the mynde is sone caryed from right iudgement, to any fond opinion, in Religion, in Philosophie, or any other kynde of learning. The fourth fruite of vaine pleasure, by Homer and Platos iudgement, is pride // hybris. in them selues, contempt of others, the very badge of all those that serue in Circes Court. The trewe meenyng of both Homer and Plato, is plainlie declared in one short sentence of the holy Prophet of God // Hieremias Hieremie, crying out of the vaine & vicious life // 4. Cap. of the Israelites. This people (sayth he) be fooles and dulhedes to all goodnes, but sotle, cunning and bolde, in any mischiefe. &c. The true medicine against the inchantmentes of Circes, the vanitie of licencious pleasure, the inticementes of all sinne, is, in Homere, the herbe Moly, with the blacke roote, and white flooer, sower at the first, but sweete in the end: which, Hesiodus termeth the study of vertue, hard and // Hesiodus irksome in the beginnyng, but in the end, easie // de virtute. and pleasant. And that, which is most to be marueled at, the diuine Poete Homere sayth plainlie that this medicine against sinne and vanitie, is not found // Homerus, out by man, but giuen and taught by God. And // diuinus for some one sake, that will haue delite to read // Poeta.

228 The first booke teachyng

that sweete and Godlie Verse, I will recite the very wordes of Homere and also turne them into rude English metre.

chalepon de t oryssein andrasi ge thnetoisi, theoi de te panta dynantai.

In English thus.

No mortall man, with sweat of browe, or toile of minde, But onely God, who can do all, that herbe doth finde.

Plato also, that diuine Philosopher, hath many Godly medicines agaynst the poyson of vayne pleasure, in many places, but specially in his Epistles to Dionisius the tyrant of Plat. ad // Sicilie: yet agaynst those, that will nedes becum Dio. // beastes, with seruyng of Circes, the Prophet Psal. 32 // Dauid, crieth most loude, Nolite fieri sicut equus et mulus: and by and by giueth the right medi- cine, the trewe herbe Moly, In camo & freno maxillas eorum constringe, that is to say, let Gods grace be the bitte, let Gods feare be the bridle, to stay them from runnyng head- long into vice, and to turne them into the right way agayne. Psal. 33. // Dauid in the second Psalme after, giueth the same medicine, but in these plainer wordes, Diuerte à malo, & fac bonum. But I am affraide, that ouer many of our trauelers into Italie, do not exchewe the way to Circes Court: but go, and ryde, and runne, and flie thether, they make great hast to cum to her: they make great sute to serue her: yea, I could point out some with my finger, that neuer had gone out of England, but onelie to serue Circes, in Italie. Vanitie and vice, and any licence to ill liuyng in England was counted stale and rude vnto them. And so, beyng Mules and Horses before they went, returned verie Swyne and Asses home agayne: yet euerie where verie Foxes with suttle A trewe // and busie heades; and where they may, verie Picture of // wolues, with cruell malicious hartes. A mer- a knight of // uelous monster, which, for filthines of liuyng, for Circes // dulnes to learning him selfe, for wilinesse in Court. // dealing with others, for malice in hurting without cause, should carie at once in one bodie, the belie of a Swyne, the head of an Asse, the brayne of a Foxe, the wombe of a wolfe. If you thinke, we iudge amisse, and write to sore

the brynging vp of youth. 229

against you, heare, what the Italian sayth of the English man, what the master reporteth of the scholer: who // The Ita- vttereth playnlie, what is taught by him, and what // lians iudge- learned by you, saying, Englese Italianato, e vn // ment of diabolo incarnato, that is to say, you remaine men // Englishmen in shape and facion, but becum deuils in life // brought vp and condition. This is not, the opinion of one, // in Italie. for some priuate spite, but the iudgement of all, in a common Prouerbe, which riseth, of that learnyng, and those maners, which you gather in Italie: a good Scholehouse // The Ita- of wholesome doctrine: and worthy Masters of // lian diffa- commendable Scholers, where the Master had // meth him rather diffame hym selfe for hys teachyng, than // selfe, to not shame his Scholer for his learning. A good // shame the nature of the maister, and faire conditions of the // Englishe scholers. And now chose you, you Italian English men, // man. whether you will be angrie with vs, for calling you monsters, or with the Italianes, for callyng you deuils, or else with your owne selues, that take so much paines, and go so farre, to make your selues both. If some yet do not well vnder- // An Eng- stand, what is an English man Italianated, I will // lish man plainlie tell him. He, that by liuing, & traueling // Italiana- in Italie, bringeth home into England out of Italie, // ted. the Religion, the learning, the policie, the experience, the maners of Italie. That is to say, for Religion, // | {1 Religion.} Papistrie or worse: for learnyng, lesse // | {2 Learn- } commonly than they caried out with // | { ing. } them: for pollicie, a factious hart, a // | {3 Pollicie. } discoursing head, a mynde to medle in // |The{ }gotten in all mens matters: for experience, // | {4 Experi- }Italie. plentie of new mischieues neuer // | { ence. } knowne in England before: for maners, // | {5 Maners. } varietie of vanities, and chaunge of // | filthy lyuing. These be the inchantementes of Circes, brought out of Italie, to marre mens maners in England: much, by example of ill life, but more by preceptes of fonde // Italian bookes, of late translated out of Italian into // bokes trans- English, sold in euery shop in London, com- // lated into mended by honest titles the soner to corrupt // English. honest maners: dedicated ouer boldlie to vertuous and honor-

230 The first booke teachyng

able personages, the easielier to begile simple and innocent wittes. hand.gif // It is pitie, that those, which haue authoritie and charge, to allow and dissalow bookes to be printed, be no more circumspect herein, than they are. Ten Sermons at Paules Crosse do not so moch good for mouyng men to trewe doctrine, as one of those bookes do harme, with inticing men to ill liuing. Yea, I say farder, those bookes, tend not so moch to corrupt honest liuyng, as they do, to subuert trewe Religion. Mo Papistes be made, by your mery bookes of Italie, than by your earnest bookes of Louain. And bicause our great Phisicians, do winke at the matter, and make no counte of this sore, I, though not admitted one of their felowshyp, yet hauyng bene many yeares a prentice to Gods trewe Religion, and trust to continewe a poore iorney man therein all dayes of my life, for the dewtie I owe, & loue I beare, both to trewe doctrine, and honest liuing, though I haue no authoritie to amend the sore my selfe, yet I will declare my good will, to discouer the sore to others. S. Paul saith, that sectes and ill opinions, be the workes of Ad Gal. 5. // the flesh, and frutes of sinne, this is spoken, no more trewlie for the doctrine, than sensiblie for the reason. And why? For, ill doinges, breed ill thinkinges. And of corrupted maners, spryng peruerted iudgementes. And Voluntas} {Bonum. | // how? there be in man two speciall } Respicit. { | // thinges: Mans will, mans mynde, Mens } { Verum. | Where will inclineth to goodnes, the mynde is bent to troth: Where will is caried from goodnes to vanitie, the mynde is sone drawne from troth to false opinion. And so, the readiest way to entangle the mynde with false doctrine, is first to intice the will to wanton liuyng. Therfore, when the busie and open Papistes abroad, could not, by their contentious bookes, turne men in England fast enough, from troth and right iudgement in doctrine, than the sutle and hand.gif // secrete Papistes at home, procured bawdie bookes to be translated out of the Italian tonge, whereby ouer many yong willes and wittes allured to wantonnes, do now boldly contemne all seuere bookes that sounde to honestie and godlines. In our forefathers tyme, whan Papistrie, as a standyng poole, couered and ouerflowed all England, fewe bookes were read in our tong, sauyng certaine bookes of Cheualrie, as they

the brynging vp of youth. 231

sayd, for pastime and pleasure, which, as some say, were made in Monasteries, by idle Monkes, or wanton Chanons: as one for example, Morte Arthure: the whole pleasure // Morte Ar- of which booke standeth in two speciall poyntes, // thur. in open mans slaughter, and bold bawdrye: In which booke those be counted the noblest Knightes, that do kill most men without any quarell, and commit fowlest aduoulteries by sutlest shiftes: as Sir Launcelote, with the wife of king Arthure his master: Syr Tristram with the wife of king Marke his vncle: Syr Lamerocke with the wife of king Lote, // hand.gif that was his own aunte. This is good stuffe, for wise men to laughe at, or honest men to take pleasure at. Yet I know, when Gods Bible was banished the Court, and Morte Arthure receiued into the Princes chamber. What toyes, the dayly readyng of such a booke, may worke in the will of a yong ientleman, or a yong mayde, that liueth welthelie and idlelie, wise men can iudge, and honest men do pitie. And yet ten Morte Arthures do not the tenth part so much harme, as one of these bookes, made in Italie, and translated in // hand.gif England. They open, not fond and common wayes to vice, but such subtle, cunnyng, new, and diuerse shiftes, to cary yong willes to vanitie, and yong wittes to mischief, to teach old bawdes new schole poyntes, as the simple head of an English man is not hable to inuent, nor neuer was hard of in England before, yea when Papistrie ouerflowed all. Suffer these bookes to be read, and they shall soone displace all bookes of godly learnyng. For they, carying the will to vanitie, and marryng good maners, shall easily // hand.gif corrupt the mynde with ill opinions, and false iudgement in doctrine: first, to thinke ill of all trewe Religion, and at last to thinke nothyng of God hym selfe, one speciall pointe that is to be learned in Italie, and Italian // hand.gif bookes. And that which is most to be lamented, and therfore more nedefull to be looked to, there be moe of these vngratious bookes set out in Printe within these fewe monethes, than haue bene sene in England many score yeare before. And bicause our English men made Italians, can not hurt, but certaine persons, and in certaine places, therfore these Italian bookes are made English, to bryng mischief enough