Part 7

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openly and boldly, to all states great and meane, yong and old, euery where. And thus yow see, how will intised to wantonnes, doth easelie allure the mynde to false opinions: and how corrupt maners in liuinge, breede false iudgement in doctrine: how sinne and fleshlines, bring forth sectes and heresies: And therefore suffer not vaine bookes to breede vanitie in mens willes, if yow would haue Goddes trothe take roote in mens myndes. That Italian, that first inuented the Italian Prouerbe against our Englishe men Italianated, ment no more their The Ita- // vanitie in liuing, than their lewd opinion in lian pro- // Religion. For, in calling them Deuiles, he carieth uerbe ex- // them cleane from God: and yet he carieth them pounded. // no farder, than they willinglie go themselues, that is, where they may freely say their mindes, to the open contempte of God and all godlines, both in liuing and doctrine. And how? I will expresse how, not by a Fable of Homere, nor by the Philosophie of Plato, but by a plaine troth of Goddes word, sensiblie vttered by Dauid thus. Thies men, abhominabiles facti in studijs suis, thinke verily, and singe gladlie the verse before, Dixit insipiens in Corde suo, non est Psa. 14. // Deus: that is to say, they geuing themselues vp to vanitie, shakinge of the motions of Grace, driuing from them the feare of God, and running headlong into all sinne, first, lustelie contemne God, than scornefullie mocke his worde, and also spitefullie hate and hurte all well willers thereof. Than they haue in more reuerence, the triumphes of Petrarche: than the Genesis of Moses: They make more accounte of Tullies offices, than S. Paules epistles: of a tale in Bocace, than a storie of the Bible. Than they counte as Fables, the holie misteries of Christian Religion. They make Christ and his Gospell, onelie serue Ciuill pollicie: Than neyther Religion cummeth amisse to them: In tyme they be Promoters of both openlie: in place againe mockers of both priuilie, as I wrote once in a rude ryme.

Now new, now olde, now both, now neither, To serue the worldes course, they care not with whether.

For where they dare, in cumpanie where they like, they

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boldlie laughe to scorne both protestant and Papist. They care for no scripture: They make no counte of generall councels: they contemne the consent of the Chirch: They passe for no Doctores: They mocke the Pope: They raile on Luther: They allow neyther side: They like none, but onelie themselues: The marke they shote at, the ende they looke for, the heauen they desire, is onelie, their owne present pleasure, and priuate proffit: whereby, they plainlie declare, of whose schole, of what Religion they be: that is, Epicures in liuing, and atheoi in doctrine: this last worde, is no more vnknowne now to plaine English men, than the Person was vnknown somtyme in England, vntill som Englishe man tooke peines, to fetch that deuelish opinion out of Italie. Thies men, thus Italianated abroad, can not abide our Godlie // The Ita- Italian Chirch at home: they be not of that // lian Chirche Parish, they be not of that felowshyp: they like // in London. not y^t preacher: they heare not his sermons: Excepte som- tymes for companie, they cum thither, to heare the Italian tonge naturally spoken, not to hear Gods doctrine trewly preached. And yet, thies men, in matters of Diuinitie, openlie pretend a great knowledge, and haue priuatelie to them selues, a verie compendious vnderstanding of all, which neuertheles they will vtter when and where they liste: And that is this: All the misteries of Moses, the whole lawe and Cerimonies, the Psalmes and Prophetes, Christ and his Gospell, GOD and the Deuill, Heauen and Hell, Faith, Conscience, Sinne, Death, and all they shortlie wrap vp, they quickly expounde with this one halfe verse of Horace. Credat Iudæus Appella. Yet though in Italie they may freely be of no Religion, as they are in Englande in verie deede to, neuerthelesse returning home into England they must countenance the profession of the one or the other, howsoeuer inwardlie, they laugh to scorne both. And though, for their priuate matters they can follow, fawne, and flatter noble Personages, contrarie to them in all respectes, yet commonlie they allie them- // Papistrie selues with the worst Papistes, to whom they be // and impie- wedded, and do well agree togither in three // tie agree in proper opinions: In open contempte of Goddes // three opini- worde: in a secret securitie of sinne: and in // ons.

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a bloodie desire to haue all taken away, by sword or burning, Pigius. // that be not of their faction. They that do read, with indifferent iudgement, Pygius and Machiaue- // Machiauel,/i>, two indifferent Patriarches of thies lus. // two Religions, do know full well that I say trewe. Ye see, what manners and doctrine, our Englishe men fetch out of Italie: For finding no other there, they can bring no Wise and // other hither. And therefore, manie godlie and honest tra- // excellent learned Englishe men, not manie yeares uelers. // ago, did make a better choice, whan open crueltie draue them out of this contrie, to place themselues there, where Germanie. // Christes doctrine, the feare of God, punishment of sinne, and discipline of honestie, were had in speciall regarde. I was once in Italie my selfe: but I thanke God, my Venice. // abode there, was but ix. dayes: And yet I sawe in that litle tyme, in one Citie, more libertie to sinne, than euer I hard tell of in our noble Citie of London in London._ // ix. yeare. I sawe, it was there, as free to sinne, not onelie without all punishment, but also without any mans marking, as it is free in the Citie of London, to chose, without all blame, whether a man lust to weare Shoo or pantocle. And good cause why: For being vnlike in troth of Religion, they must nedes be vnlike in honestie of liuing. Seruice of // For blessed be Christ, in our Citie of London, God in // commonlie the commandementes of God, be more England. // diligentlie taught, and the seruice of God more reuerentlie vsed, and that daylie in many priuate mens houses, Seruice of // than they be in Italie once a weeke in their God in I- // common Chirches: where, masking Ceremonies, talie. // to delite the eye, and vaine soundes, to please the eare, do quite thrust out of the Chirches, all seruice of The Lord // God in spirit and troth. Yea, the Lord Maior Maior of // of London, being but a Ciuill officer, is com- London. // monlie for his tyme, more diligent, in punishing sinne, the bent enemie against God and good order, than all The In- // the bloodie Inquisitors in Italie be in seauen yeare. quisitors in // For, their care and charge is, not to punish Italie. // sinne, not to amend manners, not to purge doctrine, but onelie to watch and ouersee that Christes trewe

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Religion set no sure footing, where the Pope hath any Iurisdiction. I learned, when I was at Venice, that there it is counted good pollicie, when there be foure or fiue // An ungod- brethren of one familie, one, onelie to marie: & // lie pollicie. all the rest, to waulter, with as litle shame, in open lecherie, as Swyne do here in the common myre. Yea, there be as fayre houses of Religion, as great prouision, as diligent officers, to kepe vp this misorder, as Bridewell is, and all the Masters there, to kepe downe misorder. And therefore, if the Pope himselfe, do not onelie graunt pardons to furder thies wicked purposes abrode in Italie, but also (although this present Pope, in the beginning, made som shewe of misliking thereof) assigne both meede and merite to the maintenance of stewes and brothelhouses at home in Rome, than let wise men thinke Italie a safe place for holsom doctrine, and godlie manners, and a fitte schole for yong ientlemen of England to be brought vp in. Our Italians bring home with them other faultes from Italie, though not so great as this of Religion, yet a great deale greater, than many good men can well beare. For commonlie they cum home, common contemners of mariage // Contempt and readie persuaders of all other to the same: // of mariage. not because they loue virginitie, but, being free in Italie, to go whither so euer lust will cary them, they do not like, that lawe and honestie should be soch a barre to their like libertie at home in England. And yet they be, the greatest makers of loue, the daylie daliers, with such pleasant wordes, with such smilyng and secret countenances, with such signes, tokens, wagers, purposed to be lost, before they were purposed to be made, with bargaines of wearing colours, floures, and herbes, to breede occasion of ofter meeting of him and her, and bolder talking of this and that &c. And although I haue seene some, innocent of all ill, and stayde in all honestie, that haue vsed these thinges without all harme, without all suspicion of harme, yet these knackes were brought first into England by them, that learned them before in Italie in Circes Court: and how Courtlie curtesses so euer they be counted now, yet, if the meaning and maners of some that do vse them, were somewhat

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amended, it were no great hurt, neither to them selues, nor to others. An other propertie of this our English Italians is, to be meruelous singular in all their matters: Singular in knowledge, ignorant of nothyng: So singular in wisedome (in their owne opinion) as scarse they counte the best Counsellor the Prince hath, comparable to them: Common discoursers of all matters: busie searchers of most secret affaires: open flatterers of great men: priuie mislikers of good men: Faire speakers, with smiling countenances, and much curtessie openlie to all men. Ready bakbiters, sore nippers, and spitefull reporters priuilie of good men. And beyng brought vp in Italie, in some free Citie, as all Cities be there: where a man may freelie discourse against what he will, against whom he lust: against any Prince, agaynst any gouernement, yea against God him selfe, and his whole Religion: where he must be, either Guelphe or Gibiline, either French or Spanish: and alwayes compelled to be of some partie, of some faction, he shall neuer be compelled to be of any Religion: And if he medle not ouer much with Christes true Religion, he shall haue free libertie to embrace all Religions, and becum, if he lust at once, without any let or punishment, Iewish, Turkish, Papish, and Deuillish. A yong Ientleman, thus bred vp in this goodly schole, to learne the next and readie way to sinne, to haue a busie head, a factious hart, a talkatiue tonge, fed with discoursing of factions: led to contemne God and his Religion, shall cum home into England, but verie ill taught, either to be an honest man him self, a quiet subiect to his Prince, or willyng to serue God, vnder the obedience of trewe doctrine, or within the order of honest liuing. I know, none will be offended with this my generall writing, but onelie such, as finde them selues giltie priuatelie therin: who shall haue good leaue to be offended with me, vntill they begin to amende them selues. I touch not them that be good: and I say to litle of them that be nought. And so, though not enough for their deseruing, yet sufficientlie for this time, and more els when, if occasion so require. And thus farre haue I wandred from my first purpose of teaching a child, yet not altogether out of the way, bicause

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this whole taulke hath tended to the onelie aduauncement of trothe in Religion, and honestie of liuing: and hath bene wholie within the compasse of learning and good maners, the speciall pointes belonging in the right bringyng vp of youth. But to my matter, as I began, plainlie and simplie with my yong Scholer, so will I not leaue him, God willing, vntill I haue brought him a per- fite Scholer out of the Schole, and placed him in the Vniuersitie, to becum a fitte student, for Logicke and Rhetoricke: and so after to Phisicke, Law, or Diuinitie, as aptnes of na- ture, aduise of frendes, and Gods disposition shall lead him.

The ende of the first booke.

The second booke.

AFter that your scholer, as I sayd before, shall cum in deede, first, to a readie perfitnes in translating, than, to a ripe and skilfull choice in markyng out hys sixe pointes, as, {1. Proprium. {2. Translatum. {3. Synonymum. {4. Contrarium. {5. Diuersum. {6. Phrases. Than take this order with him: Read dayly vnto him, Cicero. // some booke of Tullie, as the third booke of de Senectute, Epistles chosen out by Sturmius, de Amicitia, or that excellent Epistle conteinyng almost the whole first book ad Q. fra: some Comedie of Terentius. // Terence or Plautus: but in Plautus, skilfull choice Plautus. // must be vsed by the master, to traine his Scholler to a iudgement, in cutting out perfitelie ouer old and vnproper Iul. Cæsar. // wordes: Cæs. Commentaries are to be read with all curiositie, in specially without all exception to be made, either by frende or foe, is seene, the vnspotted proprietie of the Latin tong, euen whan it was, as the Grecians say, in akme, that is, at the hiest pitch of all perfitenesse: or T. Liuius. // some Orations of T. Liuius, such as be both longest and plainest. These bookes, I would haue him read now, a good deale at euery lecture: for he shall not now vse dalie translation, but onely construe againe, and parse, where ye suspect, is any nede: yet, let him not omitte in these bookes, his former exercise, in

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marking diligently, and writyng orderlie out his six pointes. And for translating, vse you your selfe, euery second or thyrd day, to chose out, some Epistle ad Atticum, some notable common place out of his Orations, or some other part of Tullie, by your discretion, which your scholer may not know where to finde: and translate it you your selfe, into plaine naturall English, and than giue it him to translate into Latin againe: allowyng him good space and tyme to do it, both with diligent heede, and good aduisement. Here his witte shalbe new set on worke: his iudgement, for right choice, trewlie tried: his memorie, for sure reteyning, better exercised, than by learning, any thing without the booke: & here, how much he hath proffited, shall plainly appeare. Whan he bringeth it translated vnto you, bring you forth the place of Tullie: lay them together: compare the one with the other: commend his good choice, & right placing of wordes: Shew his faultes iently, but blame them not ouer sharply: for, of such missings, ientlie admonished of, proceedeth glad & good heed taking: of good heed taking, springeth chiefly knowledge, which after, groweth to perfitnesse, if this order, be diligentlie vsed by the scholer & iently handled by the master: for here, shall all the hard pointes of Grammer, both easely and surelie be learned vp: which, scholers in common scholes, by making of Latines, be groping at, with care & feare, & yet in many yeares, they scarse can reach vnto them. I remember, whan I was yong, in the North, they went to the Grammer schole, litle children: they came from thence great lubbers: alwayes learning, and litle profiting: learning without booke, euery thing, vnder- standyng within the booke, litle or nothing: Their whole knowledge, by learning without the booke, was tied onely to their tong & lips, and neuer ascended vp to the braine & head, and therfore was sone spitte out of the mouth againe: They were, as men, alwayes goyng, but euer out of the way: and why? For their whole labor, or rather great toyle without order, was euen vaine idlenesse without proffit. In deed, they tooke great paynes about learning: but employed small labour in learning: Whan by this way prescribed in this booke, being streight, plaine, & easie, the scholer is alwayes laboring with pleasure, and euer going right on forward with proffit: always laboring I say, for, or he haue construed

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parced, twise translated ouer by good aduisement, marked out his six pointes by skilfull iudgement, he shall haue necessarie occasion, to read ouer euery lecture, a dosen tymes, at the least. Which, bicause he shall do alwayes in order, he shall do it alwayes with pleasure: And pleasure allureth loue: loue hath lust to labor: labor alwayes obteineth his purpose, as most Rhet. 2 // trewly, both Aristotle in his Rhetoricke & Oedipus In Oedip. Tyr. // in Sophocles do teach, saying, pan gar ekponou- Epist. lib. 7. // menon aliske. et. cet. & this oft reading, is the verie right folowing, of that good Counsell, which Plinie doth geue to his frende Fuscus, saying, Multum, non multa. But to my purpose againe: Whan, by this diligent and spedie reading ouer, those forenamed good bokes of Tullie, Terence, Cæsar, and Liuie, and by this second kinde of translating out of your English, tyme shall breed skill, and vse shall bring perfection, than ye may trie, if you will, your scholer, with the third kinde of translation: although the two first wayes, by myne opinion, be, not onelie sufficent of them selues, but also surer, both for the Masters teaching, and scholers learnyng, than this third way is: Which is thus. Write you in English, some letter, as it were from him to his father, or to some other frende, naturallie, according to the disposition of the child, or some tale, or fable, or plaine narration, according as Aphthonius beginneth his exercises of learning, and let him translate it into Latin againe, abiding in soch place, where no other scholer may prompe him. But yet, vse you your selfe soch discretion for choice therein, as the matter may be within the compas, both for wordes and sentences, of his former learning and reading. And now take heede, lest your scholer do not better in some point, than you your selfe, except ye haue bene diligentlie exercised in these kindes of translating before: I had once a profe hereof, tried by good experience, by a deare frende of myne, whan I came first from Cambrige, to serue the Queenes Maiestie, than Ladie Elizabeth, lying at worthie Syr Ant. Denys in Cheston. Iohn Whitneye, a yong ientleman, was my bedfeloe, who willyng by good nature and prouoked by mine aduise, began to learne the Latin tong, after the order declared in this booke. We began after Christmas: I read vnto him Tullie de Amicitia, which he did euerie day

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twise translate, out of Latin into English, and out of English into Latin agayne. About S. Laurence tyde after, to proue how he proffited, I did chose out Torquatus taulke de Amicitia, in the later end of the first booke de finib. bicause that place was, the same in matter, like in wordes and phrases, nigh to the forme and facion of sentences, as he had learned before in de Amicitia. I did translate it my selfe into plaine English, and gaue it him to turne into Latin: Which he did, so choislie, so orderlie, so without any great misse in the hardest pointes of Grammer, that some, in seuen yeare in Grammer Scholes, yea, & some in the Vniuersities to, can not do halfe so well. This worthie yong Ientleman, to my greatest grief, to the great lamentation of that whole house, and speciallie to that most noble Ladie, now Queene Elizabeth her selfe, departed within few dayes, out of this world. And if in any cause, a man may without offence of God speake somewhat vngodlie, surely, it was some grief vnto me, to see him hie so hastlie to God, as he did. A Court, full of soch yong Ientlemen, were rather a Paradise than a Court vpon earth. And though I had neuer Poeticall head, to make any verse, in any tong, yet either loue, or sorrow, or both, did wring out of me than, certaine carefull thoughtes of my good will towardes him, which in my murning for him, fell forth, more by chance, than either by skill or vse, into this kinde of misorderlie meter.

Myne owne Iohn Whitney, now farewell, now death doth parte vs twaine, No death, but partyng for a while, whom life shall ioyne agayne. Therfore my hart cease sighes and sobbes, cease sorowes seede to sow, Wherof no gaine, but greater grief, and hurtfull care may grow. Yet, whan I thinke vpon soch giftes of grace as God him lent, My losse, his gaine, I must a while, with ioyfull teares lament. Yong yeares to yelde soch frute in Court, where seede of vice is sowne, Is sometime read, in some place seene, amongst vs seldom knowne. His life he ledde, Christes lore to learne, with will to worke the same: He read to know, and knew to liue, and liued to praise his name. So fast to frende, so foe to few, so good to euery weight, I may well wishe, but scarcelie hope, agayne to haue in sight.

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The greater ioye his life to me, his death the greater payne: His life in Christ so surelie set, doth glad my hearte agayne: His life so good, his death better, do mingle mirth with care, My spirit with ioye, my flesh with grief, so deare a frend to spare. Thus God the good, while they be good, doth take, and leaues vs ill, That we should mend our sinfull life, in life to tary still. Thus, we well left, be better rest, in heauen to take his place, That by like life, and death, at last, we may obteine like grace. Myne owne Iohn Whiteney agayne fairewell, a while thus parte in twaine, Whom payne doth part in earth, in heauen great ioye shall ioyne agayne.

In this place, or I procede farder, I will now declare, by whose authoritie I am led, and by what reason I am moued, to thinke, that this way of duble translation out of one tong into an other, in either onelie, or at least chiefly, to be exercised, speciallie of youth, for the ready and sure obteining of any tong. There be six wayes appointed by the best learned men, for the learning of tonges, and encreace of eloquence, as

{1. Translatio linguarum. {2. Paraphrasis. {3. Metaphrasis. {4. Epitome. {5. Imitatio. {6. Declamatio.