governors, or his own captious perverseness. The cause cannot now
be known, but the effect appears in his writings. His scheme of
education, inscribed to Hartlib, supersedes all academical
instruction, being intended to comprise the whole time which men
usually spend in literature, from their entrance upon grammar, till
they proceed, as it is called Masters of Art. And in his discourse
"on the likeliest Way to remove Hirelings out of the Church," he
ingeniously proposes that the profits of the lands forfeited by the
act for superstitious uses should be applied to such academies all
over the land where languages and arts may be taught together that
youth may be at once brought up to a competency of learning and an
honest trade, by which means such of them as had the gift, being
enabled to support themselves (without tithes) by the latter, may,
by the help of the former, become worthy preachers.

One of his objections to academical education, as it was then
conducted, is, that men designed for orders in the church were
permitted to act plays, writhing and unboning their clergy limbs to
all the antic and dishonest gestures of Trincalos, buffoons, and
bawds, prostituting the shame of that ministry which they had, or
were near having, to the eyes of courtiers and court-ladies, their
grooms and mademoiselles.

This is sufficiently peevish in a man, who, when he mentions his
exile from the college, relates, with great luxuriance, the
compensation which the pleasures of the theatre afford him. Plays
were therefore only criminal when they were acted by academics.

He went to the university with a design of entering into the church,
but in time altered his mind; for he declared, that whoever became a