there be under the law excellent king both daily sacrifice and freewill offer  the one proceed upon ordinary observance the other upon a devout cheerfulness  in like manner there belong to king from their servant both tribute of duty  and present of affection in the former of these I hope I shall not live to be  want accord to my most humble duty and the good pleasure of your majesty  employment for the latter I think it more respective to make choice of some  oblation which may rather refer to the propriety and excellency of your  individual person than to the business of your crown and state wherefore  represent your majesty many time unto my mind and behold you not with the  inquisitive eye of presumption to discover that which the scripture tell I be  inscrutable but with the observant eye of duty and admiration leave aside the  other part of your virtue and fortune I have be touch yea and possess with a  extreme wonder at those your virtue and faculty which the philosopher call  intellectual the largeness of your capacity the faithfulness of your memory  the swiftness of your apprehension the penetration of your judgement and the  facility and order of your elocution and I have often think that of all the  person live that I have know your majesty be the best instance to make a man  of Plato opinion that all knowledge be but remembrance and that the mind of  man by nature know all thing and have but her own native and original notion  which by the strangeness and darkness of this tabernacle of the body be  sequester again revive and restore such a light of nature I have observe in  your majesty and such a readiness to take flame and blaze from the least  occasion present or the least spark of another knowledge deliver and as the  scripture say of the wise king that his heart be as the sand of the sea which  though it be one of the large body yet it consist of the small and fine  portion so have God give your majesty a composition of understanding admirable  be able to compass and comprehend the great matter and nevertheless to touch  and apprehend the least whereas it shall seem a impossibility in nature for  the same instrument to make itself fit for great and small work and for your  gift of speech I call to mind what Cornelius Tacitus say of Augustus Caesar  Augustus flowing along et who Princeps  it was becoming eloquence to be for if  we note it well speech that be utter with labour and difficulty or speech that  savour of the affectation of be and precept or speech that be frame after the  imitation of some pattern of eloquence though never so excellent all this have  somewhat servile and hold of the subject but your majesty manner of speech be  indeed prince like flow as from a fountain and yet stream and branch itself  into nature order full of facility and felicity imitate none and inimitable by  any and as in your civil estate there appear to be a emulation and contention  of your majesty virtue with your fortune a virtuous disposition with a  fortunate regiment a virtuous expectation when time be of your great fortune  with a prosperous possession thereof in the due time a virtuous observation of  the law of marriage with most bless and happy fruit of marriage a virtuous and  most Christian desire of peace with a fortunate inclination in your neighbour  prince thereunto so likewise in these intellectual matter there seem to be no  less contention between the excellency of your majesty gift of nature and the  universality and perfection of your learning for I be well assure that this  which I shall say be no amplification at all but a positive and measure truth  which be that there have not be since Christ time any king or temporal monarch  which have be so learned in all literature and erudition divine and human for  let a man serious and diligent revolve and peruse the succession of the  emperor of Rome of which Caesar the dictator who live some year before Christ  and Marcus Antoninus be the best learned and so descend to the emperor of  grease or of the west and then to the line of France Spain England Scotland  and the rest and he shall find this judgement be true make for it seem much in  a king if by the Compendious extraction of other man wit and labour he can  take hold of any superficial ornament and show of learning or if he  countenance and prefer learning and learned man but to drink indeed of the  true fountain of learning nay to have such a fountain of learning in himself  in a king and in a king bear be almost a miracle and the more because there be  meet in your majesty a rare conjunction as well of divine and sacred  literature as of profane and human so as your majesty stand invest of that  triplicity which in great veneration be ascribe to the ancient Hermes the  power and fortune of a king the knowledge and illumination of a priest and the  learning and universality of a philosopher this propriety inherent and  individual attribute in your majesty deserve to be express not only in the  fame and admiration of the present time nor in the history or tradition of the  age succeed but also in some solid work fix memorial and immortal monument  bear a character or signature both of the power of a king and the difference  and perfection of such a king therefore I do conclude with myself that I can  not make unto your majesty a better oblation than of some treatise tend to  that end whereof the sum will consist of these two part the former concern the  excellency of learning and knowledge and the excellency of the merit and true  glory in the augmentation and propagation thereof the latter what the  particular act and work be which have be embrace and undertake for the  advancement of learning and again what defect and undervalue I find in such  particular act to the end that though I can positive or affirmative advice  your majesty or propound unto you frame particular yet I may excite your  princely cogitation to visit the excellent treasure of your own mind and  thence to extract particular for this purpose agreeable to your magnanimity  and wisdom I in the entrance to the former of these to clear the way and as it  be to make silence to have the true testimony concern the dignity of learning  to be better hear without the interruption of tacit objection I think good to  deliver it from the discredit and disgrace which it have receive all from  ignorance but ignorance several disguise appear sometime in the zeal and  jealousy of divine sometime in the severity and arrogance of politic and  sometime in the error and imperfection of learned man themselves I hear the  former sort say that knowledge be of those thing which be to be accept of with  great limitation and caution that the aspire to overmuch knowledge be the  original temptation and sin whereupon ensue the fall of man that knowledge  have in it somewhat of the serpent and therefore where it enter into a man it  make he swell knowledge blow into that Solomon give a censure that there be no  end of make book and that much read be weariness of the flesh and again in  another place that in spacious knowledge there be much contristation and that  he that increase knowledge increase anxiety that saint Paul give a caveat that  we be not spoil through vain philosophy that experience demonstrate how  learned man have be arch heretic how learned time have be incline to atheism  and how the contemplation of second cause do derogate from our dependence upon  God who be the first cause to discover then the ignorance and error of this  opinion and the misunderstand in the ground thereof it may well appear these  man do not observe or consider that it be not the pure knowledge of nature and  universality a knowledge by the light whereof man do give name unto other  creature in paradise as they be bring before he accord unto their propriety  which give the occasion to the fall but it be the proud knowledge of good and  evil with a intent in man to give law unto himself and to depend no more upon  God commandment which be the from of the temptation neither be it any quantity  of knowledge how great soever that can make the mind of man to swell for  nothing can fill much less extend the soul of man but God and the  contemplation of God and therefore Solomon speak of the two principal sense of  inquisition the eye and the ear affirm that the eye be never satisfy with see  nor the ear with hear and if there be no fullness then be the continent great  than the content so of knowledge itself and the mind of man whereto the sense  be but reporter he define likewise in these word place after that calendar or  ephemerides which he make of the diversity of time and season for all action  and purpose and conclude thus God have make all thing beautiful or decent in  the true return of their season also he have place the world in man heart yet  can man find out the work which God work from the beginning to the end declare  not obscure that God have frame the mind of man as a mirror or glass capable  of the image of the universal world and joyful to receive the impression  thereof as the eye joy to receive light and not only delight in behold the  variety of thing and vicissitude of time but raise also to find out and  discern the ordinance and decree which throughout all those change be  infallible observe and although he do insinuate that the supreme or summary  law of nature which he call the work which God work from the beginning to the  end be not possible to be find out by man yet that do not derogate from the  capacity of the mind but may be refer to the impediment as of shortness of  life ill conjunction of labour ill tradition of knowledge over from hand to  hand and many other inconvenience whereunto the condition of man be subject  for that nothing parcel of the world be deny to man inquiry and invention he  do in another place rule over when he say the spirit of man be as the lamp of  God wherewith he search the inwardness of all secret if then such be the  capacity and receipt of the mind of man it be manifest that there be no danger  at all in the proportion or quantity of knowledge how large soever lest it  shall make it swell or out-compass itself no but it be mere the quality of  knowledge which be it in quantity more or less if it be take without the true  corrective thereof have in it some nature of venom or malignity and some  effect of that venom which be ventosity or swell this corrective spice the  mixture whereof make knowledge so sovereign be charity which the apostle  immediate add to the former clause for so he say knowledge blow up but charity  build up not unlike unto that which he deliver in another place if I speak say  he with the tongue of man and angel and have not charity it be but as a tinkle  cymbal not but that it be a excellent thing to speak with the tongue of man  and angel but because if it be sever from charity and not refer to the good of  man and mankind it have rather a sound and unworthy glory than a merit and  substantial virtue and as for that censure of Solomon concern the excess of  write and read book and the anxiety of spirit which redound from knowledge and  that admonition of saint Paul that we be not seduce by vain philosophy let  those place be right understand and they do indeed excellent set forth the  true bind and limitation whereby human knowledge be confine and circumscribe  and yet without any such contract or coarctation but that it may comprehend  all the universal nature of thing for these limitation be three the first that  we do not so place our felicity in knowledge as we forget our mortality the  second that we make application of our knowledge to give ourselves repose and  contentment and not distaste or repine the three that we do not presume by the  contemplation of nature to attain to the mystery of God for as touch the first  of these Solomon do excellent expound himself in another place of the same  book where he say I see well that knowledge recede as far from ignorance as  light do from darkness and that the wise man eye keep watch in his head  whereas this fool round about in darkness but withal I learned that the same  mortality involve they both and for the second certain it be there be no  vexation or anxiety of mind which result from knowledge otherwise than mere by  accident for all knowledge and wonder which be the seed of knowledge be a  impression of pleasure in itself but when man fall to frame conclusion out of  their knowledge apply it to their particular and minister to themselves  thereby weak fear or vast desire there grow that carefulness and trouble of  mind which be speak of for then knowledge be no more lumen dry land whereof  Heraclitus the profound say lumen dry land optima anima but it become lumen  moist or to make soft be steep and infuse in the humour of the affection and  as for the three point it deserve to be a little stand upon and not to be  light pass over for if any man shall think by view and inquiry into these  sensible and material thing to attain that light whereby he may reveal unto  himself the nature or will of God then indeed be he spoil by vain philosophy  for the contemplation of God creature and work produce have regard to the work  and creature themselves knowledge but have regard to God no perfect knowledge  but wonder which be break knowledge and therefore it be most apt say by one of  Plato school that the sense of man carry a resemblance with the sun which as  we see open and reveal all the terrestrial globe but then again it obscure and  conceal the star and celestial globe so do the sense discover natural thing  but it darken and shut up divine and hence it be true that it have proceed  that diverse great learned man have be heretical while they have seek to fly  up to the secret of the deity by this wax wing of the sense and as for the  conceit that too much knowledge shall incline a man to atheism and that the  ignorance of second cause shall make a more devout dependence upon God which  be the first cause first it be good to ask the question which job ask of his  friend will you lie for God as one man will lie for another to gratify he for  certain it be that God work nothing in nature but by second cause and if they  will have it otherwise believe it be mere imposture as it be in favour towards  God and nothing else but to offer to the author of truth the unclean sacrifice  of a lie but further it be a assure truth and a conclusion of experience that  a little or superficial knowledge of philosophy may incline the mind of man to  atheism but a further proceed therein do bring the mind back again to religion  for in the entrance of philosophy when the second cause which be next unto the  sense do offer themselves to the mind of man if it dwell and stay there it may  induce some oblivion of the high cause but when a man pass on further and see  the dependence of cause and the work of providence then accord to the allegory  of the poet he will easy believe that the high link of nature chain must needs  he tie to the foot of Jupiter chair to conclude therefore let no man upon a  weak conceit of sobriety or a ill-applied moderation think or maintain that a  man can search too far or be too well study in the book of God word or in the  book of God work divinity or philosophy but rather let man endeavour a endless  progress or proficience in both only let man beware that they apply both to  charity and not to swell to use and not to ostentation and again that they do  not unwise mingle or confound these learning together two and as for the  disgrace which learning receive from politic they be of this nature that  learning do soften man mind and make they more unapt for the honour and  exercise of arm that it do mar and pervert man disposition for matter of  government and policy in make they too curious and irresolute by variety of  read or too peremptory or positive by strictness of rule and axiom or too  immoderate and overween by reason of the greatness of example or too  incompatible and differ from the time by reason of the dissimilitude of  example or at least that it do divert man travail from action and business and  bring they to a love of leisure and privateness and that it do bring into  state a relaxation of discipline while every man be more ready to argue than  to obey and execute out of this conceit Cato surname the censor one of the  wise man indeed that ever live when Carneades the philosopher come in  embassage to Rome and that the young man of Rome begin to flock about he be  allure with the sweetness and majesty of his eloquence and learning give  counsel in open senate that they shall give he his dispatch with all speed  lest he shall infect and enchant the mind and affection of the youth and at  unaware bring in a alteration of the manner and custom of the state out of the  same conceit or humour do Virgil turn his pen to the advantage of his country  and the disadvantage of his own profession make a kind of separation between  policy and government and between be and science in the verse so much renown  attribute and challenge the one to the Roman and leave and yield the other to  the grease TU to carry back command poplar tree Roman memento have flute to be  be c so likewise we see that Anytus the accuser of Socrates lie it as a  article of charge and accusation against he that he do with the variety and  power of his discourse and disputatious withdraw young man from due reverence  to the law and custom of their country and that he do profess a dangerous and  pernicious science which be to make the worse matter seem the better and to  suppress truth by force of eloquence and speech but these and the like  imputation have rather a countenance of gravity than any ground of justice for  experience do warrant that both in person and in time there have be a meeting  and concurrence in learning and arm flourish and excel in the same man and the  same age for as for man there can be a better nor the hike instance as of that  pair Alexander the great and Julius Caesar the dictator whereof the one be  aristotle's scholar in philosophy and the other be Cicero rival in eloquence  or if any man have rather call for scholar that be great general than general  that be great scholar let he take Epaminondas the theban or Xenophon the  Athenian whereof the one be the first that abate the power of Sparta and the  other be the first that make way to the overthrow of the monarchy of Persia  and this concurrence be yet more visible in time than in person by how much a  age be great object than a man for both in Egypt Assyria Persia grease and  Rome the same time that be most renown for arm be likewise most admire for  learning so that the great author and philosopher and the great captain and  governor have live in the same age neither can it otherwise he for as in man  the ripeness of strength of the body and mind come much about a age save that  the strength of the body come somewhat the more early so in state arm and  learning whereof the one correspond to the body the other to the soul of man  have a concurrence or near sequence in time and for matter of policy and  government that learning shall rather hurt than enable thereunto be a thing  very improbable we see it be account a error to commit a natural body to  empiric physician which common have a few please receipt whereupon they be  confident and adventurous but know neither the cause of disease nor the  complexion of patient nor peril of accident nor the true method of cure we see  it be a like error to rely upon advocate or lawyer which be only man of  practice and not ground in their book who be many time easy surprise when  matter fall out beside their experience to the prejudice of the cause they  handle so by like reason it can be but a matter of doubtful consequence if  state be manage by empiric statesman not well mingle with man ground in  learning but contrariwise it be almost without instance contradictory that  ever any government be disastrous that be in the hand of learned governor for  howsoever it have be ordinary with politic man to extenuate and disable  learned man by the name of pedante yet in the record of time it appear in many  particular that the government of prince in minority notwithstanding the  infinite disadvantage of that kind of state have nevertheless excel the  government of prince of mature age even for that reason which they seek to  traduce which be that by that occasion the state have be in the hand of  pedante for so be the state of Rome for the first five year which be so much  magnify during the minority of Nero in the hand of Seneca a to break wind so  it be again for ten year space or more during the minority of Gordianus the  young with great applause and contentation in the hand of Misitheus a  to break wind so be it before that in the minority of Alexander Severus in  like happiness in hand not much unlike by reason of the rule of the woman who  be aid by the teacher and preceptor nay let a man look into the government of  the bishop of Rome as by name into the government of Of quintus and Sextus  quintus in our time who be both at their entrance esteem but as pedantical  friar and he shall find that such pope do great thing and proceed upon true  principle of state than those which have ascend to the papacy from a education  and breed in affair of state and court of prince for although man breed in  learning be perhaps to seek in point of convenience and accommodate for the  present which the Italian call ragioni if position whereof the same Of quintus  can not hear speak with patience term they invention against religion and the  moral virtue yet on the other side to recompense that they be perfect in those  same plain ground of religion justice honour and moral virtue which if they be  well and watchful pursue there will be seldom use of those other no more than  of physic in a sound or well diet body neither can the experience of one man  life furnish example and precedent for the event of one man life for as it  happen sometime that the grandchild or other descendant resemble the ancestor  more than the son so many time occurrence of present time may sort better with  ancient example than with those of the late or immediate time and last the wit  of one man can no more countervail learning than one man mean can hold way  with a common purse and as for those particular seducement or indisposition of  the mind for policy and government which learning be pretend to insinuate if  it be grant that any such thing be it must be remember withal that learning  minister in every of they great strength of medicine or remedy than it offer  cause of indisposition or infirmity for if by a secret operation it make man  perplex and irresolute on the other side by plain precept it teach they when  and upon what ground to resolve yea and how to carry thing in suspense without  prejudice till they resolve if it make man positive and regular it teach they  what thing be in their nature demonstrative and what be conjectural and as  well the use of distinction and exception as the latitude of principle and  rule if it mislead by disproportion or dissimilitude of example it teach man  the force of circumstance the error of comparison and all the caution of  application so that in all these it do rectify more effectual than it can  pervert and these medicine it convey into man mind much more forcible by the  quickness and penetration of example for let a man look into the error of  clement VII so lively describe by Guicciardini who serve under he or into the  error of Cicero paint out by his own pencil in his epistle to Atticus and he  will fly apace from be irresolute let he look into the error of Phocion and he  will beware how he be obstinate or Inflexible let he but read the fable of  Ixion and it will hold he from be vaporous or imaginative let he look into the  error of Cato two and he will never be one of the antipode to tread opposite  to the present world and for the conceit that learning shall dispose man to  leisure and privateness and make man slothful it be a strange thing if that  which accustom the mind to a perpetual motion and agitation shall induce  slothfulness whereas contrariwise it may be true affirm that no kind of man  love business for itself but those that be learned for other person love it  for profit as a hireling that love the work for the wage or for honour as  because it bear they up in the eye of man and refresh their reputation which  otherwise will wear or because it put they in mind of their fortune and give  they occasion to pleasure and displeasure or because it exercise some faculty  wherein they take pride and so entertain they in good humour and please  conceit towards themselves or because it advance any other their end so that  as it be say of true valour that some man valour be in the eye of they that  look on so such man industry be in the eye of other or at least in regard of  their own designment only learned man love business as a action accord to  nature as agreeable to health of mind as exercise be to health of body take  pleasure in the action itself and not in the purchase so that of all man they  be the most indefatigable if it be towards any business which can hold or  detain their mind and if any man be laborious in read and study and yet idle  in business and action it grow from some weakness of body or softness of  spirit such as Seneca speak of quidam tam are umbratile ut well in storm be  whoever in luce be and not of learning well may it be that such a point of a  man nature may make he give himself to learning but it be not learning that  breed any such point in his nature and that learning shall take up too much  time or leisure I answer the most active or busy man that have be or can be  have no question many vacant time of leisure while he expect the tide and  return of business except he be either tedious and of no dispatch or light and  unworthy ambitious to meddle in thing that may be better do by other and then  the question be but how those space and time of leisure shall be fill and  spend whether in pleasure or in study as be well answer by Demosthenes to his  adversary Aeschines that be a man give to pleasure and tell he that his  oration do smell of the lamp indeed say Demosthenes there be a great  difference between the thing that you and I do by lamp light so as no man  needs doubt that learning will expel business but rather it will keep and  defend the possession of the mind against idleness and pleasure which  otherwise at unaware may enter to the prejudice of both again for that other  conceit that learning shall undermine the reverence of law and government it  be assure a mere depravation and calumny without all shadow of truth for to  say that a blind custom of obedience shall be a sure obligation than duty  teach and understand it be to affirm that a blind man may tread sure by a  guide than a see man can by a light and it be without all controversy that  learning do make the mind of man gentle generous manageable and pliant to  government whereas ignorance make they churlish thwart and mutinous and the  evidence of time do clear this assertion consider that the most barbarous rude  and unlearned time have be most subject to tumult seditious and change and as  to the judgement of Cato the censor he be well punish for his blasphemy  against learning in the same kind wherein he offend for when he be pass  threescore year old he be take with a extreme desire to go to school again and  to learn the Greek tongue to the end to peruse the Greek author which do well  demonstrate that his former censure of the grease learning be rather a affect  gravity than accord to the inward sense of his own opinion and as for Virgil  verse though it please he to brave the world in take to the Roman the be of  empire and leave to other the be of subject yet so much be manifest that the  Roman never ascend to that height of empire till the time they have ascend to  the height of other be for in the time of the two first caesars which have the  be of government in great perfection there live the best poet Virgilius Maro  the best historiographer Titus the celebrated historian the best antiquary  Marcus Varro and the best or second orator Marcus Cicero that to the memory of  man be know as for the accusation of Socrates the time must be remember when  it be prosecute which be under the thirty tyrant the most base bloody and  envious person that have govern which revolution of state be no soon over but  Socrates who they have make a person criminal be make a person heroical and  his memory accumulate with honour divine and human and those discourse of his  which be then term corrupt of manner be after acknowledge for sovereign  medicine of the mind and manner and so have be receive ever since till this  day let this therefore serve for answer to politic which in their humorous  severity or in their feign gravity have presume to throw imputation upon  learning which redargution nevertheless save that we know not whether our  labour may extend to other age be not needful for the present in regard of the  love and reverence towards learning which the example and countenance of two  so learned prince queen Elizabeth and your majesty be as Castor and Pollux  lucida star star of excellent light and most benign influence have wrought in  all man of place and authority in our nation III now therefore we come to that  three sort of discredit or diminution of credit that grow unto learning from  learned man themselves which common cleave fast it be either from their  fortune or from their manner or from the nature of their study for the first  it be not in their power and the second be accidental the three only be proper  to be handle but because we be not in hand with true measure but with popular  estimation and conceit it be not amiss to speak somewhat of the two former the  a partial abrogation therefore which grow to learning from the fortune or  condition of learned man be either in respect of scarcity of mean or in  respect of privateness of life and meanness of employment concern want and  that it be the case of learned man usual to begin with little and not to grow  rich so fast as other man by reason they convert not their labour chief to  lucre and increase it be good to leave the commonplace in commendation of  poverty to some friar to handle to who much be attribute by Machiavelli in  this point when he say that the kingdom of the clergy have be long before at a  end if the reputation and reverence towards the poverty of friar have not bear  out the scandal of the superfluity and excess of bishop and prelate so a man  may say that the felicity and delicacy of prince and great person have long  since turn to rudeness and barbarism if the poverty of learning have not keep  up civility and honour of life but without any such advantage it be worthy the  observation what a reverend and honour thing poverty of fortune be for some  age in the Roman state which nevertheless be a state without paradox for we  see what Titus the celebrated historian say in his introduction the other or I  love pain an undertaking to trip or no one ever respublica nec major nec  to make sacred nec good pattern rich to be nec in how tam sero greed rankness  immigraveri nec where of such size ac tam day poverty ac frugality honor to be  we see likewise after that the state of Rome be not itself but do degenerate  how that person that take upon he to be counsellor to Julius Caesar after his  victory where to begin his restoration of the state make it of all point the  most summary to take away the estimation of wealth yes haec et all mala  equally come honor money desinent si nor magistracy nor other vulgo  to long for of selling to be to conclude this point as it be true say that  poverty be army chance though sometime it come from vice so it may be fit say  that though some time it may proceed from misgovernment and accident sure  Solomon have pronounce it both in censure who hasten and riches  non to be  guiltless and in precept buy the truth and sell it not and so of wisdom and  knowledge judge that mean be to be spend upon learning and not learning to be  apply to mean and as for the privateness or obscureness as it may be in vulgar  estimation account of life of contemplative man it be a theme so common to  extol a private life not tax with sensuality and sloth in comparison and to  the disadvantage of a civil life for safety liberty pleasure and dignity or at  least freedom from indignity as no man handle it but handle it well such a  consonancy it have to man conceit in the express and to man consent in the  allow this only I will add that learned man forget in state and not live in  the eye of man be like the image of Cassius and Brutus in the funeral of Junia  of which not be represent as many other be Tacitus say eastern Self  to beam forth quoth non to look at attentively and for meanness of employment  that which be most traduce to contempt be that the government of youth be  common allot to they which age because it be the age of least authority it be  transfer to the disesteeming of those employment wherein youth be conversant  and which be conversant about youth but how unjust this traducement be if you  will reduce thing from popularity of opinion to measure of reason may appear  in that we see man be more curious what they put into a new vessel than into a  vessel season and what mould they lie about a young plant than about a plant  corroborate so as this weak term and time of all thing use to have the best  application and help and will you hearken to the Hebrew rabbi your young man  shall see vision and your old man shall dream dream say they youth be the  worthy age for that vision be near apparition of God than dream and let it be  note that howsoever the condition of life of pedante have be scorn upon  theatre as the ape of tyranny and that the modern looseness or negligence have  take no due regard to the choice of schoolmaster and tutor yet the ancient  wisdom of the best time do always make a just complaint that state be too busy  with their law and too negligent in point of education which excellent part of  ancient discipline have be in some sort revive of late time by the college of  the jesuits of who although in regard of their superstition I may say quo good  eastern lower yet in regard of this and some other point concern human  learning and moral matter I may say as Agesilaus say to his enemy Pharnabazus  Talis with sis utunam our esses and that much touch the discredit draw from  the fortune of learned man as touch the manner of learned man it be a thing  personal and individual and no doubt there be among they as in other  profession of all temperature but yet so as it be not without truth which be  say that  to go from studua in more study have a influence and operation upon  the manner of those that be conversant in they but upon a attentive and  indifferent review I for my part can find any disgrace to learning can proceed  from the manner of learned man not inherent to they as they be learned except  it be a fault which be the suppose fault of Demosthenes Cicero Cato two Seneca  and many more that because the time they read of be common better than the  time they live in and the duty teach better than the duty practice they  contend sometime too far to bring thing to perfection and to reduce the  corruption of manner to honesty of precept or example of too great height and  yet hereof they have caveat enough in their own walk for Solon when he be ask  whether he have give his citizen the best law answer wise yea of such as they  will receive and Plato find that his own heart can not agree with the corrupt  manner of his country refuse to bear place or office say that a man country be  to be use as his parent be that be with humble persuasion and not with  contestation and Caesar counsellor put in the same caveat non and old times   custom to call again who long ago corrupted parts  custom mockery are and  Cicero note this error direct in Cato two when he write to his friend Atticus  Cato optime perceive say to do harm sometimes republic to speak for tanquam in  to make public platonis non tanquam in dregs of Romulus and the same Cicero do  excuse and expound the philosopher for go too far and be too exact in their  prescript when he say there ipse teacher army et instructress to see fine  a service by a little far  how nature vellet to carry out ut come and ultimum  mind to stretch there yet where it is necessary to stand still and yet himself  may have say warning sum minor ipse meis for it be his own fault though not in  so extreme a degree another fault likewise much of this kind have be incident  to learned man which be that they have esteem the preservation good and honour  of their country or master before their own fortune or safety for so say  Demosthenes unto the Athenian if it please you to note it my counsel unto you  be not such whereby I shall grow great among you and you become little among  the grease but they be of that nature as they be sometime not good for I to  give but be always good for you to follow and so Seneca after he have  consecrate that quinquennium Neronis to the eternal glory of learned governor  hold on his honest and loyal course of good and free counsel after his master  grow extreme corrupt in his government neither can this point otherwise be for  learning endue man mind with a true sense of the frailty of their person the  casualty of their fortune and the dignity of their soul and vocation so that  it be impossible for they to esteem that any greatness of their own fortune  can be a true or worthy end of their be and ordainment and therefore be  desirous to give their account to God and so likewise to their master under  God as king and the state that they serve in those word here it be flute  lucrefeci and not here it be I lucrefeci whereas the corrupt sort of mere  politic that have not their think establish by learning in the love and  apprehension of duty nor never look abroad into universality do refer all  thing to themselves and thrust themselves into the centre of the world as if  all line shall meet in they and their fortune never care in all tempest what  become of the ship of state so they may save themselves in the cockboat of  their own fortune whereas man that feel the weight of duty and know the limit  of self love use to make good their place and duty though with peril and if  they stand in seditious and violent alteration it be rather the reverence  which many time both adverse part do give to honesty than any versatile  advantage of their own carriage but for this point of tender sense and fast  obligation of duty which learning do endue the mind withal howsoever fortune  may tax it and many in the depth of their corrupt principle may despise it yet  it will receive a open allowance and therefore needs the less disproof or  excuse another fault incident common to learned man which may be more proper  defend than true deny be that they fail sometime in apply themselves to  particular person which want of exact application arise from two cause the one  because the largeness of their mind can hardly confine itself to dwell in the  exquisite observation or examination of the nature and custom of one person  for it be a speech for a lover and not for a wise man satis magnum alter one  theatrum to be nevertheless I shall yield that he that can contract the sight  of his mind as well as disperse and dilate it want a great faculty but there  be a second cause which be no inability but a rejection upon choice and  judgement for the honest and just bind of observation by one person upon  another extend no further but to understand he sufficient whereby not to give  he offence or whereby to be able to give he faithful counsel or whereby to  stand upon reasonable guard and caution in respect of a man self but to be  speculative into another man to the end to know how to work he or wind he or  govern he proceed from a heart that be double and cleave and not entire and  ingenuous which as in friendship it be want of integrity so towards prince or  superior be want of duty for the custom of the Levant which be that subject do  forbear to gaze or fix their eye upon prince be in the outward ceremony  barbarous but the moral be good for man ought not by cunning and bend  observation to pierce and penetrate into the heart of king which the scripture  have declare to be inscrutable there be yet another fault with which I will  conclude this part which be often note in learned man that they do many time  fail to observe decency and discretion in their behaviour and carriage and  commit error in small and ordinary point of action so as the vulgar sort of  capacity do make a judgement of they in great matter by that which they find  want in they in small but this consequence do oft deceive man for which I do  refer they over to that which be say by Themistocles arrogant and uncivil be  apply to himself out of his own mouth but be apply to the general state of  this question pertinent and just when be invite to touch a lute he say he can  not fiddle but he can make a small town a great state so no doubt many may be  well see in the passage of government and policy which be to seek in little  and punctual occasion I refer they also to that which Plato say of his master  Socrates who he compare to the gallipot of apothecary which on the outside  have ape and owl and antique but contain within sovereign and precious liquor  and confection acknowledge that to a external report he be not without  superficial levity and deformity but be inward replenish with excellent virtue  and power and so much touch the point of manner of learned man but in the  meantime I have no purpose to give allowance to some condition and course base  and unworthy wherein diverse professor of learning have wrong themselves and  go too far such as be those trencher philosopher which in the late age of the  Roman state be usual in the house of great person be little better than solemn  parasite of which kind Lucian make a merry description of the philosopher that  the great lady take to ride with her in her coach and will needs have he carry  her little dog which he do officious and yet uncomely the page scoff and say  that he doubt the philosopher of a Stoic will turn to be a cynic but above all  the rest this gross and palpable flattery whereunto many not unlearned have  abase and abuse their wit and pen turn as Du bartas say Hecuba into Helena and  Faustina into Lucretia have most diminish the price and estimation of learning  neither be the modern dedication of book and write as to patron to be commend  for that book such as be worthy the name of book ought to have no patron but  truth and reason and the ancient custom be to dedicate they only to private  and equal friend or to entitle the book with their name or if to king and  great person it be to some such as the argument of the book be fit and proper  for but these and the like course may deserve rather reprehension than defence  not that I can tax or condemn the morigeration or application of learned man  to man in fortune for the answer be good that Diogenes make to one that ask he  in mockery how it come to pass that philosopher be the follower of rich man  and not rich man of philosopher he answer sober and yet sharp because the one  sort know what they have needs of and the other do not and of the like nature  be the answer which Aristippus make when have a petition to Dionysius and no  ear give to he he fall down at his foot whereupon Dionysius stay and give he  the hear and grant it and afterward some person tender on the behalf of  philosophy reprove Aristippus that he will offer the profession of philosophy  such a indignity as for a private suit to fall at a tyrant foot but he answer  it be not his fault but it be the fault of Dionysius that have his ear in his  foot neither be it account weakness but discretion in he that will not dispute  his best with Adrianus Caesar excuse himself that it be reason to yield to he  that command thirty legion these and the like application and stoop to point  of necessity and convenience can be disallow for though they may have some  outward baseness yet in a judgement true make they be to be account submission  to the occasion and not to the person