A discourse of ciuill life containing the ethike part of morall philosophie. Fit for the instructing of a gentleman in the course of a vertuous life. By Lod: Br.
         Bryskett, Lodowick.
      
       
         
           1606
        
      
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         99851790
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             A discourse of ciuill life containing the ethike part of morall philosophie. Fit for the instructing of a gentleman in the course of a vertuous life. By Lod: Br.
             Bryskett, Lodowick.
             Giraldi, Giambattista Cinzio, 1504-1573. Ecatommiti. VIII.5.
          
           [6], 103, 106-279, [1] p.
           
             Printed [by R. Field] for Edvvard Blount,
             London :
             1606.
          
           
             Lod: Br. = Lodowick Bryskett.
             Based on "Tre dialoghi della vita civille" by Giambattista Cinzio Giraldi, first published as part 2 of his "De gli hecatommithi".
             Printer's name from STC.
             Reproduction of the original in the Folger Shakespeare Library.
          
        
      
    
     
       
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         eng
      
       
         
           Conduct of life -- Early works to 1800.
        
      
    
     
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           A
           DISCOVRSE
           OF
           CIVILL
           LIFE
           :
           Containing
           the
           Ethike
           part
           of
           Morall
           Philosophie
           .
           Fit
           for
           the
           instructing
           of
           a
           Gentleman
           in
           the
           course
           of
           a
           vertuous
           life
           .
        
         
           By
           LOD
           :
           BR
           .
        
         
           
             Virtute
             ,
             summa
             :
             Caetera
             Fortunâ
             .
          
        
         
           
             ANCHORA
             SPEI
          
        
         
           LONDON
           ,
           Printed
           for
           EDVVARD
           BLOVNT
           .
           1606.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           HONORABLE
           ,
           HIS
           SINGVLAR
           GOOD
           LORD
           ,
           ROBERT
           Earle
           of
           Salisbury
           ,
           Vicount
           Cranborne
           ,
           Lord
           Cecill
           Baron
           of
           Essenden
           ,
           Principall
           Secretarie
           to
           his
           Maiestie
           ,
           Knight
           of
           the
           most
           noble
           order
           of
           the
           Garter
           ,
           &c.
           
        
         
           THis
           booke
           treating
           of
           the
           Morall
           vertues
           ,
           being
           now
           to
           come
           vnder
           the
           censure
           of
           the
           world
           ,
           doth
           summon
           me
           of
           it self
           to
           craue
           protection
           from
           your
           Lordships
           honorable
           fauour
           ,
           as
           the
           personage
           ,
           who
           knowing
           best
           their
           worth
           ,
           may
           best
           protect
           him
           from
           the
           iniury
           of
           any
           that
           should
           attempt
           to
           carpe
           the
           same
           .
           And
           my
           priuate
           obligations
           for
           your
           manifold
           fauours
           (
           among
           which
           ,
           the
           great
           benefite
           of
           my
           libertie
           ,
           and
           redeeming
           from
           a
           miserable
           captiuitie
           euer
           fresh
           in
           my
           remembrance
           )
           doth
           make
           me
           hope
           ,
           not
           onely
           of
           your
           Honors
           willingnesse
           to
           
           patronize
           both
           my selfe
           and
           my
           labour
           ;
           but
           also
           that
           you
           wil
           be
           pleased
           therein
           to
           accept
           of
           the
           humble
           and
           deuoted
           affection
           ,
           wherwith
           most
           reuerently
           I
           present
           it
           vnto
           your
           Lordshippe
           .
           Vouchsafe
           therefore
           (
           my
           most
           honored
           good
           Lord
           )
           to
           yeeld
           me
           the
           comfort
           of
           so
           gracious
           an
           addition
           to
           your
           former
           fauors
           and
           benefits
           :
           and
           to
           giue
           to
           all
           the
           yong
           Gentlemen
           of
           England
           encouragement
           to
           embrace
           willingly
           that
           good
           which
           they
           may
           receiue
           by
           reading
           a
           booke
           of
           so
           good
           a
           subiect
           ,
           the
           title
           whereof
           bearing
           in
           front
           your
           noble
           name
           ,
           shall
           giue
           them
           cause
           to
           think
           it
           worthy
           to
           be
           passed
           with
           the
           approbation
           of
           your
           graue
           iudgement
           .
           VVhich
           being
           the
           most
           desired
           frute
           of
           my
           endeuour
           ,
           I
           will
           acknowledge
           as
           none
           of
           the
           least
           of
           your
           great
           graces
           ,
           and
           euer
           rest
        
         
           
             Your
             Lordships
             most
             bounden
             and
             humbly
             deuoted
             ,
             LOD
             :
             BRYSKETT
             .
          
        
      
       
         
         
           TO
           THE
           GENTLE
           and
           discreet
           Reader
           .
        
         
           RIght
           well
           saith
           the
           Wise
           man
           ,
           that
           there
           is
           nothing
           new
           vnder
           the
           Sunne
           ;
           and
           further
           ,
           that
           there
           is
           no
           end
           of
           writing
           books
           .
           For
           howsoeuer
           in
           a
           generalitie
           the
           subiect
           of
           any
           knowledge
           be
           declared
           ;
           yet
           the
           particulars
           that
           may
           be
           gathered
           out
           of
           the
           same
           ,
           be
           so
           many
           ,
           as
           new
           matter
           may
           be
           produced
           out
           of
           the
           same
           to
           write
           thereof
           againe
           :
           so
           great
           is
           the
           capacitie
           of
           mans
           vnderstanding
           able
           to
           attaine
           further
           knowledge
           then
           any
           reading
           can
           affoord
           him
           .
           And
           therefore
           Horace
           also
           affirmeth
           ,
           that
           it
           is
           hard
           to
           treate
           of
           any
           subiect
           that
           hath
           not
           bene
           formerly
           handled
           by
           some
           other
           .
           Yet
           do
           we
           see
           dayly
           men
           seeke
           ,
           partly
           by
           new
           additions
           ,
           and
           partly
           with
           ornaments
           of
           stile
           ,
           to
           out-go
           those
           that
           haue
           gone
           before
           them
           :
           which
           haply
           some
           atchieue
           ,
           but
           many
           moe
           rest
           farre
           behind
           .
           This
           hath
           bred
           the
           infinitenesse
           of
           bookes
           ,
           which
           hath
           introduced
           the
           distinction
           of
           good
           from
           bad
           ,
           vsed
           in
           best
           Common-weales
           ,
           to
           prohibite
           such
           as
           corrupt
           manners
           ,
           and
           to
           giue
           approbation
           to
           the
           good
           .
           For
           that
           the
           simpler
           sort
           by
           the
           former
           drinke
           their
           bane
           in
           steed
           of
           medicine
           ,
           and
           in
           lieu
           of
           truth
           (
           the
           proper
           obiect
           of
           mans
           vnderstanding
           )
           they
           introduce
           falshood
           decked
           in
           truths
           ornaments
           ,
           to
           delude
           the
           vnheedful
           Reader
           .
           Whereas
           on
           the
           other
           side
           ,
           the
           benefite
           which
           we
           receiue
           by
           the
           reading
           of
           good
           books
           being
           exceeding
           great
           ,
           they
           deserue
           commendation
           that
           offer
           their
           endeuours
           to
           the
           benefiting
           of
           others
           with
           books
           of
           better
           matter
           .
           Which
           hath
           made
           me
           resolue
           to
           present
           vnto
           thy
           view
           this
           discourse
           of
           Morall
           Philosophie
           ,
           tending
           to
           the
           wel
           ordering
           and
           composing
           of
           thy
           
           mind
           ,
           that
           through
           the
           knowledge
           and
           exercise
           of
           the
           vertues
           therein
           expressed
           ,
           thou
           mayst
           frame
           thy selfe
           the
           better
           to
           attaine
           to
           that
           further
           perfection
           which
           the
           profession
           of
           a
           Christian
           requireth
           ;
           and
           that
           euerlasting
           felicitie
           ,
           which
           ,
           assisted
           with
           Gods
           grace
           (
           neuer
           refused
           to
           them
           that
           humbly
           and
           sincerely
           call
           for
           the
           same
           )
           thou
           mayst
           assuredly
           purchase
           .
           As
           my
           meaning
           herein
           is
           thy
           good
           chiefly
           :
           so
           let
           thy
           fauourable
           censure
           thankfully
           acknowledge
           my
           labor
           and
           goodwil
           ,
           which
           may
           moue
           me
           to
           impart
           after
           vnto
           thee
           another
           treating
           of
           the
           Politike
           part
           of
           Morall
           Philosophie
           ,
           which
           I
           haue
           likewise
           prepared
           to
           follow
           this
           ,
           if
           I
           shall
           find
           the
           fauourable
           acceptation
           hereof
           such
           as
           may
           encourage
           me
           thereunto
           .
           The
           booke
           written
           first
           for
           my
           priuate
           exercise
           ,
           and
           meant
           to
           be
           imparted
           to
           that
           honorable
           personage
           ,
           
             qui
             nobis
             haec
             otia
             fecit
          
           ,
           hath
           long
           layne
           by
           me
           ,
           as
           not
           meaning
           (
           he
           being
           gone
           )
           to
           communicate
           the
           same
           to
           others
           .
           But
           partly
           through
           the
           perswasion
           of
           friends
           ,
           and
           partly
           by
           a
           regard
           not
           to
           burie
           that
           which
           might
           profit
           many
           ,
           I
           haue
           bin
           drawne
           to
           consent
           to
           the
           publishing
           thereof
           .
           Gather
           out
           of
           it
           what
           good
           thou
           canst
           :
           and
           whatsoeuer
           thou
           mayst
           find
           therein
           vnperfect
           or
           defectiue
           ,
           impute
           charitably
           to
           my
           insufficiencie
           and
           weaknesse
           ;
           and
           let
           not
           small
           faults
           blemish
           my
           trauell
           and
           desire
           to
           benefite
           thee
           .
        
         
           But
           say
           to
           thy selfe
           with
           that
           worthy
           bright
           light
           of
           our
           age
           
             Sir
             Philip
             Sidney
             ,
             Let
             vs
             loue
             men
             for
             the
             good
             is
             in
             them
             ,
             and
             not
             hate
             them
             for
             their
             euill
             .
          
           Farewell
           .
        
      
    
     
       
         
         A
         DISCOVRSE
         ,
         CONTAINING
         THE
         ETHICKE
         PART
         OF
         MORALL
         PHILOSOPHIE
         :
         FIT
         TO
         INstruct
         a
         Gentleman
         in
         the
         course
         of
         a
         vertuous
         life
         .
      
       
         Written
         to
         the
         right
         Honorable
         ARTHVR
         late
         Lord
         Grey
         of
         Wilton
         :
         By
         LOD
         :
         BRYSKETT
         .
      
       
         
           WHen
           it
           pleased
           you
           (
           my
           good
           Lord
           )
           vpon
           the
           decease
           of
           maister
           
             Iohn
             Chaloner
          
           ,
           her
           Maiesties
           Secretarie
           of
           this
           State
           ,
           which
           you
           then
           gouerned
           as
           Lord
           Deputie
           of
           this
           Realme
           ,
           to
           make
           choice
           of
           me
           to
           supply
           that
           place
           ,
           and
           to
           recommend
           me
           by
           your
           honorable
           letters
           to
           that
           effect
           ,
           I
           receiued
           a
           very
           sufficient
           testimonie
           of
           your
           good
           opinion
           and
           fauourable
           inclination
           towards
           me
           .
           And
           albeit
           your
           intention
           and
           desire
           in
           that
           behalfe
           tooke
           not
           effect
           ,
           whether
           through
           my
           vnworthinesse
           ,
           or
           by
           the
           labour
           and
           practise
           of
           others
           :
           yet
           because
           your
           testimonie
           was
           to
           me
           
             instar
             multorum
             Iudicum
          
           ;
           and
           because
           that
           repulse
           serued
           you
           as
           an
           occasion
           to
           do
           me
           after
           a
           greater
           fauor
           ,
           I
           haue
           euermore
           sithens
           caried
           a
           continual
           desire
           to
           shew
           my selfe
           thankfull
           to
           your
           Lordship
           .
           For
           when
           at
           my
           
           humble
           sute
           ,
           you
           vouchsafed
           to
           graunt
           me
           libertie
           without
           offence
           ,
           to
           resigne
           the
           office
           which
           I
           had
           then
           held
           seuen
           yeares
           ,
           as
           Clerke
           of
           this
           Councell
           ,
           and
           to
           withdraw
           my selfe
           from
           that
           thanklesse
           toyle
           to
           the
           quietnes
           of
           my
           intermitted
           studies
           ,
           I
           must
           needes
           confesse
           ,
           I
           held
           my selfe
           more
           bound
           vnto
           you
           therefore
           ,
           then
           for
           all
           other
           the
           benefits
           which
           you
           had
           bestowed
           vpon
           me
           ,
           and
           all
           the
           declarations
           of
           honorable
           affection
           ,
           whereof
           you
           had
           giuen
           me
           many
           testimonies
           before
           .
           And
           therefore
           being
           now
           freed
           by
           your
           Lordships
           meane
           from
           that
           trouble
           and
           disquiet
           of
           mind
           ,
           and
           enioying
           from
           your
           speciall
           fauour
           the
           sweetnesse
           and
           contentment
           of
           my
           Muses
           ;
           I
           haue
           thought
           it
           the
           fittest
           meanes
           I
           could
           deuise
           ,
           to
           shew
           my
           thankfulnes
           ,
           to
           offer
           to
           you
           the
           first
           fruites
           that
           they
           haue
           yeelded
           me
           ,
           as
           due
           vnto
           you
           ,
           from
           whom
           onely
           I
           acknowledge
           so
           great
           a
           good
           .
           That
           they
           will
           be
           acceptable
           vnto
           you
           ,
           I
           make
           no
           doubt
           ,
           were
           it
           but
           in
           regard
           of
           the
           true
           and
           sincere
           affection
           of
           the
           giuer
           ;
           who
           in
           admiring
           and
           reuerencing
           your
           vertues
           ,
           giueth
           place
           to
           no
           man
           aliue
           .
           Howbeit
           there
           will
           be
           other
           respects
           also
           (
           I
           doubt
           not
           )
           to
           moue
           your
           liking
           and
           acceptance
           of
           the
           same
           .
           For
           if
           the
           trauell
           and
           industrie
           of
           those
           men
           be
           commendable
           ,
           who
           curiously
           seeke
           to
           transport
           from
           farre
           and
           forraine
           countries
           ,
           either
           for
           the
           health
           and
           vse
           of
           the
           bodie
           ,
           or
           for
           the
           pleasing
           of
           the
           exterior
           senses
           ,
           the
           strange
           grafts
           ,
           plants
           and
           flowers
           ,
           which
           excell
           ,
           either
           for
           any
           medicinable
           qualitie
           ,
           or
           for
           delight
           of
           the
           eye
           ,
           the
           taste
           ,
           or
           the
           smell
           :
           how
           much
           more
           will
           you
           esteeme
           of
           my
           endeuour
           ,
           and
           be
           delighted
           with
           my
           translation
           of
           these
           choice
           grafts
           and
           flowers
           ,
           taken
           from
           the
           Greeke
           and
           Latine
           Philosophie
           ,
           and
           ingrafted
           vpon
           the
           stocke
           of
           our
           mother
           English-tongue
           ?
           Especially
           being
           such
           as
           will
           not
           onely
           promise
           delight
           and
           pleasing
           
           to
           the
           senses
           ,
           but
           assuredly
           yeeld
           health
           and
           comfort
           to
           the
           mind
           oppressed
           and
           diseased
           ?
           Neither
           is
           it
           vnlikely
           but
           that
           the
           receiuing
           of
           so
           vnlooked
           for
           a
           present
           out
           of
           this
           barbarous
           countrie
           of
           Ireland
           ,
           will
           be
           some
           occasion
           to
           hold
           it
           the
           dearer
           ,
           as
           a
           thing
           rare
           in
           such
           a
           place
           ,
           where
           almost
           no
           trace
           of
           learning
           is
           to
           be
           seene
           ,
           and
           where
           the
           documents
           of
           Philosophie
           are
           the
           more
           needfull
           ,
           because
           they
           are
           so
           geason
           .
           Perhaps
           the
           want
           of
           that
           same
           sweeter
           tast
           &
           relish
           ,
           which
           those
           Clymes
           of
           Athens
           and
           Rome
           could
           giue
           vnto
           them
           ,
           and
           ours
           here
           of
           England
           and
           Ireland
           cannot
           affoord
           ,
           may
           make
           them
           seem
           vnto
           your
           Lordship
           at
           the
           first
           somewhat
           harsh
           and
           vnpleasing
           :
           But
           the
           wholsomnesse
           of
           their
           fruite
           will
           easily
           supply
           the
           desire
           of
           the
           pleasing
           taste
           ,
           and
           satisfie
           you
           rather
           with
           that
           it
           hath
           ,
           then
           mislike
           you
           for
           lacke
           of
           that
           it
           cannot
           haue
           .
           For
           although
           our
           English
           tongue
           haue
           not
           that
           copiousnesse
           and
           sweetnes
           that
           both
           the
           Greeke
           and
           the
           Latine
           haue
           aboue
           all
           others
           :
           yet
           is
           it
           not
           therefore
           altogether
           so
           barren
           or
           so
           defectiue
           ,
           but
           that
           it
           is
           capable
           enough
           of
           termes
           and
           phrases
           meete
           to
           expresse
           all
           those
           conceits
           which
           may
           be
           needfull
           for
           the
           treating
           and
           the
           discoursing
           of
           morall
           Philosophie
           .
           And
           the
           doctrine
           and
           consent
           of
           the
           wisest
           and
           best
           learned
           Philosophers
           being
           truly
           set
           downe
           and
           declared
           ,
           though
           it
           be
           not
           done
           with
           that
           flowing
           eloquence
           wherewith
           Plato
           and
           Tullie
           did
           vtter
           their
           learning
           ,
           hauing
           the
           vse
           of
           two
           such
           noble
           and
           flourishing
           languages
           :
           yet
           will
           not
           the
           appearing
           of
           this
           faire
           virgin-stranger
           in
           her
           homely
           weeds
           and
           attire
           ,
           be
           any
           impediment
           (
           I
           presume
           )
           why
           she
           should
           not
           be
           as
           welcome
           and
           as
           willingly
           embraced
           as
           if
           she
           had
           come
           decked
           in
           all
           her
           gorgeous
           ornaments
           and
           apparell
           .
           For
           of
           her
           nakednes
           I
           do
           not
           feare
           she
           shall
           need
           to
           be
           ashamed
           ,
           though
           of
           her
           pompe
           and
           garnishments
           
           shee
           haue
           no
           cause
           to
           be
           proud
           and
           haughtie
           .
           That
           your
           Lordship
           will
           not
           reiect
           her
           ,
           but
           courteously
           entertaine
           her
           ,
           though
           she
           be
           but
           the
           hand-maide
           of
           the
           doctrine
           of
           Grace
           ,
           I
           do
           the
           rather
           assure
           my selfe
           because
           I
           haue
           bene
           an
           admitted
           testimonie
           ,
           how
           often
           and
           very
           willingly
           you
           were
           pleased
           to
           recreate
           your selfe
           with
           her
           companie
           ,
           at
           such
           times
           as
           either
           the
           waightie
           affaires
           of
           this
           your
           gouernement
           would
           spare
           you
           ,
           or
           that
           you
           foūd
           cause
           to
           refresh
           your
           mind
           by
           drawing
           it
           from
           the
           depth
           of
           your
           other
           studies
           .
           For
           if
           I
           did
           perswade
           my self
           that
           you
           wold
           ,
           as
           soone
           as
           you
           saw
           her
           ,
           frowne
           and
           auert
           your
           countenance
           from
           her
           ,
           as
           some
           men
           of
           this
           our
           age
           do
           ,
           and
           say
           ,
           that
           ,
           where
           her
           Ladie
           and
           mistris
           is
           ,
           she
           is
           not
           onely
           needlesse
           ,
           but
           also
           perillous
           ;
           I
           would
           truly
           haue
           kept
           her
           from
           your
           presence
           ,
           contenting
           my selfe
           alone
           with
           her
           companie
           ,
           and
           presuming
           that
           my
           familiaritie
           with
           her
           should
           neither
           inueigle
           me
           to
           like
           the
           lesse
           of
           her
           said
           Ladie
           and
           mistris
           ,
           or
           to
           vse
           her
           otherwise
           then
           as
           the
           seruant
           and
           hand-maide
           ,
           fit
           to
           make
           her
           Ladie
           the
           more
           reuerenced
           and
           the
           more
           honored
           .
           To
           your
           Lordship
           therefore
           I
           now
           direct
           her
           ,
           that
           vnder
           your
           honorable
           fauour
           and
           patronage
           she
           may
           be
           denizened
           :
           For
           I
           nothing
           doubt
           but
           that
           the
           example
           of
           your
           courteous
           entertaining
           of
           her
           ,
           will
           easily
           draw
           many
           others
           to
           delight
           in
           her
           conuersation
           ,
           and
           to
           feele
           the
           true
           taste
           of
           the
           healthfull
           and
           delicious
           fruites
           which
           she
           hath
           brought
           with
           her
           to
           furnish
           this
           our
           English
           soile
           &
           clime
           withal
           .
           Whereby
           we
           may
           with
           the
           lesse
           labour
           and
           cost
           henceforth
           haue
           them
           to
           delight
           and
           nourish
           our
           minds
           ,
           since
           we
           shall
           not
           be
           constrained
           to
           fetch
           them
           from
           Athens
           or
           from
           Rome
           ,
           but
           may
           find
           them
           growing
           at
           home
           with
           our selues
           ,
           if
           our
           owne
           negligence
           and
           sloth
           cause
           vs
           not
           to
           foreslow
           the
           culturation
           and
           manuring
           of
           the
           same
           .
           
           The
           course
           which
           I
           hold
           in
           this
           treatise
           ,
           is
           by
           way
           of
           dialogue
           (
           which
           I
           haue
           chosen
           as
           best
           pleasing
           my
           minde
           )
           to
           discourse
           vpon
           the
           morall
           vertues
           ,
           yet
           not
           omitting
           the
           intellectuall
           ,
           to
           the
           end
           to
           frame
           a
           gentleman
           fit
           for
           ciuill
           conuersation
           ,
           and
           to
           set
           him
           in
           the
           direct
           way
           that
           leadeth
           him
           to
           his
           ciuill
           felicitie
           .
           Wherein
           though
           I
           haue
           (
           I
           feare
           me
           )
           hazarded
           my selfe
           to
           be
           reprehended
           by
           such
           as
           looke
           after
           formalitie
           in
           all
           things
           :
           yet
           because
           my
           intention
           is
           to
           giue
           light
           as
           well
           to
           the
           meaner
           learned
           (
           whose
           iudgements
           can
           be
           content
           to
           busie
           it selfe
           rather
           to
           learne
           what
           they
           know
           not
           ,
           then
           to
           find
           faults
           )
           as
           to
           the
           learneder
           critiques
           that
           spend
           their
           eyes
           to
           find
           a
           haire
           vpon
           an
           egge
           ;
           I
           haue
           the
           more
           boldly
           followed
           mine
           owne
           liking
           :
           making
           account
           ,
           that
           if
           I
           may
           purchase
           your
           liking
           and
           allowance
           of
           my
           labour
           ,
           to
           whose
           satisfaction
           I
           do
           most
           recommend
           it
           ;
           I
           shall
           the
           lesse
           esteeme
           the
           censure
           of
           any
           that
           may
           hap
           to
           carpe
           or
           mislike
           whatsoeuer
           part
           of
           the
           same
           .
           For
           as
           I
           can
           be
           content
           to
           acknowledge
           my
           infirmitie
           and
           weaknes
           ,
           and
           to
           confesse
           and
           take
           vpon
           me
           those
           faults
           which
           I
           may
           haue
           committed
           ,
           when
           they
           are
           ciuilly
           and
           without
           malice
           discouered
           and
           made
           knowne
           vnto
           me
           :
           euen
           so
           shall
           the
           ouer-curious
           searcher
           of
           errors
           or
           escapes
           ,
           to
           make
           them
           faults
           ,
           very
           little
           molest
           me
           ;
           being
           resolued
           to
           content
           mine
           own
           mind
           with
           the
           good
           that
           I
           hope
           wil
           be
           found
           in
           the
           work
           ,
           rather
           then
           to
           dismay
           my selfe
           or
           be
           grieued
           because
           I
           cannot
           do
           a
           thing
           in
           that
           high
           degree
           of
           excellencie
           ,
           that
           there
           were
           no
           fault
           to
           be
           found
           by
           any
           man
           in
           the
           same
           .
           The
           occasion
           of
           the
           discourse
           grew
           by
           the
           visitation
           of
           certaine
           gentlemen
           comming
           to
           me
           to
           my
           little
           cottage
           which
           I
           had
           newly
           built
           neare
           vnto
           Dublin
           at
           such
           a
           time
           ,
           as
           rather
           to
           preuent
           sicknesse
           ,
           then
           for
           any
           present
           griefe
           ,
           I
           had
           in
           the
           spring
           of
           the
           yeare
           begunne
           
           a
           course
           to
           take
           some
           physicke
           during
           a
           few
           dayes
           .
           Among
           which
           ,
           Doctor
           Long
           Primate
           of
           Ardmagh
           ,
           Sir
           
             Robert
             Dillon
          
           Knight
           ,
           M.
           Dormer
           the
           Queenes
           Sollicitor
           ,
           Capt.
           
             Christopher
             Carleil
          
           ,
           Capt.
           
             Thomas
             Norreis
          
           ,
           Capt.
           
             Warham
             ,
             S
             t
             Leger
          
           ,
           Capt.
           
             Nicolas
             Dawtrey
          
           ,
           &
           M.
           
             Edmond
             Spenser
          
           late
           your
           Lordships
           Secretary
           ,
           &
           
             Th.
             Smith
          
           Apothecary
           .
           These
           coming
           of
           their
           curtesie
           to
           passe
           the
           time
           with
           me
           ,
           and
           chauncing
           to
           meete
           there
           one
           day
           ,
           when
           M.
           Smith
           the
           Apothecary
           was
           come
           to
           visit
           me
           also
           ,
           and
           to
           vnderstand
           what
           successe
           the
           physick
           he
           had
           prepared
           for
           me
           did
           take
           ;
           Sir
           
             Robert
             Dillon
          
           with
           a
           smiling
           countenance
           asked
           of
           him
           to
           what
           intent
           (
           I
           being
           to
           all
           their
           iudgements
           in
           health
           and
           well
           )
           he
           with
           his
           drugs
           should
           make
           me
           sick
           ,
           and
           force
           me
           to
           keepe
           the
           house
           ,
           whereby
           neither
           I
           could
           come
           to
           the
           citie
           ,
           nor
           they
           being
           come
           to
           me
           might
           haue
           my
           company
           to
           walke
           about
           the
           grounds
           ,
           to
           take
           the
           pleasure
           of
           seeing
           how
           the
           workes
           of
           my
           hands
           did
           prosper
           ,
           now
           that
           the
           season
           of
           the
           yeare
           filling
           the
           plants
           and
           all
           other
           liuing
           things
           with
           the
           naturall
           humor
           ,
           which
           the
           sharpe
           cold
           of
           the
           winter
           had
           restrained
           and
           kept
           within
           the
           inwardest
           parts
           ,
           did
           bud
           and
           breake
           forth
           ,
           to
           giue
           proofe
           and
           tokens
           of
           their
           prospering
           .
        
         
           To
           which
           M.
           Smith
           answered
           ,
           that
           he
           had
           ministred
           nothing
           to
           me
           but
           what
           my self
           had
           prescribed
           :
           and
           that
           if
           I
           was
           sicke
           therewith
           ,
           it
           was
           mine
           owne
           doing
           and
           not
           his
           ,
           who
           by
           his
           trade
           and
           profession
           could
           not
           refuse
           to
           compound
           and
           minister
           such
           physick
           as
           should
           be
           required
           at
           his
           hands
           .
           But
           to
           tell
           you
           the
           truth
           sir
           (
           quoth
           he
           )
           I
           could
           find
           in
           my
           heart
           to
           giue
           him
           a
           potion
           that
           should
           purge
           him
           of
           his
           melancholy
           humor
           ,
           because
           he
           hath
           no
           small
           need
           thereof
           in
           my
           opinion
           .
        
         
           And
           whereby
           perceiue
           you
           any
           such
           humor
           to
           raigne
           
           in
           him
           ,
           replied
           sir
           
             Robert
             Dillon
          
           ;
           for
           in
           my
           iudgment
           neither
           his
           complexion
           accuseth
           him
           of
           any
           disposition
           thereunto
           ,
           nor
           his
           behauiour
           and
           manner
           of
           life
           giueth
           any
           token
           of
           sadnesse
           or
           desire
           of
           solitarinesse
           ,
           which
           commonly
           all
           melancholy
           men
           are
           much
           giuen
           vnto
           :
           whereas
           he
           is
           not
           onely
           desirous
           of
           good
           companie
           ,
           but
           alwayes
           chearefull
           and
           pleasant
           among
           his
           friends
           .
        
         
           Yea
           marry
           (
           said
           M.
           Smith
           )
           thereof
           he
           may
           thanke
           you
           and
           these
           other
           gentlemen
           his
           friends
           ,
           that
           by
           comming
           often
           to
           visit
           him
           do
           keepe
           from
           him
           those
           fits
           which
           otherwise
           it
           is
           likely
           enough
           he
           would
           fall
           into
           ;
           whether
           that
           his
           complexiō
           draw
           him
           to
           it
           or
           no
           ,
           which
           oft
           times
           deceiueth
           the
           most
           cunning
           Physitions
           ,
           or
           whether
           it
           proceed
           of
           any
           accidentall
           cause
           .
           But
           (
           I
           pray
           you
           )
           for
           proofe
           of
           my
           words
           ,
           who
           but
           one
           more
           then
           halfe
           mad
           or
           in
           a
           frensie
           ,
           would
           of
           his
           owne
           accord
           ,
           not
           being
           compelled
           thereunto
           ,
           haue
           giuen
           ouer
           such
           an
           office
           as
           he
           hath
           resigned
           ?
           which
           besides
           ,
           that
           it
           was
           of
           good
           reputation
           and
           profit
           ,
           gaue
           him
           the
           meanes
           to
           pleasure
           many
           of
           his
           friends
           ,
           and
           kept
           him
           still
           in
           the
           bosome
           of
           the
           State
           ,
           whereby
           he
           might
           in
           time
           haue
           risen
           to
           better
           place
           ,
           and
           more
           abilitie
           to
           do
           himselfe
           and
           his
           friends
           both
           pleasure
           &
           good
           ?
           All
           which
           in
           a
           melancholy
           mood
           he
           hath
           let
           slip
           ,
           or
           rather
           put
           from
           him
           :
           for
           which
           I
           ,
           among
           other
           that
           loue
           him
           ,
           could
           find
           in
           my
           heart
           to
           disple
           him
           very
           well
           .
        
         
           In
           troth
           (
           quoth
           sir
           
             Robert
             Dillon
          
           turning
           to
           me
           )
           master
           Smith
           seemeth
           to
           haue
           spoken
           more
           like
           a
           Physition
           ,
           or
           rather
           like
           a
           Counseller
           ,
           then
           like
           an
           Apothecary
           :
           and
           it
           will
           behoue
           you
           to
           satisfie
           him
           wel
           ,
           lest
           we
           all
           begin
           to
           thinke
           of
           you
           as
           he
           doth
           ,
           and
           agree
           with
           him
           that
           it
           were
           expedient
           to
           giue
           you
           a
           dose
           of
           Ellebore
           ,
           which
           the
           
           Physitions
           say
           ,
           hath
           a
           peculiar
           property
           to
           purge
           the
           melancholy
           humour
           .
           And
           therefore
           you
           shall
           do
           very
           well
           (
           I
           think
           )
           to
           declare
           vnto
           him
           ,
           what
           reasons
           induced
           you
           to
           resigne
           that
           office
           ,
           wherein
           I
           my selfe
           can
           testifie
           with
           how
           good
           contentment
           of
           all
           the
           table
           you
           did
           serue
           so
           many
           yeares
           .
           For
           withall
           some
           of
           vs
           ,
           that
           haue
           not
           yet
           vnderstood
           vpon
           what
           foundation
           this
           resolution
           of
           yours
           is
           set
           and
           grounded
           ,
           shall
           in
           like
           sort
           rest
           the
           better
           satisfied
           ,
           if
           from
           your selfe
           they
           shall
           be
           made
           capable
           of
           some
           reasonable
           cause
           that
           might
           induce
           you
           thereunto
           .
           And
           henceforth
           beleeue
           ,
           it
           hath
           bin
           well
           done
           ,
           not
           because
           you
           did
           it
           ,
           but
           because
           you
           haue
           done
           it
           with
           reason
           and
           iudgment
           :
           which
           although
           we
           be
           all
           sufficiently
           perswaded
           you
           take
           to
           be
           your
           guides
           in
           al
           your
           actions
           ,
           yet
           these
           words
           of
           master
           Smiths
           ,
           and
           the
           like
           discourses
           ,
           which
           we
           heare
           very
           often
           among
           some
           that
           loue
           you
           and
           wish
           you
           wel
           ,
           doth
           make
           vs
           sometimes
           halfe
           doubtfull
           to
           allow
           of
           this
           retiring
           your selfe
           from
           the
           State.
           Because
           we
           suppose
           that
           a
           man
           of
           your
           condition
           and
           qualities
           should
           rather
           seeke
           to
           be
           employed
           ,
           and
           to
           aduance
           himselfe
           in
           credit
           and
           reputation
           ,
           then
           to
           hide
           his
           talent
           ,
           and
           withdraw
           himselfe
           from
           action
           ,
           in
           which
           the
           chiefe
           commendation
           of
           vertue
           doth
           consist
           .
           And
           to
           say
           truly
           what
           I
           thinke
           ,
           a
           man
           of
           your
           sort
           ,
           bred
           and
           trained
           (
           as
           it
           seemeth
           you
           haue
           bin
           )
           in
           learning
           ,
           and
           that
           hath
           thereto
           added
           the
           experience
           and
           knowledge
           ,
           which
           trauell
           and
           obseruation
           of
           many
           things
           in
           forraine
           countries
           must
           breed
           in
           him
           that
           hath
           seene
           many
           places
           ,
           and
           the
           maners
           ,
           orders
           ,
           and
           policies
           of
           sundry
           nations
           ,
           ought
           rather
           to
           seeke
           to
           employ
           his
           ability
           and
           sufficiency
           in
           the
           seruice
           of
           his
           Prince
           and
           country
           ,
           then
           apply
           them
           to
           his
           peculiar
           benefit
           or
           contentment
           .
           For
           you
           that
           were
           in
           so
           good
           a
           way
           to
           raise
           your selfe
           to
           credite
           
           and
           better
           employment
           ,
           whereunto
           that
           office
           was
           but
           the
           first
           step
           and
           triall
           of
           what
           is
           in
           you
           ,
           to
           forsake
           suddenly
           so
           direct
           a
           path
           ,
           leading
           you
           to
           preferment
           ,
           and
           to
           betake
           your selfe
           to
           a
           solitary
           course
           of
           life
           ,
           or
           a
           priuate
           at
           the
           least
           ,
           seemeth
           a
           thing
           not
           agreeable
           to
           that
           opiniō
           which
           euery
           man
           that
           knoweth
           you
           ,
           had
           conceiued
           of
           your
           proofe
           :
           and
           that
           of
           you
           it
           may
           be
           said
           ,
           
             Grauior
             est
             culpa
             clara
             principia
             deserentis
             ,
             quàm
             non
             incipientis
             ;
             Non
             enim
             magna
             aggredi
             ,
             sed
             perseuerare
             difficile
             .
          
           What
           is
           the
           end
           of
           parents
           in
           the
           education
           of
           their
           children
           ,
           wherin
           they
           bestow
           so
           much
           care
           ,
           and
           spend
           their
           wealth
           to
           purchase
           them
           learning
           and
           knowledge
           ;
           but
           a
           desire
           to
           make
           them
           able
           to
           be
           employed
           ,
           and
           a
           hope
           to
           see
           them
           raised
           to
           credit
           and
           dignitie
           in
           the
           common-wealth
           ?
           Or
           who
           is
           he
           that
           doth
           not
           striue
           by
           all
           the
           meanes
           he
           can
           to
           aduance
           himselfe
           ,
           and
           to
           presse
           forward
           still
           euen
           to
           the
           highest
           places
           of
           authoritie
           ,
           and
           fauour
           vnder
           his
           Prince
           ,
           though
           oftentimes
           with
           no
           small
           hazard
           and
           danger
           ,
           if
           he
           may
           once
           lay
           hold
           vpon
           that
           locke
           ,
           which
           ,
           men
           say
           ,
           Occasion
           hath
           growing
           on
           her
           forehead
           ,
           being
           bald
           behind
           ;
           shewing
           thereby
           how
           foolish
           a
           thing
           it
           is
           to
           let
           her
           slip
           after
           she
           hath
           once
           presented
           her selfe
           to
           be
           apprehended
           ?
           No
           doubt
           but
           this
           folly
           will
           be
           layd
           to
           your
           charge
           by
           many
           ,
           and
           not
           without
           good
           apparance
           of
           reason
           ,
           since
           you
           hauing
           had
           the
           occasion
           offered
           vnto
           you
           ,
           as
           well
           to
           enrich
           your selfe
           ,
           as
           to
           rise
           in
           credite
           and
           reputation
           ,
           haue
           neuerthelesse
           let
           her
           go
           ,
           after
           you
           had
           fast
           hand
           in
           her
           foretop
           ,
           and
           abandoned
           so
           great
           a
           hope
           ,
           nay
           ,
           so
           assured
           a
           reward
           proposed
           to
           you
           for
           your
           labour
           and
           paines
           ,
           to
           be
           sustained
           some
           while
           in
           that
           place
           .
        
         
           Sir
           (
           quoth
           I
           )
           to
           haue
           answered
           M.
           Smiths
           imputation
           ,
           I
           suppose
           would
           haue
           bin
           very
           easie
           ,
           since
           the
           greatest
           
           matter
           therein
           was
           the
           neglecting
           of
           my
           profit
           ,
           and
           the
           abandoning
           a
           meane
           to
           pleasure
           my
           friends
           .
           For
           the
           first
           is
           rather
           a
           commendation
           (
           though
           not
           so
           conceiued
           by
           him
           )
           then
           any
           iust
           blame
           :
           and
           the
           other
           is
           no
           more
           but
           a
           partiall
           complaint
           of
           him
           and
           others
           of
           his
           disposition
           ,
           that
           looke
           to
           their
           owne
           priuate
           interest
           ,
           and
           consider
           onely
           what
           they
           may
           misse
           ,
           by
           not
           hauing
           a
           friend
           in
           such
           a
           place
           ,
           who
           might
           stand
           them
           in
           stead
           ,
           and
           regard
           no
           whit
           the
           contentment
           or
           discontentment
           of
           their
           friend
           ,
           which
           they
           are
           not
           able
           to
           measure
           ;
           as
           wanting
           the
           generall
           rule
           by
           which
           it
           ought
           to
           be
           measured
           according
           to
           reason
           ;
           and
           so
           consequently
           frame
           the
           measure
           according
           to
           their
           owne
           minds
           :
           vsing
           their
           owne
           iudgements
           ,
           euen
           as
           the
           auncient
           Greekes
           were
           wont
           to
           say
           of
           the
           Lesbian
           rule
           ,
           which
           being
           made
           of
           lead
           ,
           the
           work-men
           would
           bend
           and
           fit
           to
           their
           worke
           ,
           and
           not
           frame
           their
           worke
           by
           a
           right
           rule
           .
           But
           hauing
           added
           to
           his
           obiection
           your
           owne
           censure
           of
           me
           ,
           whose
           iudgement
           and
           prudence
           is
           so
           wel
           knowne
           ,
           and
           so
           much
           by
           me
           to
           be
           respected
           ,
           I
           can
           no
           lesse
           do
           ,
           then
           make
           some
           further
           Apologie
           for
           my selfe
           touching
           that
           point
           ,
           and
           open
           so
           much
           of
           my
           counsell
           and
           purpose
           in
           that
           behalf
           as
           I
           shall
           thinke
           needfull
           to
           giue
           you
           and
           others
           ,
           that
           will
           prefer
           reason
           before
           their
           opinions
           ,
           sufficient
           satisfaction
           .
           And
           first
           where
           you
           say
           ,
           that
           my
           seruice
           in
           the
           place
           was
           acceptable
           vnto
           you
           all
           ,
           I
           cannot
           but
           therein
           acknowledge
           my
           good
           hap
           ,
           rather
           then
           impute
           it
           to
           any
           sufficiencie
           in
           my selfe
           .
           Neither
           would
           I
           ,
           in
           regard
           of
           that
           great
           courtesie
           and
           fauour
           which
           I
           receiued
           therein
           ,
           haue
           willingly
           done
           any
           thing
           whereby
           I
           might
           haue
           seemed
           vnthankfull
           ,
           or
           to
           haue
           made
           so
           small
           estimation
           of
           so
           worthy
           a
           fauour
           .
           But
           my
           not
           hauing
           bin
           brought
           vp
           or
           vsed
           to
           much
           writing
           and
           long
           standing
           ,
           (
           which
           of
           ordinary
           
           that
           office
           doth
           require
           )
           besides
           the
           extraordinary
           occasions
           which
           the
           seruice
           bringeth
           forth
           ,
           to
           trauell
           ,
           to
           sit
           vp
           late
           ,
           and
           disorder
           the
           body
           ,
           had
           bred
           such
           an
           increase
           of
           rheume
           in
           me
           ,
           and
           of
           infirmities
           caused
           therby
           ,
           as
           I
           could
           not
           without
           manifest
           and
           certaine
           perill
           of
           shortning
           my
           dayes
           haue
           continued
           the
           exercise
           of
           that
           place
           .
           Whereupon
           hauing
           in
           dutifull
           sort
           made
           knowne
           the
           cause
           of
           my
           desire
           to
           resigne
           the
           office
           to
           the
           Lord
           Deputy
           ,
           who
           was
           in
           like
           sort
           priuy
           to
           some
           other
           iust
           occasion
           I
           had
           to
           further
           that
           my
           resolution
           ;
           it
           pleased
           him
           with
           his
           accustomed
           prudence
           and
           fauour
           towards
           me
           ,
           to
           consider
           and
           to
           allow
           of
           my
           request
           ,
           and
           to
           grant
           me
           his
           honorable
           consent
           to
           the
           accomplishmēt
           of
           the
           same
           .
           Neither
           can
           this
           be
           rightly
           termed
           in
           me
           a
           retiring
           my selfe
           from
           the
           State
           ,
           or
           a
           withdrawing
           from
           action
           to
           hide
           my
           talent
           .
           For
           leauing
           aside
           the
           vncertaintie
           and
           vaine
           issue
           for
           the
           most
           part
           of
           those
           hopes
           that
           commonly
           draw
           men
           on
           into
           ambitious
           heauing
           &
           shouing
           for
           dignities
           and
           places
           of
           credit
           and
           commoditie
           ;
           from
           which
           to
           be
           freed
           ,
           little
           do
           men
           know
           or
           beleeue
           what
           gaine
           it
           is
           ;
           as
           of
           things
           that
           ,
           when
           they
           obtaine
           them
           not
           ,
           vexe
           and
           torment
           their
           minds
           ,
           and
           when
           they
           obtaine
           them
           ,
           do
           soone
           glut
           and
           weary
           them
           .
           What
           comparison
           can
           a
           man
           of
           reason
           &
           iudgement
           make
           betweene
           them
           ,
           and
           that
           contentednes
           which
           a
           well
           tempered
           and
           a
           moderate
           mind
           doth
           feele
           in
           a
           priuate
           life
           ,
           employed
           to
           the
           bettering
           and
           amending
           of
           the
           principall
           part
           ,
           which
           distinguisheth
           him
           from
           brute
           beasts
           ?
           Surely
           for
           my
           part
           I
           confesse
           frankly
           vnto
           you
           ,
           and
           protest
           I
           speake
           truly
           ,
           I
           haue
           found
           more
           quietnes
           and
           satisfaction
           in
           this
           small
           time
           that
           I
           haue
           liued
           to
           my selfe
           ,
           and
           enioyed
           the
           conuersation
           of
           my
           bookes
           ,
           when
           the
           care
           of
           my
           little
           building
           and
           husbandry
           hath
           giuen
           me
           that
           ordinary
           intermission
           
           which
           it
           must
           haue
           ,
           then
           I
           did
           before
           in
           all
           the
           time
           that
           I
           spent
           in
           seruice
           about
           the
           State
           :
           the
           toile
           whereof
           was
           farre
           too
           high
           a
           price
           for
           the
           profit
           I
           might
           make
           of
           my
           place
           ,
           and
           the
           expectation
           which
           was
           left
           me
           of
           rising
           to
           any
           better
           .
           Which
           neuerthelesse
           ,
           suppose
           it
           had
           bin
           much
           greater
           then
           euer
           I
           conceiued
           ,
           or
           then
           you
           haue
           seemed
           to
           make
           the
           same
           :
           so
           free
           am
           I
           from
           ambition
           or
           couetise
           (
           howsoeuer
           M.
           Smith
           would
           haue
           me
           to
           frame
           my
           mind
           thereto
           )
           as
           I
           am
           not
           only
           content
           not
           to
           flatter
           my selfe
           with
           the
           shew
           of
           good
           ,
           which
           the
           best
           hopes
           might
           haue
           presented
           vnto
           me
           ;
           but
           resolued
           also
           to
           put
           from
           me
           and
           tread
           vnder
           foot
           whatsoeuer
           desire
           or
           inclination
           ,
           that
           either
           nature
           ,
           ill
           custome
           ,
           or
           daily
           example
           might
           vrge
           me
           vnto
           ,
           or
           stirre
           vp
           within
           me
           .
           It
           is
           a
           perillous
           thing
           for
           men
           of
           weake
           braines
           to
           stand
           in
           high
           places
           ,
           their
           heads
           will
           so
           soone
           be
           giddie
           ,
           and
           all
           cilmbing
           is
           subiect
           to
           falling
           .
           Let
           men
           of
           great
           spirits
           ,
           of
           high
           birth
           ,
           and
           of
           excellent
           vertues
           ,
           possesse
           in
           Gods
           name
           those
           dignities
           and
           preferments
           ,
           which
           the
           fauour
           of
           the
           Prince
           and
           their
           sufficiencie
           may
           purchase
           vnto
           them
           :
           for
           it
           is
           they
           ,
           that
           (
           as
           the
           Poet
           sayth
           )
           
             Posuêre
             in
             montibus
             vrbem
          
           :
           and
           of
           whom
           you
           might
           iustly
           say
           ,
           
             Grauior
             est
             culpa
             &c.
          
           
           For
           as
           for
           me
           ,
           I
           am
           one
           of
           those
           of
           whom
           the
           same
           Poet
           sayd
           ,
           
             Habitabant
             vallibus
             imis
          
           .
           And
           so
           I
           had
           rather
           to
           do
           still
           ,
           then
           to
           forsake
           my
           studies
           which
           I
           haue
           now
           begunne
           to
           renew
           againe
           :
           hauing
           applied
           my
           endeuour
           to
           lay
           hold
           vpon
           the
           foretop
           ,
           which
           Lady
           Occasion
           hath
           offered
           me
           to
           that
           effect
           :
           for
           to
           any
           other
           intent
           ,
           she
           neuer
           yet
           did
           so
           much
           as
           once
           shew
           her selfe
           to
           me
           a
           farre
           off
           ,
           much
           lesse
           present
           her selfe
           to
           me
           so
           neare
           as
           I
           might
           reach
           to
           catch
           her
           ,
           or
           fasten
           my
           hand
           in
           her
           golden
           locke
           .
           I
           wish
           my
           friends
           therefore
           rather
           to
           allow
           ,
           and
           giue
           their
           consents
           to
           this
           my
           resolution
           ,
           
           grounded
           (
           as
           I
           thinke
           )
           vpon
           a
           reasonable
           consideration
           ,
           and
           an
           exact
           weighing
           of
           mine
           owne
           abilitie
           and
           disposition
           ,
           then
           to
           concurre
           with
           M.
           Smith
           in
           opinion
           ,
           or
           with
           any
           others
           that
           would
           lay
           to
           my
           charge
           folly
           ,
           or
           lacke
           of
           iudgement
           for
           the
           same
           .
           And
           that
           generally
           all
           men
           would
           beleeue
           the
           Italian
           prouerbe
           ,
           which
           sayth
           ,
           that
           the
           foole
           knoweth
           better
           what
           is
           good
           and
           meet
           for
           himselfe
           ,
           then
           doth
           the
           wise
           man
           what
           is
           fit
           for
           another
           man.
           Not
           that
           I
           would
           thereby
           reiect
           good
           counsell
           and
           friendly
           aduice
           ,
           which
           I
           know
           well
           enough
           how
           beneficiall
           a
           thing
           it
           is
           to
           all
           men
           in
           matters
           of
           doubt
           and
           difficultie
           :
           but
           my
           meaning
           is
           onely
           to
           reserue
           to
           a
           mans
           owne
           vnderstāding
           the
           iudgement
           of
           such
           particular
           and
           priuate
           determinations
           ,
           as
           concerne
           the
           contentment
           or
           discontentment
           of
           his
           mind
           ;
           the
           circumstances
           of
           which
           perhaps
           are
           not
           meete
           to
           be
           communicated
           to
           others
           .
           The
           example
           whereof
           
             Paulus
             Aemilius
          
           hath
           giuen
           vs
           ,
           with
           that
           graue
           and
           wise
           answer
           he
           made
           vnto
           his
           friends
           that
           wold
           needs
           reprehend
           him
           for
           repudiating
           his
           wife
           ,
           alledging
           her
           many
           good
           qualities
           ,
           as
           her
           beautie
           ,
           her
           modestie
           ,
           her
           nobilitie
           ,
           and
           other
           such
           like
           :
           when
           putting
           forth
           his
           leg
           ,
           he
           shewed
           them
           his
           buskin
           ,
           and
           sayd
           ;
           You
           see
           this
           buskin
           is
           wel
           and
           handsomly
           made
           ,
           of
           good
           leather
           ,
           and
           to
           your
           seeming
           fit
           enough
           for
           my
           foote
           and
           leg
           ,
           yet
           none
           of
           you
           knoweth
           (
           I
           am
           sure
           )
           where
           it
           doth
           wring
           me
           .
           Euen
           so
           my selfe
           may
           haply
           say
           to
           any
           whom
           my
           former
           answer
           may
           not
           fully
           satisfie
           ,
           that
           although
           to
           their
           seeming
           my
           state
           and
           condition
           was
           better
           by
           holding
           that
           office
           ,
           not
           onely
           in
           respect
           of
           the
           benefit
           and
           commoditie
           my selfe
           and
           my
           friends
           might
           reape
           thereby
           ;
           but
           also
           in
           regard
           of
           the
           expectation
           of
           preferment
           &
           aduancement
           that
           I
           might
           haue
           had
           by
           the
           exercise
           of
           the
           same
           :
           yet
           is
           it
           to
           them
           vnknowne
           what
           other
           
           particulars
           might
           moue
           me
           to
           conceiue
           thereof
           ootherwise
           ,
           and
           to
           like
           rather
           of
           the
           priuat
           life
           I
           now
           leade
           ,
           then
           of
           all
           those
           benefits
           and
           commodities
           which
           the
           other
           could
           promise
           vnto
           me
           .
        
         
           Although
           the
           reasons
           by
           you
           before
           alledged
           ,
           might
           well
           enough
           be
           answered
           ,
           quoth
           sir
           
             Robert
             Dillon
          
           ,
           yet
           this
           last
           obiection
           you
           haue
           made
           to
           conclude
           your
           speech
           withall
           ,
           is
           such
           ,
           as
           I
           should
           hold
           him
           vnwise
           that
           would
           go
           about
           to
           remoue
           you
           frō
           your
           determination
           .
           For
           it
           were
           a
           point
           of
           ouermuch
           curiositie
           ,
           to
           search
           so
           farre
           into
           your
           mind
           and
           drift
           in
           that
           behalfe
           .
           But
           since
           it
           seemeth
           that
           your
           desire
           is
           now
           bent
           to
           the
           renewing
           of
           your
           studies
           ,
           and
           to
           apply
           your selfe
           to
           the
           bettering
           (
           as
           you
           say
           )
           of
           that
           part
           which
           is
           proper
           vnto
           man
           ,
           which
           is
           the
           mind
           ,
           or
           reasonable
           power
           of
           the
           soule
           ,
           from
           whence
           indeed
           all
           operations
           worthy
           commendation
           do
           proceed
           ,
           I
           pray
           you
           let
           vs
           heare
           from
           you
           what
           kind
           of
           studie
           that
           is
           ,
           by
           which
           you
           intend
           to
           purchase
           to
           your selfe
           this
           so
           great
           a
           good
           .
           For
           it
           is
           not
           euery
           science
           that
           can
           affoord
           the
           same
           ,
           since
           we
           see
           oftentimes
           men
           of
           great
           learning
           in
           sundry
           professions
           ,
           to
           be
           neuertheles
           rude
           and
           ignorant
           in
           things
           that
           concerne
           their
           cariage
           and
           behauiour
           :
           insomuch
           as
           it
           hath
           bin
           fitly
           vsed
           for
           a
           prouerbe
           among
           vs
           ,
           that
           the
           greatest
           clerkes
           are
           not
           alwayes
           the
           wisest
           men
           .
           And
           as
           I
           for
           one
           ,
           am
           desirous
           to
           know
           your
           determination
           and
           opinion
           touching
           that
           point
           :
           so
           do
           I
           think
           that
           the
           rest
           of
           these
           gentlemen
           here
           ,
           wil
           be
           willing
           and
           glad
           to
           spend
           this
           time
           which
           we
           haue
           all
           disposed
           to
           visit
           you
           and
           keepe
           you
           companie
           ,
           in
           hearing
           you
           discourse
           vpon
           so
           good
           a
           Theme
           ,
           by
           which
           there
           cannot
           but
           arise
           some
           good
           and
           profit
           to
           euery
           of
           vs.
           Because
           we
           nothing
           doubt
           ,
           but
           that
           ,
           as
           you
           haue
           maturely
           debated
           with
           your selfe
           the
           reasons
           that
           haue
           induced
           
           you
           to
           take
           vpon
           you
           this
           resolution
           ;
           so
           you
           can
           declare
           the
           same
           ,
           and
           make
           vs
           partakers
           with
           you
           of
           so
           much
           of
           your
           contentment
           ,
           as
           the
           loue
           and
           good
           will
           we
           beare
           you
           ,
           will
           thereby
           fasten
           vpon
           vs.
           
        
         
           Sir
           (
           said
           I
           )
           you
           haue
           right
           well
           alledged
           and
           applied
           our
           common
           prouerbe
           ,
           in
           my
           opinion
           :
           for
           it
           is
           not
           indeed
           euery
           kind
           of
           knowledge
           and
           studie
           that
           bettereth
           the
           mind
           of
           man
           ,
           as
           dayly
           experience
           teacheth
           vs
           :
           since
           we
           see
           many
           men
           vse
           the
           same
           as
           an
           instrument
           to
           worke
           their
           mischiefe
           and
           wickednes
           withall
           the
           more
           artificially
           and
           the
           more
           dangerously
           .
           For
           though
           nature
           hath
           engrafted
           in
           euery
           man
           a
           feruent
           desire
           of
           knowledge
           ,
           which
           discouereth
           it selfe
           in
           children
           ,
           euen
           in
           their
           infancie
           ;
           yet
           haue
           we
           all
           from
           the
           corruption
           of
           her
           ,
           a
           disposition
           likewise
           to
           abuse
           the
           same
           ,
           and
           to
           turne
           it
           rather
           to
           euill
           than
           to
           goodnesse
           ,
           if
           speciall
           grace
           ,
           or
           an
           excellent
           education
           (
           which
           cānot
           be
           without
           grace
           )
           do
           not
           fashiō
           and
           frame
           the
           mind
           to
           the
           right
           vse
           thereof
           .
           The
           general
           scope
           of
           parents
           ,
           when
           they
           set
           their
           children
           to
           learning
           ,
           tendeth
           only
           to
           the
           enabling
           of
           them
           ,
           thereby
           to
           attaine
           some
           meanes
           to
           liue
           by
           the
           profession
           either
           of
           Law
           ,
           of
           Physicke
           ,
           or
           of
           Diuinitie
           :
           for
           of
           the
           meaner
           intentions
           I
           wil
           not
           speake
           .
           And
           too
           common
           an
           error
           it
           is
           in
           scholers
           themselues
           ,
           whē
           they
           are
           entred
           into
           the
           Arts
           ,
           which
           are
           called
           liberal
           ,
           to
           spend
           their
           time
           in
           curious
           searching
           of
           subtilties
           ,
           friuolous
           ,
           and
           to
           no
           vse
           :
           or
           els
           in
           purchasing
           rather
           an
           apparance
           of
           learning
           in
           the
           science
           they
           apply
           their
           studies
           vnto
           ,
           thereby
           to
           win
           the
           shorter
           way
           to
           profit
           ,
           then
           the
           profound
           and
           exact
           knowledge
           of
           sciences
           themselues
           ;
           whereof
           euery
           one
           neuerthelesse
           being
           thoroughly
           attained
           ,
           would
           yeeld
           no
           smal
           helpe
           and
           furtherance
           to
           that
           bettering
           of
           the
           mind
           ,
           which
           I
           haue
           spoken
           of
           .
        
         
         
           But
           who
           is
           he
           that
           in
           the
           profession
           of
           the
           Law
           ,
           aymeth
           at
           any
           other
           marke
           ,
           then
           at
           sufficiencie
           to
           pleade
           well
           at
           the
           barre
           ,
           to
           draw
           him
           the
           more
           clients
           ,
           or
           to
           rise
           to
           such
           dignities
           as
           thereby
           others
           climbe
           vnto
           :
           or
           in
           Physick
           ,
           then
           to
           haue
           a
           reputation
           of
           skil
           ,
           to
           procure
           him
           much
           practise
           to
           inrich
           himselfe
           :
           or
           in
           Diuinitie
           ,
           then
           to
           be
           accounted
           a
           good
           Preacher
           ,
           whereby
           he
           may
           get
           a
           fruitful
           benefice
           ,
           or
           be
           inuested
           with
           some
           Bishopricke
           and
           title
           of
           honor
           ?
           Or
           which
           of
           them
           do
           we
           see
           ,
           that
           when
           he
           hath
           hit
           the
           marke
           he
           shot
           at
           ,
           and
           is
           come
           to
           the
           height
           that
           his
           profession
           can
           raise
           him
           vnto
           ,
           doth
           shew
           himselfe
           sincere
           ,
           or
           incorrupt
           of
           mind
           ,
           or
           so
           master
           ouer
           his
           owne
           passions
           ,
           as
           either
           through
           couetousnes
           ,
           or
           ambition
           ,
           or
           loue
           ,
           or
           hatred
           ,
           he
           will
           not
           forget
           the
           dutie
           which
           he
           oweth
           to
           that
           place
           ,
           whereunto
           he
           is
           called
           ,
           and
           to
           him
           that
           hath
           giuen
           him
           the
           gift
           as
           well
           of
           the
           meane
           as
           of
           the
           thing
           it selfe
           ?
        
         
           To
           answer
           you
           therefore
           directly
           what
           kind
           of
           studie
           I
           affect
           or
           thinke
           may
           most
           better
           my
           mind
           ,
           I
           will
           say
           that
           it
           is
           none
           of
           these
           before
           mentioned
           :
           for
           albeit
           I
           acknowledge
           the
           true
           study
           of
           Diuinitie
           to
           include
           all
           that
           knowledge
           ,
           which
           may
           any
           way
           be
           required
           for
           the
           perfection
           of
           mans
           life
           :
           yet
           because
           there
           is
           a
           more
           speciall
           calling
           thereunto
           ,
           then
           to
           any
           other
           ,
           and
           ought
           to
           be
           applied
           in
           a
           more
           reuerent
           maner
           ,
           and
           to
           a
           further
           end
           ,
           then
           that
           euery
           man
           might
           presume
           to
           take
           it
           in
           hand
           ,
           I
           dare
           not
           venture
           to
           make
           my selfe
           a
           professor
           of
           it
           .
           As
           for
           the
           profession
           of
           the
           Law
           ,
           I
           will
           not
           in
           these
           yeares
           ,
           and
           with
           this
           mind
           ,
           alienated
           from
           troubles
           and
           businesse
           ,
           giue
           my selfe
           to
           the
           same
           ,
           it
           being
           the
           principall
           meane
           and
           high
           way
           to
           leade
           me
           againe
           into
           the
           labyrinth
           which
           I
           desire
           most
           to
           eschew
           and
           voide
           .
           To
           Physicke
           I
           was
           by
           my
           fathers
           choice
           appointed
           ;
           for
           the
           performance
           
           of
           whose
           wil
           ,
           as
           became
           me
           in
           dutie
           and
           obedience
           ,
           all
           the
           time
           I
           spent
           by
           his
           direction
           in
           studie
           ,
           I
           employed
           in
           the
           knowlegde
           of
           the
           principles
           thereof
           :
           and
           sithens
           ,
           as
           well
           for
           the
           vse
           thereof
           to
           mine
           owne
           behoofe
           ,
           as
           for
           the
           delightfulnesse
           ,
           which
           the
           discouery
           of
           the
           secret
           operations
           and
           effects
           of
           nature
           worketh
           (
           I
           suppose
           )
           in
           euery
           man
           as
           it
           doth
           in
           me
           ,
           I
           haue
           (
           when
           time
           and
           leisure
           would
           permit
           )
           bent
           my
           most
           study
           and
           reading
           to
           the
           authors
           of
           that
           science
           ;
           but
           intention
           to
           professe
           it
           ,
           or
           to
           practise
           it
           ,
           in
           very
           deed
           as
           yet
           had
           I
           neuer
           none
           .
           For
           how
           soeuer
           the
           prouidence
           of
           my
           father
           ,
           or
           mine
           owne
           industry
           had
           fashioned
           me
           to
           be
           meete
           to
           make
           a
           Physition
           ,
           yet
           the
           higher
           prouidence
           had
           otherwise
           determined
           ,
           making
           me
           to
           take
           another
           course
           of
           life
           ,
           which
           before
           was
           neuer
           so
           much
           as
           once
           thought
           of
           by
           either
           of
           vs
           ,
           and
           made
           me
           of
           a
           scholer
           to
           become
           a
           seruant
           .
           By
           which
           occasion
           being
           drawne
           into
           this
           countrey
           ,
           and
           left
           my
           studies
           ,
           I
           haue
           so
           many
           yeares
           led
           my
           life
           here
           in
           such
           sort
           as
           you
           haue
           seene
           .
           But
           hauing
           now
           withdrawne
           my selfe
           from
           the
           toilesome
           place
           I
           held
           ,
           and
           gathered
           my selfe
           into
           a
           little
           compasse
           ,
           as
           a
           snaile
           into
           his
           shell
           ,
           my
           purpose
           is
           (
           if
           God
           shall
           please
           to
           giue
           me
           his
           gracious
           assistance
           )
           to
           spend
           my
           time
           in
           reading
           such
           bookes
           ,
           as
           I
           shall
           find
           fittest
           to
           increase
           my
           knowledge
           in
           the
           duties
           of
           a
           Christian
           man
           ,
           and
           direct
           me
           in
           the
           right
           path
           of
           vertue
           ,
           without
           tying
           my selfe
           to
           any
           particular
           kind
           .
           And
           as
           I
           haue
           (
           God
           be
           thanked
           )
           some
           store
           of
           all
           sorts
           ;
           so
           shall
           I
           dispense
           my
           time
           accordingly
           ,
           sometime
           in
           perusing
           such
           as
           may
           instruct
           me
           more
           and
           more
           in
           the
           true
           maner
           of
           seruing
           God
           ;
           sometime
           in
           reading
           of
           histories
           ,
           which
           are
           as
           mirrours
           or
           looking-glasses
           for
           euery
           man
           to
           see
           the
           good
           and
           euill
           actions
           of
           all
           ages
           ,
           the
           better
           to
           square
           his
           life
           to
           the
           rule
           of
           vertue
           ,
           by
           the
           examples
           of
           others
           ;
           
           and
           sometimes
           ,
           and
           that
           for
           the
           most
           part
           (
           as
           thus
           aduised
           )
           in
           the
           study
           of
           Morall
           Philosophie
           ,
           which
           frameth
           men
           fittest
           for
           ciuill
           conuersation
           ,
           teaching
           them
           orderly
           what
           morall
           vertues
           are
           ,
           and
           particularly
           what
           is
           the
           proper
           action
           of
           euery
           one
           ,
           and
           likewise
           what
           vice
           is
           ,
           and
           how
           vnseemly
           a
           thing
           ,
           and
           how
           harmefull
           to
           a
           good
           mind
           the
           spot
           and
           contagion
           thereof
           is
           .
           To
           this
           haue
           I
           euer
           had
           a
           speciall
           inclination
           ,
           and
           a
           greedy
           desire
           to
           instruct
           my selfe
           fully
           therein
           ;
           which
           hitherto
           ,
           partly
           through
           the
           course
           I
           held
           whiles
           I
           was
           a
           scholer
           (
           as
           before
           I
           said
           )
           I
           could
           not
           wel
           do
           ,
           and
           euer
           sithens
           my
           continuall
           busines
           and
           attendance
           about
           mine
           office
           ,
           haue
           diuerted
           me
           therefro
           .
           And
           to
           professe
           plainly
           the
           truth
           ,
           not
           any
           one
           thing
           hath
           so
           much
           preuailed
           to
           make
           me
           resolue
           the
           giuing
           ouer
           that
           place
           ,
           as
           the
           longing
           I
           had
           ,
           and
           haue
           to
           returne
           to
           the
           course
           of
           reading
           Morall
           Philosophy
           ,
           which
           I
           was
           euen
           then
           newly
           entred
           into
           ,
           when
           I
           was
           called
           to
           be
           employed
           in
           that
           office
           ;
           and
           the
           delight
           whereof
           was
           so
           great
           vnto
           me
           ,
           for
           that
           little
           which
           I
           had
           begun
           to
           reade
           ,
           and
           the
           expectation
           such
           ,
           which
           I
           had
           conceiued
           of
           the
           vse
           thereof
           (
           as
           by
           which
           a
           man
           learneth
           not
           onely
           to
           know
           how
           to
           carry
           himselfe
           vertuously
           in
           his
           priuat
           actions
           ,
           but
           also
           to
           guide
           and
           order
           his
           family
           ,
           and
           moreouer
           ,
           to
           become
           meete
           for
           the
           seruice
           of
           his
           Prince
           and
           countrey
           ,
           when
           occasion
           of
           employment
           may
           be
           offered
           vnto
           him
           )
           that
           I
           was
           halfe
           doubtfull
           when
           I
           was
           summoned
           to
           come
           and
           take
           the
           place
           ,
           whether
           I
           should
           accept
           thereof
           or
           no.
           
        
         
           Then
           said
           M.
           Dormer
           ,
           Yea
           but
           it
           seemeth
           to
           me
           that
           these
           your
           words
           imply
           a
           contradiction
           ,
           when
           saying
           that
           you
           haue
           so
           earnestly
           desired
           to
           withdraw
           your selfe
           from
           the
           exercise
           of
           your
           office
           ,
           wherin
           you
           had
           so
           good
           meanes
           ,
           not
           only
           to
           make
           shew
           of
           your
           owne
           sufficiency
           
           and
           vertue
           ,
           and
           to
           do
           your
           Prince
           and
           countrey
           seruice
           ,
           and
           withall
           to
           pleasure
           many
           of
           your
           friends
           ,
           you
           seeme
           neuertheles
           to
           direct
           your
           studies
           to
           such
           an
           end
           ,
           as
           aimeth
           not
           onely
           at
           the
           knowledge
           of
           vertue
           ,
           but
           also
           at
           the
           practise
           thereof
           ,
           whereby
           a
           man
           is
           made
           fit
           and
           enabled
           for
           such
           employments
           as
           the
           Prince
           or
           State
           shall
           lay
           vpon
           him
           .
           For
           indeed
           it
           is
           an
           approoued
           saying
           among
           Philosophers
           ,
           
             Virtutis
             laus
             ,
             actio
          
           :
           and
           you
           know
           what
           Tullie
           saith
           ,
           and
           Plato
           before
           him
           ,
           
             Non
             nobis
             nati
             sumus
             ,
             partem
             patria
             ,
             partem
             parentes
             ,
             partem
             amici
             sibi
             vendicant
             .
          
           So
           as
           M.
           Smiths
           accusation
           (
           for
           ought
           I
           see
           )
           may
           be
           held
           as
           yet
           very
           reasonable
           against
           you
           ,
           vnles
           you
           can
           alledge
           vs
           some
           better
           reason
           in
           your
           defence
           then
           hitherto
           you
           haue
           done
           .
        
         
           In
           faith
           (
           quoth
           I
           )
           if
           you
           be
           all
           against
           me
           ,
           I
           shall
           haue
           much
           adoe
           to
           defend
           my selfe
           ,
           since
           the
           old
           prouerbe
           is
           ,
           that
           ,
           
             Ne
             Hercules
             quidem
             contraduos
          
           :
           and
           how
           can
           I
           then
           resist
           so
           many
           ?
           But
           I
           hope
           that
           some
           of
           this
           companie
           will
           take
           my
           part
           ,
           though
           he
           haue
           forestalled
           me
           of
           the
           two
           chiefe
           men
           ,
           whose
           patronage
           might
           best
           haue
           serued
           me
           ,
           hauing
           gotten
           you
           two
           lawyers
           to
           pleade
           for
           him
           .
           Yet
           because
           I
           suppose
           you
           haue
           not
           bin
           entertained
           by
           him
           for
           that
           purpose
           with
           any
           fee
           ,
           and
           that
           you
           are
           here
           ,
           not
           as
           lawyers
           or
           aduocates
           to
           maintaine
           his
           cause
           ,
           but
           rather
           as
           indifferent
           Iudges
           ,
           to
           determine
           who
           hath
           the
           best
           right
           on
           his
           side
           ;
           I
           hope
           that
           vpon
           better
           information
           ,
           you
           will
           be
           drawne
           to
           iudge
           vprightly
           ,
           and
           not
           be
           caried
           away
           with
           apparances
           ,
           which
           oftentimes
           hide
           and
           cast
           a
           cloud
           ouer
           the
           truth
           .
           And
           to
           answer
           therefore
           to
           your
           obiection
           ,
           which
           carieth
           with
           it
           some
           probabilitie
           ,
           I
           would
           easily
           confesse
           my selfe
           in
           fault
           ,
           if
           this
           resigning
           of
           my
           office
           had
           bin
           an
           absolute
           retiring
           my selfe
           from
           action
           ,
           or
           that
           I
           had
           (
           as
           they
           say
           )
           forsworne
           any
           
           employment
           for
           the
           seruice
           of
           the
           State
           or
           my
           Prince
           .
           But
           if
           you
           please
           to
           consider
           how
           this
           my
           resolution
           hath
           bin
           grounded
           vpon
           a
           desire
           to
           be
           freed
           onely
           from
           a
           place
           of
           such
           continuall
           toile
           and
           attendance
           ,
           as
           suffered
           me
           to
           haue
           no
           time
           to
           spare
           ,
           wherein
           I
           might
           almost
           breathe
           ,
           or
           take
           any
           reasonable
           recreation
           ;
           and
           not
           to
           liue
           idle
           ,
           or
           sequestred
           so
           from
           action
           ,
           as
           I
           should
           onely
           spend
           my
           time
           in
           reading
           or
           contemplation
           ,
           I
           doubt
           not
           but
           you
           wil
           find
           my
           words
           to
           agree
           wel
           inough
           without
           any
           contradiction
           ,
           and
           my
           course
           of
           life
           well
           enough
           fitting
           a
           man
           that
           meaneth
           not
           to
           liue
           to
           himselfe
           alone
           .
           For
           if
           such
           had
           bin
           my
           purpose
           ,
           I
           would
           haue
           sought
           out
           a
           meeter
           dwelling
           then
           this
           so
           neare
           the
           citie
           ,
           and
           I
           could
           well
           enough
           haue
           deuised
           to
           haue
           bin
           farre
           from
           such
           cōptrollers
           as
           M.
           Smith
           ,
           and
           to
           haue
           auoided
           this
           iudgement
           that
           I
           am
           now
           subiect
           vnto
           ,
           not
           without
           hazard
           of
           my
           reputation
           ,
           hauing
           two
           such
           persons
           to
           assist
           my
           accuser
           ,
           and
           beare
           vp
           his
           cause
           .
           You
           see
           that
           I
           haue
           not
           so
           estranged
           my selfe
           from
           all
           employments
           ,
           but
           that
           I
           can
           be
           content
           to
           take
           paine
           in
           the
           increasing
           of
           her
           Maiesties
           reuenue
           ,
           by
           the
           care
           I
           haue
           of
           her
           impost
           :
           I
           refuse
           not
           any
           other
           ordinary
           employments
           ,
           as
           of
           trauelling
           in
           such
           commissions
           as
           the
           Lord
           Deputie
           and
           Councel
           oft
           times
           direct
           vnto
           me
           for
           the
           examining
           of
           sundrie
           causes
           :
           neither
           do
           I
           so
           giue
           my selfe
           to
           be
           priuate
           ,
           but
           that
           you
           and
           other
           my
           friends
           ,
           who
           vouchsafe
           of
           their
           courtesie
           sometimes
           to
           visite
           me
           ,
           find
           me
           apt
           enough
           to
           keep
           them
           companie
           ,
           either
           here
           at
           home
           ,
           or
           else
           abroad
           :
           so
           as
           though
           I
           desire
           to
           know
           how
           to
           do
           these
           things
           as
           perfectly
           well
           as
           I
           might
           ,
           and
           to
           that
           end
           frame
           my selfe
           as
           much
           to
           study
           as
           conueniently
           I
           can
           ,
           yet
           do
           I
           not
           therin
           contradict
           the
           reasonable
           and
           iust
           disposition
           I
           haue
           to
           employ
           my selfe
           for
           the
           seruice
           of
           her
           Maiestie
           ,
           when
           occasion
           
           serueth
           :
           neither
           doth
           my
           endeuour
           in
           that
           behalf
           any
           way
           oppose
           it selfe
           to
           my
           desire
           ,
           of
           retiring
           from
           a
           painefull
           employment
           to
           a
           more
           quiet
           life
           ,
           which
           now
           (
           I
           thanke
           God
           )
           I
           enioy
           :
           wherein
           I
           may
           frankly
           and
           truly
           protest
           vnto
           you
           ,
           I
           find
           more
           sweetnes
           and
           contentment
           in
           one
           dayes
           expence
           ,
           then
           I
           could
           taste
           in
           seuen
           yeares
           before
           ,
           whiles
           I
           was
           Clerke
           of
           the
           Councell
           .
           And
           were
           it
           but
           in
           regard
           of
           that
           same
           contentment
           ,
           I
           know
           not
           what
           man
           of
           reasonable
           sense
           and
           vnderstanding
           ,
           would
           not
           esteeme
           the
           purchase
           thereof
           at
           a
           farre
           higher
           rate
           then
           any
           office
           in
           Ireland
           whatsoeuer
           .
           M.
           Smith
           therfore
           may
           well
           enough
           put
           vp
           his
           pipes
           ,
           and
           hold
           his
           peace
           henceforth
           ,
           and
           I
           hope
           not
           onely
           yee
           two
           ,
           but
           all
           the
           rest
           of
           this
           companie
           will
           hold
           him
           sufficiently
           put
           to
           silence
           ,
           and
           begin
           to
           allow
           of
           this
           my
           resolution
           ,
           especially
           seeing
           it
           aimeth
           at
           so
           high
           a
           marke
           as
           humane
           felicitie
           .
        
         
           At
           which
           word
           the
           Primate
           seemed
           as
           it
           were
           to
           start
           ,
           &
           said
           ,
           what
           sir
           ?
           though
           we
           can
           be
           content
           to
           admit
           your
           reasons
           against
           M.
           Smith
           ,
           and
           to
           allow
           of
           your
           resolutiō
           ,
           as
           hauing
           chosen
           (
           as
           our
           Sauiour
           said
           to
           Martha
           of
           her
           sister
           )
           the
           better
           part
           ;
           yet
           must
           you
           not
           thinke
           that
           we
           will
           let
           euery
           thing
           go
           with
           you
           which
           you
           say
           :
           but
           by
           your
           leaue
           ,
           plucke
           you
           a
           little
           backe
           by
           the
           sleeue
           ,
           when
           we
           see
           you
           presse
           forward
           presumptuously
           ,
           as
           now
           in
           my
           opinion
           you
           do
           ,
           when
           you
           seeme
           to
           shoote
           at
           such
           a
           marke
           as
           humane
           felicitie
           ,
           which
           is
           without
           ,
           not
           your
           reach
           onely
           ,
           but
           all
           mens
           ,
           whiles
           they
           are
           here
           in
           this
           low
           and
           muddie
           world
           :
           for
           I
           wis
           that
           is
           no
           where
           to
           be
           found
           but
           aboue
           the
           stars
           :
           mans
           felicity
           is
           placed
           only
           in
           heauē
           ,
           where
           God
           of
           his
           mercie
           hath
           appointed
           it
           for
           him
           to
           be
           found
           ,
           and
           not
           here
           on
           earth
           .
           I
           say
           of
           his
           mercie
           ,
           because
           albeit
           he
           had
           ordained
           the
           same
           for
           man
           from
           before
           all
           ages
           ;
           yet
           our
           first
           father
           by
           his
           disobedience
           depriuing
           
           himselfe
           and
           all
           his
           posteritie
           of
           all
           possibilitie
           thereof
           ,
           the
           same
           was
           eftsoones
           by
           the
           infinite
           goodnes
           and
           mercie
           of
           God
           purchased
           to
           him
           againe
           at
           a
           deare
           price
           ,
           euen
           the
           precious
           bloud
           of
           his
           dearest
           Son
           ,
           which
           he
           was
           content
           to
           shed
           for
           the
           ransome
           of
           mankind
           ,
           entrapped
           by
           the
           diuell
           ,
           and
           taken
           captiue
           ,
           whereby
           he
           might
           returne
           into
           his
           heauenly
           countrie
           againe
           ,
           to
           enioy
           that
           happie
           inheritance
           prepared
           there
           for
           him
           .
           Whosoeuer
           therfore
           shall
           seeke
           to
           get
           his
           felicitie
           here
           in
           this
           world
           ,
           will
           find
           himselfe
           deceiued
           :
           and
           although
           it
           be
           said
           to
           some
           purpose
           fitly
           ,
           that
           he
           that
           shooteth
           at
           a
           starre
           ,
           aimeth
           higher
           then
           he
           that
           shooteth
           at
           a
           furbush
           :
           yet
           well
           ye
           wot
           ,
           that
           to
           shoot
           vp
           to
           the
           starres
           ,
           is
           but
           meere
           follie
           and
           vanitie
           ;
           and
           no
           lesse
           do
           I
           hold
           your
           aiming
           at
           so
           high
           a
           marke
           to
           be
           ,
           which
           is
           so
           farre
           out
           of
           your
           reach
           .
        
         
           I
           crie
           you
           mercie
           ,
           my
           Lord
           ,
           quoth
           I
           ,
           if
           I
           haue
           stepped
           into
           your
           marches
           before
           I
           were
           aware
           .
           But
           I
           may
           the
           better
           be
           excused
           ,
           because
           I
           had
           no
           intention
           or
           purpose
           so
           to
           do
           ;
           but
           simply
           ,
           and
           after
           the
           cōmon
           maner
           of
           speech
           haue
           vsed
           the
           general
           word
           in
           stead
           of
           the
           particular
           .
           For
           though
           I
           said
           I
           aimed
           at
           the
           high
           marke
           of
           humane
           felicitie
           ,
           yet
           for
           so
           little
           as
           I
           haue
           read
           in
           Morall
           Philosophy
           ,
           I
           haue
           learned
           that
           Plato
           hath
           made
           mention
           of
           two
           distinct
           felicities
           of
           man
           (
           and
           others
           besides
           him
           )
           the
           one
           a
           contemplatiue
           felicitie
           (
           which
           some
           men
           haply
           draw
           neare
           vnto
           ,
           but
           cannot
           perfectly
           attaine
           in
           this
           life
           ;
           )
           the
           other
           an
           actiue
           or
           practicke
           felicitie
           ,
           consisting
           in
           vertuous
           actions
           ,
           and
           reducing
           of
           a
           mans
           passions
           vnder
           the
           rule
           of
           reason
           .
           Which
           practicke
           felicitie
           may
           not
           onely
           be
           atchieued
           here
           on
           earth
           by
           mans
           endeuour
           ,
           assisted
           with
           Gods
           grace
           and
           fauour
           :
           but
           is
           also
           a
           great
           helpe
           and
           meane
           for
           such
           as
           obtaine
           the
           same
           ,
           to
           bring
           them
           after
           this
           life
           vnto
           the
           other
           in
           heauen
           .
           Of
           this
           latter
           ,
           the
           rules
           
           whereof
           are
           to
           be
           taken
           from
           you
           Church-men
           and
           Diuines
           ;
           I
           meant
           not
           when
           I
           said
           ,
           I
           aymed
           so
           high
           ,
           at
           the
           lestwise
           my
           purpose
           was
           not
           properly
           to
           say
           ,
           that
           I
           shot
           at
           that
           marke
           by
           my
           studie
           ,
           for
           then
           I
           should
           haue
           contradicted
           my
           former
           words
           ,
           when
           I
           protested
           I
           durst
           not
           presume
           to
           the
           studie
           of
           Diuinitie
           ,
           which
           (
           I
           well
           vnderstood
           )
           required
           a
           particular
           calling
           .
           But
           onely
           my
           meaning
           was
           to
           get
           your
           approbation
           ,
           in
           that
           I
           had
           resolued
           by
           the
           study
           of
           Morall
           Philosophie
           to
           compasse
           ,
           so
           farre
           forth
           as
           my
           endeuours
           could
           preuaile
           ,
           that
           humane
           practicke
           felicitie
           ,
           which
           of
           all
           men
           in
           all
           ages
           hath
           bene
           so
           highly
           esteemed
           ;
           and
           for
           the
           directing
           of
           men
           wherunto
           ,
           so
           many
           great
           learned
           Philosophers
           haue
           taken
           so
           great
           trauell
           and
           paines
           to
           find
           out
           the
           ready
           way
           vnto
           it
           ,
           and
           by
           their
           writings
           to
           make
           the
           same
           knowne
           to
           others
           :
           whereby
           not
           onely
           particular
           persons
           might
           in
           this
           life
           attaine
           to
           liue
           happily
           ,
           but
           also
           purchase
           the
           same
           happines
           to
           their
           families
           ,
           yea
           to
           whole
           Cities
           and
           Common-wealths
           .
           This
           felicitie
           (
           I
           think
           )
           euery
           wel
           disposed
           man
           is
           to
           labor
           for
           in
           this
           life
           ;
           &
           the
           better
           he
           is
           borne
           ,
           the
           more
           ought
           he
           to
           bend
           his
           study
           to
           learne
           by
           what
           meanes
           the
           same
           is
           to
           be
           attained
           :
           and
           by
           working
           accordingly
           ,
           to
           prepare
           himselfe
           to
           be
           fit
           and
           capable
           of
           that
           other
           when
           soeuer
           he
           shall
           be
           called
           out
           of
           this
           world
           ,
           knowing
           how
           assured
           promises
           therof
           are
           giuen
           to
           them
           that
           in
           this
           life
           liue
           vertuously
           ;
           and
           how
           certain
           he
           may
           be
           ,
           that
           the
           further
           that
           good
           which
           his
           vertuous
           actions
           shall
           extend
           to
           the
           benefite
           of
           others
           in
           this
           life
           ,
           the
           greater
           shall
           be
           his
           reward
           in
           the
           life
           to
           come
           ,
           where
           that
           felicitie
           is
           prepared
           for
           them
           ,
           that
           by
           the
           treading
           downe
           of
           their
           passions
           and
           sensual
           appetites
           ,
           shal
           endeuour
           to
           reduce
           their
           soule
           to
           that
           purenesse
           and
           cleannes
           which
           is
           required
           in
           them
           to
           whom
           that
           euerlasting
           blisse
           and
           felicitie
           is
           promised
           .
           
           For
           my
           part
           ,
           the
           thing
           which
           I
           most
           earnestly
           desire
           ,
           is
           to
           learne
           the
           shortest
           way
           to
           compasse
           the
           same
           :
           and
           happpie
           should
           I
           thinke
           my selfe
           if
           I
           could
           find
           any
           man
           whose
           knowledge
           and
           learning
           might
           helpe
           me
           to
           direct
           my
           study
           to
           that
           end
           ;
           because
           I
           know
           right
           well
           how
           hard
           it
           is
           for
           a
           man
           by
           his
           owne
           labour
           to
           search
           out
           the
           ready
           way
           to
           vnderstand
           those
           precepts
           ,
           which
           haue
           bin
           set
           downe
           in
           the
           learned
           writings
           of
           Philosophers
           that
           haue
           treated
           of
           that
           matter
           ,
           especially
           in
           the
           Greeke
           and
           Latine
           tongues
           ,
           in
           which
           it
           hath
           bin
           substantially
           handled
           .
           For
           although
           I
           cannot
           truly
           pretend
           ignorance
           in
           the
           Latine
           ,
           in
           which
           the
           workes
           of
           Plato
           and
           Aristotle
           are
           to
           be
           read
           :
           yet
           I
           confesse
           that
           I
           do
           not
           find
           that
           facilitie
           in
           the
           conceiuing
           of
           their
           writings
           ,
           as
           I
           could
           wish
           ,
           or
           as
           the
           greedinesse
           of
           my
           desire
           to
           apprehend
           might
           ouertake
           .
           For
           Plato
           hath
           couched
           his
           sense
           thereof
           so
           dispersedly
           in
           his
           dialogues
           ,
           as
           I
           thinke
           he
           must
           be
           a
           man
           of
           great
           learning
           and
           exact
           iudgement
           that
           shall
           picke
           them
           out
           ,
           and
           seuer
           them
           from
           the
           other
           parts
           of
           Philosophie
           ,
           which
           he
           indeed
           most
           diuinely
           discourseth
           vpon
           .
           And
           Aristotle
           is
           not
           to
           me
           so
           cleare
           nor
           so
           easily
           vnderstood
           without
           deepe
           study
           ,
           as
           my
           meane
           capacitie
           would
           require
           ;
           specially
           without
           the
           interpretation
           of
           some
           better
           scholer
           then
           my selfe
           .
           And
           herein
           do
           I
           greatly
           enuie
           the
           happinesse
           of
           the
           Italians
           ,
           who
           haue
           in
           their
           mother-tongue
           late
           writers
           ,
           that
           haue
           with
           a
           singular
           easie
           method
           ,
           taught
           all
           that
           which
           Plato
           or
           Aristotle
           haue
           confusedly
           or
           obscurely
           left
           written
           .
           Of
           which
           ,
           some
           I
           haue
           begun
           to
           reade
           with
           no
           small
           delight
           ,
           as
           
             Alexander
             Piccolomini
             ,
             Gio.
             Baptista
             Giraldi
             ,
          
           and
           Guazzo
           ,
           all
           three
           hauing
           written
           vpon
           the
           Ethick
           part
           of
           Morall
           Philosopie
           both
           exactly
           and
           perspicuously
           .
           And
           would
           God
           that
           some
           of
           our
           countrimen
           wold
           shew
           themselues
           so
           wel
           affected
           
           to
           the
           good
           of
           their
           countrie
           (
           whereof
           one
           principall
           and
           most
           important
           part
           consisteth
           in
           the
           instructing
           of
           men
           to
           vertue
           )
           as
           to
           set
           downe
           in
           English
           the
           precepts
           of
           those
           parts
           of
           Morall
           Philosophy
           ,
           whereby
           our
           youth
           might
           without
           spending
           of
           so
           much
           time
           ,
           as
           the
           learning
           of
           those
           other
           languages
           require
           ,
           speedily
           enter
           into
           the
           right
           course
           of
           vertuous
           life
           .
           In
           the
           meane
           while
           I
           must
           struggle
           with
           those
           bookes
           which
           I
           vnderstand
           ,
           and
           content
           my selfe
           to
           plod
           vpon
           them
           ,
           in
           hope
           that
           God
           (
           who
           knoweth
           the
           sincerenesse
           of
           my
           desire
           )
           will
           be
           pleased
           to
           open
           my
           vnderstanding
           ,
           so
           as
           I
           may
           reape
           that
           profit
           of
           my
           reading
           ,
           which
           I
           trauell
           for
           .
           Yet
           is
           there
           a
           gentleman
           in
           this
           company
           ,
           whom
           I
           haue
           had
           often
           a
           purpose
           to
           intreate
           ,
           that
           as
           his
           leisure
           might
           serue
           him
           ,
           he
           would
           vouchsafe
           to
           spend
           some
           time
           with
           me
           to
           instruct
           me
           in
           some
           hard
           points
           which
           I
           cannot
           of
           my selfe
           vnderstand
           :
           knowing
           him
           to
           be
           not
           onely
           perfect
           in
           the
           Greek
           tongue
           ,
           but
           also
           very
           well
           read
           in
           Philosophie
           ,
           both
           morall
           and
           naturall
           .
           Neuertheles
           such
           is
           my
           bashfulnes
           ,
           as
           I
           neuer
           yet
           durst
           open
           my
           mouth
           to
           disclose
           this
           my
           desire
           vnto
           him
           ,
           though
           I
           haue
           not
           wanted
           some
           hartning
           thereunto
           from
           himselfe
           .
           For
           of
           his
           loue
           and
           kindnes
           to
           me
           ,
           he
           encouraged
           me
           long
           sithens
           to
           follow
           the
           reading
           of
           the
           Greeke
           tongue
           ,
           and
           offered
           me
           his
           helpe
           to
           make
           me
           vnderstand
           it
           .
           But
           now
           that
           so
           good
           an
           oportunitie
           is
           offered
           vnto
           me
           ,
           to
           satisfie
           in
           some
           sort
           my
           desire
           ;
           I
           thinke
           I
           should
           commit
           a
           great
           fault
           ,
           not
           to
           my selfe
           alone
           ,
           but
           to
           all
           this
           company
           ,
           if
           I
           should
           not
           enter
           my
           request
           thus
           farre
           ,
           as
           to
           moue
           him
           to
           spend
           this
           time
           which
           we
           haue
           now
           destined
           to
           familiar
           discourse
           and
           conuersation
           ,
           in
           declaring
           vnto
           vs
           the
           great
           benefites
           which
           men
           obtaine
           by
           the
           knowledge
           of
           Morall
           Philosophie
           ,
           and
           in
           making
           vs
           to
           know
           what
           the
           same
           is
           ,
           what
           
           be
           the
           parts
           thereof
           ,
           whereby
           vertues
           are
           to
           be
           distinguished
           from
           vices
           :
           and
           finally
           that
           he
           will
           be
           pleased
           to
           run
           ouer
           in
           such
           order
           as
           he
           shall
           thinke
           good
           ,
           such
           and
           so
           many
           principles
           and
           rules
           thereof
           ,
           as
           shall
           serue
           not
           only
           for
           my
           better
           instructiō
           ,
           but
           also
           for
           the
           contentmēt
           and
           satisfaction
           of
           you
           al.
           For
           I
           nothing
           doubt
           ,
           but
           that
           euery
           one
           of
           you
           will
           be
           glad
           to
           heare
           so
           profitable
           a
           discourse
           ,
           and
           thinke
           the
           time
           very
           wel
           spent
           ,
           wherin
           so
           excellent
           a
           knowledge
           shal
           be
           reuealed
           vnto
           you
           ,
           from
           which
           euery
           one
           may
           be
           assured
           to
           gather
           some
           fruit
           as
           wel
           as
           my self
           .
           Therfore
           (
           said
           I
           )
           turning
           my selfe
           to
           M.
           Spenser
           ,
           It
           is
           you
           sir
           ,
           to
           whom
           it
           pertaineth
           to
           shew
           your selfe
           courteous
           now
           vnto
           vs
           all
           ,
           and
           to
           make
           vs
           all
           beholding
           vnto
           you
           for
           the
           pleasure
           and
           profit
           which
           we
           shall
           gather
           from
           your
           speeches
           ,
           if
           you
           shall
           vouchsafe
           to
           open
           vnto
           vs
           the
           goodly
           cabinet
           ,
           in
           which
           this
           excellent
           treasure
           of
           vertues
           lieth
           locked
           vp
           from
           the
           vulgar
           sort
           .
           And
           thereof
           in
           the
           behalfe
           of
           all
           ,
           as
           for
           my selfe
           ,
           I
           do
           most
           earnestly
           intreate
           you
           not
           to
           say
           vs
           nay
           .
           Vnto
           which
           words
           of
           mine
           euery
           man
           applauding
           most
           with
           like
           words
           of
           request
           ,
           and
           the
           rest
           with
           gesture
           and
           countenances
           expressing
           as
           much
           ,
           M.
           Spenser
           answered
           in
           this
           maner
           .
        
         
           Though
           it
           may
           seeme
           hard
           for
           me
           to
           refuse
           the
           request
           made
           by
           you
           all
           ,
           whom
           ,
           euery
           one
           alone
           ,
           I
           should
           for
           many
           respects
           be
           willing
           to
           gratifie
           :
           yet
           as
           the
           case
           standeth
           ,
           I
           doubt
           not
           but
           with
           the
           consent
           of
           the
           most
           part
           of
           you
           ,
           I
           shall
           be
           excused
           at
           this
           time
           of
           this
           taske
           which
           would
           be
           laid
           vpon
           me
           .
           For
           sure
           I
           am
           ,
           that
           it
           is
           not
           vnknowne
           vnto
           you
           ,
           that
           I
           haue
           already
           vndertaken
           a
           work
           tēding
           to
           the
           same
           effect
           ,
           which
           is
           in
           
             heroical
             verse
          
           ,
           vnder
           the
           title
           of
           a
           
             Faerie
             Queene
          
           ,
           to
           represent
           all
           the
           moral
           vertues
           ,
           assigning
           to
           euery
           vertue
           ,
           a
           Knight
           to
           be
           the
           patron
           and
           defender
           of
           the
           same
           :
           in
           whose
           actions
           and
           feates
           
           of
           armes
           and
           chiualry
           ,
           the
           operations
           of
           that
           vertue
           ,
           whereof
           he
           is
           the
           protector
           ,
           are
           to
           be
           expressed
           ,
           and
           the
           vices
           &
           vnruly
           appetites
           that
           oppose
           themselues
           against
           the
           same
           ,
           to
           be
           beatē
           downe
           &
           ouercome
           .
           Which
           work
           ,
           as
           I
           haue
           already
           well
           entred
           into
           ,
           if
           God
           shall
           please
           to
           spare
           me
           life
           that
           I
           may
           finish
           it
           according
           to
           my
           mind
           ,
           your
           wish
           (
           M.
           Bryskett
           )
           will
           be
           in
           some
           sort
           accomplished
           ,
           though
           perhaps
           not
           so
           effectually
           as
           you
           could
           desire
           .
           And
           the
           same
           may
           very
           well
           serue
           for
           my
           excuse
           ,
           if
           at
           this
           time
           I
           craue
           to
           be
           forborne
           in
           this
           your
           request
           ,
           since
           any
           discourse
           ,
           that
           I
           might
           make
           thus
           on
           the
           sudden
           in
           such
           a
           subiect
           ,
           would
           be
           but
           simple
           ,
           and
           little
           to
           your
           satisfactions
           .
           For
           it
           would
           require
           good
           aduisement
           and
           premeditation
           for
           any
           man
           to
           vndertake
           the
           declaration
           of
           these
           points
           that
           you
           haue
           proposed
           ,
           containing
           in
           effect
           the
           Ethicke
           part
           of
           Morall
           Philosophie
           .
           Whereof
           since
           I
           haue
           taken
           in
           hand
           to
           discourse
           at
           large
           in
           my
           poeme
           before
           spoken
           ,
           I
           hope
           the
           expectation
           of
           that
           work
           may
           serue
           to
           free
           me
           at
           this
           time
           from
           speaking
           in
           that
           matter
           ,
           notwithstanding
           your
           motion
           and
           all
           your
           intreaties
           .
           But
           I
           will
           tell
           you
           ,
           how
           I
           thinke
           by
           himselfe
           he
           may
           very
           well
           excuse
           my
           speech
           ,
           and
           yet
           satisfie
           all
           you
           in
           this
           matter
           .
           I
           haue
           seene
           (
           as
           he
           knoweth
           )
           a
           translation
           made
           by
           himselfe
           out
           of
           the
           Italian
           tongue
           ,
           of
           a
           dialogue
           comprehending
           all
           the
           Ethick
           part
           of
           Moral
           Philosophy
           ,
           written
           by
           one
           of
           those
           three
           he
           formerly
           mentioned
           ,
           and
           that
           is
           by
           Giraldi
           ,
           vnder
           the
           title
           of
           a
           dialogue
           of
           ciuil
           life
           .
           If
           it
           please
           him
           to
           bring
           vs
           forth
           that
           translation
           to
           be
           here
           read
           among
           vs
           ,
           or
           otherwise
           to
           deliuer
           to
           vs
           ,
           as
           his
           memory
           may
           serue
           him
           ,
           the
           contents
           of
           the
           same
           ;
           he
           shal
           (
           I
           warrant
           you
           )
           satisfie
           you
           all
           at
           the
           ful
           ,
           and
           himselfe
           wil
           haue
           no
           cause
           but
           to
           thinke
           the
           time
           well
           spent
           in
           reuiewing
           his
           labors
           ,
           especially
           in
           the
           company
           of
           so
           many
           
           his
           friends
           ,
           who
           may
           thereby
           reape
           much
           profit
           ,
           and
           the
           translation
           happily
           fare
           the
           better
           by
           some
           mending
           it
           may
           receiue
           in
           the
           perusing
           ,
           as
           all
           writings
           else
           may
           do
           by
           the
           oftē
           examinatiō
           of
           the
           same
           .
           Neither
           let
           it
           trouble
           him
           ,
           that
           I
           so
           turne
           ouer
           to
           him
           againe
           the
           taske
           he
           wold
           haue
           put
           me
           to
           :
           for
           it
           falleth
           out
           fit
           for
           him
           to
           verifie
           the
           principall
           part
           of
           all
           this
           Apologie
           ,
           euen
           now
           made
           for
           himselfe
           ;
           because
           thereby
           it
           will
           appeare
           that
           he
           hath
           not
           withdrawne
           himself
           from
           seruice
           of
           the
           State
           ,
           to
           liue
           idle
           or
           wholy
           priuate
           to
           himselfe
           ,
           but
           hath
           spent
           some
           time
           in
           doing
           that
           which
           may
           greatly
           benefit
           others
           ,
           and
           hath
           serued
           not
           a
           little
           to
           the
           bettering
           of
           his
           owne
           mind
           ,
           and
           increasing
           of
           his
           knowledge
           ,
           though
           he
           for
           modesty
           pretend
           much
           ignorance
           ,
           and
           pleade
           want
           in
           wealth
           ,
           much
           like
           some
           rich
           beggars
           ,
           who
           either
           of
           custom
           ,
           or
           for
           couetousnes
           ,
           go
           to
           begge
           of
           others
           those
           things
           whereof
           they
           haue
           no
           want
           at
           home
           .
        
         
           With
           this
           answer
           of
           M.
           Spensers
           ,
           it
           seemed
           that
           all
           the
           company
           were
           wel
           satisfied
           :
           for
           after
           some
           few
           speeches
           ,
           whereby
           they
           had
           shewed
           an
           extreme
           longing
           after
           his
           worke
           of
           the
           
             Faerie
             Queene
          
           ,
           whereof
           some
           parcels
           had
           bin
           by
           some
           of
           them
           seene
           ,
           they
           all
           began
           to
           presse
           me
           to
           produce
           my
           translation
           mentioned
           by
           M.
           Spenser
           ,
           that
           it
           might
           be
           perused
           among
           them
           ;
           or
           else
           that
           I
           should
           (
           as
           neare
           as
           I
           could
           )
           deliuer
           vnto
           them
           the
           contents
           of
           the
           same
           ,
           supposing
           that
           my
           memory
           would
           not
           much
           faile
           me
           in
           a
           thing
           so
           studied
           ,
           and
           aduisedly
           set
           downe
           in
           writing
           ,
           as
           a
           translation
           must
           be
           .
           And
           albeit
           I
           alledged
           for
           mine
           excuse
           ,
           that
           I
           had
           done
           it
           but
           for
           mine
           exercise
           in
           both
           languages
           ,
           not
           with
           purpose
           to
           haue
           it
           seene
           ,
           nor
           so
           aduisedly
           ,
           as
           had
           bin
           needful
           to
           come
           vnder
           their
           censures
           :
           yet
           would
           they
           haue
           no
           nay
           ,
           but
           without
           protracting
           time
           in
           excuses
           ,
           I
           must
           needs
           fulfill
           
           their
           desires
           ;
           and
           so
           with
           a
           courteous
           force
           they
           made
           me
           rise
           from
           where
           I
           sate
           to
           go
           fetch
           my
           papers
           .
           Which
           being
           brought
           before
           them
           ,
           I
           said
           :
           Loe
           ,
           here
           you
           may
           see
           by
           the
           manner
           of
           these
           loose
           sheetes
           ,
           how
           farre
           I
           meant
           this
           labour
           of
           mine
           should
           come
           to
           light
           :
           and
           the
           confused
           lying
           of
           them
           ,
           and
           the
           blots
           and
           interlinings
           which
           you
           see
           ,
           may
           giue
           you
           well
           enough
           to
           vnderstand
           ,
           how
           hard
           a
           thing
           it
           is
           to
           haue
           it
           read
           before
           you
           ,
           as
           you
           pretended
           .
           Besides
           that
           ,
           it
           is
           of
           such
           a
           bulke
           and
           volume
           ,
           as
           you
           may
           easily
           vnderstand
           ,
           it
           cannot
           in
           a
           short
           time
           be
           runne
           ouer
           .
           And
           therefore
           since
           you
           haue
           so
           easily
           acquited
           M.
           Spenser
           of
           that
           charge
           which
           you
           all
           with
           me
           seemed
           so
           desirous
           to
           impose
           vpon
           him
           :
           you
           may
           do
           wel
           in
           like
           courteous
           manner
           to
           discharge
           me
           of
           the
           like
           burthen
           that
           you
           would
           lay
           vpon
           me
           .
        
         
           Then
           said
           sir
           
             Robert
             Dillon
          
           ,
           though
           it
           appeare
           indeed
           vnto
           vs
           ,
           that
           the
           lose
           and
           disorderly
           placing
           of
           the
           papers
           with
           the
           interlinings
           ,
           do
           make
           it
           vnfit
           to
           be
           read
           as
           we
           desired
           ,
           and
           that
           the
           often
           interrupting
           of
           the
           sense
           to
           find
           out
           and
           match
           the
           places
           ,
           would
           take
           away
           the
           best
           part
           of
           the
           delight
           which
           the
           subiect
           might
           yeeld
           vs
           :
           yet
           because
           we
           know
           that
           you
           ,
           hauing
           translated
           the
           whole
           ,
           may
           easily
           with
           your
           memory
           supply
           the
           defects
           of
           the
           papers
           ;
           I
           for
           my
           part
           do
           thinke
           ,
           and
           so
           I
           suppose
           do
           the
           rest
           here
           present
           ,
           that
           it
           is
           no
           sufficient
           reason
           to
           free
           you
           from
           so
           profitable
           a
           labour
           ,
           as
           this
           ,
           whereby
           you
           may
           acquaint
           vs
           with
           those
           worthy
           conceits
           in
           our
           owne
           language
           ,
           which
           you
           haue
           in
           the
           Italian
           found
           to
           be
           so
           delightfull
           ,
           and
           fit
           to
           be
           communicated
           by
           your
           trauell
           to
           others
           .
           Therfore
           if
           you
           shal
           not
           think
           it
           good
           to
           reade
           it
           vnto
           vs
           as
           it
           is
           set
           downe
           in
           the
           translation
           precisely
           ;
           at
           the
           least
           yet
           this
           we
           will
           vrge
           you
           vnto
           ,
           that
           you
           will
           be
           content
           to
           deliuer
           vnto
           vs
           the
           general
           points
           of
           the
           same
           ,
           
           marshalling
           them
           in
           their
           order
           ,
           though
           in
           the
           circumstances
           of
           the
           dialogue
           and
           persons
           you
           follow
           not
           exactly
           the
           forme
           of
           the
           author
           ;
           and
           our
           dispensation
           in
           that
           case
           shall
           serue
           to
           deliuer
           you
           from
           the
           blame
           ,
           that
           otherwise
           as
           an
           interpreter
           you
           might
           be
           subiect
           vnto
           .
           For
           being
           done
           to
           vs
           ,
           and
           at
           our
           request
           ,
           we
           shall
           be
           your
           warrants
           ,
           notwithstanding
           any
           law
           or
           custome
           to
           the
           contrary
           .
           Be
           you
           onely
           willing
           to
           gratifie
           vs
           ,
           and
           for
           the
           rest
           feare
           you
           no
           danger
           ;
           since
           we
           sit
           not
           here
           as
           in
           the
           courts
           ,
           to
           examine
           whether
           there
           be
           as
           well
           due
           forme
           ,
           as
           sufficient
           matter
           in
           bills
           &
           pleadings
           that
           are
           brought
           before
           vs
           :
           but
           are
           here
           to
           passe
           the
           time
           with
           you
           in
           honest
           and
           vertuous
           conuersation
           .
           And
           the
           drift
           of
           our
           speeches
           hauing
           growne
           to
           this
           issue
           ,
           that
           we
           should
           spend
           this
           short
           space
           which
           we
           may
           be
           together
           ,
           in
           the
           discoursing
           vpon
           the
           Ethick
           part
           of
           Morall
           Philosophie
           ,
           and
           you
           hauing
           the
           subiect
           so
           ready
           at
           hand
           ,
           in
           Gods
           name
           we
           pray
           you
           ,
           delay
           vs
           not
           by
           losing
           time
           in
           friuolous
           excuses
           ,
           but
           begin
           to
           open
           to
           vs
           this
           treasure
           ,
           which
           you
           would
           so
           faine
           hide
           from
           our
           eyes
           .
        
         
           Here
           they
           began
           all
           to
           second
           his
           speeches
           ,
           and
           so
           importunatly
           to
           intreate
           me
           to
           accomplish
           their
           desire
           ,
           that
           being
           no
           further
           able
           to
           say
           them
           nay
           :
           I
           answered
           .
        
         
           Since
           such
           is
           your
           will
           ,
           I
           can
           no
           longer
           resist
           you
           :
           onely
           thus
           much
           I
           must
           protest
           vnto
           you
           ,
           that
           you
           are
           guiltie
           ,
           not
           onely
           of
           whatsoeuer
           fault
           or
           error
           I
           shal
           commit
           against
           the
           lawes
           of
           an
           interpreter
           ,
           but
           also
           of
           breach
           of
           the
           law
           of
           hospitalitie
           ,
           in
           ouerruling
           me
           in
           mine
           owne
           house
           .
           And
           as
           for
           this
           I
           may
           iustly
           complaine
           of
           violēce
           ,
           yet
           perhaps
           find
           no
           redresse
           ,
           so
           if
           any
           shal
           find
           fault
           with
           me
           for
           not
           obseruing
           the
           precise
           rules
           of
           a
           translator
           ,
           let
           him
           impute
           the
           same
           not
           to
           me
           ,
           but
           vnto
           you
           ,
           hauing
           some
           compassion
           vpon
           me
           ,
           that
           besides
           being
           constrained
           
           to
           produce
           that
           which
           I
           purposed
           to
           haue
           kept
           to
           my selfe
           ,
           I
           am
           also
           forced
           to
           do
           it
           ,
           not
           according
           to
           mine
           owne
           choice
           ,
           but
           in
           such
           sort
           as
           it
           hath
           pleased
           you
           to
           cōpell
           me
           .
           Well
           then
           ,
           to
           gaine
           as
           much
           time
           as
           may
           be
           ,
           I
           wil
           omit
           the
           introduction
           of
           the
           author
           to
           his
           dialogue
           ,
           as
           a
           thing
           depending
           vpon
           former
           matter
           and
           occasion
           ,
           by
           which
           the
           persons
           introduced
           by
           him
           are
           fitted
           for
           his
           purpose
           ,
           &
           supposing
           this
           present
           companie
           to
           be
           as
           apt
           to
           conceiue
           the
           reasons
           by
           him
           set
           downe
           ,
           &
           to
           make
           as
           pertinent
           obiections
           as
           they
           did
           ,
           I
           will
           begin
           euen
           there
           where
           he
           ,
           following
           the
           course
           of
           most
           others
           that
           haue
           writtē
           vpon
           that
           subiect
           ,
           maketh
           entry
           into
           his
           discourse
           .
           But
           with
           this
           prouiso
           ,
           that
           ,
           because
           this
           day
           will
           not
           serue
           vs
           to
           runne
           ouer
           the
           whole
           ,
           you
           wil
           be
           content
           ,
           that
           ,
           as
           he
           hath
           deuided
           his
           whole
           work
           into
           three
           dialogues
           ,
           so
           we
           may
           meete
           here
           three
           seuerall
           dayes
           ,
           to
           giue
           euery
           seueral
           dialogue
           of
           his
           one
           day
           to
           explane
           the
           same
           :
           for
           so
           much
           (
           I
           think
           )
           may
           well
           be
           performed
           euery
           day
           .
           To
           which
           they
           all
           agreeing
           ,
           I
           tooke
           my
           loose
           papers
           in
           hand
           ,
           and
           began
           in
           this
           manner
           following
           .
           I
           must
           now
           presuppose
           that
           ye
           ,
           whō
           I
           esteeme
           to
           be
           as
           those
           gentlemen
           introduced
           by
           this
           author
           ,
           haue
           likewise
           moued
           the
           same
           question
           ,
           which
           they
           did
           ,
           to
           wit
           ,
           what
           maner
           of
           life
           a
           gentlemā
           is
           to
           vndertake
           and
           propose
           to
           himselfe
           ,
           to
           attaine
           to
           that
           end
           in
           this
           world
           ,
           which
           among
           wisemen
           hath
           bene
           ,
           and
           is
           accounted
           the
           best
           ;
           beginning
           frō
           the
           day
           of
           his
           birth
           ,
           and
           so
           guiding
           him
           therein
           vntill
           he
           be
           meet
           to
           purchase
           the
           same
           end
           .
           And
           likewise
           where
           any
           occasion
           of
           doubt
           or
           question
           ,
           for
           the
           better
           vnderstanding
           may
           happen
           in
           the
           discourse
           ,
           that
           some
           one
           of
           you
           desiring
           to
           be
           resolued
           therein
           ,
           wil
           demaund
           such
           questions
           as
           shal
           be
           needfull
           .
           Wherein
           you
           shall
           find
           this
           author
           plentifully
           to
           satisfie
           your
           expectations
           ,
           not
           tying
           himselfe
           absolutely
           
           to
           follow
           neither
           Plato
           nor
           Aristotle
           ,
           but
           gathering
           from
           both
           ,
           and
           from
           other
           excellent
           writers
           besides
           ,
           so
           much
           as
           may
           yeeld
           you
           the
           greater
           and
           fuller
           satisfaction
           .
           Giue
           eare
           therefore
           vnto
           his
           words
           .
        
         
           THe
           end
           in
           all
           things
           that
           men
           do
           in
           this
           world
           ,
           is
           the
           first
           that
           is
           cōsidered
           ,
           though
           afterwards
           it
           be
           the
           last
           to
           be
           put
           in
           execution
           .
           And
           as
           ,
           when
           it
           is
           brought
           to
           perfection
           ,
           it
           beareth
           the
           name
           of
           effect
           ,
           so
           is
           it
           the
           cause
           that
           moueth
           all
           other
           to
           bring
           it
           to
           effect
           .
           And
           therefore
           to
           treate
           of
           that
           end
           ,
           which
           is
           now
           the
           motion
           inducing
           vs
           to
           discourse
           hereupon
           ,
           we
           must
           come
           to
           the
           first
           principles
           which
           may
           be
           the
           causes
           to
           bring
           a
           man
           to
           this
           end
           .
           In
           which
           respect
           it
           were
           needfull
           for
           me
           first
           to
           speake
           of
           the
           generation
           of
           man
           ,
           since
           as
           all
           seeds
           bring
           forth
           their
           fruit
           like
           to
           themselues
           ;
           so
           falleth
           it
           out
           for
           the
           most
           part
           in
           men
           :
           for
           such
           as
           are
           the
           father
           and
           the
           mother
           ,
           such
           are
           most
           commonly
           the
           children
           .
           I
           should
           likewise
           declare
           ,
           how
           he
           that
           wil
           be
           a
           commendable
           father
           ,
           ought
           to
           haue
           a
           speciall
           care
           ,
           not
           of
           himselfe
           onely
           (
           for
           him
           we
           wil
           suppose
           to
           be
           a
           man
           endewed
           with
           all
           the
           ornaments
           required
           for
           a
           wel
           composed
           body
           and
           mind
           )
           but
           of
           the
           mother
           also
           .
           For
           albeit
           she
           receiue
           the
           seed
           of
           generation
           from
           the
           man
           ;
           yet
           howsoeuer
           it
           be
           ,
           the
           children
           when
           they
           be
           once
           conceiued
           ,
           take
           their
           nourishment
           from
           the
           mother
           ,
           and
           in
           her
           wombe
           ,
           vntill
           the
           time
           of
           their
           birth
           :
           whereby
           we
           see
           the
           children
           very
           often
           to
           retaine
           the
           vices
           of
           the
           mother
           .
           Also
           that
           in
           regard
           hereof
           ,
           euery
           man
           that
           intendeth
           to
           take
           a
           wife
           ,
           ought
           to
           be
           very
           carefull
           in
           the
           choice
           of
           her
           ;
           so
           that
           she
           may
           not
           be
           base
           of
           parentage
           ,
           vitious
           ,
           wanton
           ,
           deformed
           ,
           lame
           ,
           or
           otherwise
           imperfect
           or
           defectiue
           :
           but
           well
           borne
           ,
           vertuous
           ,
           chaste
           ,
           of
           tall
           and
           comely
           personage
           ,
           and
           well
           spoken
           ;
           to
           the
           end
           that
           of
           father
           and
           mother
           ,
           by
           kind
           gentle
           ,
           vertuous
           ,
           modest
           ,
           
           and
           comely
           of
           shape
           and
           proportion
           ,
           like
           children
           may
           betweene
           them
           be
           brought
           forth
           .
           For
           frō
           wise
           men
           hath
           proceeded
           that
           warning
           to
           men
           ,
           that
           such
           wiues
           they
           should
           chuse
           as
           they
           wished
           to
           haue
           their
           children
           .
           And
           Archidamus
           King
           of
           Sparta
           ,
           was
           condemned
           by
           his
           citizens
           to
           pay
           a
           fine
           ,
           for
           hauing
           taken
           to
           wife
           a
           woman
           of
           very
           low
           stature
           ;
           because
           (
           said
           they
           )
           she
           is
           like
           to
           bring
           vs
           forth
           no
           kings
           ,
           but
           dandiprats
           .
           Thereby
           declaring
           how
           they
           accounted
           no
           small
           part
           of
           the
           maiestie
           of
           a
           king
           ,
           to
           consist
           in
           the
           comely
           presence
           and
           stature
           of
           his
           body
           ;
           and
           not
           without
           cause
           .
           For
           it
           is
           written
           ,
           that
           the
           goodly
           shew
           and
           apparance
           of
           a
           man
           ,
           is
           the
           first
           thing
           worthy
           soueraigntie
           .
           But
           because
           in
           the
           request
           made
           to
           me
           ,
           I
           am
           required
           to
           begin
           onely
           at
           his
           birth
           ,
           I
           thinke
           it
           shall
           suffice
           ,
           if
           I
           declare
           vnto
           you
           in
           what
           maner
           he
           ought
           to
           be
           nourished
           ,
           and
           brought
           vp
           ,
           and
           instructed
           ,
           till
           he
           come
           to
           such
           ripe
           yeares
           and
           iudgement
           as
           he
           may
           rule
           himselfe
           ,
           and
           be
           his
           owne
           guide
           to
           direct
           all
           his
           actions
           to
           that
           same
           end
           ,
           which
           in
           all
           humane
           things
           is
           the
           last
           and
           best
           .
           Neuertheles
           before
           I
           begin
           therewith
           ,
           I
           would
           haue
           you
           to
           vnderstand
           ,
           that
           the
           first
           gift
           which
           the
           father
           bestoweth
           on
           the
           son
           after
           he
           is
           borne
           ,
           is
           his
           name
           ,
           by
           which
           he
           is
           all
           his
           life
           time
           to
           be
           called
           .
           Which
           name
           ,
           is
           to
           be
           wished
           ,
           may
           be
           decent
           and
           fit
           ,
           so
           as
           it
           may
           seeme
           the
           life
           of
           the
           child
           is
           marked
           with
           a
           signe
           or
           pronostication
           of
           good
           hap
           ,
           and
           of
           being
           framed
           to
           the
           course
           of
           vertue
           :
           for
           some
           are
           of
           opinion
           ,
           that
           the
           name
           oftentimes
           presageth
           the
           qualities
           and
           conditions
           of
           the
           child
           .
           And
           therefore
           they
           are
           not
           to
           be
           commended
           that
           name
           their
           children
           by
           the
           names
           of
           brute
           beasts
           ,
           as
           in
           some
           countries
           is
           vsed
           ;
           where
           the
           names
           of
           Leo
           ,
           of
           Orso
           ,
           of
           Astore
           ,
           of
           Pardo
           ,
           of
           Cane
           ,
           and
           such
           like
           are
           in
           vse
           :
           as
           if
           their
           desire
           were
           that
           their
           children
           should
           resemble
           those
           
           wild
           and
           bruite
           beasts
           in
           their
           conditions
           .
           Let
           men
           therfore
           in
           Gods
           name
           be
           intitled
           with
           names
           meet
           for
           men
           ,
           and
           such
           as
           may
           signifie
           or
           carry
           with
           them
           dignitie
           ,
           or
           rather
           holinesse
           and
           religion
           ,
           and
           leaue
           to
           bruite
           beasts
           their
           owne
           possesion
           .
        
         
           Then
           ,
           said
           sir
           
             Robert
             Dillon
          
           ,
           before
           you
           proceed
           any
           further
           ,
           I
           pray
           you
           let
           vs
           vnderstand
           whether
           that
           point
           be
           cleare
           or
           no
           ,
           of
           the
           nourishing
           all
           manner
           of
           children
           .
           For
           among
           Lycurgus
           his
           lawes
           ,
           there
           was
           one
           ,
           whereby
           it
           was
           ordained
           ,
           that
           such
           children
           as
           were
           borne
           vnperfect
           in
           any
           part
           of
           their
           bodies
           ,
           crooked
           ,
           mis-shapen
           ,
           of
           ill
           aspect
           ,
           should
           not
           onely
           ,
           not
           be
           fostered
           vp
           ,
           but
           also
           be
           throwne
           downe
           from
           the
           top
           of
           a
           high
           rocke
           ,
           as
           creatures
           condemned
           by
           God
           and
           nature
           in
           their
           conception
           ;
           and
           so
           marked
           by
           them
           ,
           to
           the
           end
           that
           men
           might
           know
           ,
           that
           such
           (
           if
           they
           were
           through
           ignorance
           bred
           &
           nourished
           )
           were
           likely
           to
           bring
           harme
           and
           ruine
           to
           the
           houses
           and
           common-wealths
           wherein
           they
           should
           liue
           .
           Let
           vs
           therfore
           heare
           your
           authors
           opinion
           concerning
           that
           law
           .
        
         
           There
           is
           no
           doubt
           (
           said
           I
           )
           but
           that
           such
           was
           the
           opinion
           of
           Lycurgus
           ,
           and
           such
           his
           law
           ,
           though
           cruell
           and
           vniust
           .
           Neuertheles
           though
           the
           felicitie
           of
           man
           be
           a
           perfection
           of
           all
           the
           good
           gifts
           of
           body
           and
           mind
           ,
           and
           he
           that
           is
           so
           borne
           ,
           cannot
           indeed
           be
           properly
           termed
           happie
           in
           the
           highest
           degree
           of
           worldly
           happines
           :
           yet
           much
           more
           prudently
           haue
           those
           wise
           men
           determined
           ,
           who
           say
           ,
           that
           the
           imperfections
           of
           mens
           bodies
           which
           are
           borne
           with
           them
           ,
           are
           not
           to
           be
           imputed
           to
           them
           as
           hurtful
           or
           shamefull
           ,
           because
           it
           is
           not
           in
           their
           power
           to
           auoid
           them
           .
           And
           who
           is
           he
           that
           can
           be
           so
           hard
           hearted
           as
           to
           slay
           an
           infant
           so
           cruelly
           ,
           onely
           because
           nature
           hath
           shaped
           him
           vnperfect
           in
           any
           of
           his
           lims
           ?
           The
           mind
           of
           any
           good
           man
           
           abhorreth
           to
           thinke
           such
           a
           thing
           ,
           much
           more
           to
           put
           it
           in
           execution
           .
        
         
           Indeed
           (
           replied
           sir
           
             Robert
             Dillon
          
           )
           pittie
           ought
           alwaies
           to
           be
           before
           the
           eyes
           of
           al
           men
           ,
           as
           a
           thing
           natural
           to
           them
           ,
           and
           without
           which
           they
           are
           vnworthy
           the
           name
           of
           humanitie
           :
           yet
           must
           not
           this
           pittie
           extend
           so
           farre
           for
           any
           particular
           compassion
           ,
           as
           thereby
           to
           confound
           the
           vniuersall
           order
           of
           things
           .
           The
           pittie
           which
           Hecuba
           had
           of
           Paris
           (
           as
           Poets
           haue
           taught
           vs
           )
           was
           the
           cause
           that
           Troy
           was
           burnt
           ,
           and
           Priamus
           with
           all
           his
           worthy
           family
           destroyed
           :
           which
           things
           (
           say
           they
           )
           had
           neuer
           happened
           ,
           if
           contrary
           to
           the
           directiō
           of
           the
           Gods
           (
           who
           by
           her
           dreame
           forewarned
           her
           of
           those
           euils
           )
           she
           had
           not
           saued
           him
           .
           If
           then
           it
           were
           true
           ,
           as
           Lycurgus
           affirmed
           ,
           that
           the
           markes
           or
           tokens
           ,
           so
           brought
           into
           the
           world
           by
           children
           from
           their
           mothers
           wombe
           ,
           should
           foretell
           such
           to
           be
           likely
           to
           bring
           ruine
           or
           calamitie
           to
           their
           cities
           or
           countries
           ;
           were
           it
           not
           better
           that
           he
           that
           is
           so
           brone
           ,
           should
           rather
           die
           in
           his
           cradle
           ,
           then
           be
           nourished
           to
           become
           the
           ouerthrow
           and
           desolation
           of
           a
           whole
           people
           ?
           We
           know
           that
           by
           the
           opinion
           of
           the
           wisest
           ,
           it
           is
           expedient
           rather
           one
           should
           die
           to
           saue
           a
           multitude
           ,
           then
           by
           sparing
           his
           life
           a
           number
           should
           perish
           .
        
         
           That
           opinion
           (
           sayd
           I
           )
           is
           not
           vnworthy
           wise
           men
           ,
           but
           it
           is
           deepely
           to
           be
           considered
           ,
           and
           their
           meaning
           to
           be
           looked
           into
           ,
           for
           so
           shall
           we
           find
           no
           such
           sense
           therein
           ,
           as
           you
           inferre
           :
           for
           those
           men
           spake
           not
           of
           children
           newly
           borne
           ,
           who
           are
           not
           able
           ,
           either
           by
           speech
           or
           deed
           ,
           to
           giue
           any
           signe
           or
           token
           ,
           whereby
           it
           may
           be
           gathered
           ,
           that
           they
           will
           proue
           either
           good
           or
           euill
           ;
           but
           of
           such
           ,
           as
           being
           commonly
           heads
           and
           ring-leaders
           of
           factious
           and
           seditious
           people
           ,
           do
           make
           themselues
           authors
           of
           the
           destruction
           of
           noble
           families
           and
           whole
           cities
           :
           such
           as
           were
           
           both
           the
           Gracchi
           in
           Rome
           ,
           and
           sundry
           others
           in
           Greece
           .
           And
           so
           it
           is
           to
           be
           applied
           ,
           to
           wit
           ,
           that
           such
           a
           man
           shall
           rather
           die
           ,
           then
           for
           the
           sauing
           of
           his
           life
           ,
           a
           whole
           citie
           or
           people
           should
           go
           to
           wracke
           .
           Or
           otherwise
           ,
           when
           in
           time
           of
           warre
           ,
           by
           the
           ioyning
           of
           two
           armies
           in
           battell
           ,
           a
           great
           multitude
           were
           likly
           to
           be
           slaine
           ,
           it
           were
           farre
           better
           that
           one
           ,
           or
           two
           ,
           or
           moe
           ,
           in
           certaine
           number
           on
           each
           side
           should
           fight
           and
           hazard
           their
           liues
           in
           stead
           of
           the
           rest
           ,
           then
           their
           whole
           powers
           to
           meet
           ,
           and
           venter
           the
           slaughter
           of
           the
           most
           part
           of
           them
           .
           As
           in
           the
           beginning
           of
           the
           State
           of
           Rome
           ,
           the
           Horatij
           and
           the
           Curiatij
           did
           to
           keepe
           from
           hazard
           of
           battell
           both
           people
           ,
           which
           were
           ready
           armed
           and
           prepared
           to
           fight
           together
           .
           In
           like
           manner
           may
           that
           saying
           be
           applied
           ,
           in
           case
           a
           whole
           citie
           be
           in
           danger
           of
           desolation
           ,
           &
           that
           the
           death
           of
           one
           man
           may
           redeeme
           the
           same
           .
           As
           by
           Curtius
           the
           same
           citie
           of
           Rome
           was
           preserued
           :
           who
           with
           so
           great
           courage
           threw
           himselfe
           armed
           on
           horsebacke
           into
           that
           pestilent
           pit
           which
           infected
           the
           whole
           citie
           ,
           to
           the
           end
           that
           by
           his
           death
           he
           might
           saue
           the
           people
           from
           that
           mortalitie
           and
           infection
           .
           And
           the
           same
           effect
           (
           but
           farre
           more
           excellently
           )
           did
           our
           Sauiour
           likewise
           work
           ,
           who
           to
           redeeme
           mankind
           from
           the
           bands
           of
           hell
           ,
           tooke
           vpon
           him
           all
           our
           sinnes
           ,
           through
           which
           we
           were
           become
           thrals
           to
           Satan
           ;
           and
           for
           our
           saluation
           yeelded
           himselfe
           willingly
           to
           a
           most
           bitter
           death
           .
           But
           as
           in
           such
           cases
           it
           is
           to
           be
           allowed
           ,
           that
           one
           should
           die
           for
           the
           people
           :
           so
           is
           it
           much
           more
           to
           be
           discommended
           then
           I
           can
           declare
           ,
           that
           an
           infant
           newly
           borne
           should
           be
           killed
           ,
           though
           by
           defect
           of
           nature
           ,
           want
           of
           seed
           ,
           or
           any
           straine
           or
           mischance
           of
           the
           mother
           ,
           or
           through
           abundance
           of
           ill
           humors
           ,
           or
           any
           other
           strange
           accident
           ,
           it
           be
           borne
           imperfect
           ,
           or
           marked
           as
           is
           said
           .
        
         
           Well
           ,
           said
           sir
           
             Robert
             Dillon
          
           ,
           it
           is
           true
           indeed
           that
           the
           law
           
           of
           Lycurgus
           was
           too
           cruell
           and
           vniust
           .
           But
           Plato
           in
           his
           books
           
             de
             Repub
             ▪
          
           deuised
           a
           more
           mild
           and
           reasonable
           way
           :
           for
           he
           allowed
           not
           that
           such
           children
           should
           be
           killed
           ,
           as
           holding
           it
           inhumane
           ,
           yet
           he
           ordained
           that
           they
           should
           be
           brought
           vp
           in
           some
           place
           appointed
           out
           of
           the
           citie
           ,
           and
           that
           they
           should
           be
           debarred
           all
           possibilite
           of
           bearing
           any
           rule
           or
           magistracie
           in
           the
           Common-wealth
           .
           For
           it
           seemed
           ,
           he
           thought
           that
           through
           the
           intemperance
           and
           disordinate
           liuing
           of
           the
           parents
           ,
           children
           came
           to
           be
           ingendred
           no
           lesse
           deformed
           and
           corrupt
           in
           mind
           then
           in
           body
           :
           and
           therein
           the
           excesse
           of
           drinking
           wine
           to
           be
           a
           principall
           cause
           .
           In
           which
           respect
           he
           forbad
           as
           wel
           to
           the
           man
           as
           to
           the
           woman
           the
           vse
           of
           wine
           at
           such
           times
           as
           they
           were
           disposed
           to
           attend
           the
           generation
           of
           children
           .
        
         
           Plato
           (
           said
           I
           )
           must
           not
           be
           left
           vnanswered
           ,
           neither
           wil
           I
           spare
           to
           say
           (
           by
           his
           leaue
           )
           that
           his
           law
           ,
           though
           it
           be
           milder
           then
           the
           other
           ,
           was
           neuer
           the
           more
           allowable
           for
           the
           causes
           aboue
           specified
           .
           For
           it
           is
           not
           alwayes
           true
           ,
           that
           the
           imperfections
           of
           the
           body
           are
           likewise
           in
           the
           mind
           :
           or
           that
           a
           faire
           body
           hath
           euermore
           a
           faire
           mind
           coupled
           vnto
           it
           .
           Haue
           we
           not
           seene
           men
           of
           mis-shapen
           bodies
           that
           haue
           had
           diuine
           minds
           ,
           and
           others
           of
           goodly
           personages
           that
           haue
           bin
           very
           furies
           of
           hell
           ?
           as
           Plato
           himselfe
           constrained
           by
           the
           force
           of
           truth
           and
           dayly
           experience
           could
           not
           but
           confesse
           .
           The
           good
           or
           bad
           shape
           of
           the
           body
           therefore
           ,
           must
           be
           no
           rule
           for
           vs
           to
           bring
           vp
           ,
           or
           not
           to
           bring
           vp
           our
           children
           ,
           though
           it
           be
           to
           be
           esteemed
           a
           great
           grace
           to
           be
           borne
           with
           seemely
           and
           wel
           proportioned
           members
           :
           and
           that
           it
           is
           a
           speciall
           point
           of
           happinesse
           to
           haue
           a
           faire
           mind
           harbored
           in
           a
           comely
           body
           ,
           because
           both
           together
           beare
           with
           them
           a
           naturall
           grace
           ,
           pleasing
           and
           gratefull
           to
           the
           eyes
           of
           men
           ,
           constraining
           in
           a
           sort
           
           the
           loue
           of
           all
           that
           behold
           them
           :
           which
           thing
           Virgil
           wel
           vnderstanding
           ,
           when
           he
           spake
           of
           Eurialus
           ,
           said
           ,
        
         
           Gratior
           &
           pulchro
           veniens
           in
           corpore
           virtus
           ,
           Adiuuat
           ,
           &c.
           
        
         
           For
           although
           vertue
           of
           it selfe
           be
           louely
           and
           to
           be
           highly
           esteemed
           ,
           yet
           when
           she
           is
           accompanied
           with
           the
           beauty
           of
           the
           bodie
           ,
           she
           is
           more
           amiable
           (
           whatsoeuer
           Seneca
           the
           Stoicke
           ,
           more
           seuere
           then
           need
           ,
           please
           to
           say
           )
           and
           with
           more
           affection
           embraced
           of
           all
           them
           that
           see
           her
           .
           Which
           thing
           appeared
           in
           
             Scipio
             Africanus
          
           ,
           when
           he
           met
           with
           Asdrubal
           his
           enemy
           in
           the
           presence
           of
           king
           Siphax
           :
           for
           as
           soone
           as
           the
           subtill
           African
           had
           beheld
           the
           comely
           presence
           and
           gratefull
           countenance
           of
           Scipio
           ,
           he
           forthwith
           conceiued
           that
           ,
           which
           afterward
           fell
           out
           ,
           to
           wit
           ,
           that
           Scipio
           would
           draw
           Siphax
           to
           ioyne
           with
           the
           Romanes
           ,
           against
           the
           Carthaginians
           .
           But
           for
           all
           this
           we
           are
           not
           in
           any
           wise
           to
           esteeme
           a
           person
           in
           body
           mis-shapen
           or
           deformed
           ,
           lesse
           worthy
           to
           be
           nourished
           ,
           or
           to
           be
           admitted
           to
           magistracie
           ,
           if
           he
           be
           vertuous
           ,
           then
           the
           other
           that
           is
           of
           gratefull
           presence
           .
           For
           though
           Aristotle
           thinke
           the
           deformitie
           of
           the
           body
           to
           be
           an
           impediment
           to
           the
           perfect
           felicitie
           of
           man
           ,
           in
           respect
           of
           exteriour
           things
           ;
           yet
           he
           determineth
           ,
           that
           it
           is
           no
           hindrance
           to
           the
           course
           of
           vertue
           .
           To
           conclude
           therfore
           this
           point
           ,
           though
           children
           be
           borne
           weake
           ,
           crooked
           ,
           mis-shapen
           ,
           or
           deformed
           of
           body
           ,
           they
           are
           not
           therefore
           to
           be
           exposed
           ,
           but
           as
           wel
           to
           be
           brought
           vp
           and
           instructed
           as
           the
           other
           ,
           that
           they
           may
           grow
           and
           increase
           in
           vertue
           ,
           and
           become
           worthy
           of
           those
           dignities
           which
           are
           dispensed
           in
           their
           common-weales
           .
           And
           ,
           me
           thinketh
           ,
           Socrates
           that
           wise
           man
           spake
           very
           well
           to
           his
           scholers
           ,
           and
           to
           this
           purpose
           ,
           when
           he
           aduised
           them
           ,
           that
           they
           should
           often
           behold
           themselues
           in
           looking-glasses
           :
           to
           the
           end
           (
           said
           he
           )
           that
           if
           you
           see
           your
           
           faces
           and
           bodies
           comely
           and
           beautifull
           ,
           ye
           may
           endeuor
           to
           set
           forth
           and
           grace
           the
           gifts
           of
           nature
           the
           better
           ,
           by
           adioyning
           vertues
           thereunto
           :
           and
           if
           ye
           perceiue
           your selues
           to
           be
           deformed
           and
           il-fauoured
           ,
           you
           may
           seeke
           to
           supply
           the
           defects
           of
           nature
           ,
           with
           the
           ornaments
           of
           vertue
           ,
           thereby
           making
           your selues
           no
           lesse
           grateful
           and
           amiable
           then
           they
           that
           haue
           beautiful
           bodies
           .
           For
           it
           is
           rather
           good
           to
           see
           a
           man
           of
           body
           imperfect
           and
           disproportioned
           endued
           with
           vertues
           ,
           then
           a
           goodly
           body
           to
           be
           nought
           else
           but
           a
           gay
           vessell
           filled
           with
           vice
           and
           wickednes
           .
           Children
           are
           to
           be
           bred
           ,
           such
           as
           nature
           giueth
           them
           vnto
           vs
           ,
           and
           we
           are
           to
           haue
           patience
           to
           abide
           their
           proof
           ,
           and
           to
           see
           what
           their
           actions
           will
           be
           :
           and
           if
           theirs
           that
           be
           of
           deformed
           body
           ,
           do
           proue
           good
           and
           vertuous
           ,
           they
           are
           so
           much
           the
           more
           to
           be
           commended
           ,
           as
           they
           seemed
           lesse
           apt
           thereunto
           by
           their
           birth
           .
           And
           on
           the
           contrary
           side
           ,
           they
           that
           being
           beautifull
           of
           body
           ,
           are
           lewd
           and
           vitious
           ,
           deserue
           to
           be
           driuen
           from
           the
           conuersation
           of
           ciuil
           men
           ;
           yea
           chased
           out
           of
           the
           world
           ,
           as
           vnthankful
           acknowledgers
           of
           so
           great
           a
           gift
           bestowed
           vpon
           them
           ,
           and
           as
           vnworthy
           to
           liue
           among
           men
           .
           These
           how
           faire
           soeuer
           (
           be
           they
           children
           or
           men
           )
           that
           cary
           one
           thing
           in
           their
           tongue
           ,
           and
           another
           in
           their
           heart
           ,
           be
           they
           that
           deserue
           to
           be
           hunted
           out
           of
           all
           ciuill
           societie
           ,
           that
           are
           ingrate
           for
           benefites
           receiued
           ;
           who
           hurt
           ,
           or
           seeke
           to
           hurt
           them
           that
           haue
           done
           them
           good
           ,
           and
           hate
           them
           ,
           onely
           because
           they
           cannot
           but
           know
           themselues
           to
           be
           bound
           vnto
           them
           .
           These
           be
           they
           that
           in
           very
           truth
           are
           crooked
           ,
           mis-shapen
           and
           monstrous
           ,
           and
           might
           well
           be
           condemned
           to
           be
           buried
           quicke
           :
           not
           simple
           innocent
           babes
           ,
           who
           ,
           hauing
           no
           election
           ,
           can
           yeeld
           not
           tokens
           either
           of
           good
           or
           euill
           ;
           against
           whom
           to
           pronounce
           sentence
           of
           death
           before
           they
           haue
           offended
           ,
           is
           great
           iniustice
           and
           exceeding
           crueltie
           .
           And
           this
           
           (
           loe
           )
           is
           the
           sentence
           of
           this
           author
           touching
           the
           doubt
           proposed
           ,
           wherein
           (
           if
           you
           rest
           satisfied
           )
           I
           will
           proceede
           .
        
         
           All
           the
           companie
           assented
           to
           the
           same
           :
           and
           then
           Master
           Dormer
           said
           ;
           Now
           then
           (
           I
           pray
           you
           )
           let
           vs
           heare
           you
           declare
           what
           this
           end
           is
           ,
           whereof
           you
           were
           discoursing
           when
           this
           doubt
           was
           proposed
           ,
           and
           withall
           we
           must
           expect
           that
           you
           shall
           shew
           vs
           and
           set
           vs
           in
           the
           way
           wherein
           we
           are
           to
           trauel
           for
           the
           attaining
           thereof
           ,
           and
           giue
           vs
           precepts
           whereby
           that
           perfection
           may
           be
           purchased
           ,
           vnto
           which
           all
           men
           desirous
           to
           become
           happie
           in
           this
           life
           ,
           direct
           their
           actions
           and
           their
           endeuours
           .
        
         
           Of
           this
           expectation
           (
           quoth
           I
           )
           you
           need
           not
           feare
           to
           be
           frustrated
           ,
           for
           here
           shall
           you
           haue
           enough
           (
           I
           assure
           my selfe
           )
           to
           fulfill
           your
           desire
           :
           and
           therewith
           ,
           perusing
           my
           papers
           ,
           I
           thus
           followed
           .
           The
           end
           of
           man
           in
           this
           life
           ,
           is
           happinesse
           or
           felicitie
           :
           and
           an
           end
           it
           is
           called
           (
           as
           before
           was
           said
           )
           because
           all
           vertuous
           actions
           are
           directed
           thereunto
           ,
           and
           because
           for
           it
           chiefly
           man
           laboureth
           and
           trauelleth
           in
           this
           world
           .
           But
           for
           that
           this
           felicitie
           is
           found
           to
           be
           of
           two
           kinds
           ,
           wherof
           one
           is
           called
           ciuill
           ,
           and
           the
           other
           contemplatiue
           :
           you
           shall
           vnderstand
           that
           the
           ciuill
           felicitie
           is
           nothing
           else
           then
           a
           perfect
           operation
           of
           the
           mind
           ,
           proceeding
           of
           excellent
           vertue
           in
           a
           perfect
           life
           ;
           and
           is
           atchieued
           by
           the
           temper
           of
           reason
           ,
           ruling
           the
           disordinate
           affects
           stirred
           vp
           in
           vs
           by
           the
           vnreasonable
           parts
           of
           the
           mind
           ,
           (
           as
           when
           the
           time
           shall
           serue
           will
           be
           declared
           )
           and
           guiding
           vs
           by
           the
           meane
           of
           vertue
           to
           happy
           life
           .
           The
           other
           which
           is
           called
           contemplation
           ,
           or
           contemplatiue
           felicitie
           ,
           is
           likewise
           an
           operation
           of
           the
           mind
           ,
           but
           of
           that
           part
           thereof
           which
           is
           called
           intellectiue
           ,
           so
           that
           those
           parts
           which
           are
           void
           of
           reasō
           ,
           haue
           no
           intermedling
           with
           the
           same
           :
           for
           he
           which
           giueth
           himselfe
           to
           follow
           this
           felicitie
           ,
           
           suppresseth
           all
           his
           passions
           ,
           and
           abandoning
           all
           earthly
           cares
           ,
           bendeth
           his
           studies
           and
           his
           thoughts
           wholy
           vnto
           heauenly
           things
           ;
           and
           kindled
           and
           inflamed
           with
           diuine
           loue
           ,
           laboureth
           to
           enioy
           that
           vnspeakable
           beauty
           ,
           which
           hath
           bin
           the
           cause
           so
           to
           inflame
           him
           ,
           and
           to
           raise
           his
           thoughts
           to
           so
           high
           a
           pitch
           .
           But
           forasmuch
           as
           our
           purpose
           is
           now
           to
           intreate
           onely
           of
           the
           humane
           precepts
           and
           instructions
           ,
           and
           of
           that
           highest
           good
           ,
           which
           in
           this
           vale
           of
           misery
           ,
           may
           be
           obtained
           ▪
           ye
           shall
           vnderstand
           that
           the
           end
           whereunto
           man
           ought
           to
           direct
           all
           his
           actions
           ,
           is
           properly
           that
           ciuill
           felicitie
           before
           mentioned
           ;
           which
           is
           ,
           an
           inward
           reward
           for
           morall
           vertues
           ,
           and
           wherein
           fortune
           can
           chalenge
           no
           part
           or
           interest
           at
           all
           .
           And
           this
           end
           is
           so
           peculiar
           to
           reason
           ,
           that
           not
           onely
           vnreasonable
           creatures
           can
           be
           no
           partakers
           thereof
           ,
           but
           yong
           children
           also
           are
           excluded
           from
           the
           same
           .
           For
           albeit
           they
           be
           naturally
           capable
           of
           reason
           ,
           yet
           haue
           they
           no
           vse
           of
           her
           ,
           through
           the
           imperfection
           of
           their
           yong
           age
           ,
           because
           this
           end
           being
           to
           be
           attained
           by
           perfect
           operations
           in
           a
           perfect
           life
           ,
           neither
           of
           which
           ,
           the
           child
           ,
           nor
           the
           yong
           man
           is
           able
           to
           performe
           ,
           it
           followeth
           that
           neither
           of
           them
           can
           be
           accounted
           happie
           .
           And
           by
           the
           same
           reason
           it
           commeth
           to
           passe
           ,
           that
           though
           man
           be
           the
           subiect
           of
           felicitie
           ,
           yet
           neither
           the
           child
           nor
           the
           yong
           man
           may
           be
           said
           properly
           to
           be
           the
           subiect
           therof
           ,
           but
           in
           power
           and
           possibilitie
           only
           :
           yet
           the
           yong
           man
           approcheth
           nearer
           thereunto
           then
           the
           child
           .
           And
           thus
           much
           may
           suffice
           for
           a
           beginning
           ,
           to
           satisfie
           the
           first
           part
           of
           your
           demaund
           .
        
         
           Then
           said
           Captaine
           Carleil
           ,
           seeing
           you
           haue
           proposed
           to
           vs
           this
           end
           ,
           which
           is
           the
           marke
           (
           as
           it
           were
           )
           whereat
           all
           ciuill
           actions
           do
           leuel
           ,
           as
           at
           their
           highest
           or
           chiefest
           good
           ,
           we
           will
           now
           be
           attentiue
           to
           heare
           the
           rest
           ,
           and
           how
           you
           will
           prescribe
           a
           man
           to
           order
           his
           life
           ,
           so
           as
           from
           his
           childhood
           ,
           
           and
           so
           forward
           from
           age
           to
           age
           ,
           he
           may
           direct
           his
           thoughts
           and
           studies
           to
           the
           compassing
           of
           this
           good
           ,
           or
           
             summum
             bonum
          
           ,
           as
           Philosophers
           do
           terme
           it
           .
        
         
           That
           shal
           you
           also
           vnderstand
           ,
           quoth
           I
           ,
           but
           then
           must
           the
           discourse
           thereof
           be
           drawne
           from
           a
           deeper
           consideration
           .
           Those
           men
           that
           haue
           established
           lawes
           for
           people
           to
           be
           ruled
           by
           ,
           ought
           to
           haue
           framed
           some
           among
           the
           rest
           for
           the
           foundation
           of
           mans
           life
           ,
           by
           which
           a
           true
           and
           certaine
           forme
           of
           life
           might
           be
           conceiued
           ,
           and
           such
           ,
           as
           beginning
           to
           leade
           him
           from
           his
           childhood
           ,
           might
           haue
           serued
           him
           for
           a
           guide
           ,
           vntill
           he
           had
           attained
           to
           those
           riper
           yeares
           ,
           wherein
           he
           might
           rather
           haue
           bin
           able
           to
           instruct
           others
           ,
           then
           need
           to
           be
           himselfe
           instructed
           .
           For
           the
           foundation
           of
           honest
           and
           vertuous
           liuing
           ,
           beginneth
           euen
           in
           childhood
           :
           neither
           shal
           he
           euer
           be
           good
           yong
           mā
           ,
           that
           in
           his
           childhood
           is
           naught
           ;
           nor
           a
           wicked
           yong
           man
           lightly
           proue
           good
           when
           he
           is
           old
           .
           For
           ,
           such
           as
           are
           the
           principles
           and
           beginnings
           of
           things
           ,
           such
           are
           the
           proceedings
           .
           Whereupon
           the
           wisest
           men
           of
           the
           world
           ,
           haue
           euer
           thought
           ,
           that
           the
           way
           to
           haue
           cities
           and
           common-wealths
           furnished
           with
           vertuous
           and
           ciuil
           men
           ,
           consisted
           in
           the
           bringing
           vp
           of
           childrē
           commendably
           .
           But
           among
           all
           the
           lawes
           of
           our
           time
           ,
           there
           is
           no
           one
           that
           treateth
           of
           any
           such
           matter
           .
           There
           are
           orders
           and
           lawes
           both
           vniuersall
           and
           particular
           ,
           how
           to
           determine
           causes
           of
           controuersie
           ,
           to
           end
           strifes
           and
           debates
           ,
           and
           how
           to
           punish
           malefactors
           :
           but
           there
           is
           no
           part
           in
           the
           whole
           body
           of
           the
           law
           ,
           that
           setteth
           downe
           any
           order
           in
           a
           thing
           of
           so
           great
           importance
           .
           Yet
           Plato
           held
           it
           of
           such
           moment
           ,
           as
           knowing
           that
           the
           well
           bringing
           vp
           of
           children
           ,
           was
           the
           spring
           or
           wel-head
           of
           honest
           life
           :
           he
           thought
           it
           not
           sufficient
           ,
           that
           the
           fathers
           onely
           should
           take
           care
           of
           nurturing
           their
           children
           ,
           but
           appointed
           besides
           publike
           magistrates
           
           in
           the
           common-wealth
           ,
           who
           should
           attend
           that
           matter
           ,
           as
           a
           thing
           most
           necessary
           .
           For
           though
           man
           be
           framed
           by
           nature
           mild
           and
           gentle
           ,
           yet
           if
           he
           be
           not
           from
           the
           beginning
           diligently
           instructed
           and
           taught
           ,
           he
           becometh
           of
           humane
           and
           benigne
           that
           he
           was
           ,
           more
           fierce
           and
           cruell
           then
           the
           most
           wild
           and
           sauage
           beast
           of
           the
           field
           .
           Wheras
           if
           he
           be
           conueniently
           brought
           vp
           ,
           and
           directed
           to
           a
           commendable
           course
           of
           life
           :
           of
           benigne
           and
           humane
           that
           he
           is
           ,
           he
           becometh
           through
           vertue
           in
           a
           sort
           diuine
           .
           And
           to
           the
           end
           the
           cause
           may
           be
           the
           better
           knowne
           ,
           why
           so
           great
           diligence
           is
           needful
           and
           requisite
           ,
           you
           must
           vnderstand
           ,
           that
           although
           our
           soule
           be
           but
           one
           in
           substance
           ,
           and
           properly
           our
           true
           forme
           ,
           yet
           hath
           it
           not
           one
           onely
           part
           ,
           power
           ,
           or
           facultie
           ,
           or
           vertue
           (
           as
           we
           may
           call
           it
           )
           but
           diuers
           ,
           appointed
           for
           diuers
           and
           sundry
           offices
           .
           For
           we
           being
           participant
           of
           the
           nature
           of
           all
           things
           liuing
           ,
           and
           those
           being
           deuided
           into
           three
           kinds
           ;
           it
           is
           necessary
           that
           man
           shold
           haue
           some
           part
           of
           euery
           of
           those
           three
           .
           There
           is
           then
           one
           base
           and
           inferiour
           kind
           of
           life
           of
           lesse
           estimation
           then
           the
           rest
           ,
           and
           that
           is
           the
           life
           of
           trees
           and
           plants
           ,
           and
           of
           all
           such
           things
           as
           haue
           roote
           in
           the
           earth
           ,
           which
           spring
           ,
           grow
           ,
           bloome
           ,
           and
           bring
           forth
           fruite
           :
           which
           fruit
           Aristotle
           sayth
           ,
           cometh
           from
           them
           in
           stead
           of
           excrement
           ,
           together
           with
           their
           seed
           .
           And
           these
           trees
           and
           plants
           ,
           and
           such
           like
           growing
           things
           ,
           haue
           onely
           life
           ,
           deuoid
           of
           feeling
           (
           though
           Pythagoras
           thought
           otherwise
           )
           or
           of
           any
           knowledge
           :
           but
           by
           the
           benefite
           of
           nature
           onely
           ,
           they
           spring
           ,
           they
           grow
           ,
           and
           bringforth
           fruite
           and
           seed
           for
           the
           vse
           of
           man
           ,
           and
           for
           the
           maintaining
           of
           their
           kind
           .
           There
           is
           another
           kind
           of
           life
           ,
           lesse
           imperfect
           then
           that
           ,
           which
           is
           the
           same
           that
           perfect
           liuing
           creatures
           haue
           (
           for
           of
           that
           life
           ,
           which
           is
           in
           maner
           a
           meane
           between
           the
           life
           of
           plants
           and
           this
           of
           sensible
           creatures
           ,
           we
           need
           not
           now
           to
           speake
           ;
           
           or
           if
           it
           were
           ,
           we
           should
           resemble
           it
           to
           that
           which
           Physitions
           call
           Embrio
           ,
           and
           is
           the
           creature
           vnperfect
           in
           the
           wombe
           ,
           whiles
           it
           is
           betweene
           the
           forme
           of
           seed
           ,
           and
           of
           the
           kind
           whence
           it
           cometh
           )
           which
           life
           of
           perfect
           liuing
           creatures
           ,
           hath
           in
           it
           by
           nature
           power
           to
           feele
           ,
           and
           to
           moue
           from
           place
           to
           place
           .
           For
           we
           see
           they
           stir
           and
           feele
           ,
           and
           haue
           power
           to
           desire
           those
           things
           that
           are
           meete
           for
           the
           maintaining
           of
           their
           life
           and
           of
           their
           nature
           .
           And
           by
           natural
           inclination
           ,
           and
           for
           the
           increase
           and
           continuance
           of
           their
           kinds
           ,
           they
           couet
           the
           ioyning
           of
           their
           bodies
           ,
           to
           yeeld
           vnto
           nature
           that
           ,
           which
           of
           nature
           they
           haue
           receiued
           ,
           that
           is
           ,
           to
           ingender
           the
           like
           vnto
           themselues
           .
           But
           this
           power
           of
           the
           soule
           ,
           cannot
           vse
           that
           force
           and
           vertue
           which
           naturally
           it
           hath
           ,
           if
           it
           haue
           not
           withall
           that
           former
           part
           which
           is
           proper
           (
           as
           is
           said
           )
           to
           plants
           ,
           &
           is
           called
           vegetatiue
           (
           you
           must
           giue
           me
           leaue
           to
           vse
           new
           words
           of
           Art
           ,
           such
           as
           are
           proper
           to
           expresse
           new
           conceits
           ,
           though
           they
           be
           yet
           strange
           ,
           and
           not
           denizened
           in
           our
           language
           )
           because
           it
           giueth
           life
           and
           increase
           to
           growing
           things
           ,
           and
           without
           it
           the
           power
           of
           feeling
           doth
           vtterly
           faile
           .
           Next
           after
           this
           ,
           cometh
           that
           excellent
           and
           diuine
           part
           of
           the
           soule
           ,
           which
           bringeth
           with
           it
           the
           light
           of
           reason
           ,
           containing
           in
           it
           the
           powers
           ,
           faculties
           ,
           or
           vertues
           of
           the
           other
           two
           .
           For
           it
           hath
           that
           life
           which
           proceedeth
           from
           plants
           ;
           it
           hath
           sense
           or
           feeling
           ,
           &
           motion
           frō
           place
           to
           place
           ,
           proper
           to
           the
           second
           kind
           ;
           and
           it
           hath
           besides
           that
           other
           part
           ,
           wherby
           it
           knoweth
           ,
           vnderstādeth
           ,
           discourseth
           ,
           cōsulteth
           ,
           chuseth
           ,
           and
           giueth
           it selfe
           to
           operation
           ,
           and
           to
           contemplate
           things
           naturall
           and
           diuine
           :
           and
           this
           part
           is
           proper
           only
           to
           man.
           And
           as
           by
           the
           two
           other
           faculties
           before
           mentioned
           ,
           we
           are
           like
           to
           plants
           and
           to
           bruite
           beasts
           :
           so
           by
           this
           last
           ,
           we
           do
           participate
           of
           the
           diuine
           nature
           of
           God
           himselfe
           .
           Wherefore
           Aristotle
           said
           ,
           that
           man
           was
           created
           
           vpright
           ,
           for
           no
           other
           cause
           ,
           then
           for
           that
           his
           substance
           was
           diuine
           ,
           whose
           nature
           and
           office
           is
           to
           know
           and
           vnderstand
           .
           And
           truly
           this
           gift
           is
           giuen
           vnto
           vs
           by
           the
           maker
           and
           gouernour
           of
           all
           things
           ,
           because
           we
           might
           know
           our selues
           to
           be
           of
           a
           nature
           most
           perfect
           among
           earthly
           things
           ,
           and
           not
           farre
           inferiour
           to
           the
           diuine
           .
           And
           that
           we
           haue
           receiued
           so
           singular
           a
           gift
           from
           Almightie
           God
           for
           no
           other
           cause
           ,
           but
           onely
           to
           the
           end
           we
           might
           perceiue
           how
           all
           other
           things
           that
           grow
           and
           liue
           on
           earth
           ,
           are
           corruptible
           ,
           and
           do
           resolue
           into
           their
           first
           principles
           or
           beginnings
           ,
           and
           cease
           any
           more
           to
           be
           ,
           as
           soone
           as
           the
           soule
           of
           life
           departeth
           from
           them
           :
           but
           that
           our
           minds
           are
           immortal
           and
           incorruptible
           ,
           whereby
           we
           may
           rest
           assured
           of
           an
           eternall
           life
           .
           Since
           then
           these
           three
           faculties
           of
           the
           soule
           are
           in
           vs
           ,
           it
           is
           cleare
           ,
           that
           as
           the
           plants
           ,
           among
           things
           that
           beare
           life
           ,
           are
           the
           most
           imperfect
           ;
           so
           that
           part
           of
           the
           soule
           is
           most
           vnperfect
           which
           is
           proper
           to
           their
           kind
           :
           but
           it
           is
           so
           necessary
           to
           all
           other
           kinds
           ,
           as
           without
           it
           there
           is
           no
           life
           ,
           and
           with
           it
           the
           rest
           of
           the
           faculties
           that
           are
           ioyned
           therewith
           ,
           though
           they
           be
           worthier
           ,
           decay
           and
           fall
           .
           And
           this
           necessitie
           of
           nature
           ,
           that
           without
           it
           she
           giueth
           no
           life
           ,
           maketh
           the
           same
           to
           be
           most
           base
           and
           ignoble
           .
           For
           among
           natural
           things
           ,
           those
           ,
           which
           are
           so
           necessary
           ,
           as
           without
           them
           nothing
           can
           be
           done
           ,
           are
           alwaies
           held
           and
           reputed
           the
           most
           vnworthy
           .
           Which
           thing
           we
           may
           see
           in
           that
           we
           call
           
             Materia
             prima
          
           :
           which
           though
           it
           be
           in
           nature
           before
           the
           forme
           ,
           yet
           because
           of
           the
           necessitie
           thereof
           ,
           it
           is
           esteemed
           of
           no
           nobilitie
           in
           comparison
           of
           the
           forme
           .
           And
           euen
           so
           likewise
           among
           the
           senses
           ,
           that
           of
           feeling
           is
           held
           the
           basest
           ,
           because
           no
           perfect
           liuing
           creature
           can
           be
           without
           it
           ,
           nor
           yet
           the
           rest
           of
           the
           senses
           ,
           vnlesse
           that
           be
           present
           .
           And
           therefore
           Aristotle
           said
           ,
           that
           the
           other
           senses
           were
           giuen
           to
           man
           ,
           that
           
           thereby
           he
           might
           liue
           the
           better
           ;
           but
           the
           sense
           of
           feeling
           was
           giuen
           him
           ,
           because
           without
           it
           he
           could
           neither
           be
           ,
           nor
           liue
           .
           Now
           for
           so
           much
           as
           life
           may
           be
           without
           sense
           ,
           because
           the
           sensitiue
           soule
           is
           not
           of
           such
           necessitie
           as
           is
           the
           vegetatiue
           ,
           therefore
           is
           that
           of
           more
           nobilitie
           then
           this
           somewhat
           ,
           yet
           inferiour
           to
           the
           intellectiue
           ,
           which
           can
           no
           more
           be
           without
           the
           sensitiue
           ,
           then
           the
           sensitiue
           without
           the
           vegetatiue
           .
           And
           because
           the
           intellectiue
           soule
           is
           not
           of
           necessitie
           seruing
           to
           any
           other
           facultie
           or
           power
           ,
           therfore
           is
           she
           as
           Lady
           ,
           Mistris
           ,
           and
           Queene
           ouer
           all
           other
           the
           powers
           ,
           faculties
           ,
           or
           vertues
           of
           the
           soul
           ;
           so
           as
           there
           is
           none
           proper
           vnto
           man
           ,
           but
           that
           whereby
           he
           may
           be
           either
           good
           or
           bad
           ,
           happie
           or
           vnhappie
           :
           and
           the
           same
           is
           it
           ,
           whereby
           we
           vnderstand
           and
           make
           choice
           rather
           of
           one
           course
           of
           life
           then
           of
           another
           .
           This
           great
           gift
           hath
           God
           bestowed
           vpon
           vs
           ,
           to
           shew
           his
           great
           grace
           and
           goodnes
           ,
           and
           for
           this
           purpose
           ,
           that
           ,
           as
           he
           hath
           inuited
           vs
           through
           vertue
           of
           our
           vnderstanding
           to
           the
           knowledge
           of
           truth
           ,
           and
           by
           this
           knowledge
           to
           become
           like
           vnto
           himselfe
           ;
           so
           we
           should
           bend
           all
           our
           study
           and
           endeuours
           thereunto
           ,
           as
           the
           end
           and
           scope
           of
           our
           life
           in
           this
           world
           .
           Of
           which
           ,
           the
           occasion
           of
           this
           our
           present
           speech
           did
           first
           arise
           .
        
         
           Here
           I
           pawsing
           a
           while
           ,
           as
           to
           take
           breath
           ,
           and
           withall
           to
           order
           some
           of
           the
           papers
           ,
           the
           Lord
           Primate
           spake
           ,
           saying
           :
           Hauing
           treated
           thus
           farre
           of
           the
           powers
           ,
           faculties
           ,
           vertues
           ,
           or
           parts
           of
           the
           soule
           ,
           I
           thinke
           it
           not
           impertinent
           to
           moue
           a
           question
           ,
           whether
           they
           be
           in
           man
           separate
           ,
           and
           in
           seuerall
           places
           ;
           or
           whether
           they
           be
           vnited
           all
           together
           ,
           and
           seated
           in
           one
           place
           ?
        
         
           This
           question
           (
           quoth
           I
           )
           is
           very
           pertinent
           to
           this
           place
           ,
           and
           by
           the
           author
           here
           resolued
           as
           a
           doubt
           ,
           not
           lightly
           or
           easie
           to
           be
           answered
           .
           First
           ,
           for
           that
           there
           haue
           not
           wanted
           some
           ,
           who
           would
           needs
           haue
           that
           these
           three
           powers
           
           of
           the
           soule
           ,
           were
           three
           distinct
           soules
           ,
           and
           not
           ioyned
           in
           one
           soule
           ,
           appointed
           for
           seuerall
           offices
           .
           But
           because
           that
           opiniō
           hath
           bin
           esteemed
           but
           vaine
           ,
           it
           needeth
           not
           to
           be
           insisted
           vpon
           ;
           but
           briefly
           that
           I
           declare
           ,
           what
           Aristotle
           and
           Plato
           ,
           with
           their
           followers
           ,
           haue
           held
           .
           The
           first
           ,
           with
           his
           scholers
           ,
           affirme
           the
           reasonable
           soule
           to
           be
           in
           substance
           indiuisible
           :
           and
           albeit
           they
           assigne
           vnto
           her
           diuers
           vertues
           ,
           yet
           will
           they
           not
           haue
           them
           to
           be
           indeed
           seueral
           and
           diuers
           ,
           but
           that
           the
           diuersitie
           should
           proceed
           &
           consist
           only
           in
           the
           maner
           of
           vnderstanding
           them
           :
           supposing
           them
           to
           be
           in
           the
           soule
           after
           such
           a
           sort
           ,
           as
           in
           the
           line
           of
           a
           circle
           ,
           the
           inner
           part
           which
           is
           hollow
           or
           embowed
           ,
           and
           the
           outward
           which
           is
           bended
           .
           Which
           two
           parts
           ,
           though
           we
           vnderstand
           them
           diuersly
           ,
           yet
           are
           they
           but
           one
           line
           ,
           and
           not
           seuerall
           .
           Neither
           do
           they
           assigne
           vnto
           her
           diuers
           places
           :
           but
           say
           that
           she
           is
           all
           and
           whole
           in
           all
           our
           body
           ,
           and
           in
           euery
           part
           of
           the
           same
           ,
           and
           apt
           there
           to
           exercise
           all
           her
           functions
           ,
           if
           the
           parts
           were
           apt
           to
           receiue
           them
           .
           But
           because
           euery
           part
           is
           not
           disposed
           to
           receiue
           them
           ,
           therefore
           she
           maketh
           shew
           of
           them
           onely
           in
           such
           as
           are
           made
           fit
           instruments
           to
           execute
           her
           powers
           and
           faculties
           .
           So
           giueth
           she
           vertue
           to
           the
           eye
           to
           see
           ,
           to
           the
           eare
           to
           heare
           ,
           and
           to
           the
           rest
           of
           the
           members
           that
           are
           the
           instruments
           of
           our
           senses
           .
           But
           Plato
           and
           his
           sect
           ,
           haue
           giuē
           to
           euery
           power
           of
           facultie
           of
           the
           soule
           ,
           a
           peculiar
           seate
           in
           mans
           body
           :
           for
           though
           they
           held
           the
           soul
           to
           be
           but
           one
           ,
           endued
           with
           seueral
           vertues
           or
           powers
           ;
           yet
           they
           affirmed
           that
           euery
           one
           of
           those
           had
           a
           seuerall
           seate
           appointed
           in
           mans
           body
           .
           To
           the
           vegetatiue
           (
           from
           which
           ,
           as
           from
           a
           fountaine
           ,
           they
           said
           ,
           the
           concupiscible
           appetite
           doth
           flow
           )
           they
           appointed
           the
           Liuer
           for
           her
           place
           .
           To
           the
           sensitiue
           ,
           whence
           cometh
           (
           say
           they
           )
           the
           feruent
           passion
           of
           anger
           ,
           they
           gaue
           the
           Heart
           .
           But
           the
           reasonable
           soule
           (
           as
           being
           
           the
           most
           diuine
           thing
           vnder
           heauen
           ,
           they
           assigned
           to
           hold
           her
           seate
           ,
           like
           a
           Queene
           in
           a
           royal
           chaire
           ,
           euen
           in
           the
           head
           :
           vnto
           which
           opinion
           ,
           all
           the
           Greek
           authors
           of
           Physicke
           haue
           leaned
           ,
           and
           specially
           Galen
           the
           excellent
           interpreter
           of
           Hippocrates
           ,
           who
           hath
           not
           onely
           attributed
           three
           seuerall
           seates
           to
           the
           three
           seuerall
           faculties
           of
           the
           soule
           ,
           in
           respect
           of
           their
           operations
           ;
           but
           hath
           also
           shewed
           with
           what
           order
           those
           members
           are
           framed
           ,
           that
           must
           be
           the
           receptacles
           of
           those
           faculties
           .
           For
           he
           sheweth
           how
           the
           first
           member
           ,
           that
           taketh
           forme
           after
           the
           conception
           ,
           is
           the
           liuer
           ,
           from
           whence
           spring
           all
           the
           veines
           ,
           that
           like
           small
           brookes
           ,
           carry
           bloud
           ouer
           all
           the
           body
           .
           And
           in
           this
           member
           doth
           he
           place
           the
           liuing
           or
           nourishing
           soule
           ,
           which
           we
           haue
           termed
           vegetatiue
           ,
           affirming
           it
           to
           be
           most
           approching
           to
           nature
           .
           Next
           vnto
           this
           ,
           he
           placeth
           the
           heart
           ,
           wherein
           all
           the
           vitall
           spirits
           are
           forged
           ,
           and
           receiue
           their
           strength
           :
           for
           the
           generation
           whereof
           ,
           the
           liuer
           sendeth
           bloud
           thither
           ,
           where
           it
           is
           refined
           ,
           and
           made
           more
           pure
           and
           subtill
           ;
           and
           from
           thence
           by
           the
           arteries
           (
           which
           all
           spring
           from
           the
           heart
           )
           the
           same
           spirits
           are
           spread
           thoroughout
           the
           whole
           body
           .
           And
           these
           two
           principall
           members
           ,
           are
           the
           seates
           of
           the
           two
           principall
           appetites
           ,
           the
           irascible
           and
           the
           concupiscible
           ;
           of
           that
           the
           heart
           ,
           of
           this
           the
           liuer
           .
           And
           because
           all
           this
           while
           the
           creature
           hath
           yet
           no
           need
           (
           as
           being
           vnperfect
           )
           of
           sense
           or
           motion
           ,
           it
           is
           busied
           about
           nothing
           but
           receiuing
           of
           nourishment
           .
           Somewhat
           further
           off
           from
           the
           heart
           ,
           beginneth
           the
           braine
           to
           grow
           ,
           and
           from
           it
           do
           all
           the
           senses
           flow
           ;
           and
           then
           (
           loe
           )
           beginneth
           the
           child
           to
           take
           forme
           and
           shape
           of
           a
           perfect
           creature
           ,
           the
           face
           ,
           the
           hands
           ,
           and
           the
           feet
           being
           then
           fashioned
           ,
           with
           the
           other
           parts
           of
           the
           body
           ,
           apt
           for
           feeling
           and
           voluntary
           mouing
           :
           and
           from
           thence
           be
           deriued
           the
           sinewes
           ,
           the
           bands
           or
           ligaments
           ,
           
           and
           muscles
           are
           framed
           ,
           by
           which
           the
           motions
           of
           the
           members
           are
           disposed
           .
           This
           part
           is
           the
           seate
           of
           the
           reasonable
           soule
           ,
           by
           vertue
           and
           power
           of
           which
           ,
           we
           vnderstand
           ,
           we
           will
           ,
           we
           discourse
           ,
           we
           know
           ,
           we
           chuse
           ,
           we
           contemplate
           and
           do
           all
           those
           operations
           which
           appertaine
           vnto
           reason
           .
           And
           as
           nature
           hath
           placed
           the
           braine
           a
           good
           distance
           off
           from
           the
           other
           two
           principall
           members
           ;
           so
           hath
           she
           framed
           a
           cartilage
           ,
           or
           thin
           rynd
           ,
           or
           skin
           to
           seuer
           the
           heart
           from
           the
           liuer
           and
           other
           inward
           bowels
           ,
           as
           with
           a
           fence
           or
           hedge
           betweene
           them
           and
           the
           other
           baser
           parts
           that
           are
           lesse
           pure
           .
           For
           the
           heart
           is
           purer
           ,
           and
           so
           is
           that
           bloud
           which
           conueyeth
           the
           spirits
           from
           it
           throughout
           the
           body
           ,
           then
           the
           liuer
           ;
           or
           the
           bloud
           which
           is
           ingendred
           in
           the
           same
           .
           And
           in
           this
           respect
           was
           Aristotle
           iustly
           reprehended
           by
           Galen
           ,
           in
           that
           he
           gaue
           to
           the
           heart
           alone
           ,
           that
           which
           appertained
           to
           all
           three
           the
           principall
           members
           aforesaid
           .
           For
           though
           he
           assigned
           diuers
           vertues
           or
           powers
           to
           the
           soule
           ,
           yet
           he
           placed
           them
           all
           in
           the
           heart
           alone
           ;
           from
           which
           he
           said
           (
           contrary
           to
           that
           which
           common
           sense
           and
           experience
           teacheth
           )
           that
           all
           the
           veines
           ,
           arteries
           and
           sinewes
           of
           the
           body
           were
           deriued
           .
           But
           because
           we
           should
           go
           too
           farre
           astray
           from
           our
           purpose
           ,
           if
           I
           should
           discourse
           particularly
           all
           that
           which
           may
           be
           said
           in
           this
           matter
           ,
           I
           will
           returne
           (
           if
           you
           so
           thinke
           good
           )
           to
           our
           former
           purpose
           ,
           which
           I
           left
           to
           satisfie
           your
           demaund
           .
        
         
           Thus
           much
           (
           said
           the
           Lord
           Primate
           )
           hath
           not
           a
           little
           opened
           the
           vnderstanding
           of
           this
           matter
           ,
           and
           therefore
           you
           may
           proceed
           ,
           vnlesse
           any
           other
           of
           the
           company
           haue
           any
           other
           doubt
           to
           propose
           .
           But
           they
           all
           being
           silent
           ,
           and
           seeming
           attentiue
           to
           heare
           further
           ,
           I
           said
           ;
           Now
           that
           you
           haue
           vnderstood
           what
           the
           powers
           and
           faculties
           of
           the
           soule
           are
           ,
           it
           followeth
           to
           be
           declared
           ,
           how
           the
           ages
           
           of
           mās
           life
           haue
           similitude
           with
           the
           same
           .
           As
           the
           soule
           of
           life
           therfore
           ,
           called
           vegetatiue
           ,
           is
           the
           foundatiō
           of
           the
           rest
           ,
           and
           consequently
           of
           the
           basest
           :
           so
           is
           the
           age
           of
           childhood
           the
           foundatiō
           of
           the
           other
           ages
           ,
           and
           therfore
           the
           least
           noble
           ,
           for
           the
           necessity
           which
           it
           carieth
           with
           it
           .
           And
           because
           vpō
           it
           ,
           the
           other
           ages
           are
           built
           ,
           there
           ought
           the
           greater
           diligence
           to
           be
           vsed
           about
           the
           same
           ,
           to
           make
           it
           passe
           on
           towards
           the
           other
           more
           noble
           then
           it self
           :
           so
           as
           we
           may
           reasonably
           cōceiue
           a
           hope
           ,
           that
           frō
           a
           wel-guided
           childhood
           the
           child
           may
           enter
           into
           a
           cōmendable
           youth
           ,
           and
           thence
           passe
           to
           a
           more
           riper
           age
           ,
           by
           the
           directiō
           of
           vertue
           .
           But
           first
           ye
           must
           vnderstād
           ,
           that
           Aristotle
           wil
           in
           no
           wise
           yeeld
           ,
           that
           this
           inferior
           soule
           should
           be
           capable
           of
           reason
           ;
           and
           therfore
           placeth
           in
           the
           sensible
           soule
           ,
           both
           the
           concupiscible
           and
           the
           irascible
           appetites
           .
           And
           contrariwise
           ,
           Plato
           (
           as
           before
           is
           said
           )
           distinguisheth
           these
           two
           affects
           ,
           into
           both
           these
           faculties
           of
           the
           soule
           ,
           giuing
           to
           the
           first
           the
           concupiscible
           ,
           and
           the
           irascible
           to
           the
           other
           .
           And
           because
           Plato
           his
           opinion
           hath
           generally
           bin
           better
           allowed
           then
           Aristotles
           ,
           I
           will
           speake
           thereof
           according
           as
           Plato
           hath
           determined
           .
           This
           baser
           soule
           then
           ,
           being
           that
           ,
           whereby
           we
           be
           nourished
           ,
           we
           grow
           ,
           we
           sustaine
           life
           ,
           and
           receiue
           our
           body
           and
           being
           ;
           about
           whose
           maintaining
           and
           increase
           ,
           she
           vseth
           continually
           ,
           whether
           we
           wake
           or
           sleep
           ,
           without
           any
           endeuour
           of
           our
           owne
           ,
           her
           vertue
           and
           operation
           (
           if
           food
           and
           nourishment
           faile
           not
           )
           is
           in
           her
           ful
           force
           ,
           chiefly
           in
           childhood
           :
           and
           as
           soone
           as
           the
           child
           is
           borne
           ,
           stirreth
           vp
           the
           desire
           of
           food
           ,
           to
           the
           end
           that
           by
           little
           and
           little
           it
           might
           gather
           strength
           of
           body
           ,
           to
           become
           apt
           for
           the
           vse
           of
           the
           soule
           ,
           whose
           organ
           or
           instrument
           it
           is
           ,
           for
           the
           accomplishing
           of
           the
           more
           noble
           operations
           meet
           for
           man.
           And
           because
           the
           milk
           of
           the
           mother
           ,
           or
           of
           the
           nurse
           ,
           is
           the
           first
           fit
           food
           for
           the
           infant
           ;
           it
           were
           to
           be
           wished
           ,
           
           that
           it
           should
           receiue
           the
           same
           rather
           from
           the
           mother
           ,
           then
           from
           any
           strange
           woman
           :
           for
           ,
           in
           reason
           ,
           the
           same
           should
           be
           more
           kindly
           and
           natural
           for
           the
           babe
           then
           any
           other
           .
           In
           consideration
           whereof
           ,
           the
           instructors
           of
           ciuill
           life
           ,
           haue
           determined
           and
           taught
           ,
           that
           it
           is
           the
           fathers
           office
           to
           teach
           and
           instruct
           the
           child
           ,
           but
           the
           mothers
           to
           nourish
           it
           .
           For
           wise
           men
           say
           ,
           that
           Nature
           hath
           giuen
           to
           women
           their
           brests
           ,
           not
           so
           much
           for
           defence
           of
           the
           hart
           ,
           as
           because
           they
           should
           nourish
           their
           children
           :
           and
           that
           she
           hath
           giuē
           them
           two
           paps
           ,
           to
           the
           end
           that
           they
           might
           nourish
           two
           ,
           if
           by
           chance
           they
           shold
           be
           deliuered
           of
           two
           at
           once
           .
           And
           truly
           it
           cannot
           be
           ,
           but
           that
           would
           much
           increase
           both
           the
           loue
           of
           the
           mother
           to
           the
           child
           ,
           and
           likewise
           that
           of
           the
           child
           to
           the
           mother
           .
           Neuertheles
           ,
           if
           it
           fal
           out
           (
           as
           oftentimes
           it
           doth
           )
           that
           the
           mother
           cannot
           giue
           sucke
           to
           her
           child
           ,
           or
           for
           other
           considerations
           she
           giue
           it
           forth
           to
           be
           nursed
           to
           another
           woman
           ;
           yet
           is
           there
           special
           regard
           to
           be
           had
           ,
           in
           getting
           such
           a
           nurse
           as
           may
           be
           of
           good
           complexion
           ,
           and
           of
           louing
           nature
           ,
           and
           honest
           conditions
           ,
           that
           with
           milke
           it
           may
           also
           suck
           a
           disposition
           to
           a
           vertuous
           and
           commendable
           life
           .
        
         
           By
           your
           licence
           (
           said
           M.
           Dormer
           )
           let
           me
           aske
           you
           a
           question
           ,
           whether
           you
           thinke
           that
           the
           mind
           taketh
           any
           qualitie
           from
           the
           nutriment
           of
           the
           body
           :
           for
           if
           the
           mind
           be
           diuine
           ,
           me
           seemeth
           it
           is
           against
           reason
           ,
           that
           it
           should
           not
           be
           of
           greater
           power
           ,
           then
           to
           receiue
           corruption
           from
           the
           nutriment
           of
           the
           body
           .
        
         
           You
           say
           very
           well
           ,
           quoth
           I
           ,
           and
           here
           shall
           you
           be
           resolued
           of
           that
           doubt
           .
           That
           the
           mind
           is
           a
           diuine
           thing
           ,
           cannot
           be
           denied
           .
           And
           if
           the
           vertue
           of
           the
           mind
           (
           which
           is
           reason
           )
           could
           be
           freed
           from
           the
           company
           of
           those
           other
           two
           faculties
           of
           the
           soule
           ,
           void
           of
           reason
           ,
           in
           respect
           of
           themselues
           ,
           it
           would
           doubtlesse
           remaine
           still
           in
           perfection
           
           of
           one
           nature
           ,
           and
           not
           receiue
           any
           vice
           from
           that
           nutriment
           ,
           which
           yeeldeth
           matter
           to
           the
           basest
           facultie
           of
           the
           soule
           to
           maintaine
           and
           increase
           the
           body
           ,
           but
           euermore
           practise
           her
           proper
           operations
           and
           vertue
           :
           but
           because
           it
           hapneth
           too
           often
           ,
           partly
           by
           the
           ill
           qualitie
           of
           the
           nutriment
           ,
           and
           partly
           for
           want
           of
           care
           in
           the
           education
           ,
           that
           the
           part
           wherein
           the
           vegetatiue
           power
           lieth
           ,
           getteth
           ouermuch
           strength
           ,
           and
           allured
           by
           the
           delights
           of
           the
           sensible
           part
           ,
           giueth
           it selfe
           wholy
           to
           follow
           the
           pleasures
           of
           the
           senses
           ,
           the
           mind
           being
           oppressed
           ,
           cannot
           performe
           the
           offices
           and
           functions
           pertaining
           thereunto
           .
           And
           for
           this
           cause
           Plato
           affirmed
           ,
           that
           vnhealthfull
           bodies
           make
           the
           minds
           weake
           .
           And
           the
           body
           can
           neuer
           be
           sound
           or
           healthfull
           ,
           when
           it
           is
           giuen
           to
           follow
           that
           baser
           part
           of
           the
           soule
           ,
           and
           the
           lusts
           and
           sensualities
           of
           the
           same
           ,
           whereby
           it
           forceth
           the
           mind
           preuailing
           against
           reason
           .
           Not
           but
           that
           the
           mind
           is
           neuertheles
           diuine
           ,
           but
           because
           the
           body
           being
           the
           necessary
           instrument
           of
           the
           mind
           ,
           when
           it
           is
           wrested
           and
           drawne
           to
           an
           ill
           habit
           ,
           the
           mind
           cannot
           vse
           it
           as
           it
           would
           ,
           and
           the
           light
           of
           reason
           is
           darkned
           &
           hindred
           ,
           not
           through
           any
           defect
           of
           the
           mind
           ,
           but
           onely
           in
           respect
           of
           the
           instrument
           that
           is
           become
           rebellious
           .
           Euen
           as
           if
           a
           candle
           should
           be
           put
           into
           a
           close
           vessell
           ,
           that
           the
           light
           thereof
           could
           not
           appeare
           :
           for
           the
           not
           yeelding
           of
           light
           ,
           should
           not
           proceed
           from
           the
           defect
           of
           the
           candle
           ,
           but
           of
           the
           vessell
           that
           inclosed
           the
           same
           .
           To
           the
           end
           therefore
           that
           the
           child
           receiue
           not
           any
           vicious
           habit
           by
           the
           qualitie
           of
           his
           first
           food
           and
           nourishment
           ;
           wise
           men
           haue
           aduised
           ,
           that
           the
           nurse
           to
           be
           chosen
           for
           a
           child
           ,
           should
           not
           be
           base
           or
           of
           vile
           condition
           ,
           that
           the
           child
           might
           be
           the
           apter
           to
           be
           brought
           vp
           to
           vertue
           :
           that
           she
           be
           not
           of
           strange
           nation
           ,
           lest
           she
           should
           giue
           it
           strange
           or
           vnseemely
           manners
           ,
           vnfit
           or
           disagreeable
           
           to
           the
           customes
           and
           conditions
           of
           the
           house
           or
           citie
           wherein
           it
           is
           borne
           ,
           and
           wherein
           it
           is
           to
           liue
           :
           and
           lastly
           ,
           that
           she
           be
           of
           good
           and
           commendable
           behauiour
           ,
           to
           the
           end
           that
           with
           the
           milk
           it
           may
           suck
           good
           conditions
           ,
           and
           an
           honest
           disposition
           to
           vertuous
           life
           .
           And
           because
           the
           nurse
           may
           be
           kept
           in
           house
           ,
           or
           suffered
           to
           carry
           the
           child
           to
           her
           owne
           dwelling
           place
           ;
           of
           the
           two
           ,
           it
           is
           to
           be
           wished
           that
           the
           parents
           should
           rather
           keepe
           her
           in
           their
           owne
           house
           ,
           to
           the
           end
           that
           euen
           from
           his
           infancy
           it
           might
           learne
           to
           know
           the
           father
           and
           mother
           ,
           and
           the
           rest
           of
           the
           family
           ,
           and
           take
           by
           little
           and
           little
           the
           fashions
           and
           manners
           of
           the
           house
           .
           For
           the
           minds
           of
           children
           ,
           whiles
           they
           be
           yong
           ,
           are
           like
           to
           the
           yong
           tender
           slips
           of
           trees
           ,
           which
           a
           man
           may
           bend
           and
           straighten
           as
           he
           list
           ;
           and
           are
           fashioned
           to
           such
           customes
           and
           conditions
           as
           may
           best
           beseeme
           them
           .
           For
           looke
           what
           behauiour
           they
           first
           learne
           ,
           the
           same
           they
           retaine
           and
           keepe
           a
           long
           while
           after
           .
           Wherefore
           Phocilides
           said
           right
           well
           :
           
             
               Whiles
               yet
               in
               tender
               yeares
               the
               child
               doth
               grow
               ,
            
             
               Teach
               him
               betimes
               conditions
               generous
               .
            
          
        
         
           Great
           is
           the
           care
           then
           that
           fathers
           ought
           to
           vse
           in
           framing
           the
           manners
           and
           disposition
           of
           their
           children
           ,
           when
           they
           be
           yong
           and
           tender
           in
           their
           owne
           houses
           ,
           and
           are
           yet
           in
           their
           nurses
           laps
           .
           Hauing
           regard
           not
           to
           vse
           them
           either
           ouer-curstly
           ,
           or
           ouer-fondly
           :
           for
           as
           the
           first
           ouer-aweth
           them
           ,
           maketh
           them
           dull
           and
           base
           ,
           and
           vile
           minded
           ,
           by
           taking
           away
           the
           generositie
           of
           their
           minds
           ;
           the
           other
           bringeth
           them
           to
           be
           wantons
           and
           waiward
           ,
           so
           as
           they
           will
           neuer
           be
           still
           ,
           but
           euer
           crying
           and
           wrawling
           for
           they
           wote
           not
           what
           .
           For
           being
           yet
           but
           new
           in
           the
           world
           ,
           and
           not
           acquainted
           with
           those
           things
           ,
           the
           images
           whereof
           are
           presented
           to
           them
           by
           the
           senses
           of
           hearing
           and
           seeing
           ;
           they
           easily
           giue
           themselues
           to
           waywardnes
           
           and
           crying
           ,
           when
           they
           see
           any
           strange
           sight
           or
           images
           ,
           or
           heare
           a
           fearfull
           sound
           or
           noise
           ,
           the
           rather
           by
           reason
           of
           the
           melancholy
           humor
           ,
           which
           they
           bring
           with
           them
           from
           the
           mothers
           womb
           ,
           (
           reason
           hauing
           yet
           little
           or
           no
           force
           in
           them
           ,
           and
           their
           iudgments
           being
           too
           weak
           to
           distinguish
           good
           from
           euill
           ,
           or
           what
           is
           hurtfull
           ,
           from
           what
           may
           do
           them
           good
           :
           )
           not
           that
           naturally
           they
           be
           so
           ,
           for
           that
           tender
           age
           is
           rather
           sanguine
           and
           aëriall
           ;
           but
           thorough
           the
           remnant
           of
           that
           bloud
           ,
           from
           which
           they
           receiued
           their
           nutriment
           in
           their
           mothers
           belly
           :
           vnto
           which
           their
           crying
           ,
           the
           vsuall
           remedy
           is
           the
           mouing
           them
           from
           place
           to
           place
           ,
           the
           rocking
           of
           them
           in
           their
           cradles
           ,
           &
           the
           dandling
           of
           them
           ;
           for
           such
           motions
           do
           diuert
           them
           from
           those
           fearfull
           impressions
           ,
           and
           make
           them
           the
           lesse
           wayward
           and
           combersome
           ,
           quieting
           the
           inward
           passions
           of
           the
           mind
           .
           Besides
           that
           ,
           such
           stirring
           of
           them
           ,
           wakeneth
           and
           kindleth
           in
           them
           that
           naturall
           heate
           which
           helpeth
           the
           digestion
           of
           humors
           in
           them
           ,
           and
           maketh
           them
           apt
           to
           be
           well
           nourished
           and
           strengthened
           against
           those
           outward
           feares
           ,
           which
           cause
           their
           waywardnes
           and
           crying
           .
           Hereunto
           may
           be
           added
           the
           singing
           of
           their
           nurses
           ,
           whereby
           they
           commonly
           still
           them
           ,
           vsing
           it
           ,
           as
           taught
           by
           nature
           onely
           :
           which
           some
           men
           thinke
           cometh
           to
           passe
           ,
           by
           reason
           that
           the
           soule
           is
           (
           as
           they
           say
           )
           composed
           of
           harmony
           ,
           and
           therefore
           is
           delighted
           with
           that
           which
           is
           proper
           and
           naturall
           to
           it selfe
           .
           Others
           (
           haply
           of
           better
           iudgement
           )
           say
           ,
           that
           children
           are
           stilled
           by
           the
           singing
           of
           their
           nurses
           ,
           because
           one
           contrary
           expelleth
           and
           driueth
           away
           another
           ,
           when
           it
           is
           the
           stronger
           :
           so
           as
           the
           nurses
           singing
           being
           lowder
           then
           the
           childs
           crying
           ,
           therefore
           it
           preuaileth
           .
           But
           the
           most
           effectuall
           reason
           is
           ,
           that
           the
           vegetatiue
           power
           or
           facultie
           being
           of
           most
           force
           in
           that
           age
           ,
           and
           it
           taking
           pleasure
           in
           things
           delightfull
           ,
           and
           abhorring
           those
           
           that
           are
           displeasant
           and
           noisome
           ;
           when
           with
           crying
           it
           findeth
           it selfe
           annoyed
           ,
           it
           doth
           more
           willingly
           admit
           the
           nurses
           singing
           ,
           and
           becometh
           calme
           and
           still
           by
           hearing
           the
           numbers
           and
           sweetnes
           of
           the
           voice
           delighting
           them
           .
           Thus
           then
           are
           children
           drawne
           from
           way
           wardnes
           to
           be
           stil
           ,
           from
           crying
           to
           mirth
           ,
           and
           become
           thereby
           the
           more
           liuely
           and
           fuller
           of
           spirit
           ,
           and
           stirred
           vp
           to
           a
           better
           kind
           of
           life
           ;
           growing
           by
           little
           and
           little
           apt
           to
           vnderstand
           ,
           and
           to
           speake
           as
           nature
           may
           permit
           thē
           .
           In
           which
           time
           specially
           ,
           great
           diligence
           is
           to
           be
           vsed
           ,
           that
           they
           neither
           heare
           any
           dishonest
           or
           vnseemely
           speeches
           ,
           vnfit
           for
           a
           generous
           mind
           to
           conceiue
           ,
           nor
           see
           any
           sights
           that
           be
           shamefull
           or
           vndecent
           to
           behold
           .
           For
           these
           two
           senses
           ,
           of
           all
           the
           rest
           ,
           are
           of
           most
           importance
           in
           this
           life
           ;
           for
           that
           the
           images
           of
           things
           are
           represented
           to
           the
           mind
           by
           the
           eies
           ,
           and
           by
           the
           eares
           do
           the
           conceits
           and
           words
           enter
           into
           the
           same
           .
           And
           of
           these
           two
           senses
           ,
           do
           the
           eares
           so
           much
           the
           more
           helpe
           vs
           towards
           the
           learning
           of
           a
           ciuill
           life
           ,
           as
           the
           sentences
           of
           wise
           men
           passe
           thereby
           into
           our
           vnderstanding
           .
           And
           whereas
           the
           things
           which
           we
           learne
           by
           the
           eyes
           ,
           are
           but
           dumbe
           words
           :
           so
           do
           the
           eares
           heare
           the
           liuely
           voices
           ,
           by
           which
           we
           learne
           good
           disciplines
           ,
           &
           the
           true
           maner
           of
           well
           liuing
           .
           And
           therefore
           Xerxes
           said
           ,
           that
           the
           mind
           had
           his
           dwelling
           in
           the
           eares
           ,
           which
           were
           delighted
           with
           the
           hearing
           of
           good
           words
           ,
           and
           grieued
           at
           the
           hearing
           of
           vnseemely
           .
           And
           the
           auncient
           wise
           men
           considering
           the
           great
           profit
           which
           the
           eares
           yeelded
           towards
           the
           attaining
           of
           knowledge
           ,
           accounted
           them
           as
           consecrated
           to
           Prudence
           and
           to
           Wisdom
           .
           In
           which
           respect
           also
           ,
           when
           they
           met
           their
           children
           ,
           they
           kissed
           them
           on
           the
           eare
           ,
           as
           if
           they
           meant
           to
           make
           much
           of
           that
           part
           chiefly
           ,
           by
           which
           they
           hoped
           their
           children
           were
           to
           learne
           wisedome
           .
           And
           for
           this
           cause
           ought
           they
           that
           
           haue
           the
           care
           of
           bringing
           vp
           children
           to
           be
           very
           circumspect
           ,
           neuer
           to
           pronounce
           any
           word
           before
           them
           ,
           but
           such
           as
           are
           modest
           ,
           and
           may
           tend
           to
           the
           instruction
           of
           a
           good
           life
           .
           For
           though
           it
           seeme
           not
           ,
           that
           yong
           children
           marke
           such
           things
           ;
           yet
           what
           they
           heare
           and
           see
           ,
           doth
           secretly
           enter
           into
           their
           tender
           minds
           ,
           and
           there
           take
           insensible
           rootes
           :
           which
           ,
           when
           men
           think
           least
           of
           any
           such
           matter
           ,
           bringeth
           foorth
           fruite
           agreeable
           to
           the
           seed
           was
           sowne
           .
           And
           of
           ill
           seed
           ,
           the
           fruite
           cannot
           but
           also
           be
           euill
           .
           Let
           fathers
           then
           take
           great
           heed
           to
           the
           modesty
           of
           speech
           and
           honest
           behauiour
           of
           all
           his
           family
           ,
           and
           specially
           of
           the
           nurses
           ,
           in
           whose
           bosoms
           their
           children
           are
           euer
           held
           ,
           and
           in
           whose
           faces
           their
           eyes
           are
           alwayes
           fixed
           ;
           because
           they
           note
           and
           obserue
           most
           what
           they
           do
           or
           say
           ,
           hauing
           lesse
           regard
           to
           others
           .
           And
           thus
           ,
           vnderstanding
           ,
           increasing
           in
           the
           child
           with
           yeares
           ,
           as
           soone
           as
           he
           is
           come
           to
           be
           capable
           of
           any
           precept
           ,
           before
           all
           other
           things
           it
           is
           expedient
           that
           care
           be
           had
           to
           make
           him
           conceiue
           a
           knowledge
           of
           that
           simple
           ,
           pure
           and
           omnipotent
           nature
           ,
           the
           most
           high
           and
           euerliuing
           God
           ,
           and
           that
           the
           same
           be
           so
           imprinted
           in
           his
           heart
           ,
           as
           he
           may
           learne
           God
           to
           be
           the
           Creator
           of
           all
           things
           ,
           the
           giuer
           of
           life
           ,
           and
           maintainer
           therof
           ,
           the
           disposer
           of
           all
           gifts
           &
           graces
           ,
           and
           the
           only
           dispenser
           of
           al
           goodnes
           :
           so
           as
           he
           may
           be
           made
           to
           vnderstād
           ,
           that
           he
           receiues
           al
           goodnes
           frō
           his
           diuine
           Maiesty
           .
           Therfore
           they
           that
           giue
           vnto
           him
           any
           thing
           ,
           how
           smal
           soeuer
           a
           trifle
           it
           be
           ,
           or
           a
           toy
           ,
           shall
           do
           well
           to
           offer
           it
           vnto
           him
           ,
           as
           a
           thing
           sent
           vnto
           him
           ,
           or
           made
           for
           him
           by
           God
           ,
           by
           little
           and
           little
           to
           acquaint
           his
           mind
           ,
           and
           to
           fashion
           it
           to
           the
           knowledge
           of
           God
           ,
           and
           of
           his
           diuine
           power
           and
           goodnes
           .
           For
           by
           this
           meanes
           shall
           there
           be
           a
           sure
           and
           firme
           foundation
           layd
           ,
           whereupon
           a
           strong
           and
           neuer-failing
           frame
           of
           good
           manners
           and
           godly
           instructions
           may
           be
           
           built
           :
           and
           without
           this
           foundation
           ,
           all
           other
           care
           will
           be
           spent
           but
           in
           vaine
           .
           For
           he
           that
           is
           void
           of
           religion
           ,
           and
           of
           that
           feare
           of
           God
           ,
           which
           is
           in
           effect
           but
           a
           due
           reuerence
           vnto
           his
           Maiesty
           ,
           can
           neuer
           in
           all
           the
           whole
           course
           of
           his
           life
           ,
           do
           any
           thing
           worthy
           prayse
           or
           commendation
           .
           Whereas
           on
           the
           other
           side
           ,
           he
           that
           hath
           this
           holy
           feare
           fixed
           in
           his
           mind
           ,
           will
           alwayes
           abstaine
           from
           doing
           any
           thing
           vnfitting
           or
           dishonest
           ,
           or
           that
           may
           offend
           God
           ,
           and
           bring
           him
           to
           his
           wrath
           and
           indignation
           .
           And
           if
           perhaps
           through
           the
           frailtie
           of
           our
           nature
           apt
           to
           offend
           ,
           by
           reason
           of
           the
           spot
           of
           sinne
           ,
           wherein
           we
           are
           conceiued
           ,
           throgh
           the
           disobedience
           of
           our
           first
           father
           Adam
           ,
           he
           happen
           to
           fall
           somtime
           into
           any
           sin
           ,
           he
           is
           forthwith
           strucken
           with
           that
           same
           religious
           feare
           and
           reuerence
           ,
           and
           being
           ashamed
           of
           himself
           ,
           seeketh
           to
           make
           reconciliation
           therfore
           ,
           to
           the
           end
           he
           may
           not
           dwell
           in
           the
           wrath
           and
           displeasure
           of
           Almighty
           God
           ,
           from
           whom
           he
           acknowledgeth
           as
           well
           his
           life
           and
           being
           ,
           as
           whatsoeuer
           good
           besides
           he
           hath
           in
           this
           mortall
           life
           .
           To
           the
           attaining
           of
           this
           religion
           ,
           will
           the
           example
           of
           the
           father
           greatly
           further
           the
           child
           ,
           if
           to
           him
           he
           shew
           himselfe
           such
           ,
           as
           he
           wisheth
           he
           should
           become
           .
           For
           though
           the
           children
           of
           Socrates
           (
           as
           it
           is
           written
           )
           proued
           not
           capable
           of
           good
           discipline
           ,
           though
           the
           father
           were
           a
           patterne
           or
           fountaine
           of
           honest
           and
           vertuous
           life
           ,
           yet
           are
           we
           to
           assure
           our selues
           ,
           that
           the
           example
           of
           the
           fathers
           life
           is
           the
           true
           and
           perfect
           mirror
           for
           the
           child
           to
           fashion
           himselfe
           by
           ,
           that
           he
           may
           attaine
           a
           commendable
           course
           of
           life
           .
           For
           if
           the
           dumbe
           and
           senslesse
           images
           of
           excellent
           men
           ,
           which
           the
           auncient
           Romanes
           held
           in
           their
           houses
           ,
           were
           sufficient
           to
           stirre
           vp
           in
           young
           men
           ,
           when
           they
           beheld
           them
           ,
           a
           desire
           to
           follow
           their
           steps
           ,
           and
           to
           resemble
           those
           noble
           personages
           of
           their
           auncestors
           ,
           whose
           resemblances
           they
           beheld
           ;
           endeuouring
           
           themselues
           not
           to
           degenerate
           from
           the
           vertues
           and
           the
           nobilitie
           of
           their
           parents
           :
           how
           much
           more
           ,
           may
           we
           thinke
           ,
           that
           it
           wil
           moue
           the
           child
           to
           see
           in
           his
           fathers
           liuely
           face
           ,
           and
           in
           his
           actions
           vertue
           imprinted
           ,
           and
           daily
           represented
           .
           I
           know
           right
           well
           ,
           that
           sometimes
           the
           contrary
           is
           seene
           ,
           through
           the
           inconstancy
           of
           humane
           things
           :
           but
           if
           we
           consider
           what
           happeneth
           for
           the
           most
           part
           ,
           we
           shall
           find
           that
           good
           examples
           commonly
           are
           causes
           of
           good
           ,
           and
           bad
           examples
           causes
           of
           euill
           .
           Since
           the
           child
           therfore
           is
           chiefly
           to
           learne
           of
           the
           father
           his
           forme
           of
           life
           ,
           it
           is
           the
           fathers
           part
           to
           be
           to
           him
           in
           his
           tender
           yeares
           a
           liuely
           patterne
           of
           vertue
           ,
           as
           we
           haue
           said
           ,
           wherby
           he
           may
           (
           as
           it
           were
           )
           ingraft
           into
           his
           childs
           mind
           that
           good
           and
           commendable
           kind
           of
           life
           ,
           which
           may
           bring
           him
           by
           vertuous
           actions
           to
           honour
           and
           estimation
           .
           But
           because
           it
           cometh
           oftener
           to
           passe
           then
           were
           requisite
           ,
           that
           the
           father
           being
           busied
           about
           other
           matters
           concerning
           the
           order
           of
           his
           house
           and
           family
           ,
           or
           else
           in
           the
           managing
           of
           the
           affaires
           of
           the
           common-wealth
           ,
           he
           cannot
           attend
           the
           bringing
           vp
           of
           his
           child
           with
           that
           care
           that
           he
           ought
           ,
           therfore
           must
           he
           prouide
           for
           his
           education
           ,
           so
           as
           the
           same
           be
           not
           neglected
           .
           For
           as
           the
           true
           images
           of
           vertue
           are
           easily
           imprinted
           in
           the
           minds
           of
           childrē
           whiles
           they
           be
           tender
           :
           so
           do
           they
           quickly
           weare
           out
           and
           vanish
           ,
           if
           they
           be
           not
           refreshed
           and
           reuiued
           by
           the
           discretion
           and
           industry
           of
           some
           meet
           person
           appointed
           for
           that
           purpose
           ,
           and
           their
           contraries
           as
           soone
           ingraued
           in
           their
           places
           .
           The
           father
           therefore
           ought
           in
           any
           wife
           to
           make
           choise
           of
           some
           such
           man
           ,
           to
           whom
           he
           may
           commit
           the
           charge
           and
           instruction
           of
           his
           child
           ,
           when
           he
           is
           past
           the
           age
           of
           three
           yeares
           ,
           as
           may
           be
           meet
           to
           giue
           him
           good
           example
           of
           life
           ,
           and
           season
           him
           with
           such
           doctrine
           ,
           as
           he
           may
           not
           degenerate
           or
           decline
           from
           that
           vertuous
           course
           of
           life
           which
           he
           
           hath
           endeuored
           to
           put
           into
           the
           babes
           mind
           ,
           euen
           whiles
           he
           was
           yet
           in
           his
           nurses
           armes
           ,
           and
           vnder
           the
           charge
           of
           women
           .
           For
           if
           in
           those
           first
           dayes
           of
           infancy
           ,
           when
           yet
           he
           had
           almost
           no
           vnderstanding
           ,
           so
           great
           care
           was
           to
           be
           taken
           (
           as
           we
           haue
           said
           )
           to
           lay
           a
           good
           foundation
           ,
           how
           much
           more
           diligence
           is
           there
           now
           to
           be
           vsed
           ,
           when
           he
           beginneth
           to
           haue
           some
           knowledge
           and
           iudgement
           ,
           that
           the
           building
           may
           rise
           answerable
           to
           the
           same
           .
           Wise
           men
           haue
           wisely
           said
           ,
           that
           nature
           is
           the
           best
           mistris
           we
           can
           haue
           :
           and
           the
           custome
           of
           vertuous
           behauiour
           and
           wholsome
           doctrine
           being
           taken
           in
           tender
           yeares
           ,
           is
           conuerted
           not
           onely
           into
           an
           habite
           ,
           but
           euen
           into
           nature
           .
           Wherefore
           let
           the
           father
           at
           those
           yeares
           giue
           his
           child
           in
           charge
           to
           some
           vertuous
           and
           godly
           man
           to
           be
           trained
           and
           instructed
           ,
           who
           must
           be
           neither
           too
           mild
           nor
           too
           seuere
           ;
           but
           such
           ,
           as
           may
           in
           some
           things
           agree
           with
           the
           manner
           of
           the
           nurses
           bringing
           vp
           ,
           to
           the
           end
           he
           may
           gently
           turne
           to
           other
           manners
           and
           behauiour
           then
           he
           had
           learned
           when
           he
           was
           most
           among
           women
           .
           For
           to
           take
           a
           child
           from
           the
           brest
           ,
           and
           from
           his
           nurses
           bosome
           ,
           and
           to
           put
           him
           suddenly
           vnder
           the
           hard
           gouernment
           of
           a
           curst
           master
           ,
           would
           be
           too
           violent
           a
           change
           ,
           and
           force
           that
           tēder
           nature
           ouermuch
           .
           But
           if
           he
           that
           shal
           then
           haue
           the
           ruling
           of
           him
           ,
           shall
           discreetly
           win
           him
           with
           mildnes
           from
           being
           fond
           after
           the
           nurse
           ,
           and
           by
           little
           and
           little
           draw
           him
           to
           a
           more
           firme
           kind
           of
           behauiour
           ,
           in
           such
           sort
           as
           he
           scarse
           perceiue
           that
           he
           hath
           forsaken
           his
           nurses
           lap
           :
           the
           child
           wil
           quickly
           delight
           to
           be
           with
           him
           as
           much
           as
           with
           his
           nurse
           ,
           yea
           or
           with
           his
           father
           or
           mother
           :
           and
           pratling
           or
           childishly
           crauing
           ,
           now
           one
           thing
           ,
           then
           another
           of
           him
           ,
           there
           wil
           soone
           spring
           in
           his
           mind
           a
           desire
           of
           knowledge
           :
           which
           desire
           ,
           though
           indeed
           it
           be
           naturall
           &
           borne
           with
           vs
           ,
           yet
           hath
           it
           need
           to
           be
           holpē
           and
           stirred
           vp
           
           to
           come
           forth
           and
           put
           it selfe
           in
           action
           ;
           for
           else
           will
           it
           lie
           hidden
           and
           couered
           with
           the
           vnworthiest
           part
           of
           the
           soule
           ,
           like
           to
           the
           fire
           which
           is
           couered
           with
           ashes
           :
           which
           though
           it
           haue
           naturally
           vertue
           to
           giue
           light
           and
           heate
           ,
           yet
           vnlesse
           that
           impediment
           be
           taken
           away
           ,
           it
           wil
           do
           neither
           of
           both
           ,
           nor
           be
           apt
           to
           worke
           his
           naturall
           effect
           .
           And
           therefore
           (
           as
           before
           is
           said
           )
           he
           which
           shall
           take
           the
           charge
           of
           the
           child
           after
           the
           nurse
           ,
           must
           be
           very
           discreet
           to
           win
           him
           to
           his
           discipline
           without
           bitternes
           or
           stripes
           ,
           which
           do
           rather
           dull
           and
           harden
           the
           childs
           mind
           ,
           then
           worke
           any
           good
           effect
           .
           And
           the
           seruile
           feare
           which
           the
           ouer-sharpe
           and
           vnaduised
           vsage
           or
           beating
           of
           the
           child
           bringeth
           him
           vnto
           ,
           (
           not
           fit
           for
           a
           generous
           mind
           )
           maketh
           him
           to
           hate
           the
           thing
           he
           should
           learne
           ,
           before
           he
           can
           come
           to
           know
           it
           ,
           much
           lesse
           to
           loue
           it
           .
           It
           is
           also
           a
           thing
           very
           profitable
           for
           his
           better
           instructing
           ,
           that
           there
           be
           others
           of
           like
           yeares
           in
           his
           company
           to
           learne
           with
           him
           ;
           for
           so
           will
           there
           arise
           a
           certaine
           emulation
           among
           them
           ,
           through
           which
           ,
           euery
           of
           them
           will
           striue
           to
           step
           before
           his
           fellow
           :
           besides
           that
           the
           conuersation
           of
           such
           as
           are
           like
           in
           age
           and
           qualitie
           ,
           wel
           bred
           and
           brought
           vp
           ,
           is
           a
           very
           fit
           occasion
           to
           make
           them
           all
           wel
           mannered
           and
           of
           good
           behauiour
           ,
           those
           yong
           yeares
           being
           (
           as
           before
           is
           sayd
           )
           apt
           for
           the
           simplicitie
           thereof
           ,
           to
           take
           whatsoeuer
           forme
           is
           giuen
           vnto
           them
           .
           And
           for
           this
           cause
           was
           Merides
           King
           of
           the
           Aegyptians
           greatly
           commended
           among
           the
           auncient
           wise
           men
           ,
           for
           that
           as
           soone
           as
           his
           sonne
           Sisostres
           was
           borne
           ,
           he
           caused
           all
           the
           children
           that
           were
           borne
           in
           the
           citie
           that
           same
           day
           ,
           to
           be
           gathered
           together
           ,
           and
           brought
           vp
           with
           his
           said
           son
           ,
           where
           they
           were
           instructed
           in
           all
           those
           disciplines
           and
           noble
           arts
           ,
           that
           in
           those
           dayes
           were
           in
           estimation
           ,
           and
           meet
           to
           direct
           to
           a
           commendable
           life
           .
           And
           that
           the
           manner
           of
           good
           education
           is
           to
           
           proceed
           by
           degrees
           ,
           it
           appeared
           by
           the
           order
           which
           the
           Kings
           of
           Persia
           held
           in
           the
           bringing
           vp
           of
           those
           who
           were
           to
           succeed
           them
           in
           their
           Empire
           .
           But
           because
           our
           discourse
           tendeth
           not
           to
           the
           instructing
           of
           Princes
           children
           ,
           but
           onely
           of
           such
           gentlemen
           of
           meaner
           qualitie
           as
           may
           be
           fit
           instruments
           for
           the
           seruice
           of
           their
           common-wealth
           or
           country
           :
           it
           will
           be
           best
           to
           passe
           that
           ouer
           in
           silence
           .
        
         
           Whiles
           in
           this
           place
           I
           was
           pawsing
           a
           while
           ,
           as
           to
           take
           some
           breath
           ,
           Captaine
           Carleil
           sayd
           in
           this
           sort
           :
           I
           hope
           your
           author
           giueth
           not
           ouer
           so
           this
           matter
           .
           For
           howsoeuer
           his
           purpose
           was
           to
           discourse
           of
           the
           ciuill
           life
           of
           priuate
           men
           ,
           yet
           the
           declaring
           of
           the
           order
           which
           was
           held
           in
           the
           instructing
           and
           training
           vp
           of
           the
           children
           of
           those
           Princes
           ,
           cannot
           but
           be
           as
           well
           profitable
           as
           delightfull
           .
           Therefore
           let
           vs
           (
           I
           pray
           you
           )
           heare
           what
           is
           sayd
           by
           him
           touching
           the
           same
           .
        
         
           That
           shal
           I
           willingly
           do
           ,
           said
           I
           ,
           for
           that
           the
           like
           request
           was
           made
           to
           him
           by
           one
           of
           that
           company
           ;
           and
           thus
           he
           proceedeth
           ,
           saying
           ,
           that
           though
           it
           might
           suffice
           to
           refer
           them
           to
           what
           Xenophon
           in
           his
           Ciropaedia
           hath
           left
           written
           of
           that
           subiect
           ,
           hauing
           learnedly
           and
           diligently
           vnder
           the
           person
           of
           Cirus
           ,
           framed
           an
           idaea
           or
           perfect
           patterne
           of
           an
           excellent
           Prince
           :
           yet
           he
           meaning
           to
           follow
           Plato
           and
           Aristotle
           in
           his
           treatise
           ,
           will
           therefore
           report
           what
           he
           hath
           gathered
           out
           of
           Plato
           to
           that
           purpose
           ,
           and
           adde
           therunto
           briefly
           as
           much
           out
           of
           Aristotle
           as
           may
           serue
           for
           the
           better
           vnderstanding
           of
           the
           rest
           .
           You
           shall
           vnderstand
           then
           that
           the
           custome
           among
           these
           kings
           ,
           was
           to
           giue
           the
           child
           who
           was
           to
           succeed
           in
           the
           kingdome
           ,
           soone
           after
           he
           was
           borne
           ,
           into
           the
           hands
           of
           those
           Eunuchs
           that
           were
           esteemed
           of
           best
           life
           in
           the
           court
           :
           whose
           care
           was
           chiefly
           to
           fashion
           his
           body
           with
           all
           diligence
           ,
           that
           it
           might
           be
           straight
           
           and
           most
           comely
           of
           shape
           and
           proportion
           ;
           because
           the
           first
           thing
           that
           is
           offred
           to
           the
           sight
           in
           a
           King
           ,
           is
           the
           grace
           and
           comelinesse
           of
           his
           person
           ,
           which
           maketh
           him
           to
           be
           reuerenced
           of
           his
           people
           ,
           and
           beloued
           of
           his
           Peeres
           .
           His
           infancy
           being
           past
           ,
           he
           was
           giuen
           in
           charge
           to
           others
           ,
           that
           exercised
           him
           in
           handling
           his
           weapons
           ,
           horse-manship
           ,
           and
           feates
           of
           armes
           ;
           and
           likewise
           in
           hunting
           ,
           as
           a
           meet
           exercise
           to
           frame
           him
           fit
           for
           military
           discipline
           .
           And
           this
           the
           father
           did
           ,
           because
           he
           was
           perswaded
           that
           the
           knowledge
           of
           warre
           was
           one
           of
           the
           surest
           foundations
           for
           the
           vpholding
           of
           a
           State
           or
           kingdome
           .
           When
           he
           was
           come
           to
           the
           age
           of
           14.
           yeares
           ,
           then
           was
           he
           deliuered
           ouer
           to
           foure
           other
           excellent
           personages
           ,
           who
           were
           called
           the
           royall
           schoole-masters
           ,
           the
           one
           most
           wise
           and
           prudent
           ,
           the
           other
           most
           iust
           ,
           another
           most
           temperate
           ,
           and
           the
           last
           most
           valiant
           .
           The
           first
           instructed
           him
           to
           know
           and
           honour
           God
           ,
           and
           taught
           him
           the
           knowledge
           of
           things
           diuine
           and
           eternall
           ,
           and
           withall
           ,
           such
           as
           appertaine
           to
           the
           life
           of
           a
           good
           Prince
           :
           by
           which
           he
           became
           learned
           ,
           as
           wel
           in
           things
           contemplatiue
           ,
           as
           in
           things
           concerning
           the
           actions
           necessary
           and
           conuenient
           for
           a
           King.
           For
           they
           exercised
           him
           dayly
           in
           the
           vnderstanding
           of
           sciences
           ,
           and
           in
           the
           knowledge
           of
           good
           and
           vertuous
           behauiour
           ,
           as
           two
           most
           necessary
           things
           to
           humane
           life
           ,
           and
           which
           should
           leade
           him
           the
           ready
           way
           to
           his
           felicitie
           and
           happines
           in
           this
           world
           ;
           making
           him
           to
           know
           ,
           that
           nothing
           was
           more
           miserable
           in
           man
           then
           ignorance
           ,
           and
           how
           by
           the
           generall
           consent
           of
           the
           most
           wise
           men
           ,
           he
           that
           is
           ignorant
           is
           esteemed
           an
           ill
           man.
           To
           which
           purpose
           it
           is
           said
           by
           Cicero
           ,
           that
           there
           is
           no
           greater
           euill
           can
           befall
           a
           man
           then
           to
           be
           ignorant
           .
           And
           Plato
           (
           from
           whom
           the
           other
           drew
           his
           sentence
           )
           sayth
           ,
           that
           all
           ignorant
           persons
           were
           in
           that
           respect
           also
           miserable
           .
           For
           Temperance
           being
           the
           rule
           
           and
           measure
           of
           Vertue
           ,
           vpon
           which
           dependeth
           mans
           felicitie
           ;
           the
           opinion
           of
           this
           diuine
           Philosopher
           was
           ,
           that
           he
           that
           was
           ignorant
           could
           not
           know
           temperance
           ,
           and
           consequently
           must
           be
           to
           seeke
           in
           the
           way
           of
           vertue
           :
           the
           defect
           whereof
           estrangeth
           a
           man
           from
           God
           ,
           euen
           as
           the
           hauing
           of
           this
           singular
           vertue
           of
           temperance
           (
           wherof
           we
           shall
           speake
           hereafter
           more
           at
           large
           )
           doth
           draw
           him
           neare
           vnto
           his
           Maiesty
           ,
           to
           his
           great
           comfort
           and
           satisfaction
           .
           Ignorance
           therfore
           being
           a
           mortall
           infirmitie
           vnto
           mans
           mind
           ,
           and
           such
           a
           one
           as
           suffereth
           him
           not
           to
           enioy
           his
           felicitie
           ,
           to
           which
           (
           as
           to
           the
           marke
           proposed
           )
           he
           leuelleth
           all
           his
           actions
           :
           it
           is
           written
           that
           they
           of
           Mitilene
           intending
           seuerely
           to
           punish
           certaine
           of
           their
           confederates
           ,
           who
           being
           armed
           with
           them
           in
           the
           field
           ,
           had
           forsaken
           them
           ,
           made
           a
           decree
           against
           them
           ,
           that
           from
           thenceforth
           they
           should
           not
           set
           their
           children
           to
           schoole
           to
           learne
           arts
           or
           sciences
           .
           This
           first
           schoole-master
           teaching
           him
           thus
           ,
           Religion
           and
           the
           feare
           of
           God
           ;
           and
           training
           him
           in
           the
           māners
           and
           behauiour
           appertaining
           to
           a
           King
           ,
           did
           so
           long
           hold
           him
           vnder
           his
           gouernance
           ,
           till
           it
           appeared
           he
           had
           taken
           well
           and
           perfectly
           that
           discipline
           .
           Then
           the
           second
           master
           taking
           him
           in
           charge
           ,
           taught
           him
           that
           which
           in
           consequence
           next
           followeth
           to
           religion
           ,
           that
           is
           ,
           that
           there
           is
           nothing
           more
           fitting
           for
           a
           King
           then
           truth
           and
           veritie
           ;
           that
           speciall
           care
           was
           to
           be
           taken
           so
           to
           embrace
           the
           same
           ,
           as
           he
           should
           neuer
           haue
           one
           thing
           in
           his
           mouth
           ,
           and
           another
           in
           his
           heart
           ,
           as
           wicked
           and
           deceitful
           men
           haue
           ,
           who
           are
           borne
           for
           the
           destruction
           of
           vertue
           ,
           and
           of
           honest
           and
           wel-disposed
           persons
           :
           and
           that
           those
           ,
           who
           were
           to
           be
           taxed
           therewith
           ,
           were
           not
           only
           deceiuers
           ,
           but
           worthy
           the
           name
           of
           traitors
           .
           In
           regard
           wherof
           (
           as
           Philostratus
           writes
           )
           among
           the
           Indians
           ,
           if
           any
           man
           bearing
           magistracy
           ,
           were
           detected
           of
           a
           lie
           ,
           he
           was
           presently
           depriued
           of
           his
           magistracy
           ,
           
           and
           disabled
           for
           euer
           after
           to
           beare
           any
           .
           And
           this
           did
           they
           ,
           because
           they
           conceiued
           (
           and
           that
           rightly
           )
           that
           he
           which
           respected
           not
           truth
           in
           matters
           of
           moment
           ,
           destroyed
           as
           much
           ,
           as
           in
           him
           lay
           ,
           the
           societie
           and
           ciuill
           conuersation
           of
           men
           ,
           since
           no
           man
           can
           trust
           or
           beware
           of
           a
           lyer
           .
           Therfore
           (
           as
           Plutarch
           reporteth
           )
           Epenetus
           affirmed
           ,
           that
           all
           iniuries
           and
           wickednes
           proceeded
           from
           a
           lyer
           .
           This
           schoole-master
           gaue
           him
           to
           vnderstand
           ,
           that
           as
           the
           nature
           of
           God
           is
           pure
           and
           simple
           ,
           neuer
           deceiuing
           vs
           ,
           whether
           we
           sleepe
           or
           wake
           :
           so
           ,
           seeing
           there
           was
           no
           dignitie
           vnder
           God
           so
           great
           as
           the
           Kings
           ,
           he
           ought
           first
           ,
           and
           aboue
           all
           things
           ,
           to
           conforme
           himselfe
           and
           his
           actions
           vnto
           that
           high
           and
           eternall
           truth
           ,
           the
           feare
           &
           knowledge
           of
           whom
           ,
           had
           bin
           formerly
           taught
           him
           .
           And
           as
           it
           seemed
           to
           them
           ,
           that
           by
           truth
           he
           attained
           a
           resemblance
           of
           God
           himselfe
           :
           so
           did
           they
           think
           that
           by
           lying
           ,
           a
           man
           was
           worthy
           to
           loose
           the
           title
           of
           a
           man.
           Which
           thing
           haply
           he
           meant
           ,
           who
           deuised
           Pan
           to
           be
           the
           son
           of
           Mercury
           ,
           the
           inuenter
           of
           speech
           ,
           as
           Poets
           haue
           fained
           ;
           signifying
           by
           the
           shape
           of
           Pan
           ,
           vnder
           which
           is
           comprehended
           as
           well
           the
           false
           speaker
           as
           the
           true
           ;
           that
           the
           vpper
           part
           of
           his
           body
           bearing
           humane
           shape
           ,
           betokeneth
           truth
           (
           then
           the
           which
           nothing
           is
           more
           proper
           to
           a
           man
           of
           vertue
           )
           but
           by
           the
           lower
           parts
           being
           crooked
           ,
           and
           of
           shape
           like
           a
           goate
           ,
           false
           and
           vntrue
           speaking
           was
           signified
           :
           inferring
           that
           man
           by
           speaking
           vntruth
           ,
           becometh
           monstrous
           ,
           and
           of
           a
           reasonable
           creature
           falleth
           to
           be
           a
           bruite
           beast
           :
           whence
           also
           proceeded
           that
           among
           the
           Persians
           ,
           a
           lie
           was
           reputed
           a
           most
           hainous
           offence
           .
           And
           we
           see
           that
           euen
           now
           among
           vs
           ,
           it
           is
           reputed
           so
           great
           a
           shame
           to
           be
           accounted
           a
           lyer
           ,
           that
           any
           other
           iniury
           is
           cancelled
           by
           giuing
           the
           lie
           ;
           and
           he
           that
           receiueth
           it
           ,
           standeth
           so
           charged
           in
           his
           honor
           and
           reputation
           ,
           that
           he
           cannot
           disburden
           himselfe
           of
           that
           imputation
           ,
           
           but
           by
           striking
           of
           him
           that
           hath
           so
           giuen
           it
           ,
           or
           by
           chalenging
           him
           the
           combat
           ▪
        
         
           Captaine
           Norreis
           hearing
           thus
           much
           spoken
           of
           truth
           ,
           and
           of
           the
           lie
           ,
           interrupting
           me
           ,
           said
           ;
           God
           grant
           your
           author
           follow
           this
           theame
           a
           while
           ,
           that
           we
           soldiers
           may
           also
           haue
           some
           instruction
           from
           him
           .
           For
           this
           matter
           of
           the
           lie
           giuing
           and
           taking
           ,
           is
           growne
           of
           late
           among
           vs
           to
           be
           confused
           and
           dangerous
           ,
           so
           as
           a
           man
           can
           hardly
           tell
           ,
           how
           to
           carry
           himselfe
           in
           so
           many
           occasions
           ,
           and
           sundry
           cases
           ,
           as
           dayly
           happen
           in
           companies
           ,
           wherein
           perhaps
           the
           authoritie
           and
           reasons
           of
           such
           a
           man
           may
           yeeld
           vs
           no
           small
           light
           .
        
         
           Your
           wish
           therin
           (
           quoth
           I
           )
           shal
           not
           be
           frustrate
           ,
           for
           the
           matter
           is
           by
           him
           handled
           at
           large
           :
           but
           let
           vs
           heare
           what
           be
           the
           points
           that
           you
           would
           specially
           be
           resolued
           in
           ;
           for
           it
           is
           not
           vnlikely
           but
           that
           they
           will
           iump
           with
           the
           question
           proposed
           by
           one
           of
           those
           persons
           supposed
           in
           his
           dialogue
           .
        
         
           Marry
           sir
           (
           said
           he
           )
           I
           would
           gladly
           know
           ,
           since
           he
           hath
           spoken
           of
           truth
           and
           vntruth
           ,
           and
           declared
           how
           the
           iniury
           receiued
           by
           taking
           the
           lie
           ,
           cannot
           be
           cancelled
           ,
           but
           by
           striking
           or
           chalenging
           the
           partie
           who
           gaue
           it
           ;
           whether
           this
           kind
           of
           chalenging
           and
           fighting
           man
           to
           man
           ,
           vnder
           the
           name
           of
           Duellum
           ,
           which
           is
           vsed
           now
           a
           dayes
           among
           souldiers
           and
           men
           of
           honour
           ,
           and
           by
           long
           custome
           authorized
           ,
           to
           discharge
           a
           man
           of
           an
           iniury
           receiued
           ,
           or
           for
           want
           of
           proofes
           in
           sundry
           causes
           ,
           be
           ancient
           or
           no
           ?
           whether
           it
           concerne
           honor
           or
           no
           ?
           and
           whether
           it
           appertaine
           to
           ciuill
           life
           ,
           and
           that
           felicitie
           which
           we
           are
           discoursing
           vpon
           or
           no
           ?
        
         
           You
           haue
           (
           said
           I
           )
           moued
           your
           question
           very
           right
           ,
           and
           to
           the
           purpose
           ;
           which
           to
           answer
           at
           full
           ,
           would
           require
           along
           speech
           :
           so
           deepe
           rootes
           like
           an
           ill
           weed
           ,
           haue
           the
           
           opinions
           of
           men
           taken
           concerning
           the
           same
           in
           this
           our
           age
           ;
           which
           to
           cut
           downe
           or
           roote
           vp
           ,
           many
           sithes
           and
           howe
           's
           would
           scarce
           suffice
           .
           But
           as
           briefly
           as
           may
           be
           ,
           you
           shall
           be
           satisfied
           in
           part
           ;
           and
           he
           will
           make
           it
           appeare
           vnto
           you
           ,
           that
           the
           reasons
           which
           are
           set
           downe
           in
           defence
           of
           this
           foolish
           custome
           and
           wicked
           act
           ,
           are
           false
           and
           absurd
           .
           And
           first
           of
           all
           you
           shall
           heare
           him
           say
           ,
           that
           this
           maner
           of
           combatting
           ,
           which
           through
           the
           corruption
           of
           the
           world
           hath
           taken
           strength
           ,
           and
           is
           permitted
           of
           some
           Princes
           ,
           is
           nothing
           auncient
           at
           all
           .
           For
           in
           histories
           it
           is
           not
           to
           be
           found
           ,
           that
           for
           reuenge
           of
           iniury
           ,
           for
           want
           of
           proofes
           ,
           for
           points
           of
           honour
           ,
           or
           for
           any
           such
           like
           causes
           ,
           this
           wicked
           and
           vnlawfull
           kinde
           of
           fight
           ,
           was
           euer
           graunted
           or
           allowed
           in
           auncient
           time
           .
           For
           when
           any
           difference
           or
           controuersie
           fell
           out
           among
           men
           of
           honor
           ,
           which
           might
           concerne
           their
           credit
           and
           reputation
           for
           matter
           of
           valor
           ,
           they
           neuer
           tried
           the
           quarrell
           by
           combat
           betweene
           themselues
           ,
           but
           stroue
           to
           shew
           which
           of
           them
           was
           most
           worthy
           honor
           ,
           by
           making
           their
           valour
           well
           knowne
           in
           fight
           against
           their
           common
           enemies
           ,
           as
           in
           Caesars
           Commentaries
           we
           haue
           a
           notable
           example
           .
           And
           the
           singular
           fights
           or
           combats
           ,
           that
           are
           mentioned
           in
           the
           Greeke
           or
           Latine
           histories
           ,
           or
           fained
           by
           the
           Poets
           ,
           happened
           euermore
           betweene
           enemies
           of
           contrary
           nations
           ,
           or
           otherwise
           in
           time
           of
           publike
           warre
           ,
           though
           perhaps
           the
           quarrell
           might
           be
           priuat
           betweene
           some
           of
           the
           chiefe
           men
           of
           both
           camps
           ,
           as
           betweene
           Turnus
           and
           
             Aeneas
             ,
             Paris
          
           and
           
             Menelaus
             .
             Turnus
          
           labouring
           that
           Aeneas
           might
           not
           haue
           Lauinia
           to
           his
           wife
           :
           and
           Menelaus
           seeking
           to
           recouer
           his
           wife
           whom
           Paris
           had
           taken
           from
           him
           .
           Or
           else
           they
           fought
           for
           the
           publike
           quarrell
           ,
           one
           to
           one
           ,
           or
           more
           in
           number
           on
           each
           side
           ,
           for
           preuenting
           of
           greater
           bloodshed
           ,
           as
           did
           the
           Horatij
           and
           the
           Curiatij
           before
           Rome
           .
           Or
           by
           the
           ordinance
           
           of
           some
           publike
           games
           ,
           as
           those
           called
           Pithij
           and
           Olimpici
           among
           the
           Greeks
           ,
           and
           those
           called
           Circenses
           among
           the
           Romanes
           ,
           whether
           they
           were
           celebrated
           in
           honour
           of
           their
           Gods
           ,
           or
           at
           the
           funerals
           of
           their
           dead
           ,
           or
           for
           other
           causes
           .
           In
           which
           games
           or
           spectacles
           were
           produced
           certaine
           men
           ,
           named
           by
           the
           Romanes
           Gladiatores
           ,
           and
           by
           the
           Greeks
           Monomachi
           ,
           to
           fight
           together
           ;
           the
           first
           inuention
           wherof
           ,
           appeareth
           to
           haue
           come
           from
           the
           people
           of
           Mantinea
           .
           But
           other
           priuate
           combats
           for
           causes
           aboue
           mentioned
           ,
           was
           neuer
           so
           much
           as
           heard
           of
           among
           them
           ,
           much
           lesse
           receiued
           or
           allowed
           in
           their
           common-weales
           ,
           which
           were
           well
           ordered
           and
           maintained
           by
           honest
           and
           vertuous
           lawes
           .
           The
           name
           of
           Duellum
           was
           giuen
           by
           the
           Latins
           ,
           not
           to
           singular
           fight
           betweene
           man
           and
           man
           ,
           but
           to
           the
           generall
           warre
           betweene
           two
           nations
           or
           States
           ,
           as
           may
           be
           seene
           by
           
             Plautus
             ,
             Horace
             ,
             Liuie
          
           ,
           and
           other
           authors
           .
           And
           as
           for
           them
           that
           say
           ,
           the
           name
           of
           Duellum
           was
           vnproperly
           applied
           to
           an
           vniuersal
           warre
           ,
           they
           are
           not
           to
           be
           heard
           or
           beleeued
           ,
           because
           they
           that
           so
           vsed
           it
           ,
           were
           the
           fathers
           of
           the
           Latine
           tongue
           ,
           who
           knew
           better
           the
           proprietie
           of
           the
           words
           of
           their
           owne
           language
           ,
           then
           these
           fellowes
           now
           do
           .
           But
           rather
           they
           are
           to
           be
           blamed
           for
           wresting
           that
           auncient
           name
           to
           so
           wicked
           a
           fight
           ,
           which
           they
           rightly
           gaue
           to
           the
           generall
           warre
           allowed
           by
           the
           lawes
           ,
           and
           by
           all
           ciuil
           and
           politike
           constitutions
           .
        
         
           The
           Primate
           ,
           who
           had
           bin
           attentiue
           to
           this
           speech
           ,
           said
           ,
           as
           concerning
           the
           Latins
           ,
           it
           is
           true
           that
           hath
           bin
           alledged
           :
           but
           it
           seemeth
           ,
           the
           Greeks
           knew
           very
           well
           this
           combat
           ,
           as
           may
           be
           gathered
           by
           the
           word
           Monomachia
           ,
           which
           signifieth
           the
           fight
           of
           one
           man
           against
           another
           .
           And
           I
           remember
           Plato
           in
           his
           dialogue
           intituled
           Laches
           ,
           maketh
           mention
           of
           this
           same
           singular
           fight
           ,
           which
           sheweth
           ,
           that
           
           in
           his
           dayes
           the
           combat
           of
           body
           to
           body
           was
           knowne
           and
           vsed
           .
        
         
           Two
           things
           (
           said
           I
           )
           the
           author
           hath
           said
           ,
           the
           one
           ,
           that
           this
           sort
           of
           battell
           or
           fight
           which
           is
           now
           in
           vse
           ,
           and
           called
           Duellum
           ,
           was
           not
           knowne
           to
           the
           ancient
           Greeks
           nor
           Romanes
           in
           their
           wel-ordered
           Common-weales
           ,
           and
           that
           therefore
           they
           gaue
           no
           such
           name
           vnto
           the
           same
           :
           the
           other
           ,
           that
           the
           Romanes
           gaue
           that
           name
           of
           Duellum
           to
           the
           publike
           warre
           betweene
           two
           people
           or
           nations
           ,
           being
           enemies
           .
           But
           that
           the
           Greeks
           gaue
           not
           the
           name
           of
           Monomachia
           to
           those
           singular
           fights
           which
           were
           vsed
           among
           them
           ,
           that
           hath
           he
           not
           said
           .
           But
           though
           the
           name
           of
           Monomachia
           were
           vsed
           among
           them
           ,
           yet
           was
           it
           not
           meant
           of
           this
           kind
           of
           combat
           which
           we
           speake
           ,
           but
           of
           that
           onely
           which
           was
           sometimes
           vsed
           in
           their
           publike
           games
           and
           spectacles
           ,
           or
           else
           might
           fall
           out
           sometimes
           accidentally
           in
           their
           warres
           .
           And
           that
           same
           place
           of
           Plato
           which
           you
           haue
           alledged
           ,
           doth
           sufficiently
           declare
           it
           .
           For
           if
           my
           memory
           faile
           me
           not
           ,
           he
           saith
           there
           ,
           that
           when
           the
           generall
           battell
           ceaseth
           ,
           and
           that
           it
           is
           requisite
           either
           to
           fight
           with
           them
           that
           resist
           ,
           or
           to
           repulse
           those
           that
           would
           assault
           ,
           in
           such
           a
           case
           the
           Monomachia
           ,
           or
           fight
           of
           man
           to
           man
           was
           meet
           to
           end
           all
           strife
           .
           Which
           word
           of
           Monomachia
           ,
           neuertheles
           I
           remember
           not
           to
           be
           vsed
           by
           Aristotle
           in
           any
           place
           of
           all
           his
           works
           ,
           from
           whom
           neuertheles
           these
           men
           that
           defend
           this
           folly
           ,
           seeme
           to
           fetch
           their
           arguments
           ,
           as
           hereafter
           I
           shall
           declare
           .
           But
           by
           this
           you
           may
           perceiue
           that
           the
           vse
           of
           Monomachia
           ,
           was
           a
           fight
           betweene
           two
           men
           in
           their
           publike
           games
           and
           shewes
           ,
           not
           for
           priuate
           quarrell
           or
           hatred
           ,
           nor
           for
           want
           of
           proofes
           ,
           or
           for
           points
           of
           honour
           .
           And
           further
           I
           will
           say
           ,
           that
           in
           well
           ordered
           martiall
           discipline
           ,
           and
           warres
           lawfully
           enterprised
           ,
           after
           the
           fury
           of
           the
           battell
           was
           ceased
           ,
           it
           was
           not
           lawfull
           
           to
           kill
           or
           hurt
           the
           publike
           enemy
           .
           Which
           thing
           is
           cleerly
           set
           foorth
           by
           Xenophon
           in
           the
           person
           of
           Chrisantas
           ,
           who
           although
           he
           had
           cast
           downe
           his
           enemy
           ,
           and
           fastned
           hold
           in
           the
           haire
           of
           his
           head
           ,
           ready
           to
           haue
           stricken
           it
           off
           ;
           yet
           hearing
           the
           trumpet
           sound
           the
           retreit
           ,
           forbare
           to
           strike
           him
           ,
           but
           let
           him
           go
           :
           holding
           it
           not
           fit
           to
           offend
           his
           enemy
           after
           the
           time
           of
           fight
           was
           past
           ,
           signified
           by
           the
           retreit
           sounding
           .
           This
           sort
           of
           fight
           was
           likewise
           suffered
           against
           publike
           enemies
           by
           the
           Romanes
           when
           their
           state
           flourished
           .
           For
           we
           reade
           in
           their
           histories
           of
           sundry
           that
           haue
           in
           the
           warres
           fought
           hand
           to
           hand
           with
           their
           enemies
           ;
           but
           yet
           could
           not
           the
           Romane
           souldier
           ,
           though
           he
           were
           prouoked
           by
           his
           enemy
           to
           singular
           battell
           ,
           fight
           with
           him
           without
           the
           licence
           of
           his
           General
           or
           Captain
           .
           And
           this
           was
           so
           religiously
           obserued
           among
           them
           in
           that
           Common-weale
           (
           which
           was
           the
           patterne
           of
           all
           others
           )
           that
           the
           father
           spared
           not
           to
           condemne
           and
           slay
           his
           owne
           sonne
           ,
           who
           had
           gotten
           a
           notable
           victory
           in
           his
           absence
           ,
           because
           he
           had
           without
           his
           fathers
           licence
           attempted
           to
           fight
           with
           the
           enemy
           .
           True
           it
           is
           ,
           that
           for
           contention
           of
           valor
           ,
           we
           reade
           that
           Alexander
           granted
           a
           combat
           betweene
           Diosippus
           and
           his
           aduersary
           ,
           both
           being
           his
           souldiers
           and
           in
           his
           campe
           ,
           though
           the
           one
           were
           a
           Macedonian
           ,
           and
           the
           other
           an
           Athenian
           ;
           which
           Diosippus
           vnarmed
           ,
           hauing
           onely
           a
           clubbe
           for
           weapon
           ,
           ouercame
           the
           Macedonian
           armed
           with
           speare
           and
           sword
           ,
           and
           other
           armour
           on
           his
           body
           .
           But
           this
           was
           not
           for
           quarrell
           of
           iniury
           receiued
           ,
           for
           reuenge
           or
           want
           of
           proofes
           .
           Neither
           from
           this
           one
           example
           ,
           is
           any
           conclusion
           to
           be
           drawne
           ,
           that
           for
           strife
           of
           valour
           the
           combat
           should
           be
           granted
           .
           For
           the
           not
           admitting
           it
           afterwards
           in
           wel-ordered
           commonweales
           ,
           nor
           by
           any
           other
           generall
           that
           we
           can
           reade
           ,
           aboue
           once
           ,
           doth
           plainly
           shew
           that
           it
           was
           rather
           a
           toy
           of
           
           Alexanders
           head
           ,
           then
           grounded
           vpon
           any
           reason
           :
           who
           among
           so
           many
           vertues
           as
           he
           had
           ,
           wanted
           not
           other
           disordered
           motions
           ,
           which
           stained
           his
           noblest
           and
           most
           glorious
           actions
           ,
           as
           that
           of
           the
           death
           of
           Calisthenes
           and
           some
           others
           .
           By
           this
           then
           you
           may
           vnderstand
           that
           amōg
           the
           Greeks
           our
           maner
           of
           combat
           was
           vnknown
           ,
           &
           that
           it
           was
           not
           that
           which
           they
           cal
           Monomachia
           .
           But
           this
           wicked
           and
           detestable
           custom
           of
           the
           combat
           sprong
           first
           among
           the
           Longobards
           ,
           a
           barbarous
           people
           ;
           &
           much
           more
           barbarous
           is
           the
           thing
           it selfe
           growne
           ,
           by
           the
           abuse
           therof
           in
           our
           daies
           .
           For
           though
           they
           in
           some
           cases
           grāted
           the
           combat
           ,
           yet
           suffered
           they
           not
           their
           champions
           to
           fight
           with
           weapons
           of
           steele
           or
           iron
           ,
           but
           only
           with
           staues
           &
           targets
           ,
           vnles
           it
           were
           in
           cases
           of
           treason
           .
           But
           now
           vpō
           euery
           quarell
           they
           come
           to
           fight
           with
           swords
           &
           daggers
           ,
           and
           other
           like
           sharp
           weapons
           ,
           and
           with
           minds
           cruelly
           bent
           to
           murder
           and
           mischiefe
           like
           most
           wild
           and
           sauage
           beasts
           .
           And
           thus
           much
           concerning
           the
           first
           question
           may
           serue
           ,
           since
           time
           wil
           not
           permit
           to
           treate
           of
           euery
           one
           at
           large
           .
        
         
           Yea
           but
           ,
           I
           think
           ,
           said
           captain
           Carleil
           ,
           that
           if
           the
           combat
           be
           lawfull
           in
           cases
           of
           treason
           or
           iniury
           to
           the
           Prince
           ,
           the
           same
           reason
           should
           make
           it
           lawfull
           also
           for
           other
           causes
           .
        
         
           Not
           so
           ,
           said
           I
           ,
           for
           treasons
           or
           offences
           against
           the
           Princes
           persons
           ,
           offend
           the
           publike
           State
           ,
           which
           reposeth
           vpon
           the
           person
           of
           the
           Prince
           ,
           and
           therefore
           the
           iniuries
           of
           priuate
           men
           are
           not
           to
           be
           compared
           vnto
           them
           .
           And
           as
           touching
           the
           second
           point
           ,
           whether
           it
           concerne
           honor
           or
           no
           :
           my
           author
           saith
           ,
           that
           he
           that
           taketh
           so
           vniust
           a
           course
           to
           reuenge
           his
           priuate
           wrong
           ,
           is
           so
           farre
           from
           getting
           honor
           thereby
           ,
           as
           he
           rather
           looseth
           whatsoeuer
           honor
           or
           reputatiō
           he
           had
           before
           ;
           the
           combat
           being
           a
           thing
           odious
           and
           offensiue
           vnto
           God.
           For
           it
           is
           said
           ,
           that
           he
           reserueth
           reuenge
           vnto
           himselfe
           ;
           which
           ,
           they
           that
           by
           combat
           
           seeke
           to
           wreake
           themselues
           ,
           take
           vpon
           them
           to
           do
           by
           their
           owne
           power
           and
           strength
           ,
           against
           all
           lawes
           diuine
           ,
           naturall
           and
           positiue
           ,
           in
           contempt
           of
           magistrates
           ,
           contrary
           to
           the
           orders
           and
           constitutions
           of
           all
           wel-founded
           Common-weales
           :
           and
           finally
           contrary
           to
           all
           equity
           ,
           and
           all
           ciuill
           and
           honest
           conuersation
           .
           Howbeit
           I
           know
           there
           want
           not
           some
           ,
           who
           with
           their
           confused
           arguments
           go
           about
           to
           make
           men
           beleeue
           ,
           that
           so
           great
           an
           iniustice
           should
           be
           equitie
           :
           not
           knowing
           ,
           or
           faining
           not
           to
           know
           ,
           that
           equitie
           is
           the
           tempering
           or
           mitigating
           the
           rigor
           of
           the
           law
           ,
           which
           otherwise
           (
           like
           a
           tyrant
           )
           condemneth
           without
           mercy
           ;
           being
           farre
           from
           fauouring
           the
           rigor
           of
           so
           vnreasonable
           and
           so
           sharpe
           a
           conflict
           ,
           then
           the
           which
           ,
           none
           can
           be
           imagined
           more
           furious
           or
           contrary
           to
           the
           nature
           of
           man.
           Yet
           forsooth
           to
           equitie
           do
           these
           maintainers
           of
           the
           combat
           seeke
           to
           draw
           this
           crueltie
           ;
           arguing
           that
           of
           two
           euils
           ,
           it
           is
           the
           lesser
           ;
           and
           that
           the
           lesser
           euill
           is
           to
           be
           reputed
           in
           liew
           of
           a
           good
           ,
           if
           not
           truly
           ,
           yet
           respectiuely
           .
           Which
           argument
           is
           no
           way
           to
           be
           admitted
           ,
           since
           that
           (
           God
           be
           thanked
           )
           without
           this
           lesser
           euill
           ,
           so
           many
           good
           Common-weales
           haue
           euer
           bin
           ruled
           ,
           and
           at
           this
           day
           are
           ruled
           with
           good
           and
           politike
           gouernement
           ;
           and
           the
           same
           neuer
           permitted
           ,
           but
           where
           men
           forsake
           to
           follow
           reason
           ,
           and
           like
           mad
           and
           desperate
           people
           are
           transported
           by
           rage
           and
           fury
           .
           For
           what
           common-wealth
           ,
           either
           auncient
           or
           moderne
           ,
           well
           framed
           vpon
           honest
           and
           godly
           lawes
           ,
           hath
           euer
           admitted
           this
           lesser
           euill
           ?
           And
           yet
           ,
           Iwis
           ,
           in
           all
           places
           and
           in
           all
           ages
           haue
           iniurious
           words
           and
           deeds
           past
           betweene
           men
           .
           Nay
           ,
           the
           same
           hath
           euermore
           bin
           forbidden
           vtterly
           ,
           and
           the
           inquirie
           and
           punishment
           of
           the
           wrong-doers
           bin
           reserued
           to
           the
           magistrates
           .
           Neither
           doth
           their
           allegation
           of
           being
           included
           within
           the
           kind
           of
           warre
           generall
           ,
           serue
           to
           their
           
           purpose
           .
           For
           the
           combat
           is
           not
           contained
           vnder
           warre
           ,
           as
           the
           particular
           vnder
           the
           vniuersall
           :
           for
           those
           things
           that
           are
           contained
           vnder
           any
           vniuersall
           ,
           are
           of
           the
           same
           nature
           that
           the
           vniuersal
           is
           :
           as
           we
           see
           man
           hath
           the
           nature
           of
           the
           liuing
           creature
           ,
           vnder
           which
           he
           is
           contained
           ,
           euen
           as
           is
           the
           bruite
           beast
           ;
           but
           the
           combat
           is
           cleane
           contrary
           of
           nature
           to
           the
           vniuersall
           warre
           ,
           as
           shall
           be
           declared
           .
           First
           great
           Lords
           and
           Princes
           who
           make
           warre
           ,
           haue
           no
           magistrates
           ouer
           them
           to
           decide
           by
           iustice
           ,
           and
           to
           end
           their
           controuersies
           ,
           as
           priuate
           men
           haue
           .
           Besides
           that
           ,
           when
           warre
           is
           moued
           against
           any
           Prince
           ,
           the
           State
           and
           Common-weale
           is
           offended
           ,
           publike
           orders
           are
           peruerted
           ,
           honesty
           put
           in
           danger
           ,
           the
           way
           layd
           open
           to
           all
           iniury
           to
           the
           offence
           of
           Almightie
           God
           ,
           and
           finally
           ,
           whatsoeuer
           is
           good
           or
           honest
           in
           citie
           or
           country
           ,
           brought
           into
           confusion
           .
           And
           man
           being
           borne
           for
           the
           behoofe
           of
           his
           country
           ,
           his
           Prince
           ,
           his
           kinred
           and
           friends
           ,
           and
           for
           the
           defence
           of
           religion
           ,
           publike
           honesty
           and
           of
           vertue
           ;
           it
           is
           the
           dutie
           of
           euery
           man
           of
           vertue
           and
           honor
           ,
           to
           oppose
           himselfe
           against
           the
           fury
           of
           the
           enemy
           for
           the
           defence
           of
           all
           those
           things
           aboue
           specified
           .
           Furthermore
           ,
           the
           vniuersal
           warre
           is
           allowed
           by
           the
           lawes
           of
           all
           those
           who
           haue
           bin
           founders
           of
           famous
           Common-weales
           ,
           to
           take
           away
           seditions
           ,
           and
           reduce
           such
           as
           were
           rebellious
           to
           obedience
           ,
           and
           to
           maintaine
           temperance
           and
           order
           among
           all
           subiects
           .
           And
           God
           himselfe
           is
           called
           the
           God
           of
           hoasts
           ,
           but
           not
           the
           God
           of
           combats
           :
           for
           they
           are
           none
           of
           his
           works
           ,
           but
           of
           the
           diuell
           himselfe
           .
           Whereupon
           it
           is
           also
           sayd
           in
           the
           Scripture
           ,
           that
           the
           strength
           of
           warre
           consisteth
           not
           in
           the
           multitude
           of
           souldiers
           ,
           but
           that
           it
           commeth
           from
           heauen
           .
           And
           S.
           Augustine
           sayth
           ,
           that
           warre
           is
           not
           vniust
           ,
           vnlesse
           it
           be
           raised
           with
           purpose
           to
           vsurpe
           or
           to
           spoyle
           :
           and
           S.
           Ambrose
           in
           like
           sence
           affirmeth
           ,
           that
           the
           valour
           of
           
           those
           men
           that
           defend
           their
           countrey
           from
           barbarous
           people
           ,
           is
           full
           of
           iustice
           .
           By
           all
           which
           may
           clearly
           be
           seene
           how
           farre
           they
           are
           astray
           ,
           that
           would
           bring
           this
           kind
           of
           combat
           to
           be
           comprehended
           vnder
           the
           kind
           of
           warre
           vniuersall
           .
           And
           if
           in
           all
           ages
           ,
           ciuill
           warres
           haue
           bin
           odious
           and
           accounted
           cruell
           ,
           what
           praise
           or
           commendation
           can
           be
           iustly
           giuen
           to
           two
           gentlemen
           of
           one
           citie
           or
           country
           that
           fight
           together
           with
           purpose
           to
           kill
           one
           another
           ?
           whereas
           then
           the
           circumstances
           aboue
           mentioned
           make
           the
           vniuersall
           warre
           iust
           and
           lawfull
           :
           this
           wicked
           kind
           of
           priuate
           fight
           or
           combat
           ,
           is
           voyde
           of
           them
           all
           ,
           and
           cannot
           therefore
           be
           but
           most
           vniust
           and
           vnlawfull
           .
           With
           like
           wrong
           do
           they
           also
           labour
           to
           make
           it
           seeme
           commendable
           ,
           affirming
           that
           men
           thereby
           shew
           their
           valour
           and
           fortitude
           .
           For
           valour
           or
           fortitude
           being
           a
           principall
           vertue
           ,
           how
           can
           it
           haue
           place
           in
           so
           vniust
           and
           so
           vnnaturall
           an
           action
           ,
           proceeding
           onely
           from
           anger
           ,
           rage
           ,
           fury
           ,
           and
           rashnes
           ?
           Finally
           ,
           these
           men
           that
           will
           needs
           haue
           Aristotle
           to
           be
           their
           warrant
           ,
           might
           (
           if
           they
           list
           )
           see
           that
           he
           in
           his
           Ethikes
           ,
           where
           he
           directeth
           man
           vnto
           vertue
           ,
           and
           to
           ciuill
           felicitie
           ,
           putteth
           not
           among
           those
           whom
           he
           calleth
           fortes
           ,
           or
           men
           of
           valour
           ,
           such
           men
           as
           are
           delighted
           in
           reuenge
           ,
           but
           giueth
           them
           the
           title
           of
           warlike
           or
           bellicosi
           .
           And
           in
           the
           same
           bookes
           he
           sayth
           ,
           that
           whosoeuer
           doth
           any
           thing
           contrary
           to
           the
           lawes
           ,
           is
           to
           be
           accounted
           vniust
           .
           And
           (
           I
           pray
           you
           )
           what
           can
           be
           more
           directly
           contrary
           to
           the
           lawes
           then
           this
           kind
           of
           combat
           or
           priuate
           fight
           ?
           And
           if
           by
           taking
           iustice
           from
           the
           world
           ,
           all
           vertue
           must
           needs
           decay
           ,
           because
           she
           is
           the
           preseruer
           and
           defender
           of
           vertue
           ;
           how
           can
           this
           so
           excellent
           a
           vertue
           of
           fortitude
           be
           in
           them
           ,
           that
           despising
           the
           lawes
           and
           the
           magistrates
           ,
           and
           neglecting
           all
           religion
           ,
           and
           good
           of
           their
           cuntrey
           and
           weale
           publike
           ,
           do
           practise
           this
           wicked
           combat
           .
        
         
         
           Moreouer
           ,
           they
           perceiue
           not
           ,
           that
           Aristotle
           in
           his
           Ethikes
           (
           from
           whence
           the
           rules
           of
           ciuill
           life
           are
           to
           be
           drawne
           ,
           and
           not
           from
           his
           Rhetorikes
           ,
           out
           of
           which
           these
           men
           fetch
           their
           doutie
           arguments
           ,
           because
           elsewhere
           they
           can
           find
           none
           for
           their
           purpose
           )
           saith
           ,
           that
           to
           fight
           for
           cause
           of
           honour
           ,
           is
           no
           act
           of
           fortitude
           .
           Whereupon
           ensueth
           ,
           that
           such
           as
           come
           to
           the
           combat
           vpon
           points
           of
           honour
           ,
           as
           men
           do
           now
           a
           dayes
           for
           the
           most
           part
           ,
           make
           not
           any
           shew
           of
           their
           fortitude
           ,
           but
           onely
           of
           their
           strength
           and
           abilitie
           of
           body
           ,
           and
           of
           their
           courage
           :
           whereas
           true
           fortitude
           ,
           is
           to
           vse
           these
           gifts
           well
           and
           honestly
           ,
           according
           to
           reason
           .
           And
           what
           honestie
           or
           reason
           can
           there
           be
           in
           this
           so
           mischieuous
           and
           wicked
           a
           fight
           ?
           which
           neuertheles
           these
           men
           so
           farre
           allow
           and
           commend
           ,
           as
           they
           are
           not
           ashamed
           to
           say
           (
           moued
           surely
           by
           some
           diuellish
           spirit
           )
           that
           a
           man
           for
           cause
           of
           honour
           may
           arme
           himselfe
           against
           his
           country
           ,
           the
           respect
           whereof
           is
           and
           euer
           was
           so
           holy
           ;
           yea
           euē
           against
           his
           father
           ,
           and
           with
           cursed
           hands
           violate
           his
           person
           ,
           vnto
           whom
           (
           next
           after
           God
           )
           he
           must
           acknowledge
           his
           life
           and
           being
           ,
           and
           what
           else
           soeuer
           he
           hath
           in
           this
           world
           .
           This
           cannot
           be
           but
           a
           most
           pestiferous
           opinion
           ,
           and
           a
           speech
           hardly
           to
           be
           beleeued
           could
           come
           out
           of
           the
           diuels
           owne
           mouth
           of
           hell
           ;
           who
           though
           he
           be
           the
           author
           of
           all
           euill
           ,
           yet
           scarce
           thinke
           I
           that
           he
           durst
           father
           so
           abhominable
           a
           conceit
           or
           sentence
           .
           But
           it
           is
           a
           world
           to
           see
           how
           solemnly
           men
           wil
           become
           starke
           mad
           ,
           when
           they
           once
           vndertake
           to
           defend
           a
           mad
           cause
           .
           For
           to
           make
           their
           frantike
           fancie
           to
           seeme
           reasonable
           ,
           they
           vtter
           such
           absurdities
           as
           are
           not
           only
           detestable
           to
           mē
           ,
           but
           euē
           bruite
           beasts
           also
           abhorre
           .
           For
           among
           beasts
           ,
           many
           there
           are
           ,
           that
           by
           naturall
           instinct
           ,
           not
           onely
           feare
           and
           respect
           their
           begetters
           ,
           but
           do
           also
           nourish
           them
           diligently
           when
           they
           are
           waxen
           old
           ,
           and
           not
           able
           to
           purchase
           foode
           for
           
           themselues
           ,
           repaying
           thankfully
           the
           nouriture
           which
           themselues
           receiued
           whiles
           they
           were
           yong
           ,
           as
           it
           is
           certainly
           knowne
           the
           Storke
           doth
           .
           But
           here
           to
           colour
           their
           assertions
           ,
           they
           say
           ,
           that
           so
           ought
           children
           to
           do
           to
           their
           parents
           ,
           and
           citizens
           to
           their
           country
           ,
           so
           long
           as
           the
           one
           ceaseth
           not
           to
           be
           a
           father
           ,
           and
           the
           country
           forgetteth
           not
           her
           citizens
           :
           a
           saying
           no
           lesse
           foolish
           then
           the
           other
           .
           For
           when
           can
           that
           come
           to
           passe
           ?
           what
           law
           of
           nature
           ,
           or
           what
           ciuill
           constitution
           hath
           taught
           vs
           this
           lesson
           ?
           or
           out
           of
           what
           schoole
           of
           Philosophie
           haue
           they
           learned
           it
           ?
           what
           iniuries
           can
           a
           father
           or
           a
           mans
           country
           do
           vnto
           him
           that
           may
           make
           him
           not
           to
           acknowledge
           his
           countrey
           ,
           which
           ought
           to
           be
           deerer
           vnto
           him
           then
           his
           life
           ,
           or
           to
           cast
           off
           the
           reuerence
           due
           to
           his
           father
           ?
           Good
           God
           what
           els
           is
           this
           but
           to
           inuite
           men
           ,
           and
           as
           it
           were
           to
           stir
           them
           vp
           to
           parricide
           ,
           a
           thing
           odious
           euen
           to
           be
           mentioned
           .
           It
           is
           no
           maruel
           therfore
           ,
           if
           such
           as
           attribute
           so
           much
           to
           points
           of
           honor
           ,
           &
           wil
           needs
           defend
           the
           combat
           in
           that
           respect
           ,
           fall
           by
           Gods
           sufferance
           (
           as
           men
           blinded
           of
           the
           light
           of
           naturall
           reason
           )
           into
           such
           absurd
           opinions
           ,
           fit
           for
           senslesse
           men
           :
           which
           opinions
           ,
           in
           very
           truth
           ,
           are
           no
           lesse
           to
           be
           condemned
           then
           wicked
           heresies
           ,
           and
           the
           authors
           of
           them
           worthy
           sharpe
           punishment
           to
           be
           inflicted
           vpon
           them
           by
           such
           as
           haue
           authoritie
           in
           that
           behalfe
           .
           And
           this
           do
           they
           the
           rather
           deserue
           ,
           because
           they
           seeke
           to
           maske
           and
           disguise
           the
           good
           and
           commendable
           opinions
           of
           the
           best
           Philosophers
           ,
           and
           to
           wrest
           them
           in
           fauour
           of
           their
           damnable
           and
           wicked
           doctrine
           .
           But
           I
           should
           digresse
           too
           far
           if
           I
           should
           say
           all
           I
           could
           to
           confute
           this
           impietie
           ,
           and
           these
           wicked
           writings
           and
           cruell
           opinions
           :
           and
           therefore
           returning
           to
           our
           purpose
           of
           honour
           ,
           whereof
           we
           were
           speaking
           ,
           you
           may
           vnderstand
           by
           that
           which
           I
           haue
           already
           sayd
           ,
           that
           honour
           there
           is
           none
           to
           be
           gotten
           by
           the
           
           combat
           ;
           yet
           because
           among
           other
           things
           they
           say
           the
           combat
           hath
           bin
           deuised
           for
           cause
           of
           honour
           ,
           I
           must
           let
           you
           know
           that
           in
           true
           and
           sound
           Philosophie
           ,
           they
           that
           respect
           honour
           as
           the
           end
           of
           their
           actions
           ,
           are
           not
           onely
           vnworthy
           to
           be
           accounted
           vertuous
           men
           ,
           but
           deserue
           blame
           and
           reproch
           .
           But
           hereof
           I
           shall
           haue
           occasion
           to
           speake
           more
           amply
           in
           a
           fitter
           place
           .
           Onely
           this
           I
           wil
           now
           adde
           ,
           that
           no
           actions
           are
           commendable
           but
           those
           that
           are
           honest
           ,
           and
           where
           honestie
           is
           not
           ,
           there
           can
           be
           no
           honour
           .
           And
           honestie
           in
           truth
           there
           is
           none
           (
           as
           before
           hath
           bin
           said
           )
           in
           such
           a
           fight
           contrary
           to
           all
           vertue
           ,
           odious
           to
           all
           lawes
           ,
           to
           all
           good
           magistrates
           ,
           and
           to
           God
           himselfe
           ;
           though
           the
           folly
           of
           the
           fauourers
           of
           this
           diuellish
           deuice
           seeke
           most
           wrongfully
           to
           draw
           the
           summe
           of
           all
           vertues
           to
           this
           iniustice
           .
           Furthermore
           ,
           either
           the
           offences
           done
           to
           men
           ,
           may
           be
           auouched
           before
           Princes
           and
           magistrates
           in
           iudgement
           ,
           as
           no
           wrongs
           ,
           but
           lawfull
           acts
           ,
           or
           not
           .
           If
           they
           may
           be
           so
           auouched
           and
           proued
           ,
           then
           a
           thousand
           combats
           cannot
           take
           them
           away
           :
           neither
           is
           there
           any
           cause
           of
           combat
           if
           so
           wicked
           a
           custome
           were
           allowable
           .
           If
           not
           ,
           then
           he
           that
           hath
           done
           the
           iniury
           ,
           is
           already
           dishonest
           and
           dishonored
           ;
           and
           the
           victorie
           ouer
           such
           a
           man
           ,
           in
           faith
           what
           honour
           can
           it
           purchase
           ?
           Plato
           the
           diuine
           Philosopher
           ,
           and
           Aristotle
           his
           disciple
           after
           him
           ,
           considering
           the
           nature
           of
           iniury
           ,
           and
           finding
           that
           it
           caried
           with
           it
           alwayes
           vice
           and
           reproch
           ,
           affirmed
           that
           it
           was
           better
           to
           receiue
           an
           iniury
           then
           to
           do
           it
           .
           And
           Plato
           concludeth
           ,
           that
           he
           that
           doth
           iniury
           ,
           cannot
           attaine
           to
           happinesse
           :
           both
           which
           sayings
           are
           most
           agreeable
           to
           Christian
           religion
           .
           Aristotle
           affirmeth
           ,
           that
           the
           magnanimous
           or
           great
           minded
           man
           ,
           vtterly
           despiseth
           all
           iniuries
           ,
           for
           that
           an
           ill
           man
           cannot
           by
           any
           iniury
           he
           can
           do
           vnto
           him
           ,
           blemish
           those
           vertues
           wherewith
           he
           must
           be
           adorned
           to
           be
           
           truly
           magnanimous
           .
           With
           these
           worthy
           men
           therefore
           I
           conclude
           ,
           that
           iniuries
           are
           to
           be
           contemned
           and
           light
           set
           by
           ,
           specially
           of
           magnanimous
           men
           .
           For
           ,
           as
           Seneca
           saith
           ,
           a
           magnanimous
           man
           will
           neuer
           thinke
           that
           a
           vicious
           man
           hath
           done
           him
           iniury
           ,
           though
           his
           meaning
           were
           to
           do
           it
           ;
           but
           referre
           the
           punishment
           of
           his
           ill
           intention
           to
           the
           magistrate
           ,
           and
           the
           reuenge
           to
           God.
           And
           whosoeuer
           doth
           otherwise
           ,
           entring
           into
           this
           reuengefull
           humour
           of
           the
           combat
           ,
           he
           doth
           not
           onely
           not
           purchase
           any
           honor
           to
           himselfe
           thereby
           ,
           but
           heapeth
           on
           his
           owne
           head
           Gods
           wrath
           and
           indignation
           ,
           and
           shame
           of
           the
           world
           in
           the
           iudgement
           of
           wise
           men
           ,
           who
           know
           what
           is
           honest
           ,
           and
           what
           not
           ,
           what
           things
           deserue
           praise
           ,
           and
           what
           blame
           ;
           and
           how
           ,
           when
           ,
           and
           wherefore
           a
           man
           of
           vertue
           ought
           to
           venture
           his
           life
           .
           For
           he
           that
           thinketh
           by
           the
           combat
           to
           right
           himselfe
           ,
           taketh
           vpon
           him
           the
           office
           of
           God
           ,
           and
           of
           the
           magistrate
           ,
           as
           if
           himselfe
           were
           superiour
           to
           them
           both
           ,
           and
           were
           able
           of
           himselfe
           (
           as
           soueraigne
           Lord
           )
           to
           do
           iustice
           :
           which
           thing
           how
           dangerous
           it
           is
           in
           a
           wel-ordered
           Common-weale
           ,
           all
           lawes
           ,
           and
           reason
           it selfe
           doth
           plainly
           teach
           vs.
           
        
         
           But
           yet
           these
           goodly
           defenders
           of
           this
           abuse
           say
           ,
           that
           a
           man
           ,
           both
           by
           order
           of
           nature
           ,
           and
           by
           the
           opinion
           of
           Philosophers
           ,
           may
           well
           repulse
           an
           iniury
           by
           his
           owne
           vertue
           ,
           and
           not
           by
           law
           .
           And
           I
           say
           (
           as
           before
           )
           that
           if
           the
           iniury
           be
           done
           vnto
           a
           man
           of
           magnanimitie
           ;
           the
           way
           to
           shake
           it
           off
           ,
           is
           to
           despise
           it
           ,
           because
           the
           excellencie
           of
           his
           vertue
           is
           greater
           then
           any
           iniury
           that
           can
           be
           done
           vnto
           him
           :
           and
           if
           it
           be
           done
           to
           him
           that
           is
           not
           come
           to
           that
           degree
           of
           vertue
           as
           to
           be
           magnanimous
           ,
           he
           may
           perchance
           at
           the
           instant
           repulse
           the
           same
           ,
           or
           reuenge
           himself
           in
           hot
           bloud
           without
           any
           great
           reproch
           .
           But
           to
           reserue
           a
           malice
           or
           hatred
           any
           long
           time
           ,
           and
           therupon
           to
           come
           
           to
           the
           combat
           with
           a
           reuengefull
           mind
           ,
           as
           bruite
           beasts
           do
           ;
           will
           alwayes
           be
           esteemed
           of
           wise
           men
           ,
           a
           vicious
           action
           ,
           and
           contrary
           to
           all
           lawes
           and
           ciuill
           order
           .
           And
           they
           that
           are
           of
           such
           reuengefull
           minds
           ,
           are
           termed
           by
           Aristotle
           bitter
           and
           sharpe
           men
           ,
           as
           if
           he
           would
           say
           without
           reason
           .
           In
           which
           respect
           he
           iudgeth
           them
           to
           be
           (
           as
           hereafter
           shal
           be
           shewed
           )
           men
           vnworthy
           of
           ciuil
           conuersatiō
           .
           And
           by
           him
           it
           is
           esteemed
           the
           part
           or
           office
           of
           a
           vertuous
           ciuill
           man
           ,
           and
           a
           point
           of
           magnanimitie
           to
           pardon
           and
           forgiue
           offences
           and
           iniuries
           .
           For
           Plato
           and
           his
           followers
           were
           euer
           of
           opinion
           ,
           that
           magnanimitie
           was
           giuen
           to
           man
           ,
           not
           because
           he
           should
           dispose
           himselfe
           to
           hatred
           ,
           fury
           ,
           reuenge
           and
           wrath
           ,
           but
           to
           honestie
           and
           vertue
           .
           Wherefore
           Seneca
           also
           said
           ,
           that
           it
           was
           a
           kind
           of
           reuenge
           to
           forgiue
           .
           And
           the
           temple
           of
           the
           Graces
           (
           according
           to
           Aristotles
           opinion
           )
           was
           placed
           in
           the
           midst
           of
           the
           citie
           of
           Athens
           ,
           because
           all
           men
           might
           thereby
           vnderstand
           ,
           that
           they
           were
           to
           render
           good
           for
           good
           ,
           not
           ill
           for
           ill
           .
           For
           as
           by
           the
           first
           ,
           cities
           are
           the
           better
           preserued
           and
           maintained
           :
           so
           by
           the
           other
           ,
           they
           are
           destroyed
           and
           brought
           to
           ruine
           .
           Yet
           if
           the
           magnanimous
           man
           would
           wish
           him
           chastised
           that
           hath
           offended
           him
           ,
           he
           will
           not
           vouchsafe
           himselfe
           to
           file
           his
           hands
           vpon
           so
           base
           and
           vicious
           a
           person
           as
           those
           be
           (
           by
           Plato
           and
           Aristotles
           iudgement
           )
           who
           are
           iniurious
           to
           others
           ;
           but
           suffereth
           the
           magistrates
           according
           to
           the
           order
           of
           law
           to
           reuenge
           his
           cause
           by
           the
           punishment
           of
           the
           offender
           ,
           according
           to
           his
           desert
           ,
           to
           the
           end
           the
           vertue
           of
           the
           one
           ,
           and
           the
           vice
           of
           the
           other
           may
           be
           manifested
           ,
           and
           the
           one
           chastised
           ,
           and
           the
           other
           honored
           thereby
           .
           And
           what
           more
           glorious
           reuenge
           can
           a
           man
           desire
           ,
           or
           what
           more
           notable
           testimonie
           of
           his
           vertue
           ,
           then
           to
           haue
           him
           corrected
           ,
           and
           rest
           infamous
           by
           the
           punishment
           which
           law
           shall
           inflict
           
           vpon
           him
           who
           hath
           done
           him
           iniury
           ?
           Or
           what
           else
           do
           these
           furious
           minded
           men
           seeke
           in
           fine
           by
           their
           combat
           ?
           But
           yet
           they
           alledge
           further
           (
           as
           wiling
           to
           maintaine
           their
           wrong
           opinions
           with
           some
           shew
           of
           reason
           )
           that
           combats
           are
           sought
           only
           in
           cases
           of
           iniuries
           ,
           not
           determinable
           by
           law
           .
           Which
           answer
           is
           as
           inconsiderate
           as
           the
           rest
           .
           For
           what
           kind
           of
           iniuries
           can
           grow
           betweene
           man
           and
           man
           ,
           whereunto
           the
           authoritie
           of
           the
           Prince
           and
           of
           the
           Magistrates
           doth
           not
           extend
           ?
           who
           indeed
           are
           not
           to
           regard
           the
           obstinacie
           of
           the
           parties
           ,
           but
           to
           punish
           them
           by
           imprisonment
           ,
           and
           such
           other
           meanes
           as
           law
           doth
           allow
           and
           permit
           ;
           to
           bridle
           the
           insolencie
           and
           disobedience
           of
           such
           as
           will
           not
           obey
           and
           be
           ameinable
           .
           For
           if
           in
           ciuill
           actions
           that
           course
           be
           held
           ,
           wherefore
           should
           not
           the
           same
           rigor
           be
           the
           rather
           vsed
           in
           this
           so
           vnlawfull
           and
           beastly
           a
           debate
           ?
           Neither
           is
           there
           any
           reason
           in
           that
           they
           speake
           of
           publike
           and
           priuate
           iniuries
           ,
           since
           the
           cases
           are
           farre
           vnlike
           .
           For
           publike
           iniuries
           come
           from
           lawfull
           enemies
           ,
           such
           as
           offend
           or
           offer
           wrong
           to
           States
           or
           Cities
           :
           but
           they
           that
           are
           priuatly
           iniuried
           in
           their
           person
           ,
           cannot
           call
           them
           their
           lawfull
           enemies
           that
           so
           haue
           done
           them
           iniury
           :
           rather
           they
           themselues
           are
           to
           be
           esteemed
           lawfull
           enemies
           to
           their
           countrey
           ,
           whiles
           in
           following
           their
           rage
           and
           furious
           appetite
           of
           reuenge
           ,
           they
           oppose
           themselues
           against
           the
           publike
           and
           ciuill
           gouernement
           ,
           and
           deserue
           in
           that
           respect
           to
           be
           seuerely
           punished
           by
           the
           magistrate
           ,
           as
           men
           that
           esteeme
           more
           their
           priuate
           iniustice
           then
           publike
           iustice
           .
           And
           thus
           much
           for
           the
           second
           part
           of
           your
           question
           .
           Now
           touching
           the
           last
           point
           ,
           whether
           it
           appertaine
           to
           ciuill
           felicitie
           or
           no
           :
           you
           may
           easily
           gather
           by
           that
           which
           is
           already
           said
           ,
           that
           there
           can
           be
           nothing
           more
           contrary
           to
           good
           discipline
           in
           a
           wel-ordered
           commonweale
           ,
           then
           this
           wicked
           and
           vniust
           kind
           of
           fight
           ,
           
           which
           destroyeth
           ,
           so
           farre
           foorth
           as
           it
           beareth
           sway
           ,
           all
           ciuill
           societie
           .
           For
           it
           breedeth
           the
           contempt
           of
           God
           and
           his
           commandements
           ,
           of
           Religion
           ,
           of
           lawes
           ,
           constitutions
           and
           ciuill
           gouernement
           ,
           of
           Princes
           ,
           of
           magistrates
           ,
           and
           finally
           of
           countrey
           ,
           parents
           ,
           friends
           and
           kinred
           :
           to
           all
           which
           men
           are
           bound
           by
           reason
           naturall
           and
           ciuill
           ,
           and
           for
           defence
           of
           them
           to
           spend
           their
           liues
           in
           maner
           aforesaid
           :
           but
           not
           at
           their
           owne
           appetite
           ,
           instigated
           by
           rage
           and
           furie
           to
           be
           prodigall
           thereof
           ,
           or
           for
           reuenge
           of
           priuate
           quarrels
           or
           iniuries
           .
           Will
           you
           see
           how
           absurd
           and
           senslesse
           a
           thing
           these
           men
           maintaine
           ,
           that
           set
           vp
           and
           magnifie
           this
           glorious
           combat
           ?
           then
           take
           but
           this
           one
           instance
           .
           They
           say
           ,
           in
           good
           sooth
           ,
           that
           if
           two
           gentlemen
           ,
           subiect
           to
           the
           selfe
           and
           same
           lawes
           ,
           stirred
           by
           this
           furious
           conceit
           ,
           haue
           chalenged
           the
           one
           the
           other
           to
           the
           combat
           ,
           and
           that
           their
           soueraigne
           Lord
           or
           Prince
           forbid
           them
           to
           proceed
           therein
           ,
           that
           they
           are
           not
           to
           obey
           him
           ,
           but
           to
           seeke
           to
           accomplish
           their
           chalenge
           elsewhere
           out
           of
           his
           iurisdiction
           .
           And
           can
           any
           reasonable
           man
           ,
           or
           a
           good
           subiect
           endure
           to
           heare
           such
           a
           proposition
           maintained
           without
           stomacke
           or
           displeasure
           ?
           That
           which
           among
           the
           Painims
           and
           Gentiles
           was
           not
           lawful
           without
           speciall
           licence
           of
           the
           superiours
           to
           be
           attempted
           against
           a
           publike
           enemie
           ,
           armed
           to
           the
           ruine
           of
           their
           State
           and
           Common-weale
           :
           will
           these
           iolly
           politicians
           haue
           now
           to
           be
           lawfull
           among
           Christians
           in
           despite
           of
           their
           naturall
           and
           lawfull
           Lords
           and
           Princes
           ,
           vpon
           whom
           the
           foundation
           of
           well
           pollicied
           States
           is
           layd
           ,
           and
           in
           the
           obedience
           towards
           whom
           ,
           ciuill
           felicitie
           it selfe
           doth
           rest
           ?
           But
           we
           neede
           not
           to
           maruell
           ,
           if
           such
           men
           contemne
           humane
           lawes
           and
           ordinances
           ,
           when
           they
           sticke
           not
           to
           disobey
           God
           himselfe
           ;
           vnto
           whom
           they
           knowing
           manifestly
           this
           kind
           of
           fight
           to
           be
           odious
           and
           displeasing
           ;
           
           yet
           are
           they
           not
           ashamed
           by
           publike
           writings
           to
           maintaine
           it
           ,
           and
           thereby
           to
           draw
           souldiers
           and
           men
           of
           valour
           into
           their
           errror
           of
           a
           wilfull
           madnesse
           and
           mischieuous
           mind
           .
           It
           is
           a
           more
           mockery
           ,
           and
           a
           thing
           worthy
           to
           be
           laughed
           at
           ,
           to
           see
           how
           busily
           such
           fellowes
           build
           vpon
           a
           false
           foundation
           ,
           as
           if
           their
           building
           were
           like
           to
           stand
           .
           For
           leauing
           and
           forsaking
           the
           patterne
           and
           true
           rules
           of
           vertuous
           behauiour
           ,
           of
           policie
           and
           states
           ,
           and
           of
           good
           lawes
           written
           by
           that
           excellent
           Philosopher
           Aristotle
           ,
           they
           take
           hold
           (
           forsooth
           )
           of
           some
           fragments
           or
           parcels
           of
           his
           Rhetorikes
           to
           worke
           vpon
           :
           as
           though
           from
           thence
           men
           were
           to
           take
           the
           precepts
           of
           ciuill
           conuersation
           or
           politike
           gouernement
           ,
           whence
           onely
           the
           rules
           and
           method
           of
           well
           speaking
           are
           to
           be
           taken
           ,
           and
           not
           of
           ciuill
           felicitie
           .
           Out
           of
           his
           Rhetorikes
           they
           haue
           culled
           out
           namely
           this
           place
           ,
           where
           he
           saith
           ,
           that
           God
           helpeth
           those
           that
           are
           wronged
           ,
           not
           vnderstanding
           ,
           or
           seeming
           not
           to
           vnderstand
           ,
           that
           Aristotle
           in
           that
           place
           speaketh
           of
           ciuill
           iudgements
           or
           criminall
           ;
           and
           not
           of
           battels
           or
           combats
           ,
           such
           as
           this
           that
           he
           neuer
           knew
           ,
           ne
           yet
           euer
           heard
           spoken
           of
           :
           and
           if
           he
           had
           ,
           would
           haue
           sought
           to
           haue
           driuen
           it
           out
           of
           the
           frantike
           fancie
           of
           all
           men
           .
           It
           is
           not
           to
           be
           denied
           ,
           but
           that
           in
           good
           and
           godly
           iudgements
           managed
           by
           men
           desirous
           to
           maintaine
           iustice
           ,
           God
           is
           alwayes
           at
           hand
           to
           help
           and
           vphold
           the
           right
           ,
           and
           to
           tread
           downe
           and
           ouerthrow
           the
           wrong
           .
           For
           by
           him
           haue
           iudgements
           bin
           appointed
           and
           ordained
           ,
           and
           magistrates
           to
           rule
           and
           ouersee
           them
           ,
           not
           only
           for
           the
           common
           benefit
           of
           men
           ,
           but
           also
           for
           the
           defence
           of
           truth
           and
           righteousnesse
           ,
           and
           for
           the
           punishment
           of
           vntruth
           and
           wickednesse
           .
           Moreouer
           it
           is
           to
           be
           vnderstood
           ,
           that
           onely
           such
           places
           in
           Aristotles
           Rhetorikes
           are
           to
           be
           approoued
           and
           allowed
           in
           ciuil
           or
           politike
           life
           ,
           as
           are
           by
           him
           confirmed
           in
           his
           Ethikes
           
           and
           Rhetorikes
           :
           as
           that
           it
           is
           lawfull
           for
           a
           man
           to
           repulse
           an
           iniury
           ,
           and
           to
           defend
           himselfe
           ,
           and
           such
           other
           like
           .
           For
           ,
           as
           himselfe
           affirmeth
           ,
           the
           drift
           of
           his
           booke
           of
           Rhetorikes
           ,
           is
           to
           instruct
           a
           man
           how
           to
           frame
           his
           speech
           to
           perswàde
           ,
           and
           how
           to
           moue
           the
           minds
           of
           Iudges
           to
           anger
           ,
           hatred
           ,
           reuenge
           ,
           compassion
           ,
           and
           such
           like
           other
           affects
           ,
           which
           oftentimes
           wrest
           the
           truth
           ,
           and
           make
           wrong
           to
           preuaile
           .
           So
           as
           if
           the
           Orator
           preuaile
           ,
           and
           attaine
           the
           end
           he
           seeketh
           ,
           which
           is
           to
           perswade
           ,
           or
           vse
           the
           meanes
           to
           attaine
           it
           artificially
           ,
           he
           hath
           done
           his
           dutie
           .
           By
           which
           it
           appeareth
           ,
           that
           Rhetorike
           is
           ordained
           for
           iudgements
           and
           controuersies
           ,
           but
           not
           for
           instruction
           of
           ciuill
           life
           and
           manners
           .
           But
           let
           vs
           see
           what
           they
           get
           by
           this
           place
           taken
           out
           of
           the
           Rhetorikes
           .
           For
           my
           part
           ,
           I
           see
           not
           wherfore
           any
           man
           should
           looke
           or
           hope
           for
           any
           helpe
           or
           fauour
           at
           Gods
           hands
           in
           this
           so
           vniust
           ,
           vnlawfull
           and
           wicked
           an
           action
           ,
           most
           offensiue
           to
           his
           diuine
           Maiestie
           ,
           as
           contrary
           to
           his
           expresse
           commandement
           ,
           and
           a
           worke
           most
           pleasing
           and
           acceptable
           to
           the
           diuell
           ,
           by
           whose
           instigation
           the
           same
           is
           wholy
           set
           forward
           .
           Nay
           rather
           may
           the
           preuailing
           of
           them
           that
           haue
           the
           wrong
           cause
           to
           defend
           ,
           as
           oftentimes
           we
           see
           it
           happen
           in
           the
           combat
           ,
           serue
           for
           a
           most
           cleere
           argument
           ,
           that
           it
           falleth
           out
           by
           Gods
           speciall
           permission
           to
           vnseele
           the
           eyes
           (
           if
           it
           were
           possible
           )
           of
           such
           as
           are
           so
           wilfully
           blinded
           ,
           to
           the
           end
           they
           might
           see
           how
           vniust
           the
           conflict
           is
           ,
           which
           these
           men
           say
           ,
           was
           first
           inuented
           (
           among
           other
           causes
           )
           that
           truth
           might
           be
           knowne
           ,
           and
           right
           from
           the
           wrong
           .
           But
           how
           is
           truth
           or
           right
           found
           out
           ,
           if
           he
           which
           hath
           right
           on
           his
           side
           be
           ouercome
           ,
           as
           oftentimes
           it
           falleth
           out
           ?
           Forsooth
           they
           answer
           ,
           that
           it
           so
           hapneth
           by
           reason
           of
           some
           other
           offences
           of
           him
           that
           is
           ouercome
           ,
           and
           that
           God
           will
           haue
           him
           so
           punished
           for
           the
           same
           .
           By
           which
           reason
           it
           should
           follow
           
           that
           God
           (
           who
           is
           truth
           it selfe
           )
           suffereth
           in
           this
           fight
           (
           which
           they
           say
           was
           deuised
           for
           trying
           out
           of
           the
           truth
           )
           that
           in
           respect
           of
           punishing
           him
           for
           other
           offences
           that
           maintaineth
           the
           truth
           ,
           the
           other
           who
           hath
           the
           wrongfull
           cause
           in
           hand
           ,
           should
           triumph
           in
           his
           vniust
           victory
           ,
           and
           truth
           should
           be
           borne
           downe
           and
           defaced
           .
           Then
           which
           reason
           ,
           what
           can
           be
           imagined
           more
           contrary
           to
           the
           goodnes
           ,
           iustice
           ,
           and
           power
           of
           God
           ?
           as
           if
           he
           could
           not
           otherwise
           punish
           sinners
           ,
           then
           by
           a
           meane
           that
           should
           spot
           and
           ouerthrow
           truth
           ,
           in
           which
           he
           is
           so
           well
           pleased
           .
           It
           is
           therfore
           a
           most
           euident
           signe
           &
           certaine
           testimonie
           ,
           that
           this
           kind
           of
           proofe
           or
           trial
           of
           truth
           is
           most
           vncertain
           ,
           and
           the
           fight
           to
           that
           end
           vniust
           and
           wicked
           .
           And
           that
           it
           is
           no
           other
           then
           the
           work
           of
           the
           very
           diuell
           ,
           who
           being
           the
           author
           of
           all
           discord
           ,
           hatred
           ,
           debate
           ,
           falshood
           ,
           seditions
           ,
           vniust
           wars
           ,
           of
           death
           ,
           &
           mortal
           enemy
           to
           truth
           ,
           reioiceth
           when
           he
           seeth
           right
           ouerwhelmed
           with
           wrong
           ,
           reason
           oppressed
           by
           iniustice
           ,
           truth
           defaced
           by
           falshood
           ,
           and
           by
           meanes
           thereof
           ,
           men
           drawne
           to
           euerlasting
           damnation
           .
           And
           when
           it
           doth
           come
           to
           passe
           ,
           that
           he
           which
           maintaineth
           the
           right
           doth
           preuaile
           (
           if
           any
           right
           or
           reason
           may
           be
           supposed
           in
           so
           wicked
           and
           vnlawfull
           an
           action
           )
           euen
           that
           it selfe
           is
           to
           be
           imputed
           to
           the
           subtiltie
           of
           the
           diuell
           ,
           to
           draw
           men
           on
           as
           with
           a
           baite
           ,
           because
           he
           is
           loth
           to
           lose
           the
           great
           gaine
           of
           soules
           which
           he
           maketh
           by
           the
           humor
           of
           this
           detestable
           combat
           .
           By
           which
           ,
           not
           onely
           the
           champions
           themselues
           ,
           but
           they
           that
           hauing
           power
           ,
           permit
           them
           or
           grant
           them
           libertie
           to
           fight
           ;
           all
           they
           that
           counsel
           them
           therunto
           ,
           &
           all
           they
           that
           giue
           them
           the
           looking
           on
           in
           so
           damnable
           an
           action
           ,
           become
           subiect
           vnto
           him
           ,
           and
           enemies
           to
           God
           their
           Creator
           and
           Redeemer
           .
           And
           indeed
           there
           is
           no
           vice
           or
           sinne
           in
           the
           world
           ,
           whereby
           he
           winneth
           more
           to
           his
           kingdome
           ,
           then
           by
           this
           ;
           because
           at
           
           once
           he
           purchaseth
           thousands
           of
           soules
           :
           so
           foolishly
           do
           men
           flocke
           to
           be
           the
           beholders
           of
           a
           bloudie
           spectacle
           ,
           with
           inhumane
           desire
           to
           see
           the
           spilling
           of
           mans
           blood
           .
           But
           now
           to
           conclude
           this
           matter
           ,
           it
           is
           a
           lamentable
           thing
           that
           any
           Christian
           Prince
           ,
           or
           other
           generall
           commander
           ,
           should
           permit
           so
           pernicious
           and
           so
           damnable
           a
           thing
           ,
           and
           consent
           ,
           that
           vnder
           their
           authoritie
           it
           should
           be
           lawfull
           for
           one
           man
           to
           kill
           another
           for
           priuate
           quarrell
           ,
           and
           they
           to
           sit
           themselues
           protribunali
           ,
           to
           behold
           so
           vniust
           and
           cruell
           a
           fight
           .
           For
           they
           ought
           rather
           to
           consider
           ,
           that
           they
           are
           Gods
           ministers
           ,
           and
           by
           his
           diuine
           prouidence
           called
           to
           so
           high
           and
           so
           eminent
           a
           place
           ,
           not
           to
           fauour
           or
           giue
           reputation
           to
           the
           diuels
           works
           (
           among
           which
           there
           is
           none
           more
           wicked
           then
           this
           )
           but
           to
           execute
           his
           will
           ,
           to
           which
           the
           combat
           is
           directly
           and
           expresly
           contrary
           ,
           though
           it
           haue
           bin
           accepted
           and
           allowed
           by
           ill
           vse
           ,
           or
           rather
           abuse
           ,
           and
           bene
           entituled
           by
           the
           name
           of
           a
           custome
           by
           such
           as
           defend
           the
           same
           :
           who
           consider
           not
           that
           custome
           is
           to
           be
           obserued
           in
           good
           and
           cōmendable
           things
           ,
           and
           not
           in
           wicked
           and
           vnlawfull
           ,
           as
           this
           is
           .
           And
           if
           it
           happen
           that
           any
           abuse
           do
           grow
           and
           shrowd
           it selfe
           vnder
           the
           name
           of
           a
           custome
           ,
           the
           same
           ought
           to
           be
           taken
           away
           and
           abolished
           ;
           and
           thereto
           do
           all
           Philosophers
           agree
           .
           Of
           which
           kind
           ,
           this
           combat
           being
           manifestly
           one
           ,
           it
           should
           be
           rooted
           out
           ,
           and
           not
           suffered
           to
           continue
           vnder
           that
           name
           .
           For
           good
           customes
           are
           agreeable
           to
           Nature
           ,
           in
           which
           respect
           it
           is
           said
           ,
           that
           custome
           is
           another
           nature
           .
           But
           that
           which
           is
           contrary
           to
           nature
           (
           as
           this
           is
           )
           ought
           not
           to
           be
           named
           a
           custome
           ,
           but
           a
           vile
           abuse
           ,
           be
           it
           neuer
           so
           much
           cloked
           with
           the
           name
           of
           custome
           :
           the
           rule
           whereof
           is
           prescribed
           by
           Aristotle
           in
           his
           second
           booke
           of
           Politikes
           ,
           and
           should
           therefore
           not
           only
           not
           be
           permitted
           or
           maintained
           ,
           but
           being
           crept
           in
           ,
           be
           remoued
           
           and
           banished
           as
           a
           most
           pestilent
           and
           dangerous
           thing
           .
           And
           wheras
           Aristotle
           in
           his
           Rhetorikes
           saith
           ,
           that
           reuenge
           is
           better
           then
           pardon
           ,
           that
           is
           to
           be
           ruled
           according
           to
           the
           ciuill
           orders
           and
           constitutions
           of
           good
           common-weales
           .
           For
           he
           sayth
           not
           so
           vniuersally
           ,
           but
           onely
           in
           respect
           of
           an
           Orator
           ,
           and
           (
           as
           is
           said
           already
           )
           he
           in
           his
           Rhetorikes
           teacheth
           but
           what
           is
           requisite
           for
           an
           Orator
           to
           consider
           ,
           to
           perswade
           ,
           and
           not
           what
           is
           meete
           in
           ciuill
           life
           ,
           as
           he
           doth
           in
           his
           Ethikes
           .
        
         
           And
           thus
           much
           this
           author
           hauing
           said
           effectually
           to
           the
           purpose
           of
           your
           demaund
           ,
           I
           may
           ,
           if
           you
           please
           ,
           proceed
           to
           the
           former
           matter
           ,
           from
           which
           this
           question
           hath
           occasioned
           him
           and
           vs
           to
           digresse
           .
        
         
           All
           the
           companie
           agreed
           thereunto
           ,
           and
           hauing
           well
           allowed
           of
           the
           discourse
           ,
           framed
           themselues
           attentiuely
           to
           heare
           the
           rest
           .
        
         
           Wherefore
           I
           said
           ,
           You
           remember
           well
           (
           I
           doubt
           not
           )
           that
           the
           next
           was
           to
           speake
           of
           the
           third
           master
           of
           the
           Kings
           son
           ;
           who
           after
           the
           good
           instructions
           giuen
           by
           the
           former
           two
           to
           their
           disciple
           ,
           taught
           him
           that
           his
           appetite
           was
           in
           all
           things
           to
           be
           subject
           to
           reason
           ,
           and
           that
           he
           ought
           neuer
           to
           suffer
           himselfe
           to
           be
           drawne
           from
           that
           which
           was
           honest
           by
           any
           inticement
           :
           for
           that
           honestie
           was
           the
           end
           and
           scope
           of
           all
           vertue
           .
           He
           sought
           to
           perswade
           him
           ,
           that
           the
           chiefest
           thing
           that
           maketh
           a
           King
           to
           be
           knowne
           for
           a
           King
           ,
           was
           to
           know
           how
           to
           rule
           himselfe
           before
           he
           ruled
           others
           ,
           and
           to
           master
           his
           owne
           appetites
           rather
           then
           other
           mens
           .
           So
           the
           first
           hauing
           fashioned
           him
           to
           Religion
           ,
           and
           the
           second
           to
           truth
           ,
           this
           third
           framed
           him
           to
           be
           temperate
           and
           iust
           .
           Whereby
           it
           came
           to
           passe
           ,
           that
           although
           he
           know
           himselfe
           to
           be
           aboue
           the
           law
           ,
           yet
           did
           he
           not
           onely
           not
           seeke
           to
           ouer-rule
           the
           law
           ,
           but
           became
           a
           law
           to
           himselfe
           :
           
           so
           as
           he
           was
           neuer
           led
           ,
           either
           by
           loue
           or
           hatred
           ,
           in
           his
           iudgements
           (
           whether
           he
           punished
           or
           rewarded
           ,
           nor
           by
           anger
           ,
           or
           desire
           to
           benefite
           any
           man
           )
           from
           that
           which
           was
           iust
           and
           honest
           .
           Thus
           holding
           vnder
           reasons
           awe
           the
           disordinate
           appetites
           of
           his
           mind
           ,
           with
           the
           direct
           rule
           of
           iustice
           ,
           (
           vnder
           which
           ,
           Plato
           saith
           ,
           all
           vertues
           are
           contained
           ,
           because
           it
           is
           grounded
           vpon
           truth
           )
           he
           alwayes
           directed
           his
           actions
           to
           the
           marke
           of
           honestie
           ,
           euer
           doing
           good
           ,
           but
           neuer
           harming
           any
           .
           And
           knowing
           ,
           that
           who
           so
           is
           subject
           to
           his
           owne
           appetites
           ,
           deserueth
           not
           the
           title
           of
           a
           free
           man
           ,
           much
           lesse
           of
           a
           King
           :
           he
           framed
           himselfe
           to
           be
           most
           continent
           ,
           and
           shewed
           in
           himself
           an
           example
           of
           honest
           life
           and
           behauior
           to
           all
           his
           subjects
           .
           His
           benignitie
           he
           declared
           to
           them
           by
           his
           liberalitie
           ,
           and
           by
           shewing
           more
           care
           of
           the
           publike
           good
           then
           of
           his
           owne
           ;
           and
           that
           he
           would
           rather
           giue
           of
           his
           owne
           ,
           then
           take
           from
           them
           their
           goods
           .
           With
           his
           mildnesse
           and
           affabilitie
           he
           made
           himselfe
           singularly
           beloued
           ,
           and
           wan
           their
           hearts
           ,
           and
           with
           gentlenesse
           in
           word
           and
           deed
           ,
           and
           with
           loue
           towards
           his
           people
           ,
           &
           truth
           in
           al
           his
           actions
           ,
           he
           made
           them
           vnderstand
           that
           indeed
           he
           approched
           as
           neare
           to
           God
           in
           these
           excellent
           qualities
           ,
           as
           a
           mortall
           man
           could
           do
           .
           By
           meanes
           whereof
           ,
           no
           man
           fearing
           harme
           from
           him
           ,
           he
           was
           beloued
           and
           reuerenced
           as
           a
           God
           among
           them
           .
           Now
           hauing
           learned
           of
           his
           three
           first
           masters
           ,
           Religion
           ,
           Prudence
           and
           Wisedome
           ,
           Truth
           ,
           Iustice
           and
           Temperance
           ,
           with
           those
           other
           vertues
           belonging
           vnto
           them
           ;
           the
           fourth
           then
           taught
           him
           all
           that
           appertained
           to
           Fortitude
           ,
           and
           made
           him
           vnderstand
           ,
           that
           onely
           he
           is
           to
           be
           esteemed
           a
           man
           of
           fortitude
           and
           valour
           .
           ,
           who
           can
           hold
           a
           meane
           betweene
           furie
           and
           feare
           .
           And
           that
           when
           occasion
           of
           perill
           and
           danger
           is
           offred
           vnto
           him
           ,
           bearing
           with
           it
           honestie
           ,
           and
           wherein
           he
           might
           make
           shew
           of
           his
           vertue
           
           and
           courage
           ,
           did
           readily
           embrace
           and
           take
           hold
           of
           the
           same
           .
           And
           that
           albeit
           he
           were
           deare
           to
           himselfe
           ,
           in
           respect
           of
           those
           vertues
           which
           he
           knew
           himselfe
           to
           be
           possessed
           of
           ;
           yet
           esteeming
           more
           an
           honest
           and
           a
           glorious
           death
           then
           a
           naturall
           and
           reprochfull
           life
           ,
           he
           would
           make
           no
           difficultie
           to
           hazard
           his
           life
           for
           the
           benefite
           of
           his
           countrey
           ,
           knowing
           that
           an
           honorable
           end
           would
           be
           crowned
           with
           immortall
           fame
           .
           And
           forasmuch
           as
           it
           is
           seldome
           seene
           ,
           that
           men
           can
           vse
           this
           princely
           vertue
           as
           it
           ought
           to
           be
           vsed
           ,
           and
           when
           it
           should
           be
           vsed
           ,
           with
           such
           other
           circumstances
           as
           are
           requisite
           thereto
           ;
           therefore
           did
           his
           master
           instruct
           him
           and
           make
           him
           vnderstand
           ,
           that
           he
           which
           matcheth
           not
           his
           naturall
           courage
           with
           Prudence
           ,
           and
           those
           other
           vertues
           ,
           which
           the
           former
           masters
           had
           taught
           him
           ,
           could
           not
           rightly
           be
           called
           a
           valiant
           man.
           And
           how
           that
           this
           vertue
           ,
           being
           stirred
           vp
           by
           magnanimitie
           ,
           stoutly
           pursued
           honest
           things
           without
           respect
           of
           difficulties
           :
           and
           that
           though
           things
           formidable
           and
           terrible
           be
           naturally
           shunned
           of
           men
           ,
           yet
           the
           valiant
           man
           despiseth
           them
           ,
           and
           feeleth
           them
           not
           in
           respect
           of
           iustice
           and
           honestie
           ,
           whereby
           such
           men
           became
           equall
           to
           the
           Gods
           ,
           as
           Poets
           fained
           .
           And
           that
           if
           Prudence
           and
           Temperance
           were
           not
           ioyned
           with
           this
           royall
           vertue
           of
           Fortitude
           ,
           the
           same
           was
           turned
           into
           foolish
           hardinesse
           .
           And
           because
           his
           disciple
           should
           know
           how
           to
           auoid
           this
           vice
           ,
           he
           declared
           to
           him
           how
           such
           men
           as
           ,
           to
           auoyde
           infamie
           ,
           onely
           exercised
           their
           valour
           ,
           and
           exposed
           their
           liues
           to
           perill
           ,
           or
           onely
           to
           purchase
           honour
           ,
           were
           not
           to
           be
           called
           properly
           valorous
           men
           ;
           but
           they
           onely
           who
           for
           honesties
           sake
           made
           triall
           of
           their
           valour
           ,
           because
           honestie
           is
           the
           onely
           end
           of
           vertue
           ,
           by
           which
           humane
           felicitie
           is
           to
           be
           atchieued
           .
           And
           that
           he
           likewise
           was
           not
           to
           be
           accompted
           valiant
           ,
           who
           for
           feare
           of
           paine
           or
           punishment
           ,
           tooke
           
           in
           hand
           fearefull
           and
           dangerous
           enterprises
           ,
           nor
           yet
           they
           that
           through
           long
           experience
           in
           warfare
           ,
           or
           because
           they
           haue
           bin
           often
           in
           the
           brunt
           and
           danger
           of
           battels
           ,
           went
           cheerfully
           or
           couragiously
           into
           the
           warres
           to
           fight
           ,
           as
           it
           were
           by
           custome
           ,
           for
           that
           they
           did
           it
           rather
           by
           art
           and
           practise
           then
           by
           free
           election
           ,
           without
           the
           which
           can
           be
           no
           vertue
           .
           Neither
           he
           that
           by
           rage
           and
           furie
           suffered
           himselfe
           to
           be
           transported
           to
           attempt
           any
           danger
           ;
           since
           there
           can
           be
           no
           vertue
           ,
           where
           reason
           guideth
           not
           the
           mind
           .
           And
           for
           this
           cause
           wilde
           beasts
           (
           though
           they
           be
           terrible
           and
           fierce
           by
           nature
           )
           cannot
           be
           termed
           valiant
           ,
           because
           they
           being
           stirred
           onely
           by
           naturall
           fiercenesse
           ,
           wanting
           reason
           ,
           do
           but
           follow
           their
           instinct
           ,
           as
           do
           the
           Lions
           ,
           Tygers
           ,
           Beares
           ,
           and
           such
           other
           like
           .
           Neuertheles
           he
           denied
           not
           but
           that
           anger
           might
           accōpany
           fortitude
           ;
           for
           that
           it
           is
           rather
           a
           help
           vnto
           it
           ,
           then
           any
           let
           or
           impediment
           ,
           so
           long
           as
           reason
           did
           temper
           them
           ,
           and
           that
           it
           serued
           but
           for
           a
           spurre
           to
           pricke
           men
           forward
           in
           the
           defence
           of
           iust
           and
           honest
           causes
           .
           Moreouer
           he
           declared
           vnto
           his
           scholer
           ,
           that
           there
           is
           a
           kind
           of
           fortitude
           that
           hath
           no
           need
           of
           any
           such
           spurre
           of
           anger
           :
           which
           kind
           concerned
           the
           bearing
           of
           grieuous
           and
           displeasing
           accidents
           ,
           and
           the
           moderating
           of
           a
           mans
           selfe
           in
           happie
           and
           prosperous
           successes
           .
           And
           this
           is
           that
           blessed
           vertue
           which
           neuer
           suffereth
           a
           man
           to
           fall
           from
           the
           height
           of
           his
           minde
           ,
           being
           called
           by
           some
           men
           patience
           :
           who
           will
           not
           onely
           haue
           her
           to
           be
           a
           vertue
           separate
           from
           the
           foure
           principall
           vertues
           ,
           but
           also
           that
           she
           should
           be
           aboue
           them
           .
           But
           this
           opinion
           of
           theirs
           is
           not
           well
           grounded
           ,
           since
           in
           truth
           she
           is
           but
           a
           branch
           of
           fortitude
           :
           through
           which
           (
           as
           Virgil
           sayth
           )
           men
           beare
           stoutly
           all
           iniuries
           ,
           whether
           they
           proceed
           from
           wicked
           persons
           ,
           or
           from
           the
           inconstancie
           and
           changeablenesse
           of
           fortune
           ;
           but
           remaineth
           alwayes
           inuincible
           
           and
           constant
           against
           all
           the
           crosses
           ,
           thwarts
           and
           despites
           of
           fortune
           .
           This
           vertue
           is
           fitly
           described
           by
           Cicero
           ,
           where
           he
           saith
           ,
           that
           it
           is
           a
           voluntary
           and
           constant
           bearing
           of
           things
           grieuous
           and
           difficult
           ,
           for
           honesties
           sake
           .
           And
           in
           the
           Scriptures
           it
           is
           said
           ,
           that
           it
           is
           better
           for
           a
           man
           to
           beare
           with
           inuincible
           courage
           such
           things
           ,
           then
           to
           be
           otherwise
           valiant
           ,
           or
           to
           hazard
           himself
           ,
           how
           ,
           where
           ,
           &
           when
           it
           is
           fit
           .
           For
           who
           so
           beareth
           stoutly
           aduersities
           ,
           deserueth
           greater
           commendation
           and
           praise
           then
           they
           which
           ouercome
           their
           enemies
           ,
           or
           by
           force
           win
           cities
           or
           countries
           ,
           or
           otherwise
           defend
           their
           owne
           ,
           because
           he
           ouercometh
           him selfe
           ,
           and
           mastereth
           his
           owne
           affects
           and
           passions
           .
           Hauing
           respect
           to
           these
           things
           ,
           this
           wise
           schoole-master
           shewed
           his
           disciple
           ,
           that
           the
           valiant
           man
           was
           like
           a
           square
           solid
           body
           ,
           as
           is
           the
           die
           ,
           whereunto
           Aristotle
           also
           agreeth
           ,
           which
           in
           what
           sort
           soeuer
           it
           be
           throwne
           ,
           euer
           standeth
           vpright
           :
           so
           he
           being
           still
           the
           same
           man
           ,
           which
           way
           soeuer
           the
           world
           frame
           with
           him
           ,
           or
           the
           malice
           and
           enuie
           of
           wicked
           men
           ,
           or
           the
           freakes
           of
           fortune
           tosse
           him
           ;
           which
           fortune
           ,
           some
           call
           the
           Queene
           of
           worldly
           accidents
           ,
           though
           ,
           as
           a
           blind
           cause
           ,
           she
           alwayes
           accompanieth
           her selfe
           with
           ignorance
           .
           Moreouer
           he
           added
           that
           hope
           of
           gaine
           or
           profit
           ought
           not
           to
           moue
           a
           man
           to
           put
           his
           life
           in
           apparant
           danger
           :
           for
           if
           it
           chanced
           (
           as
           often
           it
           doth
           )
           that
           the
           hope
           began
           to
           quaile
           ,
           forthwith
           courage
           failed
           withall
           ,
           and
           the
           enterprise
           was
           abandoned
           ,
           because
           vaine
           conceiued
           hope
           ,
           and
           not
           free
           choice
           of
           vertue
           had
           guided
           him
           .
           A
           thing
           which
           neuer
           happeneth
           to
           them
           that
           in
           honest
           causes
           hazard
           their
           liues
           .
           For
           though
           any
           vnexpected
           terror
           chance
           vnto
           them
           ,
           so
           as
           on
           the
           sudden
           they
           cannot
           deliberate
           what
           were
           best
           to
           do
           :
           yet
           euen
           by
           habite
           which
           they
           haue
           made
           in
           the
           vertue
           of
           fortitude
           ,
           they
           loose
           not
           their
           courage
           ;
           but
           the
           more
           difficult
           
           and
           fearefull
           the
           accident
           appeareth
           ,
           the
           more
           stoutly
           will
           they
           resist
           and
           oppose
           themselues
           against
           the
           same
           .
           Likewise
           he
           declared
           to
           him
           ,
           that
           it
           was
           not
           true
           fortitude
           ,
           when
           men
           (
           not
           knowing
           what
           the
           danger
           was
           which
           they
           entred
           into
           )
           did
           vndertake
           any
           perillous
           enterprise
           :
           for
           it
           must
           be
           iudgement
           ,
           and
           not
           ignorance
           ,
           that
           shall
           stirre
           men
           to
           valorous
           attempts
           .
           Neither
           yet
           that
           they
           were
           to
           be
           esteemed
           properly
           valiant
           ,
           who
           like
           wilde
           sauage
           beasts
           ,
           moued
           by
           rage
           and
           fury
           ,
           sought
           reuenge
           ,
           and
           to
           hurt
           them
           that
           had
           prouoked
           them
           to
           wrath
           :
           for
           such
           were
           transported
           by
           passion
           ,
           and
           not
           guided
           by
           reason
           .
           Last
           of
           all
           he
           concluded
           that
           he
           was
           iustly
           to
           be
           accounted
           a
           man
           of
           valour
           ,
           who
           feared
           not
           euerie
           thing
           that
           was
           perillous
           ,
           yet
           of
           some
           things
           would
           be
           afraid
           .
           So
           as
           true
           fortitude
           should
           be
           a
           conuenient
           mean
           betweene
           rashnesse
           and
           fearefulnesse
           :
           the
           effect
           whereof
           was
           to
           be
           ready
           and
           hardie
           to
           vndertake
           dangerous
           actions
           ,
           in
           such
           time
           ,
           place
           ,
           and
           maner
           as
           befitted
           a
           man
           of
           vertue
           ;
           and
           for
           such
           causes
           as
           reason
           commanded
           him
           so
           to
           do
           :
           and
           because
           the
           doing
           thereof
           was
           honest
           and
           commendable
           ,
           and
           the
           contrary
           was
           dishonest
           and
           shamefull
           .
           All
           these
           points
           did
           this
           worthy
           schoolmaster
           seeke
           to
           imprint
           in
           the
           yong
           Princes
           mind
           ,
           that
           he
           might
           become
           stout
           and
           haughtie
           of
           courage
           ,
           to
           the
           end
           that
           he
           (
           who
           was
           borne
           to
           rule
           and
           commaund
           )
           might
           not
           through
           any
           sudden
           or
           vnlooked
           for
           accidents
           be
           daunted
           with
           feare
           ,
           or
           become
           base
           and
           cowardly
           minded
           :
           nor
           yet
           by
           ouermuch
           rashnesse
           or
           furie
           waxe
           fierce
           and
           cruell
           ;
           but
           with
           mild
           ,
           yet
           awfull
           behauiour
           ,
           gouerne
           and
           commaund
           the
           people
           subject
           vnto
           him
           .
           These
           were
           the
           seeds
           of
           vertue
           ,
           which
           these
           wise
           and
           worthy
           masters
           did
           cast
           into
           the
           tender
           mindes
           of
           those
           yong
           Princes
           ,
           from
           whence
           (
           as
           out
           of
           a
           fertile
           soile
           )
           they
           hoped
           to
           reape
           
           in
           their
           riper
           yeares
           fruite
           answerable
           to
           their
           labour
           and
           trauell
           .
           And
           this
           is
           all
           (
           said
           I
           )
           that
           this
           author
           hath
           discoursed
           vpon
           this
           matter
           ,
           and
           as
           much
           (
           I
           suppose
           )
           as
           is
           needfull
           for
           the
           education
           of
           children
           ,
           till
           they
           come
           to
           yeares
           of
           more
           perfection
           ,
           wherein
           they
           may
           begin
           to
           guide
           themselues
           .
        
         
           And
           then
           sir
           
             Robert
             Dillon
          
           (
           who
           as
           well
           as
           the
           rest
           had
           giuen
           a
           very
           attentine
           eare
           to
           the
           whole
           discourse
           )
           sayd
           :
           Truly
           these
           were
           right
           good
           and
           worthy
           documents
           ,
           and
           meete
           to
           traine
           a
           Prince
           vp
           vertuously
           ;
           neither
           could
           any
           other
           then
           a
           glorious
           issue
           be
           expected
           of
           so
           vertuous
           principles
           and
           education
           .
           And
           though
           this
           diligence
           and
           care
           were
           fitting
           for
           so
           high
           an
           estate
           as
           the
           son
           of
           a
           mightie
           monarke
           ,
           yet
           hath
           the
           declaration
           therof
           bin
           both
           pleasing
           and
           profitable
           to
           this
           companie
           ,
           and
           may
           well
           serue
           for
           a
           patterne
           to
           be
           followed
           by
           priuate
           gentlemen
           ,
           though
           not
           with
           like
           circumstances
           ;
           since
           the
           same
           vertues
           serue
           as
           well
           for
           the
           one
           as
           for
           the
           other
           to
           guide
           them
           the
           way
           to
           that
           ciuill
           felicitie
           ,
           whereof
           our
           first
           occasion
           of
           this
           dayes
           discourse
           began
           .
           But
           euening
           now
           hasting
           on
           ,
           and
           the
           time
           summoning
           vs
           to
           draw
           homeward
           ,
           we
           will
           for
           this
           present
           take
           our
           leaues
           of
           you
           ;
           hauing
           first
           giuen
           you
           harty
           thanks
           for
           our
           friendly
           entertainment
           ,
           especially
           for
           this
           part
           thereof
           ,
           whereby
           with
           your
           commendable
           trauell
           in
           translating
           so
           good
           and
           so
           necessary
           a
           worke
           ,
           you
           haue
           yeelded
           vs
           no
           small
           delight
           ,
           but
           much
           more
           profite
           ;
           which
           I
           am
           bold
           to
           say
           as
           well
           for
           all
           the
           companie
           as
           for
           my selfe
           :
           whereunto
           they
           all
           accorded
           .
        
         
           But
           ,
           said
           the
           Lord
           Primate
           ,
           we
           must
           not
           forget
           one
           point
           of
           your
           speech
           ,
           which
           was
           ,
           that
           you
           tied
           vs
           to
           a
           condition
           of
           three
           dayes
           assembly
           ;
           that
           as
           the
           author
           had
           deuided
           his
           work
           into
           three
           dialogues
           ,
           so
           we
           should
           
           giue
           you
           three
           dayes
           time
           to
           runne
           ouer
           euery
           day
           one
           of
           his
           dialogues
           .
           Supposing
           therefore
           that
           you
           haue
           finished
           his
           first
           ,
           we
           will
           to
           morrow
           (
           if
           this
           company
           please
           to
           giue
           their
           consent
           thereunto
           )
           be
           here
           to
           vnderstand
           whether
           he
           haue
           as
           sufficiently
           set
           downe
           rules
           for
           the
           fashioning
           a
           yong
           man
           to
           the
           course
           of
           vertue
           ,
           as
           he
           hath
           done
           for
           the
           education
           of
           his
           childhood
           .
           Therefore
           you
           may
           looke
           for
           vs
           ,
           &
           prepare
           your
           tongue
           ,
           as
           we
           will
           bring
           attentiuenesse
           to
           heare
           his
           doctrine
           by
           your
           study
           made
           ready
           for
           our
           vnderstanding
           .
           And
           so
           they
           departed
           all
           together
           towards
           the
           citie
           .
        
      
       
         
           The
           second
           dayes
           meeting
           ,
           and
           discourse
           of
           Ciuill
           life
           .
        
         
           WHen
           the
           next
           morning
           was
           come
           ,
           which
           appeared
           faire
           and
           cleare
           ,
           the
           companie
           (
           which
           the
           day
           before
           had
           bin
           with
           me
           )
           came
           walking
           to
           my
           house
           ,
           all
           ,
           saue
           onely
           M.
           Smith
           the
           Apothecary
           ,
           whose
           businesse
           being
           of
           another
           sort
           ,
           was
           not
           so
           desirous
           to
           spend
           his
           time
           in
           hearing
           discourses
           of
           that
           nature
           ,
           which
           brought
           no
           profit
           to
           his
           shop
           .
           And
           being
           entred
           into
           the
           house
           ,
           they
           found
           me
           ready
           to
           go
           walke
           abroade
           to
           take
           the
           sweete
           and
           pleasant
           ayre
           :
           wherefore
           though
           they
           had
           already
           had
           a
           good
           walke
           from
           the
           citie
           thither
           ,
           being
           somewhat
           more
           then
           a
           mile
           ;
           yet
           were
           they
           not
           vnwilling
           to
           beare
           me
           companie
           ,
           and
           would
           needs
           go
           with
           me
           .
           So
           I
           led
           them
           vp
           the
           hill
           to
           the
           little
           mount
           ,
           which
           standeth
           aboue
           my
           house
           ,
           along
           a
           pleasant
           greene
           way
           ,
           which
           I
           had
           planted
           on
           both
           sides
           with
           yong
           ashes
           :
           from
           whence
           hauing
           the
           prospect
           not
           onely
           of
           the
           citie
           ,
           but
           also
           of
           the
           sea
           and
           hauen
           ,
           we
           there
           sate
           vs
           downe
           ,
           and
           some
           commending
           the
           ayre
           ,
           some
           the
           delightfulnesse
           
           of
           the
           view
           ,
           we
           spent
           the
           time
           in
           sundry
           speeches
           ,
           vntil
           one
           of
           the
           seruants
           came
           to
           summon
           vs
           to
           walk
           home
           to
           dinner
           .
           Whereupon
           returning
           home
           ,
           and
           finding
           the
           meate
           on
           the
           table
           ,
           we
           sate
           vs
           downe
           ;
           I
           telling
           them
           that
           they
           found
           a
           Philosophers
           dinner
           ,
           for
           so
           I
           would
           now
           begin
           to
           take
           vpon
           me
           to
           entitle
           my selfe
           ,
           since
           they
           had
           made
           me
           (
           at
           the
           lest
           )
           the
           trucheman
           or
           interpreter
           of
           one
           that
           was
           worthy
           that
           name
           .
           And
           that
           I
           had
           the
           rather
           prepared
           no
           greater
           store
           of
           meate
           for
           them
           ,
           because
           I
           would
           imitate
           the
           temperance
           of
           a
           Philosopher
           ,
           as
           we
           were
           in
           number
           a
           conuenient
           companie
           for
           a
           Philosophicall
           dinner
           .
        
         
           Why
           ,
           said
           the
           Lord
           Primate
           ,
           what
           meane
           you
           by
           that
           ?
           is
           there
           any
           determinate
           companie
           appointed
           for
           such
           meales
           as
           are
           fit
           for
           Philosophers
           ?
        
         
           Yea
           sir
           ,
           quoth
           I
           ,
           if
           my
           memory
           faile
           me
           not
           ,
           I
           haue
           read
           that
           to
           such
           refections
           as
           might
           as
           wel
           feed
           the
           mind
           as
           the
           body
           ,
           there
           would
           not
           be
           any
           such
           great
           company
           of
           guests
           inuited
           ,
           as
           by
           the
           confusion
           of
           their
           talke
           and
           communication
           ,
           the
           serious
           and
           yet
           delightful
           discourses
           that
           might
           be
           proposed
           ,
           should
           not
           be
           imparted
           to
           all
           ,
           nor
           yet
           so
           few
           ,
           as
           for
           want
           of
           matter
           the
           same
           were
           to
           be
           omitted
           .
           Therfore
           it
           was
           determined
           that
           the
           number
           should
           be
           betweene
           the
           Graces
           and
           the
           Muses
           ,
           that
           is
           to
           say
           ,
           not
           vnder
           three
           ,
           nor
           aboue
           nine
           .
           We
           are
           therefore
           a
           fit
           companie
           for
           a
           Philosophicall
           dinner
           .
           ,
           and
           your
           entertainment
           shall
           be
           according
           for
           your
           cheere
           .
        
         
           Wel
           ,
           said
           sir
           
             Robert
             Dillō
          
           ,
           you
           shal
           need
           no
           shifts
           with
           vs
           ,
           for
           as
           we
           wil
           not
           cōmend
           your
           cheere
           (
           which
           is
           the
           thing
           is
           cōmonly
           begged
           by
           the
           excusing
           of
           want
           of
           meate
           )
           so
           shal
           you
           not
           need
           to
           take
           any
           care
           ,
           either
           for
           the
           satisfying
           of
           our
           appetites
           with
           dainty
           fare
           ,
           or
           to
           entertaine
           vs
           with
           Philosophicall
           discourses
           at
           dinner
           :
           for
           we
           expect
           such
           a
           
           at
           your
           hands
           after
           dinner
           in
           that
           kind
           ,
           as
           we
           shall
           the
           better
           passe
           ouer
           our
           dinner
           without
           them
           ,
           which
           we
           desire
           in
           that
           respect
           may
           be
           the
           shorter
           ,
           to
           the
           end
           that
           our
           bodies
           being
           fed
           temperatly
           ,
           our
           mindes
           may
           be
           the
           sharper
           set
           to
           fall
           to
           those
           other
           dainties
           which
           you
           haue
           prepared
           for
           vs.
           
        
         
           Yea
           but
           let
           not
           our
           dinner
           I
           pray
           you
           (
           said
           Captaine
           Dawtrey
           )
           be
           so
           temperate
           for
           sir
           
             Robert
             Dillons
          
           words
           ,
           but
           that
           we
           may
           haue
           a
           cup
           of
           wine
           :
           for
           the
           Scripture
           telleth
           vs
           that
           wine
           gladdeth
           the
           heart
           of
           man.
           And
           if
           my
           memory
           faile
           me
           not
           ,
           I
           haue
           read
           ,
           that
           the
           great
           banket
           of
           the
           Sages
           of
           Greece
           ,
           described
           by
           Plutarke
           ,
           was
           not
           without
           wine
           ;
           &
           then
           I
           hope
           a
           Philosophical
           dinner
           may
           be
           furnished
           with
           wine
           :
           otherwise
           ,
           I
           will
           tell
           you
           plainly
           ,
           I
           had
           rather
           be
           at
           a
           camping
           dinner
           then
           at
           yours
           ,
           howsoeuer
           your
           rerebanket
           will
           haply
           be
           as
           pleasing
           to
           me
           as
           to
           the
           rest
           of
           the
           company
        
         
           Whereat
           the
           rest
           laughing
           pleasantly
           ,
           I
           called
           for
           some
           wine
           for
           Captaine
           Dawtrey
           ;
           who
           taking
           the
           glasse
           in
           his
           hand
           ,
           held
           it
           vp
           a
           while
           betwixt
           him
           and
           the
           window
           ,
           as
           to
           consider
           the
           colour
           :
           and
           then
           putting
           it
           to
           his
           nose
           ,
           he
           seemed
           to
           take
           comfort
           in
           the
           odour
           of
           the
           same
           .
        
         
           Then
           said
           the
           Lord
           Primate
           ,
           I
           thinke
           (
           Captain
           Dawtrey
           )
           that
           you
           meane
           to
           make
           a
           speculation
           vpon
           that
           cup
           of
           wine
           ,
           you
           go
           so
           orderly
           to
           worke
           ,
           as
           if
           you
           were
           to
           examine
           him
           vpon
           his
           qualities
           ;
           whereof
           two
           principall
           you
           haue
           already
           resolued
           your selfe
           of
           ,
           by
           the
           testimony
           of
           your
           two
           principall
           senses
           .
           The
           colour
           ,
           we
           all
           determine
           with
           you
           is
           good
           ,
           the
           smell
           seemeth
           not
           to
           mislike
           you
           :
           it
           is
           consequent
           therefore
           that
           when
           you
           haue
           drunke
           it
           vp
           ,
           you
           will
           also
           resolue
           vs
           whether
           all
           three
           the
           qualities
           concurring
           together
           ,
           it
           may
           deserue
           the
           title
           of
           
             vinum
             Cos
          
           or
           no
           :
           for
           such
           was
           the
           wine
           wont
           to
           be
           entituled
           
           among
           the
           ancient
           Romanes
           ,
           that
           caried
           the
           reputation
           to
           be
           the
           best
           .
        
         
           And
           what
           (
           I
           pray
           you
           ,
           said
           I
           )
           might
           be
           the
           cause
           that
           their
           best
           wine
           was
           so
           called
           ?
           for
           I
           haue
           heard
           that
           question
           sundry
           times
           demaunded
           ,
           but
           I
           could
           neuer
           heare
           it
           yet
           answered
           sufficiently
           to
           my
           satisfaction
           .
        
         
           It
           is
           no
           maruell
           (
           sayd
           the
           Lord
           Primate
           )
           for
           although
           the
           matter
           haue
           bin
           long
           in
           controuersie
           ,
           and
           debated
           by
           many
           ful
           learned
           men
           ,
           and
           among
           them
           some
           that
           loued
           wine
           so
           well
           ,
           as
           their
           experience
           might
           make
           them
           beleeue
           that
           their
           verdit
           shold
           be
           very
           sound
           ;
           yet
           for
           ought
           I
           find
           ,
           we
           may
           say
           
             adhuc
             sub
             iudice
             lis
             est
          
           .
           Some
           say
           it
           should
           be
           taken
           for
           
             vinum
             Cossentinum
          
           ,
           as
           coming
           from
           a
           territory
           so
           named
           ,
           which
           commonly
           bare
           the
           best
           wines
           neare
           about
           Rome
           .
           Others
           interprete
           it
           by
           letters
           ,
           saying
           that
           Cos
           is
           to
           be
           taken
           for
           
             corpori
             omnino
             saluberrimum
          
           .
           But
           they
           that
           presume
           most
           to
           haue
           hit
           the
           marke
           ,
           say
           that
           it
           is
           so
           to
           be
           vnderstood
           ,
           that
           Cos
           should
           signifie
           the
           wine
           to
           be
           best
           by
           these
           three
           qualities
           ,
           which
           Captaine
           Dawtrey
           seemeth
           to
           insist
           vpon
           ,
           that
           is
           to
           say
           ,
           
             coloris
             ,
             odoris
          
           ,
           and
           saporis
           ;
           which
           three
           recōmending
           a
           wine
           ,
           it
           cannot
           but
           be
           called
           very
           good
           .
           And
           this
           is
           as
           much
           as
           I
           haue
           read
           or
           heard
           ,
           and
           will
           be
           content
           to
           be
           of
           the
           Iurie
           with
           Captaine
           Dawtrey
           to
           giue
           my
           verdit
           whether
           this
           of
           yours
           be
           such
           or
           no.
           
        
         
           In
           good
           faith
           (
           said
           Captaine
           Dawtrey
           )
           if
           I
           be
           the
           foreman
           of
           the
           Iurie
           ,
           as
           I
           haue
           bin
           the
           first
           to
           taste
           the
           wine
           ,
           I
           will
           pronounce
           it
           to
           be
           indeed
           singular
           good
           ,
           and
           well
           deseruing
           the
           title
           of
           Cos
           :
           for
           all
           three
           those
           qualities
           which
           you
           haue
           sayd
           wine
           is
           to
           be
           commended
           for
           .
        
         
           If
           the
           wine
           be
           good
           (
           said
           I
           )
           you
           may
           be
           sure
           I
           am
           right
           glad
           ,
           as
           well
           because
           I
           haue
           it
           to
           content
           such
           my
           good
           friends
           ,
           as
           because
           I
           haue
           made
           my
           prouision
           for
           my self
           
           so
           well
           ;
           whereby
           I
           hope
           you
           will
           all
           thinke
           me
           worthy
           to
           be
           a
           taster
           for
           the
           Queenes
           aduantage
           ,
           and
           my
           office
           to
           be
           well
           bestowed
           vpon
           me
           ,
           since
           I
           can
           taste
           a
           cuppe
           of
           wine
           so
           well
           ;
           for
           it
           is
           indeed
           of
           mine
           owne
           choice
           .
        
         
           Marry
           sir
           (
           said
           M.
           Dormer
           ,
           who
           had
           euen
           then
           finished
           his
           draught
           )
           me
           thinkes
           it
           fareth
           not
           with
           you
           according
           to
           the
           common
           prouerbe
           ,
           which
           saith
           ,
           that
           none
           goeth
           worse
           shod
           then
           the
           shoomakers
           wife
           :
           for
           in
           good
           sooth
           this
           is
           a
           cup
           of
           wine
           fit
           to
           recommend
           your
           taste
           ,
           and
           consequently
           your selfe
           to
           be
           employed
           in
           your
           office
           .
           But
           since
           you
           asked
           my
           Lord
           Primate
           the
           meaning
           of
           
             vinum
             Cos
          
           :
           and
           withall
           said
           that
           you
           neuer
           heard
           that
           question
           answered
           to
           your
           contentment
           ;
           let
           vs
           (
           I
           pray
           you
           )
           heare
           what
           is
           your
           conceit
           therein
           ,
           and
           whether
           you
           can
           giue
           any
           more
           probable
           sence
           thereof
           then
           those
           which
           he
           hath
           told
           vs.
           
        
         
           Nay
           in
           good
           faith
           ,
           said
           I
           ,
           that
           wil
           I
           not
           presume
           to
           do
           ;
           for
           I
           am
           not
           so
           affected
           to
           mine
           owne
           conceits
           ,
           as
           to
           preferre
           them
           before
           other
           mens
           .
           A
           better
           interpretation
           I
           will
           not
           therefore
           offer
           vnto
           you
           :
           but
           if
           you
           will
           needs
           haue
           me
           tell
           you
           how
           I
           ,
           among
           others
           ,
           conceiue
           of
           that
           
             vinum
             Cos
          
           :
           which
           is
           read
           of
           ,
           I
           thinke
           that
           it
           was
           so
           called
           for
           that
           the
           custome
           being
           in
           those
           dayes
           ,
           that
           wheresoeuer
           the
           Romane
           Consul
           came
           ,
           when
           he
           went
           in
           his
           iorney
           towards
           his
           gouernment
           ,
           or
           els
           within
           his
           prouince
           ,
           they
           of
           the
           good
           townes
           or
           cities
           presented
           him
           with
           such
           dainties
           as
           the
           place
           affoorded
           ,
           and
           specially
           with
           the
           choisest
           wines
           that
           were
           there
           to
           be
           had
           ,
           thereupon
           the
           best
           and
           most
           excellent
           wine
           was
           termed
           
             vinum
             Consulare
          
           ,
           to
           wit
           ,
           such
           as
           of
           choise
           was
           taken
           for
           the
           Consul
           himselfe
           .
           And
           the
           common
           abbreuiation
           of
           Consul
           being
           written
           in
           all
           auncient
           authors
           with
           these
           three
           letters
           Cos
           :
           so
           commeth
           
             vinum
             Cos
          
           :
           to
           be
           vnderstood
           (
           as
           
           I
           haue
           said
           )
           for
           
             vinum
             Consulare
          
           ,
           which
           was
           the
           best
           .
           And
           this
           is
           my
           opinion
           ,
           which
           if
           it
           be
           worthy
           to
           be
           admitted
           to
           go
           in
           companie
           with
           the
           rest
           ,
           I
           will
           not
           desire
           it
           should
           go
           before
           them
           :
           and
           if
           you
           will
           be
           pleased
           to
           accept
           of
           this
           my
           interpretation
           of
           
             vinum
             Cos
          
           :
           together
           with
           the
           wine
           which
           you
           say
           is
           so
           good
           ,
           and
           let
           the
           same
           supply
           the
           badnesse
           of
           your
           fare
           ,
           (
           wherein
           my
           wife
           hath
           the
           greatest
           fault
           )
           I
           shal
           go
           the
           more
           cheerfully
           to
           the
           rest
           of
           my
           taske
           ,
           which
           I
           am
           comforted
           by
           your
           speeches
           ,
           you
           are
           so
           well
           disposed
           vnto
           ,
           as
           it
           maketh
           you
           hasten
           to
           make
           an
           end
           of
           your
           bad
           dinner
           .
           Fruite
           therefore
           being
           brought
           ,
           and
           the
           table
           taken
           vp
           ,
           sir
           
             Robert
             Dillon
          
           said
           ;
           It
           is
           an
           approoued
           opinion
           of
           all
           antiquitie
           ,
           that
           after
           dinner
           a
           man
           should
           sit
           a
           while
           ,
           and
           after
           supper
           walk
           a
           mile
           :
           we
           must
           not
           therefore
           so
           suddenly
           rise
           from
           dinner
           to
           go
           to
           our
           rerebanket
           ;
           yet
           may
           we
           gather
           vp
           some
           of
           the
           crums
           of
           yesterdayes
           feast
           ,
           how
           full
           soeuer
           our
           bellies
           be
           with
           the
           good
           meate
           we
           haue
           eaten
           here
           .
           I
           remember
           then
           that
           the
           substance
           of
           a
           childs
           education
           ,
           that
           was
           to
           be
           set
           in
           the
           right
           way
           to
           his
           ciuill
           felicitie
           ,
           was
           yesterday
           declared
           by
           the
           example
           of
           the
           order
           held
           by
           the
           Kings
           of
           Persia
           ,
           in
           the
           training
           of
           their
           sons
           ,
           which
           were
           to
           succeed
           them
           in
           their
           kingdome
           .
           Which
           order
           ,
           though
           it
           were
           both
           pleasing
           and
           profitable
           to
           be
           vnderstood
           ,
           and
           that
           with
           change
           of
           circumstances
           it
           might
           well
           serue
           for
           the
           direction
           of
           a
           priuate
           gentleman
           how
           to
           bring
           vp
           his
           child
           :
           yet
           I
           for
           my
           part
           thinke
           that
           it
           would
           haue
           bin
           very
           good
           that
           there
           had
           bin
           set
           downe
           a
           course
           more
           particularly
           ,
           in
           what
           learning
           or
           study
           of
           the
           liberal
           arts
           the
           child
           should
           haue
           bin
           exercised
           .
           For
           I
           haue
           found
           by
           experience
           ,
           that
           the
           care
           and
           diligence
           of
           parents
           may
           aduance
           very
           much
           the
           forwardnesse
           of
           their
           children
           ,
           so
           as
           some
           being
           well
           plied
           ,
           shall
           not
           onely
           reade
           perfectly
           ,
           but
           be
           
           also
           well
           forward
           in
           his
           Grammer
           ,
           when
           the
           other
           of
           like
           wit
           and
           capacitie
           shall
           for
           lacke
           of
           plying
           drag
           and
           come
           very
           farre
           behind
           .
        
         
           That
           is
           (
           said
           I
           )
           most
           true
           ,
           and
           I
           can
           verifie
           it
           in
           my self
           ;
           for
           such
           was
           my
           fathers
           care
           (
           who
           not
           onely
           in
           the
           education
           of
           his
           children
           ,
           but
           also
           in
           the
           ordering
           of
           his
           houshold
           ,
           was
           second
           to
           no
           man
           of
           his
           degree
           that
           euer
           I
           knew
           )
           as
           before
           I
           was
           full
           fiue
           yeares
           of
           age
           ,
           I
           had
           gone
           through
           mine
           Accidence
           ,
           &
           was
           sent
           to
           schoole
           to
           Tunbridge
           ,
           20
           miles
           frō
           London
           ,
           and
           if
           either
           the
           aire
           of
           the
           place
           ,
           or
           some
           other
           disposition
           of
           my
           body
           had
           not
           hindred
           my
           health
           by
           a
           quartaine
           ague
           that
           tooke
           me
           there
           ,
           I
           might
           haue
           bin
           a
           forward
           scholer
           in
           my
           grāmer
           at
           6
           yeres
           old
           ,
           and
           haue
           bin
           ready
           to
           haue
           accompanied
           my
           learning
           with
           those
           corporall
           exercises
           which
           by
           some
           are
           set
           downe
           as
           fit
           to
           be
           vsed
           by
           children
           betweene
           the
           yeares
           of
           fiue
           and
           ten
           ,
           as
           well
           to
           harden
           their
           bodies
           and
           to
           make
           them
           apt
           for
           the
           wars
           (
           if
           their
           disposition
           be
           thereunto
           )
           as
           for
           health
           .
           But
           by
           that
           vnhappie
           accident
           ,
           not
           onely
           the
           health
           and
           strength
           of
           my
           body
           ,
           but
           my
           learning
           also
           met
           with
           a
           shrewd
           checke
           ,
           which
           I
           could
           neuer
           sithens
           recouer
           sufficiently
           .
           Neuerthelesse
           as
           much
           as
           my
           father
           could
           performe
           ,
           he
           omitted
           not
           to
           haue
           me
           trained
           both
           to
           my
           booke
           and
           to
           other
           exercises
           agreeable
           to
           his
           calling
           &
           abilitie
           ,
           following
           (
           as
           I
           suppose
           )
           such
           precepts
           as
           he
           had
           found
           set
           downe
           by
           some
           worthy
           authors
           treating
           of
           that
           matter
           .
           The
           exact
           forme
           of
           which
           education
           perhaps
           is
           hard
           to
           be
           obserued
           ,
           but
           by
           such
           as
           haue
           together
           with
           a
           fatherly
           and
           vigilant
           care
           ,
           wealth
           and
           meanes
           answerable
           to
           finde
           in
           their
           owne
           houses
           schoole-masters
           to
           instruct
           and
           fashion
           their
           children
           according
           to
           those
           rules
           and
           precepts
           .
           For
           by
           them
           ,
           before
           the
           child
           attaine
           the
           age
           of
           14.
           yeares
           ,
           he
           should
           not
           only
           
           haue
           learned
           his
           Grammer
           ,
           but
           also
           Logike
           ,
           Rhetorike
           ,
           Musike
           ,
           Poetrie
           ,
           drawing
           and
           perspectiue
           ,
           and
           be
           skilfull
           at
           his
           weapons
           ,
           nimble
           to
           runne
           ,
           to
           leape
           and
           to
           wrestle
           ,
           as
           exercises
           necessary
           vpon
           all
           occasions
           where
           fortitude
           is
           to
           be
           employed
           for
           the
           defence
           of
           his
           countrey
           and
           Prince
           ,
           his
           friends
           ,
           and
           of
           his
           faith
           and
           religion
           .
           And
           this
           is
           that
           which
           I
           conceiue
           your
           meaning
           was
           ,
           when
           you
           said
           ,
           that
           you
           thought
           it
           had
           bin
           needfull
           there
           had
           bin
           some
           more
           particular
           course
           set
           downe
           for
           the
           dispensing
           of
           the
           childs
           time
           in
           his
           learning
           .
           All
           which
           Piccolomini
           hath
           so
           exactly
           set
           downe
           in
           his
           learned
           booke
           of
           Morall
           institution
           ,
           written
           first
           in
           the
           Italian
           tongue
           ,
           as
           it
           may
           seeme
           he
           rather
           proposed
           or
           set
           foorth
           a
           perfect
           child
           ,
           as
           Cicero
           hath
           a
           perfect
           Orator
           ,
           and
           Castiglione
           a
           perfect
           Courtier
           ,
           then
           that
           it
           were
           easie
           to
           bring
           vp
           or
           traine
           any
           in
           that
           sort
           or
           according
           to
           that
           patterne
           .
           And
           therefore
           since
           that
           which
           our
           author
           hath
           sayd
           of
           the
           education
           of
           the
           Kings
           children
           of
           Persia
           ,
           seemeth
           enough
           if
           it
           be
           fitly
           applied
           for
           the
           instruction
           of
           any
           children
           during
           their
           childhood
           ,
           we
           may
           (
           if
           you
           please
           )
           now
           proceede
           to
           his
           second
           dialogue
           ,
           treating
           of
           the
           instruction
           of
           a
           yong
           man
           from
           his
           childhood
           forward
           :
           for
           I
           haue
           made
           ready
           my
           papers
           ,
           so
           as
           I
           hope
           without
           much
           interruptiō
           I
           may
           in
           English
           deliuer
           vnto
           you
           his
           mind
           ,
           set
           downe
           in
           his
           owne
           language
           ,
           though
           not
           with
           like
           smoothnesse
           of
           style
           .
           But
           since
           yesterday
           I
           heard
           you
           find
           no
           fault
           ,
           I
           may
           the
           better
           be
           encouraged
           to
           go
           on
           this
           day
           with
           my
           plaine
           manner
           of
           penning
           ,
           though
           it
           be
           vnpolished
           .
        
         
           Yea
           marry
           ,
           answered
           sir
           
             Robert
             Dillon
          
           ,
           very
           willingly
           :
           and
           all
           the
           company
           assenting
           thereunto
           ,
           I
           arose
           ,
           intreating
           them
           not
           to
           stirre
           ,
           for
           that
           I
           would
           presently
           returne
           vnto
           them
           with
           my
           bookes
           .
        
         
         
           Which
           being
           done
           ,
           and
           euery
           man
           lending
           an
           attentiue
           eare
           ,
           thus
           I
           began
           :
           As
           yesterday
           the
           infancy
           or
           childhood
           of
           man
           was
           resembled
           vnto
           that
           part
           of
           the
           soule
           which
           giueth
           life
           ,
           and
           is
           called
           vegetatiue
           ,
           being
           the
           foundation
           of
           the
           other
           parts
           :
           so
           must
           youth
           now
           be
           likened
           to
           that
           part
           which
           giueth
           sense
           and
           feeling
           ,
           and
           is
           named
           sensitiue
           .
           And
           as
           it
           is
           harder
           to
           rule
           two
           horses
           to
           guide
           a
           coach
           or
           charret
           then
           one
           :
           so
           is
           there
           farre
           greater
           difficultie
           in
           guiding
           a
           yong
           man
           then
           a
           child
           :
           for
           he
           is
           stirred
           much
           more
           with
           passions
           then
           the
           simple
           age
           of
           a
           child
           ,
           and
           is
           more
           violently
           caried
           away
           with
           things
           that
           delight
           him
           ;
           because
           he
           hath
           now
           the
           second
           power
           of
           the
           soule
           in
           force
           to
           draw
           him
           ,
           which
           for
           the
           most
           part
           is
           much
           more
           contrary
           to
           reason
           then
           the
           first
           .
           For
           wheras
           that
           first
           coueted
           only
           that
           which
           was
           profitable
           ,
           and
           which
           might
           nourish
           the
           bodie
           without
           any
           great
           regard
           of
           that
           which
           was
           honest
           ,
           as
           whereof
           it
           had
           no
           knowledge
           at
           all
           ;
           this
           other
           being
           wholy
           bent
           to
           delight
           ,
           respecteth
           little
           any
           other
           thing
           :
           which
           delight
           hauing
           greatest
           force
           in
           yong
           mindes
           ,
           draweth
           them
           sundry
           wayes
           ,
           and
           by
           allurements
           maketh
           them
           so
           much
           the
           more
           greedy
           to
           attaine
           the
           things
           they
           take
           pleasure
           in
           ,
           as
           the
           spurres
           wherewith
           they
           be
           pricked
           are
           more
           sharpe
           and
           poignant
           .
           This
           appeareth
           by
           their
           actions
           most
           manifestly
           .
           For
           hunting
           egerly
           after
           pleasure
           ,
           they
           are
           neuer
           quiet
           vntill
           they
           compasse
           their
           desires
           :
           and
           albeit
           that
           their
           desires
           be
           vehement
           in
           euery
           thing
           they
           fancie
           ,
           yet
           do
           they
           most
           of
           all
           discouer
           themselues
           in
           the
           lusts
           of
           the
           flesh
           ,
           which
           in
           them
           are
           firie
           ,
           by
           reason
           of
           the
           abundance
           of
           blood
           and
           naturall
           heate
           that
           is
           in
           them
           ,
           increasing
           those
           their
           disordinate
           desires
           beyond
           measure
           ,
           yea
           they
           grow
           infinite
           in
           them
           ,
           and
           variable
           ,
           as
           themselues
           are
           inconstant
           misliking
           this
           day
           that
           ,
           which
           yesterday
           they
           liked
           ;
           
           which
           proceedeth
           onely
           because
           their
           said
           desires
           are
           not
           forged
           in
           that
           part
           of
           the
           mind
           where
           reason
           hath
           her
           firme
           seate
           ,
           and
           proper
           dwelling
           .
           To
           this
           imperfectiō
           of
           lust
           ,
           is
           also
           added
           the
           violent
           motion
           of
           anger
           ,
           to
           which
           they
           are
           subiect
           ,
           and
           thereby
           soone
           drawne
           from
           the
           course
           of
           reason
           and
           iustice
           .
           By
           this
           passion
           are
           they
           prouoked
           to
           enter
           in
           to
           debate
           and
           quarrels
           vpon
           euery
           light
           occasion
           ,
           and
           as
           people
           desirous
           of
           honour
           and
           reputation
           ,
           as
           soone
           as
           they
           thinke
           they
           receiue
           any
           iniury
           ,
           they
           feare
           no
           perill
           nor
           danger
           of
           their
           liues
           ,
           but
           boldly
           and
           rashly
           vndertake
           to
           fight
           ,
           led
           by
           a
           desire
           of
           reuenge
           ,
           and
           hope
           to
           haue
           the
           victorie
           ouer
           their
           enemies
           .
           Of
           money
           or
           goods
           they
           make
           smal
           reckoning
           ,
           through
           lacke
           of
           experience
           ,
           because
           of
           their
           youth
           ,
           and
           want
           of
           prudence
           ,
           which
           groweth
           from
           experience
           :
           and
           therefore
           little
           know
           they
           ,
           how
           necessary
           the
           goods
           of
           fortune
           are
           to
           humane
           life
           ,
           and
           into
           what
           inconueniences
           they
           fall
           that
           are
           without
           them
           .
           So
           as
           they
           spend
           and
           consume
           without
           discretion
           ,
           not
           regarding
           the
           time
           to
           come
           ,
           but
           supposing
           the
           world
           will
           alwayes
           be
           at
           one
           stay
           .
           They
           be
           easily
           deceiued
           ,
           not
           knowing
           the
           saying
           of
           Epicarmus
           ,
           that
           not
           to
           beleeue
           rashly
           was
           the
           sinewes
           of
           wisedome
           ,
           And
           because
           they
           consider
           not
           how
           variable
           are
           the
           resolutions
           of
           this
           world
           and
           humane
           affaires
           ,
           they
           are
           euer
           full
           of
           good
           hope
           ,
           seldome
           fearing
           that
           any
           thing
           may
           befall
           them
           other
           then
           wel
           :
           which
           hope
           layeth
           open
           the
           way
           to
           such
           as
           lie
           in
           waite
           to
           intrap
           them
           and
           deceiue
           them
           .
           They
           seeme
           likewise
           to
           haue
           a
           touch
           of
           magnanimity
           ,
           by
           reason
           of
           the
           heate
           of
           their
           youth
           ,
           which
           stirreth
           them
           vp
           to
           vndertake
           great
           matters
           ,
           but
           yet
           inconsideratly
           ,
           as
           folke
           moued
           rather
           by
           nature
           then
           by
           election
           :
           and
           so
           are
           they
           inclined
           rather
           to
           attempt
           things
           seeming
           honorable
           ,
           then
           things
           profitable
           .
           They
           loue
           their
           friēds
           
           much
           more
           feruently
           then
           any
           other
           age
           ,
           because
           they
           delight
           more
           in
           company
           ,
           and
           measure
           not
           friendship
           by
           profit
           or
           by
           honestie
           ,
           but
           onely
           by
           their
           delight
           ,
           as
           they
           find
           them
           conformable
           to
           their
           appetites
           .
           They
           flie
           easily
           into
           that
           which
           is
           in
           all
           things
           vicious
           ,
           that
           is
           ,
           too
           much
           ;
           which
           too
           much
           ,
           is
           harmeful
           euen
           in
           iustice
           it self
           :
           whereupon
           is
           growne
           (
           I
           thinke
           )
           our
           English
           prouerbe
           ,
           that
           too
           much
           of
           a
           mans
           mothers
           blessing
           is
           not
           good
           :
           not
           considering
           the
           precept
           of
           Chilo
           ,
           who
           with
           three
           words
           taught
           the
           summe
           and
           effect
           of
           all
           vertue
           ,
           
             Ne
             quid
             nimis
          
           .
           Whereby
           we
           may
           vnderstand
           ,
           that
           vertue
           consisteth
           in
           the
           meane
           betweene
           two
           extremes
           ,
           which
           on
           either
           side
           are
           too
           much
           or
           too
           little
           ,
           wherein
           yong
           men
           do
           most
           incline
           to
           that
           extreme
           of
           too
           much
           :
           for
           they
           loue
           too
           much
           ,
           they
           hate
           too
           much
           ,
           they
           hope
           too
           much
           ,
           they
           feare
           too
           much
           ,
           they
           trust
           too
           much
           ,
           they
           spend
           too
           much
           ,
           they
           beleeue
           too
           much
           ,
           they
           presume
           too
           much
           :
           and
           by
           presuming
           too
           much
           ,
           they
           build
           more
           then
           they
           ought
           to
           do
           vpon
           the
           vncertaine
           and
           variable
           chances
           of
           fortune
           ,
           without
           setting
           before
           their
           eyes
           those
           good
           courses
           by
           which
           men
           through
           vertuous
           and
           commendable
           acts
           do
           attaine
           a
           happie
           life
           .
           And
           this
           is
           the
           cause
           why
           they
           giue
           so
           deafe
           an
           eare
           to
           friendly
           admonitions
           ,
           and
           to
           wise
           &
           graue
           aduice
           &
           counsel
           .
           For
           they
           ,
           not
           knowing
           their
           owne
           ignorance
           ,
           thinke
           they
           know
           all
           things
           ,
           such
           is
           the
           quicknesse
           and
           vehemencie
           of
           spirit
           which
           raigneth
           in
           them
           ,
           and
           giueth
           them
           a
           certaine
           shadow
           of
           nobilitie
           of
           courage
           ,
           by
           which
           they
           presume
           they
           are
           able
           to
           do
           all
           things
           of
           themselues
           well
           and
           commendably
           ;
           but
           they
           find
           themselues
           farre
           deceiued
           when
           they
           come
           to
           the
           triall
           .
           They
           do
           oftentimes
           iniury
           to
           others
           ,
           rather
           vnaduisedly
           then
           maliciously
           of
           purpose
           to
           harme
           or
           offend
           .
           And
           hauing
           generally
           a
           good
           opinion
           of
           all
           
           men
           ,
           simply
           measuring
           others
           words
           by
           their
           owne
           hart
           :
           they
           are
           soone
           moued
           to
           compassion
           and
           pittie
           .
           They
           delight
           exceedingly
           (
           as
           voide
           of
           care
           )
           to
           laugh
           ,
           to
           sport
           ,
           and
           to
           be
           merrie
           :
           and
           with
           quips
           and
           biting
           speeches
           to
           taunt
           their
           fellowes
           ,
           and
           such
           as
           conuerse
           with
           them
           :
           and
           heare
           more
           willingly
           pleasant
           conceits
           and
           merrie
           tales
           ,
           then
           graue
           sayings
           or
           auncient
           admonitions
           of
           wise
           and
           learned
           men
           .
        
         
           In
           faith
           (
           said
           Captaine
           Norreis
           )
           you
           haue
           painted
           or
           described
           a
           yong
           man
           in
           so
           strange
           a
           figure
           ,
           as
           to
           me
           it
           seemeth
           ,
           I
           see
           a
           monster
           before
           mine
           eyes
           ,
           with
           moe
           heads
           then
           the
           auncient
           Poets
           said
           that
           Hydra
           had
           ,
           the
           same
           that
           gaue
           Hercules
           so
           much
           to
           do
           to
           ouercome
           her
           :
           and
           it
           is
           to
           be
           maruelled
           ,
           that
           all
           yong
           men
           are
           not
           soone
           weary
           of
           that
           age
           ,
           which
           bringeth
           with
           it
           such
           varietie
           of
           imperfections
           ,
           and
           all
           contrary
           to
           reason
           and
           vertue
           .
           You
           make
           vs
           almost
           to
           conceiue
           an
           opinion
           ,
           that
           there
           can
           be
           no
           Art
           nor
           prudence
           sufficient
           to
           deliuer
           vs
           from
           such
           a
           multitude
           of
           errors
           that
           enuiron
           vs
           on
           euery
           side
           .
        
         
           If
           there
           were
           cause
           of
           complaint
           that
           youth
           should
           be
           thus
           described
           ,
           said
           I
           ,
           yet
           am
           not
           I
           the
           man
           you
           should
           complaine
           of
           ,
           but
           rather
           of
           mine
           author
           ,
           or
           of
           Aristotle
           ,
           who
           long
           before
           described
           the
           same
           euē
           as
           he
           hath
           done
           :
           and
           of
           Horace
           in
           like
           sort
           ,
           who
           taking
           the
           matter
           out
           of
           Aristotle
           ,
           concluded
           it
           in
           substance
           much
           like
           ,
           though
           in
           fewer
           words
           ,
           saying
           :
           
             
               The
               yong
               man
               on
               whose
               face
               no
               beard
               yet
               shewes
               ,
            
             
               When
               first
               he
               creepeth
               out
               of
               others
               charge
               ,
            
             
               Delights
               to
               haue
               both
               horse
               and
               hound
               at
               will
               ,
            
             
               With
               them
               to
               hunt
               ,
               and
               beate
               the
               woods
               and
               fields
               ,
            
             
               Like
               waxe
               to
               vice
               is
               easie
               to
               be
               wrought
               ,
            
             
               And
               sowre
               to
               them
               that
               tell
               him
               of
               his
               fault
               :
            
             
               Too
               late
               he
               learnes
               his
               profit
               for
               to
               know
               ,
            
             
             
               And
               in
               expence
               ,
               aye
               too
               too
               lauish
               still
               ,
            
             
               His
               heart
               is
               high
               ,
               and
               full
               of
               hote
               desires
               ,
            
             
               And
               soone
               he
               loathes
               that
               earst
               he
               loued
               deare
               .
            
          
        
         
           And
           truly
           the
           nature
           of
           a
           young
           man
           is
           very
           perillous
           ,
           and
           vnapt
           of
           it selfe
           to
           be
           ruled
           and
           directed
           to
           any
           good
           course
           ;
           partly
           because
           of
           the
           ignorance
           accompanying
           that
           age
           ,
           and
           partly
           for
           that
           following
           the
           vanities
           and
           delights
           which
           the
           worser
           part
           of
           the
           soule
           or
           mind
           doth
           set
           before
           him
           ,
           he
           respecteth
           not
           that
           which
           is
           honest
           and
           vertuous
           ,
           as
           a
           thing
           he
           neuer
           knew
           or
           tasted
           .
           And
           therefore
           being
           intent
           onely
           to
           pleasures
           and
           delights
           ,
           he
           considereth
           not
           any
           thing
           but
           what
           is
           present
           before
           him
           .
           For
           wanting
           (
           as
           is
           said
           )
           experience
           ,
           meete
           to
           foresee
           accidents
           to
           come
           ,
           he
           beleeueth
           much
           more
           them
           that
           intice
           him
           &
           flatter
           him
           ,
           by
           praising
           all
           he
           doth
           ,
           then
           those
           men
           that
           reproue
           or
           check
           him
           for
           doing
           ill
           ,
           or
           shew
           him
           the
           way
           to
           vertue
           ,
           by
           telling
           him
           the
           truth
           .
           Neither
           is
           there
           any
           thing
           that
           more
           setteth
           a
           yong
           man
           astray
           from
           the
           course
           of
           vertue
           ,
           then
           flattery
           :
           and
           specially
           are
           yong
           Princes
           to
           take
           heede
           thereof
           ,
           about
           whom
           are
           continually
           flatterers
           to
           winne
           their
           fauor
           ,
           and
           by
           harming
           them
           with
           that
           subtil
           engin
           ,
           to
           purchase
           to
           themselues
           as
           much
           gaine
           &
           profit
           as
           they
           can
           .
           These
           ,
           who
           (
           as
           Aristotle
           saith
           )
           bend
           all
           their
           wits
           to
           euill
           ,
           with
           continuall
           lying
           and
           soothing
           ,
           make
           yong
           men
           beleeue
           that
           they
           are
           excellent
           in
           all
           things
           aboue
           course
           of
           nature
           ;
           whereunto
           they
           (
           simple
           )
           giuing
           a
           readier
           eare
           then
           they
           should
           ,
           become
           so
           blind
           and
           foolish
           ,
           that
           they
           discerne
           not
           their
           owne
           good
           :
           but
           pricked
           forward
           with
           those
           false
           praises
           ,
           apply
           themselues
           to
           that
           onely
           which
           is
           pleasant
           and
           delightfull
           ,
           and
           become
           a
           prey
           vnto
           their
           flatterers
           ,
           who
           like
           Parasites
           affirme
           all
           that
           they
           heare
           their
           master
           say
           ,
           and
           denie
           whatsoeuer
           he
           denieth
           .
           In
           which
           respect
           Diogenes
           
           did
           right
           well
           say
           ,
           that
           flatterers
           were
           worse
           then
           crowes
           ,
           who
           feed
           but
           on
           the
           carcasses
           of
           the
           dead
           ,
           but
           these
           iolly
           companions
           deuoure
           the
           mindes
           of
           men
           aliue
           ,
           making
           them
           become
           (
           as
           Seneca
           saith
           )
           foolish
           or
           mad
           .
           Frō
           whose
           conceit
           Epicarmus
           varied
           not
           much
           ,
           who
           said
           ,
           that
           crows
           pick
           out
           the
           eyes
           but
           of
           dead
           carcasses
           ,
           but
           flatterers
           pick
           out
           the
           eyes
           of
           the
           mind
           ,
           whiles
           men
           are
           yet
           aliue
           .
           And
           to
           say
           truly
           ,
           this
           cursed
           generation
           ,
           with
           their
           leasings
           and
           soothing
           ,
           induce
           such
           as
           harken
           to
           them
           and
           beleeue
           them
           ,
           to
           be
           their
           own
           foes
           ,
           and
           to
           barre
           themselues
           from
           the
           attaining
           of
           true
           glory
           ,
           whiles
           they
           make
           them
           glory
           in
           the
           false
           praises
           of
           wicked
           flatterers
           .
           Who
           to
           the
           end
           they
           may
           be
           the
           better
           beleeued
           when
           they
           flatter
           ,
           vse
           all
           art
           possible
           to
           shew
           themselues
           affectioned
           (
           though
           counterfetly
           )
           to
           them
           ,
           in
           whose
           harts
           they
           seeke
           to
           poure
           their
           poison
           .
           For
           they
           kill
           in
           them
           all
           seeds
           of
           vertue
           ,
           and
           they
           take
           from
           them
           the
           knowledge
           of
           themselues
           ,
           and
           of
           all
           truth
           :
           to
           which
           ,
           flattery
           is
           a
           most
           pestilent
           and
           mortall
           enemie
           .
           And
           happy
           might
           indeed
           Princes
           thinke
           themselues
           ,
           if
           they
           had
           about
           them
           men
           that
           would
           frankly
           and
           resolutely
           resist
           the
           attempts
           of
           flatterers
           ,
           such
           as
           was
           
             Anaxarcus
             Eudemonicus
          
           about
           Alexander
           the
           Great
           .
           This
           Anaxarcus
           misliking
           that
           Alexāder
           throgh
           the
           flattery
           &
           false
           praises
           of
           such
           as
           magnified
           his
           acts
           ,
           grew
           so
           prowd
           ,
           as
           he
           wold
           needs
           be
           esteemed
           a
           God
           ,
           &
           seeing
           on
           a
           time
           his
           Physition
           to
           bring
           him
           a
           potion
           to
           ease
           the
           griefe
           of
           his
           disease
           when
           he
           was
           sicke
           ,
           said
           ,
           
             Is
             it
             not
             a
             wofull
             case
             ,
             that
             the
             health
             of
             our
             God
             should
             consist
             in
             a
             draught
             of
             licour
             and
             drugs
             composed
             by
             a
             man
             ?
          
           Words
           full
           wel
           beseeming
           the
           sincere
           mind
           of
           a
           free
           harted
           man.
           As
           on
           the
           other
           side
           it
           was
           vile
           adulation
           which
           Demades
           the
           Athenian
           vsed
           ,
           who
           being
           at
           an
           assembly
           of
           Councell
           ,
           proposed
           a
           decree
           ,
           by
           which
           he
           would
           haue
           had
           Alexander
           to
           be
           reputed
           for
           the
           thirteenth
           of
           the
           great
           Gods.
           But
           the
           
           people
           perceiuing
           his
           flattering
           purpose
           and
           small
           reuerence
           to
           diuine
           things
           ,
           condemned
           him
           in
           a
           fine
           of
           an
           hundred
           talents
           .
           If
           Princes
           ,
           and
           such
           as
           manage
           States
           ,
           would
           follow
           this
           example
           ,
           and
           haue
           an
           eye
           to
           such
           fellowes
           ,
           there
           would
           not
           be
           such
           store
           of
           Sycophants
           as
           now
           a
           dayes
           there
           are
           ;
           and
           the
           vertues
           and
           merites
           of
           honest
           men
           ,
           worthy
           honour
           and
           fauour
           ,
           would
           be
           better
           knowne
           and
           regarded
           then
           they
           are
           ;
           and
           rewards
           and
           recompences
           would
           be
           giuen
           to
           such
           men
           ,
           and
           not
           to
           flatterers
           ,
           who
           seeke
           to
           put
           them
           besides
           themselues
           .
           This
           I
           say
           of
           such
           as
           suffer
           themselues
           to
           be
           seduced
           by
           these
           charmers
           ,
           but
           not
           of
           wise
           Princes
           ,
           who
           giue
           no
           more
           eare
           to
           their
           inchantments
           ,
           then
           doth
           the
           serpent
           to
           the
           charmer
           ;
           because
           they
           know
           that
           their
           praises
           and
           soothings
           are
           but
           strāgling
           morsels
           smeared
           ouer
           with
           hony
           .
           Philip
           of
           Macedon
           ,
           the
           father
           of
           Alexander
           ,
           had
           a
           flatterer
           in
           his
           Court
           ,
           called
           Cisofus
           (
           or
           as
           some
           say
           Cleophus
           )
           who
           did
           not
           onely
           affirme
           and
           deny
           all
           that
           Philip
           sayd
           or
           denied
           ,
           but
           also
           on
           a
           time
           when
           Philip
           had
           a
           sore
           eye
           ,
           and
           ware
           some
           band
           or
           scarfe
           before
           it
           ,
           he
           in
           like
           manner
           came
           before
           the
           King
           with
           the
           like
           :
           and
           another
           time
           when
           Philip
           hauing
           hurt
           one
           of
           his
           legs
           ,
           limped
           vpon
           it
           ,
           and
           had
           clothes
           wrapped
           about
           it
           ,
           the
           flatterer
           came
           likewise
           with
           his
           leg
           so
           wrapped
           and
           halting
           into
           the
           Court
           ;
           seeking
           thus
           not
           only
           by
           his
           words
           as
           other
           Parasites
           do
           ,
           but
           also
           with
           his
           gestures
           and
           whole
           body
           to
           transforme
           the
           King
           ,
           and
           put
           him
           beside
           himselfe
           .
           But
           although
           Philip
           tooke
           delight
           in
           this
           skim
           of
           men
           ,
           yet
           could
           they
           neuer
           draw
           him
           by
           their
           charming
           to
           incurre
           those
           vices
           which
           his
           sonne
           ranne
           into
           :
           who
           albeit
           he
           was
           of
           a
           most
           noble
           nature
           and
           mind
           ,
           yet
           did
           he
           so
           much
           attribute
           to
           these
           bad
           companions
           ,
           and
           was
           so
           caried
           away
           with
           their
           flattering
           praises
           ,
           that
           he
           could
           not
           endure
           the
           truth
           that
           
           Calisthenes
           told
           him
           ,
           but
           miserably
           slue
           him
           ,
           spotting
           with
           so
           cruell
           and
           barbarous
           a
           fact
           ,
           all
           that
           euer
           he
           did
           before
           or
           after
           ,
           were
           it
           neuer
           so
           noble
           and
           worthy
           of
           glorie
           .
           But
           contrariwise
           ,
           Agesilaus
           did
           so
           despise
           and
           hate
           all
           flatterers
           ,
           that
           he
           wold
           neuer
           giue
           any
           man
           leaue
           to
           commend
           his
           vertues
           ,
           but
           onely
           such
           as
           had
           authoritie
           to
           reprehend
           his
           vices
           .
           Whereas
           Alexander
           was
           so
           distraught
           &
           rauished
           with
           the
           delight
           of
           such
           flatterers
           ,
           that
           he
           not
           onely
           suffered
           himselfe
           to
           be
           perswaded
           by
           them
           that
           he
           was
           the
           sonne
           of
           Iupiter
           ,
           but
           became
           also
           so
           foolish
           as
           to
           endure
           sacrifices
           to
           be
           made
           vnto
           him
           ,
           and
           to
           be
           worshipped
           like
           a
           God.
           From
           which
           folly
           he
           could
           neuer
           be
           brought
           ,
           vntill
           such
           time
           as
           he
           was
           grieuously
           wounded
           in
           an
           incounter
           with
           an
           arrow
           .
           Out
           of
           which
           his
           wound
           Deposippus
           the
           Athenian
           wrastler
           seeing
           the
           blood
           to
           run
           aboundantly
           ,
           said
           ,
           to
           taxe
           Alexanders
           vaine
           glory
           ;
           Why
           then
           ,
           do
           the
           Gods
           immortal
           bleed
           as
           we
           mortal
           men
           do
           ?
           which
           his
           words
           Alexander
           hearing
           ,
           and
           feeling
           the
           pain
           and
           smart
           of
           his
           wound
           ,
           he
           perceiued
           himself
           to
           be
           mortall
           and
           no
           God
           ;
           opening
           thereby
           in
           such
           sort
           the
           eyes
           of
           his
           mind
           ,
           as
           whē
           Anaxander
           the
           Philosopher
           (
           though
           vnworthy
           that
           name
           because
           he
           was
           a
           flatterer
           )
           standing
           once
           by
           Alexander
           when
           it
           thundred
           ,
           asked
           him
           ,
           whether
           it
           were
           he
           that
           had
           caused
           that
           thunder-cracke
           ,
           as
           the
           son
           of
           Iupiter
           ?
           No
           ,
           said
           he
           ,
           mildly
           reiecting
           his
           flattery
           ,
           I
           will
           cause
           no
           such
           terror
           vnto
           men
           .
           And
           another
           time
           when
           a
           medicine
           which
           he
           had
           taken
           troubled
           him
           grieuously
           in
           the
           working
           ,
           and
           Nicesias
           had
           said
           vnto
           him
           ,
           What
           shall
           we
           mortall
           men
           do
           ,
           if
           ye
           Gods
           endure
           such
           paine
           and
           agonie
           ?
           he
           looking
           angrily
           vpon
           him
           ,
           answered
           ,
           What
           Gods
           ?
           I
           feare
           me
           rather
           that
           the
           Gods
           do
           hate
           vs.
           This
           noble
           King
           likewise
           ,
           after
           sicknesse
           and
           hurts
           had
           made
           him
           know
           himselfe
           ,
           did
           a
           worthy
           and
           noble
           act
           
           towards
           Aristobulus
           the
           Historiographer
           .
           For
           this
           Aristobulus
           hauing
           written
           a
           booke
           of
           the
           deeds
           of
           Alexander
           ,
           and
           being
           with
           him
           in
           boate
           vpon
           the
           riuer
           Hidaspe
           in
           India
           ,
           he
           besought
           leaue
           that
           he
           might
           reade
           his
           booke
           vnto
           him
           :
           which
           when
           he
           had
           obtained
           ,
           and
           that
           Alexander
           perceiued
           ,
           by
           the
           vntrue
           reports
           made
           in
           his
           praise
           beyond
           all
           measure
           ,
           that
           he
           was
           a
           flatterer
           ,
           and
           no
           Historiographer
           :
           despising
           his
           shamelesse
           flattery
           ,
           he
           tooke
           the
           booke
           out
           of
           his
           hands
           ,
           in
           a
           rage
           throwing
           it
           into
           the
           riuer
           ,
           and
           fiercely
           turning
           to
           him
           ,
           said
           ,
           Thou
           wretch
           ,
           thou
           hast
           thy selfe
           deserued
           to
           be
           throwne
           after
           thy
           booke
           ,
           since
           thou
           hast
           not
           bin
           ashamed
           to
           set
           downe
           to
           the
           memory
           of
           posteritie
           the
           reports
           of
           my
           acts
           in
           such
           a
           false
           and
           flattering
           manner
           .
           By
           this
           ,
           which
           we
           haue
           sayd
           ,
           may
           easily
           be
           gathered
           ,
           that
           they
           ,
           who
           once
           giue
           eare
           to
           flattery
           ,
           cannot
           discerne
           the
           harme
           and
           deceit
           of
           flatterers
           towards
           them
           ,
           vntill
           some
           bitter
           storme
           or
           crosse
           of
           froward
           fortune
           befall
           them
           ,
           to
           open
           their
           eyes
           ,
           and
           to
           giue
           them
           to
           vnderstand
           how
           they
           haue
           bin
           deceiued
           by
           such
           lying
           companions
           ,
           and
           harmed
           more
           then
           by
           their
           mortall
           enemies
           .
           Which
           thing
           this
           wicked
           generation
           well
           considering
           ,
           lest
           Princes
           should
           perceiue
           their
           flatterie
           ,
           they
           neuer
           cease
           ,
           as
           soone
           as
           they
           haue
           gotten
           trust
           and
           credit
           by
           their
           lies
           ,
           to
           vse
           all
           meanes
           and
           deuices
           possible
           ,
           to
           put
           into
           their
           disgrace
           and
           hatred
           all
           such
           as
           they
           think
           may
           be
           like
           to
           discouer
           their
           subtilties
           ,
           and
           to
           make
           knowne
           the
           harme
           which
           they
           procure
           .
           To
           which
           purpose
           of
           inuenting
           false
           and
           colourable
           causes
           ,
           they
           labor
           to
           remoue
           them
           from
           being
           about
           the
           Prince
           ,
           that
           they
           may
           the
           better
           turne
           topsie-turuie
           all
           at
           their
           pleasure
           .
           By
           this
           meanes
           they
           so
           blind
           the
           eyes
           of
           those
           poore
           Princes
           whom
           they
           possesse
           ,
           that
           whiles
           they
           are
           in
           prosperitie
           they
           not
           onely
           loue
           them
           and
           hold
           them
           deare
           ,
           but
           also
           
           bestow
           vpon
           them
           offices
           ,
           lands
           ,
           and
           great
           Lordships
           .
           As
           by
           Philip
           before
           named
           it
           appeared
           ,
           who
           made
           Thrasideus
           the
           flatterer
           ,
           Lord
           of
           his
           countrey
           ,
           though
           otherwise
           he
           were
           a
           man
           of
           little
           worth
           and
           wisedome
           .
           And
           that
           Philip
           who
           was
           the
           last
           King
           of
           Macedon
           ouercome
           by
           the
           Romanes
           ,
           had
           a
           flatterer
           in
           his
           Court
           ,
           whose
           name
           was
           Proclides
           :
           who
           albeit
           he
           were
           a
           stranger
           (
           to
           wit
           ,
           a
           Tarentine
           )
           and
           a
           very
           vaine
           fellow
           ,
           yet
           crept
           he
           so
           farre
           into
           the
           said
           Kings
           fauour
           ,
           that
           he
           was
           able
           to
           breede
           great
           broyles
           and
           troubles
           in
           the
           kingdome
           .
           These
           and
           such
           like
           inconueniences
           would
           not
           happen
           ,
           if
           the
           ignorance
           of
           yong
           men
           (
           not
           discerning
           themselues
           )
           did
           not
           open
           the
           way
           to
           flattery
           ,
           and
           leade
           her
           as
           it
           were
           by
           the
           hand
           into
           the
           presence
           of
           Princes
           ,
           inducing
           them
           to
           delight
           in
           her
           .
           Hereof
           I
           haue
           spoken
           the
           more
           ,
           because
           ,
           the
           number
           of
           flatterers
           being
           infinite
           ,
           and
           very
           many
           those
           that
           by
           them
           are
           blinded
           and
           seduced
           to
           esteeme
           them
           and
           raise
           them
           into
           reputation
           ,
           all
           yong
           gentlemen
           ,
           and
           Princes
           specially
           might
           be
           forewarned
           of
           the
           harme
           they
           may
           do
           vnto
           them
           ,
           if
           before
           they
           offer
           their
           poison
           of
           lies
           and
           soothing
           praises
           ,
           they
           be
           not
           armed
           to
           repulse
           their
           practises
           ,
           and
           aduertised
           of
           their
           snares
           .
           Which
           thing
           the
           Thessalians
           considering
           ,
           when
           they
           had
           takē
           a
           citie
           called
           Melia
           ,
           they
           razed
           it
           ,
           only
           because
           it
           bare
           the
           name
           of
           flattery
           in
           the
           Greeke
           language
           ,
           so
           much
           did
           they
           hate
           and
           abhorre
           euen
           the
           name
           of
           so
           abhominable
           a
           vice
           .
           And
           where
           some
           Princes
           haply
           think
           themselues
           wise
           inough
           to
           take
           heed
           of
           such
           caterpillers
           ,
           and
           therefore
           care
           not
           to
           rid
           their
           Courts
           of
           them
           :
           let
           them
           assure
           themselues
           that
           therein
           they
           do
           like
           men
           that
           will
           feede
           on
           hurtfull
           meates
           ,
           and
           presume
           they
           shal
           not
           offend
           their
           stomacks
           .
           For
           these
           gallants
           can
           so
           cunningly
           watch
           and
           espie
           their
           times
           to
           worke
           their
           feate
           ,
           that
           in
           the
           end
           they
           cast
           out
           
           their
           poison
           ,
           and
           infect
           their
           minds
           with
           some
           fawning
           deuice
           or
           other
           before
           they
           be
           aware
           :
           so
           as
           there
           is
           no
           other
           meanes
           to
           auoid
           this
           mischiefe
           ,
           but
           onely
           to
           keepe
           it
           farre
           off
           ,
           and
           not
           to
           suffer
           it
           to
           approch
           .
           True
           it
           is
           neuerthelesse
           ,
           that
           if
           Princes
           (
           hauing
           flatterers
           about
           them
           )
           would
           looke
           well
           into
           themselues
           ,
           and
           learne
           the
           precept
           of
           
             Nosce
             teipsum
          
           (
           which
           onely
           precept
           is
           of
           such
           importance
           ,
           as
           without
           it
           no
           mā
           cā
           be
           happie
           )
           they
           might
           reape
           profit
           by
           their
           flattery
           :
           not
           by
           delighting
           in
           it
           ,
           but
           by
           vsing
           it
           as
           a
           rule
           or
           a
           square
           to
           examine
           their
           mindes
           and
           their
           actions
           by
           .
           For
           when
           they
           shall
           find
           themselues
           praised
           and
           magnified
           by
           any
           flatterer
           ,
           they
           wil
           endeuor
           themselues
           to
           garnish
           their
           minds
           with
           those
           vertues
           ,
           for
           which
           they
           were
           by
           him
           commended
           and
           extolled
           ,
           and
           were
           not
           before
           in
           thē
           ;
           to
           the
           end
           they
           might
           afterwards
           be
           truly
           and
           deseruingly
           praised
           for
           the
           same
           by
           men
           of
           vertue
           and
           honestie
           ,
           whose
           propertie
           is
           to
           exalt
           and
           celebrate
           the
           actions
           of
           worthy
           and
           famous
           men
           ,
           and
           not
           to
           lie
           and
           flatter
           ,
           to
           purchase
           fauour
           to
           themselues
           ,
           and
           to
           draw
           ruine
           vpon
           the
           heads
           of
           those
           that
           they
           shal
           haue
           put
           besides
           their
           wit
           ,
           as
           flatterers
           do
           .
           Diogenes
           was
           so
           great
           an
           enemy
           to
           flattery
           ,
           that
           he
           chose
           rather
           to
           liue
           in
           his
           tub
           ,
           then
           in
           the
           courts
           of
           mightie
           Princes
           ,
           who
           offered
           him
           fauour
           and
           entertainment
           ,
           disdaining
           to
           haue
           abundance
           of
           things
           gotten
           by
           so
           vile
           a
           vice
           .
           Contrariwise
           Aristippus
           ,
           though
           he
           were
           one
           of
           the
           disciples
           of
           Socrates
           ,
           did
           so
           degenerate
           from
           the
           doctrine
           and
           behauior
           of
           his
           master
           ,
           that
           he
           became
           a
           parasite
           to
           Dionysius
           tyrant
           of
           Sicile
           ,
           esteeming
           more
           the
           profit
           he
           got
           that
           way
           ,
           thē
           the
           reputation
           he
           might
           haue
           won
           by
           the
           profession
           of
           Philosophie
           :
           and
           grew
           in
           the
           end
           to
           be
           of
           so
           base
           a
           mind
           ,
           that
           although
           the
           Tyrant
           did
           spit
           in
           his
           face
           ,
           yet
           would
           he
           not
           be
           angry
           ;
           but
           being
           rebuked
           for
           enduring
           so
           vile
           
           a
           disgrace
           ,
           he
           laughing
           at
           them
           that
           rebuked
           him
           ,
           sayd
           :
           If
           fisher-men
           to
           take
           a
           small
           fish
           can
           be
           content
           to
           go
           to
           sea
           ,
           and
           to
           be
           washed
           all
           ouer
           with
           the
           waues
           ;
           shall
           not
           I
           endure
           that
           the
           King
           with
           a
           little
           spittle
           wet
           me
           ,
           to
           the
           end
           I
           may
           catch
           a
           Whale
           ?
           This
           same
           Aristippus
           seeing
           Diogenes
           on
           a
           day
           to
           wash
           a
           few
           herbes
           which
           he
           had
           gathered
           for
           his
           supper
           ,
           he
           said
           to
           him
           :
           Go
           to
           sirra
           ,
           if
           you
           would
           frame
           your selfe
           to
           follow
           the
           humor
           of
           Princes
           ,
           you
           should
           not
           need
           to
           feed
           vpon
           herbes
           .
           Neither
           thou
           (
           said
           Diogenes
           )
           if
           thou
           knewest
           thy selfe
           to
           be
           (
           I
           will
           not
           say
           )
           a
           Philosopher
           ,
           but
           a
           man
           ,
           thou
           wouldst
           not
           be
           (
           as
           thou
           art
           )
           the
           dog
           of
           Dionysius
           .
           For
           dogs
           for
           their
           meate
           fawne
           vpon
           their
           masters
           ;
           and
           so
           did
           this
           Philosopher
           shew
           how
           base
           and
           vile
           a
           thing
           it
           is
           to
           be
           a
           flatterer
           .
           Which
           ,
           by
           this
           digression
           ,
           my
           author
           hath
           in
           like
           sort
           laboured
           to
           make
           apparant
           by
           reasons
           and
           examples
           .
           But
           now
           returning
           to
           his
           former
           matter
           ,
           because
           he
           hath
           rather
           shewed
           the
           harme
           that
           comes
           by
           flattery
           ,
           and
           how
           it
           increaseth
           vice
           in
           yong
           mens
           minds
           ,
           then
           instructed
           them
           which
           way
           to
           roote
           it
           out
           ,
           you
           shall
           heare
           how
           he
           goeth
           about
           to
           pull
           vp
           the
           ill
           weeds
           that
           choke
           the
           naturall
           good
           seeds
           in
           their
           minds
           ,
           that
           by
           the
           increase
           of
           the
           good
           ,
           they
           may
           haue
           sufficient
           store
           to
           furnish
           them
           in
           the
           way
           of
           their
           felicitie
           .
           It
           is
           already
           declared
           what
           bad
           qualities
           and
           conditions
           the
           two
           worser
           powers
           of
           the
           soule
           stirre
           vp
           in
           yong
           mens
           minds
           ,
           for
           that
           they
           be
           mightie
           and
           vehement
           ,
           and
           apt
           to
           oppose
           themselues
           against
           reason
           ,
           and
           to
           resist
           her
           .
           And
           how
           reason
           in
           yong
           folkes
           is
           scarce
           felt
           or
           perceiued
           ,
           such
           is
           the
           force
           of
           the
           two
           foresaid
           faculties
           ,
           which
           draw
           them
           to
           lustfull
           appetites
           and
           disordinate
           passions
           .
           The
           cause
           whereof
           ,
           Heraclitus
           ascribeth
           to
           the
           humiditie
           ,
           wherwith
           these
           two
           ages
           abound
           :
           for
           it
           seemed
           to
           him
           that
           drinesse
           was
           the
           cause
           of
           wisedome
           ,
           
           and
           therefore
           sayd
           ,
           that
           the
           wisest
           mind
           was
           nothing
           else
           but
           a
           drie
           light
           .
           To
           which
           opinion
           Galen
           leaning
           ,
           thought
           the
           starres
           to
           be
           most
           wise
           because
           they
           be
           most
           drie
           .
           But
           leauing
           them
           with
           their
           opinions
           ,
           and
           imputing
           the
           cause
           onely
           to
           the
           worser
           powers
           or
           faculties
           of
           the
           soule
           ,
           let
           vs
           follow
           our
           two
           first
           chosē
           guides
           ,
           Aristotle
           &
           Plato
           .
           They
           say
           then
           ,
           that
           the
           soule
           which
           giueth
           sense
           or
           feeling
           ,
           and
           containeth
           in
           it
           the
           other
           that
           giueth
           life
           ,
           is
           not
           yet
           so
           rebellious
           against
           reason
           ,
           but
           that
           she
           maybe
           subdued
           ,
           and
           brought
           to
           be
           obedient
           .
           So
           as
           you
           must
           not
           think
           ,
           but
           that
           youth
           ,
           though
           it
           be
           incombred
           with
           those
           passions
           and
           desires
           before
           mentioned
           ,
           may
           neuerthelesse
           be
           directed
           to
           that
           good
           course
           which
           leadeth
           man
           to
           his
           most
           perfect
           end
           in
           this
           life
           ,
           and
           for
           which
           all
           vertues
           are
           put
           in
           action
           .
           For
           aboue
           or
           ouer
           these
           two
           powers
           or
           faculties
           ,
           is
           placed
           a
           third
           ,
           like
           a
           Ladie
           or
           Queene
           to
           commaund
           if
           she
           be
           not
           hindred
           in
           the
           execution
           of
           her
           charge
           .
           And
           if
           these
           two
           vnruly
           and
           wild
           powers
           ,
           which
           are
           the
           spring
           and
           fountaine
           head
           of
           all
           disordinate
           affections
           ,
           be
           once
           wel
           tamed
           and
           broken
           ,
           they
           do
           no
           lesse
           obey
           her
           cōmaundements
           ,
           then
           the
           wel
           taught
           horses
           obey
           the
           coach-man
           .
           For
           we
           are
           all
           drawne
           as
           it
           were
           by
           two
           vnbridled
           colts
           in
           this
           life
           ,
           by
           these
           two
           baser
           powers
           of
           the
           soule
           .
           Wherof
           the
           one
           sheweth
           it self
           in
           most
           vigour
           and
           strength
           in
           childhood
           ,
           and
           the
           other
           in
           youth
           .
           Concerning
           the
           first
           of
           which
           ,
           Aristotle
           and
           his
           master
           do
           disagree
           .
           But
           when
           they
           both
           are
           ioyned
           together
           ,
           and
           strong
           ,
           they
           become
           the
           more
           vnruly
           ,
           vnlesse
           the
           former
           (
           as
           was
           said
           yesterday
           )
           be
           well
           tamed
           and
           made
           meeke
           by
           good
           instruction
           and
           diligent
           care
           of
           education
           .
           For
           if
           childhood
           be
           fashioned
           according
           to
           the
           good
           precepts
           of
           the
           learned
           ;
           that
           first
           power
           commeth
           humble
           &
           obedient
           to
           be
           coupled
           with
           the
           other
           ,
           
           and
           thereby
           is
           there
           the
           lesse
           labor
           requisite
           for
           him
           that
           shall
           haue
           the
           guiding
           of
           them
           both
           in
           youth
           .
           But
           in
           youth
           described
           euen
           now
           ,
           as
           you
           haue
           heard
           ,
           in
           whom
           both
           these
           faculties
           are
           rude
           and
           vndisciplined
           ,
           the
           passions
           are
           altogether
           incited
           and
           ruled
           by
           the
           naturall
           powers
           .
           For
           though
           nature
           (
           if
           she
           be
           not
           hindred
           )
           bring
           forth
           her
           effects
           perfectly
           in
           respect
           of
           their
           substances
           ;
           yet
           are
           they
           often
           vnperfect
           in
           regard
           of
           the
           accidents
           .
           And
           for
           this
           cause
           is
           Art
           and
           industry
           needful
           to
           induce
           vertuous
           habits
           ,
           to
           supply
           that
           wherin
           nature
           accidentally
           may
           be
           defectiue
           .
           Whereby
           it
           cometh
           to
           passe
           ,
           that
           although
           the
           vertues
           and
           faculties
           of
           the
           soule
           haue
           all
           that
           which
           nature
           can
           giue
           vnto
           them
           ;
           yet
           haue
           they
           need
           of
           mans
           wit
           and
           discipline
           to
           bring
           forth
           laudable
           and
           perfect
           operations
           .
           And
           this
           is
           done
           by
           that
           part
           of
           Philosophie
           which
           is
           called
           Morall
           ,
           because
           from
           it
           we
           do
           draw
           the
           forme
           of
           good
           manners
           ,
           which
           being
           actually
           brought
           into
           the
           mind
           of
           a
           yong
           man
           ,
           as
           well
           as
           by
           the
           doctrine
           and
           wise
           instruction
           of
           others
           :
           and
           so
           by
           long
           custome
           ,
           conuerted
           into
           an
           habite
           ,
           do
           breake
           and
           make
           supple
           those
           parts
           which
           by
           nature
           are
           rebellious
           to
           reason
           .
           And
           of
           so
           great
           importance
           is
           the
           well
           training
           vp
           of
           childhood
           ,
           euen
           from
           the
           first
           ,
           that
           it
           may
           be
           assuredly
           beleeued
           ,
           that
           the
           youth
           succeeding
           such
           a
           childhood
           as
           was
           yesterday
           prescribed
           ,
           must
           needs
           be
           ciuill
           and
           well
           disposed
           :
           and
           on
           the
           contrary
           side
           ,
           that
           the
           life
           of
           such
           youths
           will
           be
           wicked
           and
           disordered
           ,
           as
           hauing
           bin
           ill
           brought
           vp
           in
           their
           childhood
           ,
           do
           enter
           into
           so
           hopelesse
           a
           course
           ,
           as
           may
           be
           likely
           to
           be
           the
           foundation
           of
           all
           vice
           and
           wickednesse
           during
           the
           whole
           life
           to
           come
           .
           And
           hopelesse
           may
           they
           be
           thought
           indeed
           ,
           who
           by
           ill
           doing
           beginne
           euen
           from
           their
           tender
           yeares
           to
           induce
           an
           ill
           habit
           into
           their
           minds
           :
           for
           from
           age
           to
           age
           after
           it
           increaseth
           and
           taketh
           roote
           
           in
           such
           sort
           ,
           as
           it
           is
           almost
           impossible
           to
           be
           rooted
           out
           or
           taken
           away
           .
           Neither
           can
           there
           be
           any
           greater
           euil
           wished
           to
           any
           man
           ,
           then
           that
           he
           be
           ill-habituated
           ,
           which
           thing
           by
           Aelianus
           report
           ,
           the
           Cretans
           were
           wont
           to
           wish
           to
           their
           enemies
           whom
           they
           hated
           most
           extremely
           ,
           and
           not
           without
           cause
           .
           For
           he
           that
           is
           fallen
           into
           an
           ill
           habite
           ,
           is
           no
           lesse
           blind
           to
           vertuous
           actions
           ,
           then
           he
           that
           wanteth
           his
           sight
           to
           things
           visible
           .
           And
           as
           the
           one
           is
           euer
           plunged
           in
           perpetual
           darknes
           :
           so
           doth
           the
           other
           liue
           in
           euerlasting
           night
           of
           vice
           ,
           after
           he
           hath
           once
           hardned
           himselfe
           to
           euil
           .
           And
           this
           is
           the
           worst
           kind
           of
           youth
           that
           may
           be
           ,
           which
           Aristotle
           aduised
           should
           be
           driuen
           out
           of
           the
           citie
           ,
           when
           neither
           for
           honesties
           respect
           ,
           nor
           for
           admonitions
           ,
           nor
           shame
           ,
           nor
           for
           loue
           of
           vertue
           or
           feare
           of
           lawes
           ,
           they
           could
           possibly
           be
           reclaimed
           to
           vertuous
           life
           .
        
         
           I
           pray
           you
           (
           said
           Captain
           Norreis
           )
           let
           me
           interrupt
           you
           a
           little
           ,
           so
           shall
           you
           the
           better
           take
           breath
           in
           the
           meane
           while
           .
           I
           noted
           not
           long
           sithens
           a
           saying
           of
           your
           author
           ,
           which
           me
           seemed
           somewhat
           strange
           ,
           and
           that
           is
           ,
           that
           the
           substance
           of
           the
           soule
           should
           be
           made
           perfect
           by
           the
           accidents
           .
        
         
           You
           say
           right
           ,
           quoth
           I
           ,
           but
           let
           not
           that
           seeme
           strange
           vnto
           you
           :
           for
           it
           ought
           rather
           to
           seeme
           strange
           vnto
           you
           if
           it
           were
           otherwise
           ;
           because
           the
           substance
           of
           euery
           thing
           is
           so
           called
           ,
           by
           reason
           that
           it
           is
           subiect
           vnto
           accidents
           ;
           neither
           can
           there
           be
           any
           accident
           (
           to
           which
           it
           is
           proper
           to
           be
           in
           some
           subiect
           )
           but
           it
           must
           fall
           into
           some
           substance
           :
           and
           hardly
           would
           the
           substance
           perhaps
           be
           discerned
           by
           sense
           ,
           but
           that
           the
           accidents
           do
           make
           it
           to
           be
           knowne
           .
           Yet
           hath
           nature
           giuen
           to
           the
           substance
           all
           that
           she
           could
           giue
           to
           enable
           the
           same
           ,
           to
           wit
           ,
           that
           it
           might
           by
           nature
           be
           of
           it selfe
           alone
           ,
           hauing
           no
           need
           of
           any
           other
           thing
           in
           respect
           of
           being
           ;
           and
           that
           it
           should
           be
           so
           necessary
           to
           
           all
           things
           else
           that
           is
           not
           a
           substance
           ,
           as
           without
           it
           they
           should
           be
           nothing
           .
           Therefore
           the
           nature
           of
           the
           soule
           is
           such
           ,
           as
           the
           parts
           thereof
           haue
           their
           vertues
           and
           faculties
           perfect
           :
           but
           in
           that
           concerneth
           the
           directing
           of
           them
           to
           ciuill
           life
           ,
           man
           cannot
           by
           nature
           onely
           compasse
           it
           ,
           nor
           attaine
           to
           that
           end
           of
           which
           we
           treate
           .
        
         
           Then
           said
           Captaine
           Norreis
           ,
           If
           it
           be
           so
           ,
           as
           by
           nature
           we
           cannot
           haue
           that
           wherewith
           we
           should
           compasse
           our
           felicitie
           ,
           it
           must
           belike
           be
           in
           vs
           contrary
           to
           nature
           .
           And
           ,
           all
           things
           contrary
           to
           nature
           ,
           being
           violent
           ,
           and
           of
           no
           continuance
           ;
           I
           cannot
           perceiue
           how
           this
           felicitie
           of
           ours
           may
           stand
           .
        
         
           Sir
           (
           said
           I
           )
           it
           followeth
           not
           ,
           that
           whatsoeuer
           is
           not
           by
           nature
           ,
           must
           needs
           be
           contrary
           to
           nature
           .
           But
           most
           true
           it
           is
           that
           the
           meanes
           to
           guide
           vs
           to
           this
           felicitie
           ;
           or
           our
           felicity
           it selfe
           ,
           is
           in
           vs
           not
           by
           nature
           :
           for
           if
           it
           were
           so
           ,
           all
           men
           should
           naturally
           be
           happy
           ,
           and
           by
           nature
           haue
           the
           means
           to
           purchase
           the
           same
           ,
           because
           all
           men
           should
           of
           necessitie
           worke
           after
           one
           sort
           .
           For
           things
           naturall
           ,
           vnlesse
           they
           be
           forced
           or
           hindered
           ,
           do
           alwayes
           bring
           foorth
           the
           same
           effects
           ,
           wheresoeuer
           they
           be
           ;
           and
           the
           powers
           which
           nature
           bestoweth
           ,
           are
           indifferently
           dispensed
           to
           all
           alike
           .
           Which
           thing
           is
           to
           be
           vnderstood
           by
           the
           vegetatiue
           part
           of
           the
           soule
           ,
           which
           in
           plants
           and
           in
           creatures
           sensible
           attendeth
           onely
           by
           nature
           ,
           without
           counsell
           or
           election
           ,
           to
           nourish
           ,
           to
           increase
           ,
           to
           procreate
           ,
           and
           to
           preserue
           :
           ne
           ceaseth
           at
           any
           time
           frō
           those
           offices
           ,
           but
           alwaies
           produceth
           like
           effects
           in
           al
           things
           that
           haue
           life
           .
           And
           the
           sēsible
           soule
           euermore
           giueth
           the
           power
           and
           vertue
           of
           feeling
           to
           creatures
           sensible
           ,
           and
           neuer
           altereth
           her
           operation
           ,
           nor
           ceaseth
           to
           yeeld
           the
           same
           whiles
           life
           endureth
           ,
           except
           by
           some
           strange
           accident
           she
           be
           forced
           .
           Seeing
           therefore
           the
           diuersitie
           of
           mans
           will
           ,
           the
           varietie
           of
           his
           operations
           ,
           and
           
           how
           differently
           they
           vse
           the
           faculties
           of
           the
           soule
           ,
           we
           must
           needes
           conclude
           ,
           that
           in
           respect
           of
           ciuill
           life
           ,
           they
           work
           not
           according
           to
           nature
           .
           But
           we
           must
           not
           therfore
           say
           ,
           that
           their
           working
           to
           purchase
           their
           felicitie
           ,
           and
           the
           end
           we
           speake
           of
           ,
           is
           contrary
           to
           nature
           .
           For
           such
           things
           are
           properly
           said
           to
           be
           contrary
           to
           nature
           ,
           as
           are
           violently
           forced
           to
           that
           which
           is
           not
           naturall
           ,
           and
           whereunto
           they
           haue
           no
           aptnesse
           or
           disposition
           at
           all
           .
           As
           for
           example
           ,
           if
           a
           stone
           (
           which
           is
           naturally
           heauy
           ,
           and
           therfore
           coueteth
           to
           moue
           to
           the
           center
           of
           the
           earth
           )
           be
           cast
           vpward
           into
           the
           aire
           by
           force
           ,
           it
           is
           to
           be
           said
           ,
           that
           the
           motion
           of
           that
           stone
           so
           forced
           vpward
           is
           contrary
           to
           nature
           ;
           because
           it
           hath
           no
           instinct
           or
           mouing
           from
           nature
           to
           go
           vpward
           :
           and
           though
           it
           were
           throwne
           vp
           ten
           thousand
           times
           ,
           so
           often
           wold
           it
           fal
           downe
           again
           ,
           if
           it
           were
           not
           retained
           otherwise
           frō
           falling
           .
           And
           if
           fire
           ,
           which
           is
           light
           ,
           &
           couets
           to
           ascend
           ,
           should
           be
           forced
           downeward
           ,
           that
           force
           would
           be
           contrary
           to
           nature
           ,
           and
           the
           force
           ceasing
           ,
           it
           would
           by
           nature
           ascend
           again
           ,
           because
           it
           hath
           not
           any
           vertue
           ,
           or
           principle
           ,
           or
           motion
           to
           descend
           ,
           but
           onely
           to
           ascend
           ,
           by
           which
           it
           striueth
           to
           come
           to
           the
           place
           which
           is
           proper
           to
           it
           by
           nature
           ,
           as
           it
           is
           fire
           ,
           and
           by
           which
           it
           is
           fire
           naturally
           .
           For
           the
           elements
           haue
           alwayes
           their
           essence
           most
           perfect
           ,
           when
           they
           are
           nearest
           to
           the
           place
           assigned
           them
           by
           nature
           .
           But
           man
           being
           a
           creature
           capable
           of
           reason
           ,
           and
           thereby
           apt
           to
           receiue
           those
           vertues
           ,
           the
           seeds
           whereof
           nature
           hath
           sowne
           in
           his
           mind
           ,
           it
           cannot
           be
           said
           ,
           that
           the
           meanes
           (
           by
           which
           he
           is
           to
           be
           led
           to
           so
           noble
           an
           end
           as
           his
           felicitie
           )
           should
           be
           in
           him
           contrary
           to
           nature
           .
           For
           neuer
           any
           thing
           worketh
           contrary
           to
           nature
           ,
           in
           which
           is
           the
           beginning
           of
           that
           operation
           that
           it
           is
           to
           do
           .
        
         
           Why
           ,
           said
           Captaine
           Norreis
           againe
           ,
           since
           you
           say
           that
           the
           seeds
           of
           vertues
           are
           in
           our
           minds
           naturally
           ,
           it
           seemeth
           
           strange
           to
           me
           that
           they
           should
           not
           bring
           forth
           generally
           in
           all
           men
           their
           fruite
           ;
           as
           the
           seed
           which
           is
           cast
           into
           the
           earth
           ,
           springeth
           ,
           buddeth
           ,
           flowreth
           ,
           and
           lastly
           in
           due
           seasō
           yeeldeth
           fruite
           according
           to
           kind
           .
        
         
           Marry
           (
           said
           I
           )
           and
           so
           they
           do
           .
           For
           if
           mans
           care
           and
           industry
           be
           not
           applied
           to
           manure
           the
           earth
           diligently
           ,
           and
           to
           weed
           out
           the
           il
           weeds
           that
           spring
           among
           the
           good
           seed
           which
           is
           sowne
           ,
           they
           would
           so
           choke
           the
           same
           as
           it
           would
           be
           quite
           lost
           .
           And
           euen
           so
           ,
           if
           the
           seeds
           of
           vertue
           be
           not
           holpen
           with
           continuall
           culture
           ,
           and
           care
           taken
           to
           pul
           vp
           the
           vices
           which
           spring
           therewith
           ,
           and
           whereof
           the
           seeds
           are
           naturally
           as
           well
           in
           our
           mind
           ,
           as
           those
           of
           vertue
           ,
           they
           wil
           ouer-grow
           and
           choke
           them
           ,
           as
           the
           weeds
           of
           the
           garden
           ouer-grow
           and
           choke
           the
           good
           herbes
           planted
           or
           sowne
           therein
           .
           For
           so
           grow
           vp
           the
           disordinate
           appetites
           ,
           vnreasonable
           anger
           ,
           ambitions
           ,
           greedie
           desires
           of
           wealth
           ,
           of
           honour
           ,
           wanton
           lusts
           of
           the
           flesh
           ,
           and
           such
           other
           affections
           spoken
           of
           before
           ,
           which
           haue
           their
           naturall
           rootes
           in
           those
           two
           baser
           parts
           of
           the
           soule
           deuoyde
           of
           reason
           .
           And
           as
           we
           see
           the
           earth
           ,
           without
           manuring
           to
           bring
           forth
           wyld
           herbs
           and
           weeds
           more
           plentifully
           then
           other
           good
           seed
           ,
           which
           by
           industry
           and
           labor
           is
           cast
           into
           the
           same
           :
           so
           do
           those
           passions
           ,
           affects
           ,
           and
           appetites
           of
           those
           baser
           parts
           of
           the
           soule
           ,
           spring
           and
           grow
           vp
           thicker
           and
           faster
           then
           the
           vertues
           ;
           whereby
           (
           for
           the
           more
           part
           )
           the
           fruit
           of
           those
           good
           seeds
           of
           vertue
           is
           lost
           ,
           if
           the
           mind
           be
           not
           diligently
           cleaned
           frō
           them
           by
           the
           care
           of
           others
           .
           And
           these
           ill
           qualities
           are
           in
           yong
           men
           the
           worse
           ,
           when
           they
           suffer
           themselues
           to
           be
           transported
           without
           regard
           of
           reason
           or
           honestie
           ,
           and
           their
           right
           iudgement
           to
           be
           corrupted
           ,
           and
           their
           crooked
           to
           preuaile
           .
           Which
           crooked
           iudgement
           is
           in
           effect
           the
           cause
           of
           all
           vices
           and
           ill
           affections
           ,
           &
           turnes
           the
           braine
           ,
           making
           them
           like
           drunken
           men
           ,
           
           much
           like
           as
           coccle
           doth
           to
           them
           that
           feed
           thereupon
           .
           But
           this
           hapneth
           not
           vnto
           that
           youth
           which
           succeedeth
           a
           well
           fashioned
           childhood
           ,
           such
           as
           yesterday
           was
           spoken
           of
           ;
           though
           it
           be
           not
           sufficient
           to
           haue
           a
           childe
           either
           well
           brought
           vp
           or
           well
           instructed
           .
           For
           a
           new
           care
           must
           be
           taken
           ,
           and
           new
           diligence
           be
           vsed
           to
           cherish
           the
           growth
           of
           the
           good
           seeds
           bestowed
           &
           manured
           in
           the
           mind
           of
           the
           child
           :
           which
           made
           Aristotle
           say
           ,
           that
           education
           onely
           was
           not
           enough
           to
           make
           a
           man
           vertuous
           .
           For
           though
           the
           child
           be
           so
           well
           bred
           as
           hath
           bin
           prescribed
           ,
           yet
           vnlesse
           some
           care
           be
           had
           to
           bridle
           it
           (
           so
           vnpleasing
           a
           thing
           it
           is
           for
           youth
           to
           liue
           within
           the
           compasse
           of
           modestie
           and
           temperance
           )
           it
           is
           easily
           turned
           to
           that
           part
           ,
           to
           which
           pleasure
           and
           delight
           doth
           draw
           it
           .
           Neuertheles
           that
           first
           culture
           bestowed
           vpon
           childhood
           ,
           doth
           so
           much
           auaile
           ,
           as
           the
           yong
           man
           that
           is
           disposed
           to
           hearken
           ,
           to
           good
           admonitions
           ,
           shall
           haue
           the
           lesse
           to
           do
           to
           liue
           vertuously
           ,
           and
           to
           tame
           that
           sensitiue
           part
           which
           he
           hath
           onely
           to
           striue
           withall
           ,
           and
           to
           make
           obedient
           to
           the
           rule
           of
           reason
           .
        
         
           Captaine
           Carleil
           then
           said
           ,
           I
           pray
           you
           (
           before
           you
           go
           any
           further
           )
           let
           me
           aske
           this
           one
           question
           ,
           why
           vntil
           now
           your
           author
           hauing
           spoken
           of
           this
           moral
           science
           ,
           hath
           all
           this
           while
           made
           no
           mention
           of
           the
           speculatiue
           sciences
           ,
           wherein
           me
           thinketh
           a
           yong
           man
           hath
           special
           need
           to
           be
           instructed
           ?
           for
           they
           also
           (
           I
           suppose
           )
           are
           necessary
           to
           happinesse
           of
           life
           .
        
         
           That
           doubt
           the
           author
           answereth
           thus
           ,
           said
           I
           :
           Vertues
           are
           generally
           deuided
           into
           Speculatiue
           and
           Practike
           ;
           or
           we
           may
           say
           ,
           into
           Intellectiue
           and
           Actiue
           .
           The
           speculatiue
           habites
           are
           fiue
           in
           number
           ,
           viz
           :
           Vnderstanding
           ,
           called
           by
           the
           Latines
           Intellectus
           ,
           Science
           ,
           Wisedome
           ,
           Art
           ,
           and
           Prudence
           .
           And
           because
           hitherto
           he
           hath
           spoken
           onely
           how
           men
           in
           ciuill
           life
           may
           attaine
           to
           be
           good
           ,
           or
           decline
           from
           
           being
           euill
           ;
           and
           that
           the
           speculatiue
           sciences
           declare
           ,
           but
           how
           wise
           ,
           how
           learned
           ,
           or
           how
           prudent
           they
           be
           ,
           and
           not
           how
           good
           or
           vertuous
           they
           be
           :
           and
           that
           these
           two
           first
           ages
           are
           not
           of
           capacitie
           sufficient
           to
           embrace
           them
           ,
           therefore
           he
           reserueth
           the
           treating
           thereof
           vntill
           a
           fitter
           time
           ,
           which
           the
           course
           of
           our
           speech
           will
           leade
           vs
           vnto
           .
        
         
           Yea
           but
           Aristotle
           saith
           (
           quoth
           the
           Lord
           Primate
           )
           that
           yong
           men
           may
           be
           Arithmeticians
           and
           Mathematicians
           ,
           and
           finally
           therin
           wise
           ,
           but
           yet
           he
           affirmeth
           that
           they
           can
           not
           be
           prudent
           .
        
         
           That
           place
           of
           Aristotle
           (
           said
           I
           )
           is
           to
           be
           vnderstood
           ,
           not
           of
           this
           first
           degree
           of
           youth
           ,
           whereof
           the
           author
           hath
           spoken
           hitherto
           ,
           but
           of
           the
           perfection
           and
           ripenesse
           that
           in
           time
           it
           may
           attaine
           ,
           as
           after
           shall
           be
           declared
           when
           time
           doth
           serue
           .
        
         
           That
           time
           (
           said
           Captaine
           Carleil
           )
           we
           will
           attend
           .
           But
           because
           we
           see
           both
           vertues
           and
           sciences
           are
           to
           be
           learned
           ,
           and
           that
           I
           haue
           heard
           question
           and
           doubt
           made
           of
           the
           manner
           of
           learning
           them
           ,
           I
           pray
           let
           vs
           ▪
           heare
           whether
           your
           author
           say
           ought
           thereof
           ,
           and
           specially
           whether
           our
           learning
           be
           but
           a
           rememorating
           of
           things
           which
           we
           knew
           formerly
           ,
           or
           else
           a
           learning
           a
           new
           .
        
         
           This
           is
           indeed
           (
           said
           I
           )
           no
           light
           question
           which
           mine
           author
           handleth
           also
           euen
           in
           this
           place
           :
           and
           there
           are
           on
           either
           side
           great
           and
           learned
           authors
           ,
           as
           Plato
           and
           Aristotle
           first
           ,
           whereof
           the
           one
           was
           accounted
           the
           God
           of
           Philosophers
           ,
           and
           the
           other
           the
           master
           of
           all
           learned
           men
           :
           and
           ech
           hath
           his
           followers
           ,
           who
           with
           forcible
           arguments
           seeke
           to
           defend
           and
           maintaine
           the
           part
           of
           their
           master
           and
           captaine
           .
           But
           before
           we
           enter
           into
           that
           matter
           ,
           you
           must
           vnderstand
           that
           Plato
           and
           Aristotle
           haue
           held
           a
           seuerall
           way
           each
           of
           them
           in
           their
           teaching
           .
           For
           Plato
           from
           
           things
           eternall
           ,
           descended
           to
           mortall
           things
           ,
           and
           thence
           returned
           (
           as
           it
           were
           by
           the
           same
           way
           )
           from
           the
           earth
           to
           heauen
           againe
           ;
           rather
           affirming
           then
           proouing
           what
           he
           taught
           .
           But
           Aristotle
           from
           earthly
           things
           (
           as
           most
           manifest
           to
           our
           senses
           )
           raised
           himselfe
           ,
           climing
           to
           heauenly
           things
           ,
           vsing
           the
           meane
           of
           that
           knowledge
           which
           the
           senses
           giue
           ,
           frō
           which
           his
           opiniō
           was
           ,
           that
           al
           humane
           knowledge
           doth
           come
           .
           And
           where
           sensible
           reasons
           failed
           him
           ,
           there
           failed
           his
           proofes
           also
           .
           Which
           thing
           ,
           as
           it
           hapned
           to
           him
           in
           diuine
           matters
           ,
           so
           did
           it
           likewise
           in
           the
           knowledge
           of
           the
           soule
           intellectiue
           (
           as
           some
           of
           his
           interpreters
           say
           )
           :
           which
           being
           created
           by
           God
           to
           his
           owne
           likenesse
           ,
           be
           hath
           written
           so
           obscurely
           thereof
           ,
           that
           his
           resolute
           opinion
           in
           that
           matter
           cannot
           be
           picked
           out
           of
           his
           writings
           ;
           but
           that
           reasons
           may
           be
           gathered
           out
           of
           them
           ,
           in
           fauour
           of
           the
           one
           part
           and
           of
           the
           other
           :
           as
           though
           the
           treatie
           of
           a
           matter
           so
           important
           and
           necessary
           to
           our
           knowledge
           ,
           were
           (
           as
           schoole-men
           say
           )
           a
           matter
           contingent
           ,
           about
           which
           arguments
           probable
           may
           be
           gathered
           on
           both
           sides
           :
           yet
           had
           he
           before
           him
           his
           diuine
           master
           ,
           who
           (
           as
           far
           as
           mans
           wit
           could
           stretch
           without
           grace
           )
           had
           taught
           him
           cleerly
           that
           which
           was
           true
           ,
           that
           mans
           soule
           is
           by
           nature
           immortall
           ,
           and
           partaker
           of
           diuinitie
           ;
           howsoeuer
           some
           of
           the
           Peripatetikes
           seeme
           out
           of
           Aristotle
           to
           affirme
           that
           Plato
           was
           contrary
           to
           himself
           ,
           as
           making
           the
           soule
           somewhiles
           immortall
           ,
           and
           otherwhiles
           not
           :
           which
           in
           truth
           is
           not
           in
           Plato
           to
           be
           found
           ,
           if
           he
           be
           rightly
           vnderstood
           .
           But
           to
           the
           purpose
           .
           The
           opinion
           of
           Aristotle
           was
           ,
           that
           our
           soule
           did
           not
           only
           not
           record
           any
           thing
           ,
           but
           that
           it
           shold
           be
           so
           wholy
           voyd
           of
           knowledge
           or
           science
           ,
           as
           it
           might
           be
           resembled
           to
           a
           pure
           white
           paper
           :
           and
           therefore
           affirmed
           he
           ,
           that
           our
           knowledge
           was
           altogether
           newly
           gotten
           ;
           and
           that
           our
           soule
           had
           to
           that
           end
           need
           of
           sense
           ;
           and
           that
           
           sense
           failing
           her
           ,
           all
           science
           or
           knowledge
           should
           faile
           withall
           .
           Because
           the
           senses
           are
           as
           ministers
           to
           the
           mind
           ,
           to
           receiue
           the
           images
           or
           formes
           particular
           of
           things
           :
           which
           being
           apprehended
           by
           the
           common
           sense
           ,
           called
           
             sensus
             communis
          
           ,
           bring
           foorth
           afterwards
           the
           vniuersals
           .
           Which
           common
           sense
           ,
           is
           a
           power
           or
           facultie
           of
           the
           sensitiue
           soule
           ,
           that
           distinguisheth
           betweene
           those
           things
           that
           the
           outward
           senses
           offer
           vnto
           it
           ;
           and
           is
           therefore
           called
           common
           ,
           because
           it
           receiueth
           commonly
           the
           formes
           or
           images
           with
           the
           exteriour
           senses
           present
           vnto
           it
           ,
           and
           hath
           power
           to
           distinguish
           the
           one
           from
           the
           other
           .
           But
           as
           those
           senses
           know
           not
           the
           nature
           of
           things
           ;
           so
           is
           the
           same
           vnknowne
           also
           vnto
           the
           common
           sense
           ,
           to
           whom
           they
           offer
           things
           sensible
           .
           Wherefore
           this
           commonsense
           being
           (
           as
           we
           haue
           said
           )
           a
           facultie
           of
           the
           sensitiue
           soule
           ,
           offereth
           them
           to
           the
           facultie
           imaginatiue
           ,
           which
           hath
           the
           same
           proportiō
           to
           the
           vertue
           intellectiue
           ,
           as
           things
           sensible
           haue
           to
           the
           sense
           aforesaid
           .
           For
           it
           moueth
           the
           vnderstanding
           after
           it
           hath
           receiued
           the
           formes
           or
           images
           of
           things
           frō
           the
           outward
           senses
           ,
           &
           layeth
           them
           vp
           materiall
           in
           the
           memory
           where
           they
           be
           kept
           .
           This
           done
           ,
           Aristotle
           and
           his
           followers
           say
           ,
           that
           then
           the
           part
           of
           the
           soule
           capable
           of
           reason
           ,
           beginneth
           to
           vse
           her
           powers
           ;
           and
           they
           are
           (
           as
           they
           affirme
           )
           two
           :
           the
           one
           
             intellectus
             possibilis
          
           ,
           and
           the
           other
           
             intellectus
             agens
          
           :
           these
           latin
           words
           I
           must
           vse
           at
           this
           time
           ,
           because
           they
           be
           easie
           enough
           to
           be
           vnderstood
           ,
           and
           in
           English
           would
           seeme
           more
           harsh
           ;
           whereof
           the
           first
           is
           as
           the
           matter
           to
           the
           second
           ,
           and
           the
           second
           as
           forme
           to
           the
           first
           .
           Into
           that
           possible
           facultie
           of
           the
           vnderstanding
           ,
           do
           the
           kinds
           or
           species
           of
           things
           passe
           ,
           which
           the
           fantasie
           hath
           apprehended
           ,
           yet
           free
           of
           any
           materiall
           condition
           :
           and
           this
           part
           is
           to
           the
           vnderstanding
           ,
           as
           the
           hand
           is
           to
           the
           bodie
           .
           For
           as
           the
           hand
           is
           apt
           to
           take
           hold
           of
           all
           instruments
           ;
           
           so
           is
           this
           power
           or
           facultie
           apt
           to
           apprehend
           the
           formes
           of
           all
           things
           ,
           from
           whence
           grow
           the
           vniuersals
           :
           which
           though
           they
           haue
           their
           being
           in
           the
           materiall
           particulars
           which
           the
           Latins
           cal
           indiuidua
           ;
           yet
           are
           they
           not
           material
           ,
           because
           they
           are
           not
           (
           according
           to
           Aristotle
           )
           yet
           in
           act
           .
           In
           which
           respect
           it
           is
           sayd
           ,
           that
           sense
           is
           busied
           about
           things
           particular
           ,
           and
           that
           onely
           things
           vniuersall
           are
           knowne
           ,
           because
           they
           be
           comprehended
           by
           the
           vnderstanding
           ,
           without
           matter
           .
           It
           is
           neuerthelesse
           to
           be
           vnderstood
           ,
           that
           the
           kindes
           of
           things
           are
           in
           this
           possible
           part
           thus
           separated
           from
           matter
           ,
           but
           blind
           and
           obscure
           :
           euen
           as
           colours
           are
           stil
           in
           substances
           ,
           though
           the
           light
           be
           taken
           away
           ;
           which
           light
           appearing
           and
           making
           the
           ayre
           transparent
           which
           before
           was
           darkened
           ,
           it
           giueth
           to
           things
           that
           illumination
           ,
           by
           which
           they
           are
           comprehended
           and
           knowne
           to
           the
           eye
           ,
           whose
           obiect
           properly
           colours
           are
           .
           And
           the
           Sunne
           being
           the
           fountaine
           of
           light
           ,
           wise
           men
           haue
           said
           ,
           that
           the
           same
           Sunne
           giueth
           colours
           to
           things
           ;
           for
           that
           by
           meanes
           of
           his
           light
           they
           are
           seene
           with
           those
           visible
           colours
           which
           naturally
           they
           haue
           neuerthelesse
           in
           themselues
           ,
           though
           without
           light
           they
           could
           not
           be
           discerned
           ,
           and
           remaine
           there
           as
           if
           they
           were
           not
           at
           all
           .
           This
           part
           of
           the
           soule
           then
           ,
           wherein
           reason
           is
           ,
           worketh
           the
           same
           effect
           towards
           things
           intelligible
           that
           the
           Sun
           doth
           towards
           things
           visible
           ;
           for
           it
           illumineth
           those
           kinds
           or
           formes
           which
           lie
           hidden
           in
           that
           part
           possible
           ,
           dark
           and
           confused
           ,
           deuoyde
           of
           place
           ,
           time
           ,
           and
           matter
           ,
           because
           they
           are
           not
           particular
           .
           And
           hence
           it
           cometh
           that
           some
           haue
           said
           this
           possible
           vnderstanding
           (
           as
           we
           may
           terme
           it
           )
           to
           be
           such
           a
           thing
           ,
           as
           out
           of
           it
           all
           things
           should
           be
           made
           ,
           as
           if
           it
           were
           in
           stead
           of
           matter
           ;
           and
           the
           other
           agent
           vnderstanding
           to
           be
           the
           worker
           of
           all
           things
           ,
           and
           as
           it
           were
           the
           forme
           ,
           because
           this
           part
           which
           before
           was
           but
           in
           
           power
           to
           things
           intelligible
           ,
           becometh
           through
           the
           operation
           of
           the
           agent
           vnderstanding
           to
           be
           now
           in
           act
           .
           And
           for
           this
           cause
           also
           is
           it
           said
           ,
           that
           the
           vnderstanding
           ,
           and
           things
           vnderstood
           ,
           become
           more
           properly
           and
           truly
           one selfe
           same
           thing
           ,
           then
           of
           matter
           and
           forme
           it
           may
           be
           said
           .
           For
           it
           is
           credible
           ,
           that
           both
           the
           formes
           of
           things
           and
           the
           vnderstanding
           being
           immateriall
           ,
           they
           do
           the
           more
           perfectly
           vnite
           themselues
           ,
           and
           that
           the
           vnderstanding
           doth
           so
           make
           it selfe
           equall
           with
           the
           thing
           vnderstood
           ,
           that
           they
           both
           become
           one
           .
           To
           which
           purpose
           Aristotle
           said
           very
           well
           ,
           that
           the
           reasonable
           soule
           ,
           whiles
           it
           vnderstandeth
           things
           intelligible
           ,
           becometh
           one selfe
           same
           thing
           with
           them
           .
           And
           this
           is
           that
           very
           act
           of
           truth
           ,
           to
           wit
           ,
           the
           certain
           science
           or
           knowledge
           of
           any
           thing
           :
           which
           knowledge
           or
           science
           is
           in
           effect
           nought
           else
           then
           the
           thing
           so
           knowne
           .
           And
           this
           knowledge
           is
           not
           principally
           in
           man
           ,
           but
           in
           the
           soule
           ,
           wherin
           it
           remaineth
           as
           the
           forme
           therof
           .
           This
           is
           briefly
           the
           summe
           of
           the
           order
           or
           maner
           of
           knowledge
           ,
           which
           those
           that
           follow
           Aristotle
           do
           set
           downe
           :
           who
           therefore
           affirme
           that
           his
           sentence
           was
           ,
           that
           who
           so
           would
           vnderstand
           any
           thing
           ,
           had
           need
           of
           those
           formes
           and
           images
           which
           the
           senses
           offer
           to
           the
           fantasie
           .
           From
           which
           sentence
           some
           (
           not
           well
           aduised
           in
           my
           opinion
           )
           haue
           gone
           about
           to
           argue
           ,
           that
           the
           soule
           of
           man
           should
           be
           mortal
           ,
           because
           Aristotle
           assigned
           no
           proper
           operation
           vnto
           her
           ,
           as
           if
           such
           had
           bin
           his
           opinion
           .
           But
           they
           consider
           not
           that
           Aristotle
           in
           his
           bookes
           
             de
             Anima
          
           ,
           spake
           of
           the
           soule
           as
           she
           was
           naturall
           ,
           and
           the
           forme
           to
           the
           body
           ,
           performing
           her
           operations
           together
           with
           the
           body
           ,
           and
           as
           she
           was
           the
           mouer
           of
           the
           body
           ,
           and
           the
           body
           moued
           by
           her
           ,
           but
           not
           as
           she
           was
           distinct
           or
           separate
           from
           the
           bodie
           .
           And
           right
           true
           it
           is
           ,
           that
           whiles
           she
           is
           tied
           to
           the
           bodie
           ,
           she
           cannot
           vnderstand
           but
           by
           the
           meanes
           of
           the
           senses
           :
           
           but
           that
           being
           free
           and
           loosed
           from
           the
           body
           ,
           she
           hath
           not
           her
           proper
           operations
           ,
           that
           is
           most
           false
           .
           For
           then
           hath
           she
           no
           need
           at
           all
           of
           the
           senses
           ,
           when
           being
           pure
           and
           simple
           ,
           she
           may
           exercise
           her
           owne
           power
           and
           vertue
           proper
           to
           her
           ,
           (
           which
           is
           the
           contemplation
           of
           God
           Almightie
           ,
           the
           highest
           and
           onely
           true
           good
           )
           nor
           yet
           of
           any
           other
           instrument
           but
           her selfe
           .
           And
           in
           this
           respect
           ,
           perchance
           the
           better
           sort
           of
           Peripatetikes
           following
           their
           masters
           opinion
           ,
           haue
           said
           ,
           that
           the
           soule
           separated
           from
           the
           body
           ,
           is
           not
           the
           same
           she
           was
           whiles
           she
           was
           linked
           thereunto
           ,
           as
           well
           because
           then
           she
           was
           a
           part
           of
           the
           whole
           ,
           and
           was
           troubled
           with
           anger
           ,
           desire
           ,
           hatred
           ,
           loue
           ,
           &
           such
           like
           passions
           cōmon
           to
           her
           with
           the
           body
           ;
           as
           because
           being
           imprisoned
           in
           the
           body
           ,
           she
           had
           neede
           of
           the
           senses
           ;
           but
           now
           that
           she
           was
           freed
           frō
           that
           imprisonment
           ,
           nor
           any
           way
           bound
           to
           the
           body
           ,
           she
           might
           vse
           her selfe
           and
           her
           vertue
           much
           more
           nobly
           and
           worthily
           then
           before
           .
           And
           therefore
           Aristotle
           said
           ,
           that
           the
           soule
           ,
           separated
           frō
           the
           body
           ,
           could
           no
           more
           be
           called
           a
           soule
           ,
           but
           equiuocally
           .
           But
           here
           is
           to
           be
           noted
           ,
           that
           it
           is
           one
           thing
           to
           speake
           of
           the
           intellectiue
           soule
           which
           is
           diuine
           and
           vncorruptible
           ,
           and
           another
           thing
           to
           speake
           of
           the
           soule
           ,
           simply
           .
           For
           doubtlesse
           ,
           the
           vegetatiue
           and
           sensitiue
           soules
           ,
           which
           cannot
           vse
           their
           vertues
           and
           operations
           but
           by
           meane
           of
           the
           body
           ,
           die
           with
           the
           body
           .
           But
           the
           intellectiue
           soule
           ,
           which
           is
           our
           onely
           true
           forme
           ,
           not
           drawne
           from
           the
           materiall
           power
           ,
           but
           created
           and
           sent
           into
           vs
           by
           the
           diuine
           maiestie
           ,
           dieth
           not
           with
           the
           body
           ,
           but
           remaineth
           immortal
           and
           euerlasting
           .
           And
           thus
           much
           touching
           the
           maner
           of
           our
           learning
           ,
           according
           to
           Aristotles
           opinion
           may
           suffice
           .
           But
           Plato
           doubtlesse
           was
           of
           opinion
           that
           our
           soule
           ,
           before
           it
           descended
           into
           vs
           ,
           had
           the
           knowledge
           of
           all
           things
           ;
           and
           that
           by
           comming
           into
           this
           
           mortall
           prison
           (
           which
           his
           followers
           haue
           termed
           the
           sepulchre
           of
           the
           soule
           )
           she
           was
           plunged
           as
           it
           were
           into
           profound
           darknesse
           from
           a
           most
           cleere
           light
           ,
           whereby
           she
           forgat
           all
           that
           erst
           she
           knew
           .
           And
           that
           afterwards
           by
           occasion
           of
           those
           things
           ,
           which
           by
           meanes
           of
           the
           senses
           come
           before
           her
           ,
           the
           memory
           of
           that
           she
           knew
           before
           being
           stirred
           vp
           and
           wakened
           ,
           she
           came
           to
           resume
           her
           former
           knowledge
           ,
           and
           in
           this
           sort
           by
           way
           of
           rememorating
           ,
           and
           not
           of
           learning
           a
           new
           ,
           she
           attained
           the
           knowledge
           of
           sciences
           ;
           so
           as
           we
           learned
           nothing
           ,
           whereof
           before
           we
           had
           not
           the
           knowledge
           .
           In
           conformitie
           of
           which
           their
           masters
           sentence
           ,
           the
           Platonikes
           say
           ,
           that
           since
           the
           body
           bringeth
           with
           it
           the
           seeds
           that
           appertaine
           vnto
           it
           by
           nature
           ,
           it
           is
           to
           be
           beleeued
           ,
           that
           the
           soule
           likewise
           ,
           being
           much
           more
           perfect
           ,
           should
           bring
           with
           it
           those
           seeds
           that
           appertaine
           to
           the
           mind
           .
           And
           to
           this
           reason
           they
           adde
           ,
           that
           men
           euen
           from
           their
           first
           yeares
           desiring
           things
           that
           are
           good
           ,
           true
           ,
           honest
           and
           profitable
           :
           and
           since
           no
           man
           can
           desire
           a
           thing
           which
           he
           knoweth
           not
           after
           some
           sort
           ,
           it
           may
           be
           cōcluded
           ,
           that
           we
           haue
           the
           knowledge
           of
           those
           things
           before
           .
           But
           because
           it
           would
           be
           too
           long
           a
           matter
           to
           rehearse
           all
           the
           arguments
           which
           Plato
           his
           followers
           bring
           to
           proue
           this
           ,
           by
           our
           desiring
           of
           things
           ,
           by
           seeking
           them
           ,
           by
           finding
           them
           ,
           and
           by
           the
           discerning
           of
           them
           ;
           it
           may
           suffice
           to
           referre
           you
           to
           what
           Plato
           hath
           left
           of
           this
           matter
           written
           vnder
           the
           person
           of
           Socrates
           ,
           in
           his
           dialogs
           intitled
           Menon
           and
           Phoedon
           ,
           and
           diuers
           other
           places
           .
           And
           likewise
           to
           that
           which
           his
           expositors
           haue
           written
           ,
           among
           whō
           Plotinus
           ,
           though
           he
           be
           somewhat
           obscure
           ,
           deserueth
           the
           chiefe
           place
           ,
           as
           best
           expressing
           Plato
           his
           sence
           and
           meaning
           .
           But
           let
           our
           knowledge
           come
           how
           it
           will
           ,
           either
           by
           learning
           anew
           ,
           or
           by
           recording
           what
           the
           soule
           knew
           before
           ;
           she
           hauing
           need
           (
           howsoeuer
           it
           be
           )
           of
           
           the
           ministery
           of
           the
           senses
           ,
           and
           seeing
           it
           is
           almost
           necessary
           to
           passe
           through
           the
           same
           meanes
           from
           not
           knowing
           to
           knowledge
           :
           we
           shall
           euer
           find
           the
           like
           difficulties
           ,
           whether
           we
           rememorate
           or
           learne
           anew
           .
           For
           without
           much
           study
           ,
           great
           diligence
           ,
           and
           long
           trauel
           ,
           are
           sciences
           no
           way
           to
           be
           attained
           .
           Which
           thing
           Socrates
           (
           who
           haply
           was
           the
           author
           of
           Plato
           his
           opinion
           )
           shewed
           vs
           plainely
           .
           For
           when
           the
           curtizan
           Theodota
           scoffing
           at
           him
           said
           ,
           she
           was
           of
           greater
           skill
           then
           he
           :
           for
           she
           had
           drawne
           diuers
           of
           Socrates
           scholers
           from
           him
           to
           her
           loue
           ,
           where
           Socrates
           could
           draw
           none
           of
           her
           louers
           to
           follow
           him
           :
           he
           answered
           ,
           that
           he
           thereat
           maruelled
           nothing
           at
           all
           :
           for
           (
           said
           he
           )
           thou
           leadest
           them
           by
           a
           plaine
           smooth
           way
           to
           lust
           and
           wantonnesse
           ;
           and
           I
           leade
           them
           to
           vertue
           by
           a
           rough
           and
           an
           vneasie
           path
           .
        
         
           Here
           Captaine
           Norreis
           said
           ,
           Though
           this
           controuersie
           betweene
           two
           so
           great
           Philosophers
           be
           not
           (
           for
           ought
           I
           see
           )
           yet
           decided
           ,
           and
           that
           if
           we
           should
           take
           vpon
           vs
           to
           discerne
           whose
           opinion
           were
           the
           better
           ,
           it
           might
           be
           imputed
           to
           presumption
           :
           yet
           would
           I
           for
           my
           part
           be
           very
           glad
           to
           know
           what
           was
           the
           reason
           that
           induced
           Plato
           to
           say
           that
           our
           soule
           had
           the
           knowledge
           of
           all
           things
           before
           it
           came
           into
           the
           body
           ;
           and
           I
           pray
           you
           ,
           if
           your
           author
           speake
           any
           thing
           thereof
           ,
           that
           you
           will
           therein
           satisfie
           my
           desire
           .
        
         
           Yes
           marry
           doth
           he
           sir
           ,
           said
           I
           ,
           and
           your
           desire
           herein
           sheweth
           very
           well
           the
           excellencie
           of
           your
           wit
           ,
           and
           your
           attention
           to
           that
           which
           hath
           bin
           said
           :
           and
           both
           may
           serue
           for
           a
           sufficient
           argument
           ,
           what
           hope
           is
           to
           be
           conceiued
           of
           a
           gentleman
           so
           inclined
           and
           desirous
           to
           learne
           .
           Thus
           therefore
           he
           saith
           to
           your
           question
           .
           That
           whereas
           we
           according
           to
           truth
           beleeue
           ,
           that
           our
           soules
           are
           by
           the
           diuine
           power
           of
           God
           ,
           incontinently
           created
           and
           infused
           into
           
           our
           bodies
           ,
           when
           we
           beginne
           to
           receiue
           life
           and
           sense
           in
           our
           mothers
           womb
           .
           Plato
           contrarily
           held
           ,
           that
           they
           were
           long
           before
           the
           bodies
           created
           ,
           and
           produced
           in
           a
           number
           certaine
           by
           God
           ,
           and
           that
           they
           were
           as
           particles
           descended
           from
           the
           Gods
           aboue
           into
           our
           bodies
           :
           and
           therfore
           he
           thought
           it
           nothing
           absurd
           ,
           that
           they
           should
           haue
           the
           knowledge
           of
           al
           things
           that
           may
           be
           knowne
           .
           For
           that
           they
           being
           in
           heauen
           busied
           in
           the
           contemplation
           of
           the
           diuine
           nature
           ,
           free
           from
           any
           impediment
           of
           the
           body
           :
           and
           that
           diuine
           nature
           containing
           in
           it
           (
           as
           he
           said
           )
           the
           essentiall
           Ideas
           of
           all
           things
           ,
           which
           Ideas
           (
           according
           to
           his
           opinion
           )
           were
           separate
           and
           eternall
           natures
           remaining
           in
           the
           diuine
           minde
           of
           God
           ,
           to
           the
           patterne
           of
           which
           ,
           all
           things
           created
           were
           made
           ,
           they
           might
           (
           said
           he
           )
           in
           an
           instant
           haue
           the
           knowledge
           of
           all
           that
           could
           be
           knowne
           .
        
         
           If
           this
           opinion
           were
           true
           ,
           said
           Captaine
           Norreis
           ,
           happie
           had
           it
           bin
           for
           vs
           ,
           that
           our
           soules
           had
           continued
           stil
           ,
           after
           they
           were
           sent
           into
           our
           bodies
           ,
           to
           be
           of
           that
           sort
           that
           they
           had
           bin
           in
           heauen
           ,
           for
           then
           should
           we
           not
           haue
           needed
           so
           much
           labour
           and
           paine
           in
           seeking
           that
           knowledge
           which
           before
           they
           had
           so
           perfectly
           .
           And
           being
           so
           perfect
           to
           what
           end
           did
           he
           say
           ,
           they
           were
           sent
           into
           our
           bodies
           to
           become
           vnperfect
           ?
        
         
           His
           opinion
           (
           said
           I
           )
           was
           ,
           that
           the
           soules
           were
           created
           in
           a
           certaine
           number
           ,
           to
           the
           end
           they
           might
           informe
           so
           many
           bodies
           :
           and
           therfore
           if
           they
           should
           not
           haue
           come
           into
           those
           bodies
           ,
           they
           should
           haue
           failed
           of
           the
           end
           for
           which
           they
           were
           created
           .
           In
           which
           bodies
           ,
           the
           Platonikes
           say
           further
           ,
           that
           they
           were
           to
           exercise
           themselues
           ,
           and
           were
           giuen
           to
           the
           bodies
           ,
           not
           onely
           because
           they
           should
           giue
           them
           power
           to
           moue
           ,
           to
           see
           ,
           to
           feele
           ,
           and
           to
           do
           those
           other
           operations
           which
           are
           naturall
           ;
           but
           to
           the
           end
           that
           they
           should
           in
           that
           which
           appertaineth
           to
           the
           mind
           ,
           not
           
           suffer
           vs
           to
           be
           drowsie
           ,
           and
           lie
           (
           as
           it
           were
           )
           asleepe
           ,
           but
           rather
           to
           waken
           and
           stirre
           vs
           vp
           to
           the
           knowledge
           of
           those
           things
           that
           are
           fit
           for
           vs
           to
           vnderstand
           :
           and
           this
           was
           the
           most
           accomplished
           operation
           (
           sayd
           they
           )
           that
           the
           soule
           could
           giue
           vnto
           the
           bodie
           whiles
           it
           was
           linked
           thereunto
           .
        
         
           I
           cannot
           see
           (
           said
           the
           Lord
           Primate
           )
           how
           this
           hangeth
           together
           .
           For
           I
           haue
           read
           that
           these
           kind
           of
           Philosophers
           held
           an
           opinion
           ,
           that
           our
           soules
           all
           the
           while
           they
           were
           tied
           to
           our
           bodies
           ,
           did
           but
           sleepe
           :
           and
           that
           all
           ,
           which
           they
           do
           or
           suffer
           in
           this
           life
           ,
           was
           but
           as
           a
           dreame
           .
        
         
           It
           is
           true
           (
           said
           I
           )
           that
           the
           Platonikes
           said
           so
           indeed
           ;
           and
           that
           was
           ,
           because
           they
           knew
           that
           whatsoeuer
           we
           do
           in
           this
           life
           is
           but
           a
           dreame
           ,
           in
           comparison
           of
           that
           our
           soules
           shal
           do
           in
           the
           other
           world
           ,
           when
           they
           shal
           be
           loosed
           from
           those
           bands
           which
           tie
           them
           to
           our
           bodies
           here
           :
           through
           which
           bands
           they
           are
           hindred
           from
           the
           knowledge
           of
           those
           things
           perfectly
           which
           here
           they
           learne
           .
           In
           regard
           whereof
           
             Carneades
             ,
             Arcesilas
          
           ,
           and
           others
           the
           authors
           of
           the
           new
           Accademie
           said
           constantly
           ,
           that
           in
           this
           world
           there
           was
           no
           certaine
           knowledge
           of
           any
           thing
           .
           And
           Nausifanes
           affirmed
           ,
           that
           of
           all
           those
           things
           which
           here
           seeme
           to
           vs
           to
           be
           ,
           we
           know
           nothing
           so
           certainly
           as
           that
           they
           were
           not
           .
           Vnto
           which
           opinion
           Protagoras
           also
           agreed
           ,
           saying
           ,
           that
           men
           might
           dispute
           of
           any
           thing
           
             pro
             &
             contra
          
           ;
           as
           if
           he
           should
           say
           ,
           that
           nothing
           could
           be
           assuredly
           knowen
           to
           vs
           whiles
           we
           are
           here
           ,
           as
           our
           soules
           shall
           know
           them
           whensoeuer
           they
           shall
           be
           freed
           from
           our
           bodies
           ,
           and
           lie
           no
           more
           inwrapped
           in
           these
           mortall
           shadowes
           ,
           because
           then
           they
           shall
           be
           wholy
           busied
           in
           the
           contemplation
           of
           truth
           :
           neither
           shal
           they
           be
           deceiued
           by
           the
           senses
           ,
           as
           in
           this
           life
           they
           are
           oftentimes
           ,
           who
           offer
           vnto
           them
           the
           images
           of
           things
           vncertainly
           ,
           not
           through
           default
           
           of
           the
           senses
           ,
           but
           by
           reason
           of
           the
           meanes
           whereby
           they
           apprehend
           the
           formes
           of
           things
           .
           For
           the
           sense
           by
           his
           owne
           nature
           (
           if
           he
           be
           not
           deceiued
           or
           hindred
           in
           receiuing
           of
           things
           sensible
           )
           comprehendeth
           them
           perfectly
           ,
           nay
           becometh
           one selfe
           same
           thing
           with
           them
           .
           And
           this
           is
           the
           cause
           why
           it
           is
           said
           ,
           that
           our
           soules
           sleepe
           whiles
           they
           remaine
           in
           this
           life
           ,
           and
           that
           our
           knowledge
           here
           is
           but
           as
           a
           dreame
           .
           According
           to
           which
           conceit
           ,
           the
           inamoured
           Poet
           ,
           speaking
           of
           his
           Ladie
           Laura
           ,
           said
           very
           properly
           vpon
           her
           death
           in
           this
           sort
           :
           
             
               Thou
               hast
               (
               faire
               Damsell
               )
               slept
               but
               a
               short
               sleepe
               ,
            
             
               Now
               wak'd
               thou
               art
               among
               the
               heau'nly
               spirits
               ,
            
             
               Where
               blessed
               soules
               interne
               within
               their
               maker
               .
            
          
        
         
           Shewing
           that
           our
           life
           here
           is
           but
           a
           slumber
           ;
           and
           seeming
           to
           infer
           that
           she
           was
           now
           interned
           or
           become
           inward
           in
           the
           contemplation
           of
           her
           maker
           ,
           being
           wakened
           frō
           her
           sleepe
           among
           those
           blessed
           spirits
           ,
           as
           she
           had
           bin
           ,
           before
           she
           was
           inclosed
           in
           this
           earthly
           prison
           .
           And
           likewise
           he
           seemed
           to
           leane
           to
           Plato
           his
           opinion
           in
           another
           place
           ,
           when
           speaking
           of
           her
           also
           ,
           he
           said
           she
           was
           returned
           to
           her
           fellow
           star
           .
           For
           Plato
           thought
           the
           number
           of
           soules
           created
           ,
           was
           according
           to
           the
           number
           of
           the
           starres
           in
           heauen
           :
           and
           that
           euery
           soule
           had
           a
           proper
           starre
           to
           which
           it
           returned
           after
           this
           life
           .
           But
           as
           for
           our
           knowledge
           ,
           in
           truth
           it
           is
           but
           a
           shadow
           in
           respect
           of
           the
           knowledge
           our
           soules
           shall
           haue
           by
           the
           contemplation
           of
           the
           diuine
           essence
           .
           Whereupon
           Socrates
           ,
           one
           of
           the
           wisest
           and
           most
           learned
           mē
           that
           euer
           were
           ,
           yet
           euermore
           affirmed
           resolutely
           ,
           that
           the
           only
           thing
           he
           knew
           ,
           was
           ,
           that
           he
           knew
           nothing
           .
           And
           to
           say
           truly
           ,
           this
           his
           knowing
           of
           nothing
           ,
           might
           well
           be
           termed
           a
           learned
           ignorance
           .
        
         
           Well
           (
           said
           the
           Lord
           Primate
           )
           captain
           Carleil
           and
           captaine
           Norreis
           haue
           by
           their
           demaunds
           ministred
           a
           very
           
           fit
           occasion
           vnto
           you
           ,
           to
           discourse
           out
           of
           your
           author
           the
           considerations
           of
           the
           maner
           of
           our
           knowledge
           ,
           and
           consequently
           of
           the
           soule
           of
           man
           ,
           and
           to
           declare
           withall
           the
           opinions
           of
           two
           so
           excellent
           Philosophers
           and
           of
           their
           followers
           .
           But
           though
           both
           agree
           in
           this
           ,
           that
           whether
           the
           soule
           learne
           of
           new
           ,
           or
           by
           rememorating
           ,
           she
           hath
           alwayes
           need
           of
           the
           senses
           as
           her
           ministers
           to
           attain
           knowledge
           :
           yet
           is
           it
           to
           be
           beleeued
           ,
           and
           that
           assuredly
           ,
           that
           the
           soule
           of
           man
           being
           created
           by
           God
           Almightie
           to
           his
           owne
           image
           and
           likenesse
           ,
           she
           hath
           also
           some
           proper
           operation
           or
           action
           resembling
           his
           ;
           to
           the
           accomplishment
           whereof
           ,
           she
           hath
           no
           need
           of
           the
           senses
           .
           And
           that
           being
           dissolued
           from
           the
           body
           ,
           or
           after
           ,
           when
           he
           shall
           be
           re-united
           to
           the
           same
           in
           the
           resurrection
           ,
           she
           hauing
           then
           the
           same
           image
           and
           likenesse
           of
           God
           still
           in
           her
           ,
           she
           shall
           euerlastingly
           be
           wholy
           and
           onely
           intent
           to
           the
           contemplation
           of
           his
           diuine
           maiestie
           ,
           who
           is
           the
           onely
           true
           and
           perfect
           good
           and
           happinesse
           .
           The
           perfection
           of
           which
           diuine
           maiestie
           ,
           is
           the
           knowledge
           of
           himselfe
           ;
           and
           knowing
           himselfe
           to
           know
           all
           things
           by
           him
           created
           and
           produced
           .
           But
           it
           is
           time
           now
           for
           you
           to
           returne
           to
           the
           matter
           you
           had
           in
           hand
           ,
           when
           you
           were
           drawne
           by
           their
           demaunds
           to
           make
           this
           digression
           .
        
         
           And
           euen
           so
           will
           I
           ,
           since
           you
           be
           so
           pleased
           ,
           quoth
           I
           ,
           and
           so
           proceeded
           in
           this
           maner
           .
           In
           the
           beginning
           of
           youth
           ,
           the
           yong
           man
           is
           fitly
           to
           be
           resembled
           to
           a
           traueller
           that
           is
           arriued
           in
           his
           iourney
           to
           a
           place
           where
           the
           way
           is
           deuided
           into
           two
           parts
           ,
           and
           standeth
           in
           doubt
           which
           of
           them
           he
           shall
           take
           :
           for
           in
           either
           of
           them
           he
           seeth
           a
           guide
           standing
           ready
           to
           leade
           him
           ;
           whereof
           ,
           the
           one
           inuiteth
           him
           to
           pleasure
           ,
           and
           the
           other
           to
           vertue
           .
           The
           first
           proposing
           to
           him
           his
           delights
           and
           ease
           ,
           and
           the
           other
           labour
           and
           trauell
           .
           And
           forasmuch
           as
           that
           age
           is
           inclined
           naturally
           
           to
           pleasures
           ,
           and
           enemy
           to
           paine-taking
           and
           labour
           ,
           it
           is
           greatly
           to
           be
           doubted
           that
           the
           yong
           man
           leauing
           the
           way
           that
           leades
           to
           vertue
           ,
           wil
           betake
           himselfe
           to
           the
           other
           guide
           to
           follow
           the
           way
           that
           leadeth
           to
           delight
           .
           Wherefore
           if
           at
           any
           time
           it
           be
           needfull
           for
           the
           father
           to
           haue
           a
           watchfull
           eye
           vpon
           his
           sonne
           ,
           it
           is
           then
           most
           important
           when
           his
           child
           is
           to
           make
           his
           passage
           from
           his
           childhood
           into
           his
           youth
           :
           and
           at
           that
           time
           to
           set
           before
           his
           eyes
           continually
           instructions
           ,
           wherby
           he
           may
           conceiue
           how
           honestie
           and
           good
           behauiour
           ,
           with
           ciuill
           conuersation
           ,
           are
           the
           foundation
           of
           good
           and
           happie
           life
           :
           and
           this
           chiefly
           is
           he
           to
           do
           by
           his
           owne
           example
           .
           For
           though
           it
           be
           very
           good
           ,
           that
           his
           son
           in
           those
           yeares
           ,
           and
           at
           all
           other
           times
           ,
           should
           see
           the
           whole
           family
           so
           ordered
           ,
           as
           he
           may
           learne
           nothing
           therein
           but
           vertue
           and
           honesty
           ;
           yet
           must
           he
           not
           thinke
           but
           that
           his
           sonne
           will
           better
           beleeue
           and
           follow
           what
           he
           shal
           see
           himselfe
           do
           or
           say
           ,
           then
           all
           the
           family
           besides
           .
           And
           if
           Aristotle
           aduise
           masters
           to
           endeuour
           themselues
           to
           giue
           good
           example
           to
           their
           seruants
           and
           slaues
           ;
           how
           much
           more
           ought
           the
           father
           to
           be
           carefull
           to
           do
           the
           like
           to
           his
           owne
           children
           ,
           who
           are
           dearer
           to
           him
           then
           his
           seruants
           ,
           being
           his
           owne
           liuely
           images
           .
           For
           as
           it
           is
           the
           mothers
           care
           and
           office
           to
           breed
           and
           nourish
           her
           childe
           ;
           so
           is
           it
           the
           fathers
           dutie
           to
           see
           him
           well
           instructed
           and
           taught
           in
           vertues
           and
           good
           behauiour
           :
           and
           the
           speeches
           and
           demeanour
           of
           the
           father
           in
           his
           houshold
           or
           family
           ,
           are
           to
           his
           children
           as
           lawes
           in
           a
           citie
           to
           the
           citizens
           ,
           and
           do
           assuredly
           enter
           into
           the
           mindes
           of
           children
           with
           farre
           greater
           force
           then
           men
           would
           think
           .
           Which
           made
           Xenocrates
           to
           say
           ,
           that
           the
           stopping
           of
           young
           mens
           eares
           was
           more
           needful
           then
           the
           arming
           of
           their
           bodies
           against
           the
           strokes
           of
           their
           enemies
           ;
           because
           the
           danger
           was
           greater
           which
           they
           incurred
           by
           hearing
           an
           vnseemely
           speech
           ,
           
           specially
           from
           their
           parents
           mouth
           ,
           then
           that
           which
           they
           might
           feare
           by
           fighting
           with
           their
           enemies
           .
           The
           father
           therefore
           must
           be
           very
           circumspect
           that
           his
           sonne
           heare
           him
           not
           speake
           any
           word
           vndecent
           or
           dishonest
           :
           for
           nature
           with
           a
           certain
           hidden
           vertue
           perswadeth
           youth
           ,
           succeeding
           a
           weltaught
           childhood
           ,
           to
           beare
           great
           reuerence
           and
           respect
           to
           the
           graue
           and
           ripe
           yeares
           of
           their
           parents
           ,
           and
           of
           all
           aged
           persons
           ;
           who
           euen
           in
           the
           first
           view
           represent
           vnto
           them
           vertue
           ,
           prudence
           ,
           and
           all
           good
           and
           graue
           behauiour
           .
           And
           such
           is
           he
           to
           shew
           himselfe
           to
           his
           sonne
           ,
           as
           euen
           in
           his
           countenance
           ,
           gestures
           and
           words
           he
           may
           as
           in
           a
           table
           behold
           therein
           the
           lawes
           of
           honest
           life
           .
           And
           that
           his
           actions
           may
           be
           in
           all
           points
           to
           his
           son
           a
           patterne
           and
           example
           of
           ciuill
           conuersation
           and
           vertuous
           liuing
           .
        
         
           It
           is
           a
           very
           necessary
           and
           important
           instruction
           and
           aduertisement
           (
           said
           M.
           Dormer
           )
           that
           you
           haue
           last
           mentioned
           for
           fathers
           to
           obserue
           .
           But
           I
           would
           faine
           that
           you
           shold
           tel
           me
           ,
           whether
           you
           haue
           not
           seen
           (
           as
           I
           oftentimes
           haue
           done
           )
           wicked
           children
           begotten
           of
           very
           good
           and
           honest
           parents
           .
        
         
           Yes
           (
           quoth
           I
           )
           oftener
           then
           I
           would
           .
           Neither
           can
           it
           be
           denied
           ,
           but
           that
           as
           there
           are
           some
           young
           men
           by
           nature
           and
           through
           their
           happie
           constellation
           wholy
           bent
           to
           vertuous
           and
           honest
           conditions
           ;
           so
           are
           there
           others
           naturally
           disposed
           to
           vice
           and
           lewd
           behauiour
           :
           yet
           since
           it
           seemeth
           not
           credible
           ,
           that
           of
           good
           parents
           ill
           children
           should
           come
           ;
           and
           that
           diligent
           care
           in
           bringing
           them
           vp
           should
           not
           plucke
           vp
           (
           if
           not
           wholy
           ,
           yet
           in
           part
           )
           those
           euil
           weeds
           which
           choke
           the
           good
           seeds
           ,
           so
           as
           the
           fruit
           might
           in
           due
           season
           be
           expected
           :
           seeking
           to
           finde
           the
           reason
           hereof
           ,
           I
           haue
           called
           to
           mind
           the
           precept
           of
           Hippocrates
           giuen
           to
           the
           Physitions
           ,
           to
           wit
           ,
           that
           it
           is
           not
           sufficient
           for
           recouery
           of
           the
           sicke
           patient
           ,
           that
           the
           Physition
           be
           well
           
           disposed
           to
           cure
           him
           ,
           and
           employ
           his
           diligence
           to
           that
           effect
           :
           but
           that
           other
           things
           must
           likewise
           concurre
           for
           the
           recouery
           of
           his
           health
           ,
           as
           the
           care
           and
           sollicitude
           of
           such
           as
           watch
           and
           tend
           him
           ,
           with
           other
           exteriour
           things
           .
           For
           euen
           so
           me
           thinketh
           ,
           that
           to
           the
           good
           proofe
           of
           a
           young
           man
           ,
           besides
           the
           example
           of
           the
           father
           ,
           and
           of
           the
           rest
           of
           the
           family
           ,
           be
           it
           neuer
           so
           vertuous
           ,
           there
           must
           also
           concurre
           the
           goodnesse
           of
           his
           conuersation
           abroade
           ,
           to
           make
           his
           domesticall
           familiaritie
           worke
           due
           effect
           :
           since
           many
           times
           I
           haue
           seene
           it
           fall
           out
           ,
           that
           the
           haunting
           of
           ill
           company
           from
           home
           ,
           hath
           done
           a
           young
           man
           much
           more
           hurt
           ,
           then
           all
           the
           good
           instructions
           or
           vertuous
           examples
           domesticall
           could
           do
           him
           good
           .
           So
           soft
           and
           tender
           are
           the
           minds
           of
           yong
           men
           ,
           and
           apt
           (
           as
           was
           formerly
           said
           )
           to
           be
           wrought
           like
           waxe
           to
           vice
           .
           And
           this
           cometh
           to
           passe
           ,
           by
           reasō
           that
           the
           sensitiue
           part
           calling
           youth
           to
           delight
           ,
           and
           diuerting
           it
           from
           the
           trauell
           and
           paine
           which
           learning
           and
           vertue
           require
           ,
           is
           hardly
           subdued
           and
           brought
           vnder
           the
           rule
           of
           reason
           ,
           by
           which
           it
           esteemeth
           it selfe
           forced
           ,
           when
           it
           is
           barred
           from
           that
           it
           desireth
           .
           And
           if
           by
           any
           exteriour
           occasion
           it
           be
           pricked
           forward
           ,
           it
           fareth
           as
           we
           see
           it
           oftentimes
           do
           with
           young
           hard-headed
           colts
           ,
           who
           take
           the
           bit
           in
           the
           mouth
           ,
           and
           run
           away
           with
           the
           rider
           ,
           carrying
           him
           ,
           will
           he
           ,
           nill
           he
           ,
           whether
           they
           list
           .
           It
           ought
           therefore
           to
           be
           none
           of
           the
           least
           cares
           of
           the
           father
           to
           prouide
           ,
           that
           the
           forraine
           conuersation
           of
           his
           son
           may
           be
           such
           as
           shall
           rather
           help
           then
           hinder
           his
           care
           and
           home-example
           .
           To
           which
           effect
           ,
           it
           would
           be
           very
           good
           ,
           if
           it
           might
           be
           possible
           ,
           that
           the
           young
           man
           were
           neuer
           from
           his
           fathers
           side
           .
           But
           forasmuch
           as
           many
           occasions
           draw
           men
           to
           attend
           other
           waightier
           affaires
           ,
           as
           well
           publike
           as
           priuat
           ,
           wherby
           they
           are
           driuen
           to
           haue
           their
           minds
           busied
           about
           exterior
           things
           ,
           and
           to
           neglect
           their
           childrē
           
           who
           are
           their
           owne
           bowels
           .
           Therefore
           is
           it
           their
           parts
           in
           such
           cases
           to
           appoint
           for
           their
           children
           ,
           when
           they
           are
           past
           their
           childish
           yeares
           ,
           some
           learned
           and
           honest
           man
           of
           vertuous
           behauiour
           to
           gouerne
           them
           and
           take
           care
           of
           them
           ,
           whose
           precepts
           they
           may
           so
           obey
           ,
           as
           they
           shall
           feare
           to
           do
           any
           thing
           that
           may
           breede
           reproch
           or
           blame
           vnto
           them
           .
           For
           such
           things
           are
           mortall
           poison
           to
           yong
           mens
           minds
           ,
           and
           not
           only
           put
           them
           astray
           from
           the
           path
           that
           should
           leade
           them
           to
           vertue
           ,
           but
           imprint
           in
           them
           also
           a
           vitious
           habit
           that
           maketh
           them
           vnruly
           and
           disobedient
           to
           all
           wholesome
           admonitions
           and
           vertuous
           actions
           .
           This
           man
           so
           chosen
           to
           haue
           the
           charge
           of
           youth
           ,
           must
           be
           carefull
           among
           other
           things
           to
           foresee
           ,
           that
           his
           disciples
           may
           haue
           such
           companions
           ,
           as
           the
           Persian
           Princes
           had
           ,
           prouided
           for
           them
           ,
           to
           wit
           ,
           equall
           of
           age
           and
           like
           of
           conditions
           ,
           with
           whom
           they
           may
           be
           conuersant
           &
           familiar
           .
           For
           such
           similitude
           of
           age
           and
           conditions
           doth
           cause
           them
           to
           loue
           and
           like
           one
           another
           ,
           if
           some
           barre
           or
           impediment
           fall
           not
           betweene
           them
           .
           The
           auncient
           wise
           men
           assigned
           to
           youth
           the
           Plannet
           of
           Mercury
           ,
           for
           no
           other
           cause
           (
           as
           I
           suppose
           )
           but
           for
           that
           Mercury
           being
           (
           as
           Astronomers
           say
           )
           either
           good
           or
           bad
           ,
           according
           as
           he
           is
           accompanied
           with
           another
           plannet
           good
           or
           euil
           :
           euen
           so
           youth
           becommeth
           good
           or
           bad
           ,
           as
           the
           companies
           to
           which
           it
           draweth
           or
           giueth
           it selfe
           .
           And
           therefore
           ought
           not
           yong
           men
           to
           haue
           libertie
           to
           haunt
           what
           companie
           they
           list
           ,
           but
           to
           be
           kept
           vnder
           the
           discipline
           of
           wise
           men
           ,
           and
           trained
           vp
           in
           the
           companie
           of
           others
           of
           their
           age
           well
           bred
           ,
           vntill
           it
           may
           be
           thought
           ,
           or
           rather
           found
           by
           experience
           ,
           that
           they
           be
           past
           danger
           ,
           and
           become
           fit
           to
           guide
           themselues
           :
           hauing
           brought
           their
           mind
           obedient
           to
           reason
           so
           farre
           ,
           as
           it
           cannot
           any
           more
           draw
           him
           to
           any
           delights
           ,
           but
           such
           as
           are
           honest
           and
           vertuous
           .
           This
           delight
           in
           vertue
           
           and
           honestie
           ,
           is
           best
           induced
           into
           a
           yong
           mans
           mind
           by
           that
           true
           companiō
           of
           vertue
           that
           breedeth
           feare
           to
           do
           or
           say
           any
           thing
           vnseemely
           or
           dishonest
           :
           which
           companion
           Socrates
           sought
           to
           make
           familiar
           to
           his
           scholers
           ,
           when
           he
           would
           tell
           them
           how
           they
           should
           endeuour
           themselues
           to
           purchase
           in
           their
           minds
           prudence
           ,
           into
           their
           tongues
           truth
           with
           silence
           ,
           and
           in
           their
           faces
           bashfulnesse
           ,
           called
           by
           the
           Latins
           verecundia
           ,
           deriuing
           it
           from
           the
           reuerence
           which
           yong
           men
           vse
           to
           beare
           to
           their
           elders
           .
           This
           we
           call
           shamefastnesse
           ,
           and
           is
           that
           honest
           red
           colour
           or
           blushing
           which
           dieth
           a
           yong
           mans
           cheekes
           when
           he
           supposeth
           he
           hath
           done
           or
           said
           any
           thing
           vnseemely
           or
           vnfit
           for
           a
           vertuous
           mind
           ,
           or
           that
           may
           offend
           his
           parents
           or
           betters
           :
           a
           certaine
           token
           of
           a
           generous
           mind
           ,
           and
           well
           disciplined
           ,
           of
           which
           great
           hope
           may
           be
           conceiued
           that
           it
           will
           proue
           godly
           and
           vertuous
           .
           For
           as
           a
           sure
           and
           firme
           friend
           to
           honestie
           and
           vertue
           ,
           like
           a
           watch
           or
           guard
           set
           for
           their
           securitie
           ,
           it
           is
           euer
           wakefull
           and
           carefull
           to
           keepe
           all
           disordinate
           concupiscences
           from
           the
           mind
           ,
           whereby
           (
           though
           of
           it selfe
           it
           be
           rather
           an
           affect
           then
           a
           habit
           )
           neuerthelesse
           she
           induceth
           such
           a
           habite
           into
           a
           yong
           mans
           mind
           ,
           that
           not
           onely
           in
           presence
           of
           others
           he
           blusheth
           ,
           if
           he
           chance
           to
           do
           any
           thing
           not
           commendable
           ,
           but
           euen
           of
           himselfe
           he
           is
           ashamed
           ,
           if
           being
           alone
           he
           fall
           into
           any
           errour
           .
           For
           though
           some
           say
           ,
           that
           two
           things
           chiefly
           keepe
           youth
           from
           euill
           ,
           correction
           ,
           and
           shame
           ,
           and
           that
           chastisement
           rather
           then
           instruction
           draweth
           youth
           to
           do
           well
           ;
           yet
           I
           for
           my
           part
           neuer
           think
           that
           yong
           man
           well
           bred
           or
           trained
           vp
           ,
           who
           for
           feare
           of
           punishment
           abstaineth
           from
           doing
           things
           shamefull
           or
           dishonest
           :
           punishment
           being
           appointed
           but
           for
           them
           that
           are
           euill
           :
           which
           made
           the
           Poet
           say
           :
           
             
               For
               vertues
               sake
               good
               men
               ill
               deeds
               refraine
               :
            
             
             
               Ill
               men
               refraine
               them
               but
               for
               feare
               of
               paine
               .
            
          
           For
           the
           wickednesse
           of
           men
           hath
           caused
           lawes
           to
           be
           deuised
           and
           established
           for
           the
           conseruation
           of
           honest
           and
           vertuous
           societie
           ,
           and
           ciuil
           life
           ,
           whereunto
           man
           is
           borne
           :
           which
           lawes
           haue
           appointed
           penalties
           for
           the
           offenders
           ,
           to
           the
           end
           that
           for
           feare
           thereof
           ,
           as
           Xenocrates
           was
           wont
           to
           say
           ,
           men
           might
           flie
           from
           ill
           doing
           ,
           as
           dogs
           flie
           harme
           doing
           for
           feare
           of
           the
           whip
           .
           And
           because
           Plato
           formed
           his
           Common-weale
           of
           perfect
           and
           vertuous
           men
           ,
           therfore
           set
           he
           downe
           no
           lawes
           in
           his
           bookes
           
             de
             Repub.
          
           because
           he
           supposed
           the
           goodnesse
           of
           the
           men
           to
           be
           sufficient
           for
           the
           gouernement
           thereof
           without
           a
           law
           ,
           either
           to
           commaund
           good
           order
           ,
           or
           to
           punish
           offenders
           .
           Neuertheles
           the
           same
           diuine
           Philosopher
           considering
           how
           the
           imperfection
           of
           mans
           nature
           will
           not
           suffer
           any
           such
           Common-wealth
           to
           be
           found
           :
           he
           wrote
           also
           his
           bookes
           of
           lawes
           to
           serue
           for
           the
           imperfection
           of
           other
           Common-weales
           ,
           which
           were
           composed
           of
           men
           of
           all
           sorts
           ,
           good
           and
           bad
           ,
           meane
           or
           indifferent
           ,
           in
           which
           both
           instruction
           and
           punishment
           were
           needfull
           ,
           as
           well
           to
           make
           the
           euill
           abstaine
           from
           vice
           ,
           as
           to
           confirme
           the
           good
           ,
           and
           to
           reduce
           those
           that
           were
           indifferent
           to
           greater
           perfection
           .
           Lawes
           therefore
           haue
           appointed
           punishments
           ,
           that
           vertue
           might
           be
           defended
           and
           maintained
           ,
           ciuill
           societie
           and
           humane
           right
           preserued
           .
           But
           young
           men
           bred
           as
           our
           author
           would
           haue
           them
           ,
           are
           by
           all
           meanes
           to
           be
           framed
           such
           ,
           as
           for
           vertues
           sake
           ,
           for
           feare
           of
           reproch
           ,
           for
           loue
           and
           reuerence
           to
           honestie
           ,
           and
           not
           for
           feare
           of
           punishment
           to
           be
           inflicted
           on
           them
           by
           the
           magistrates
           or
           their
           superiours
           for
           doing
           of
           euill
           ,
           they
           may
           accustome
           themselues
           neuer
           to
           do
           any
           thing
           ,
           for
           which
           they
           should
           neede
           to
           blush
           ,
           no
           not
           to
           themselues
           alone
           .
           Which
           thing
           they
           shal
           the
           better
           performe
           ,
           if
           they
           vse
           to
           forbeare
           the
           doing
           
           of
           any
           thing
           by
           themselues
           ,
           which
           they
           would
           be
           ashamed
           of
           if
           they
           were
           in
           company
           .
           It
           is
           written
           ,
           that
           among
           the
           auncient
           Romanes
           one
           
             Iulius
             Drusus
             Publicola
          
           hauing
           his
           house
           seated
           so
           as
           his
           neighbours
           might
           looke
           into
           it
           ,
           a
           certaine
           Architect
           offered
           him
           for
           the
           expence
           of
           fiue
           talents
           to
           make
           it
           so
           close
           as
           none
           of
           his
           neighbors
           should
           looke
           thereinto
           ,
           or
           see
           what
           he
           was
           doing
           .
           But
           he
           made
           him
           answer
           againe
           ,
           that
           he
           would
           rather
           giue
           him
           ten
           talents
           to
           make
           it
           so
           ,
           as
           all
           the
           citie
           might
           see
           what
           he
           did
           in
           his
           house
           ;
           because
           he
           was
           sure
           he
           did
           nothing
           within
           doores
           whereof
           he
           neede
           be
           ashamed
           abroade
           ,
           though
           euery
           man
           should
           see
           him
           .
           For
           which
           answer
           he
           was
           highly
           cōmended
           .
           True
           it
           is
           that
           Xenophon
           esteemeth
           this
           blushng
           to
           a
           mans
           self
           ,
           to
           be
           rather
           temperance
           then
           bashfulnes
           :
           but
           let
           it
           be
           named
           how
           it
           wil
           ,
           it
           is
           surely
           the
           propertie
           of
           a
           gentle
           heart
           so
           to
           do
           .
           And
           therefore
           Petrarke
           said
           well
           :
           
             
               Alone
               whereas
               I
               walkt
               mongs
               woods
               and
               hils
               ,
            
             
               I
               shamed
               at
               my selfe
               :
               for
               gentle
               heart
            
             
               Thinkes
               that
               enough
               ,
               no
               other
               spurre
               it
               wils
               .
            
          
           Yet
           would
           I
           not
           neither
           ,
           that
           our
           young
           man
           should
           be
           more
           bashfull
           then
           were
           fit
           ,
           as
           one
           ouer-awed
           or
           doltish
           ,
           not
           able
           to
           consider
           perils
           or
           dangers
           when
           they
           present
           themselues
           ,
           not
           yet
           to
           loose
           his
           boldnesse
           of
           spirit
           .
           For
           Antipater
           the
           sonne
           of
           Cassander
           through
           the
           like
           qualitie
           cast
           himselfe
           away
           ,
           who
           hauing
           inuited
           Demetrius
           to
           supper
           with
           him
           at
           such
           a
           time
           ,
           as
           their
           friendship
           was
           not
           sure
           but
           stood
           vpon
           doubtful
           termes
           ,
           and
           he
           being
           come
           accordingly
           :
           when
           Demetrius
           afterwards
           as
           in
           requital
           of
           his
           kindnesse
           inuited
           Antipater
           likewise
           to
           supper
           ,
           though
           he
           knew
           right
           well
           what
           perill
           he
           thrust
           himselfe
           into
           if
           he
           went
           ,
           considering
           the
           wyly
           disposition
           of
           the
           said
           Demetrius
           :
           yet
           being
           ashamed
           that
           Demetrius
           should
           perceiue
           
           him
           to
           be
           so
           mistrustful
           ,
           would
           needs
           go
           ,
           and
           there
           was
           miserably
           slaine
           .
           This
           is
           a
           vice
           ,
           named
           in
           the
           Greeke
           Disopia
           ,
           and
           which
           we
           may
           in
           English
           call
           vnfruitfull
           shamefastnesse
           ,
           wherewith
           we
           would
           not
           wish
           our
           yong
           man
           should
           be
           any
           way
           acquainted
           ,
           but
           onely
           with
           that
           generous
           bashfulnesse
           that
           may
           serue
           him
           for
           a
           spurre
           to
           vertue
           ,
           and
           for
           a
           bridle
           from
           vice
           .
           But
           because
           Plato
           saith
           ,
           that
           though
           bashfulnesse
           be
           most
           properly
           fit
           for
           young
           men
           ,
           yet
           that
           it
           is
           also
           seemly
           inough
           for
           men
           of
           al
           yeares
           .
           And
           that
           Aristotle
           contrariwise
           thinketh
           it
           not
           meete
           for
           men
           of
           riper
           years
           to
           blush
           :
           it
           may
           therefore
           be
           doubted
           to
           whether
           of
           these
           two
           great
           learned
           mens
           opinions
           we
           should
           incline
           .
           For
           cleering
           hereof
           ,
           you
           must
           vnderstand
           that
           the
           Platonikes
           say
           two
           things
           among
           others
           are
           specially
           giuen
           to
           for
           a
           diuine
           gift
           vnto
           man
           :
           Bashfulnesse
           the
           one
           ,
           and
           Magnanimitie
           the
           other
           :
           the
           one
           to
           hold
           vs
           back
           from
           doing
           of
           any
           thing
           worthy
           blame
           &
           reproch
           :
           the
           other
           to
           put
           vs
           forward
           into
           the
           way
           of
           praise
           and
           vertue
           ;
           whereby
           we
           might
           alwayes
           be
           ready
           to
           do
           well
           onely
           for
           vertues
           sake
           ,
           to
           the
           good
           and
           benefit
           of
           others
           ,
           and
           to
           our
           owne
           contentment
           and
           delight
           .
           Of
           which
           course
           ,
           the
           end
           is
           honour
           in
           this
           world
           ,
           and
           glory
           after
           death
           .
           But
           because
           the
           force
           of
           the
           Concupiscible
           appetite
           is
           so
           great
           ,
           and
           setteth
           before
           vs
           pleasure
           in
           so
           many
           sundry
           shapes
           ,
           as
           it
           is
           hard
           to
           shun
           the
           snares
           which
           these
           two
           enemies
           of
           reason
           set
           to
           intrap
           vs
           ,
           and
           that
           the
           coldnesse
           of
           old
           age
           cannot
           wholy
           extinguish
           the
           feruour
           of
           our
           appetites
           ;
           for
           my
           part
           I
           think
           that
           as
           in
           all
           ages
           it
           is
           fit
           that
           Magnanimitie
           inuite
           vs
           to
           commendable
           actions
           ;
           so
           also
           that
           we
           haue
           neede
           of
           shamefastnesse
           to
           correct
           vs
           whēsoeuer
           we
           shal
           go
           beyond
           the
           boūds
           or
           limits
           of
           reason
           in
           what
           yeares
           soeuer
           ,
           and
           to
           check
           vs
           with
           the
           bridle
           of
           temperāce
           .
           For
           though
           Aristotle
           say
           ,
           that
           shame
           ought
           
           to
           die
           red
           in
           a
           mans
           cheekes
           ,
           but
           for
           voluntary
           actions
           only
           :
           yet
           Plato
           considering
           that
           none
           but
           God
           is
           perfect
           without
           fault
           ;
           and
           that
           euery
           man
           ,
           euen
           the
           most
           vertuous
           falleth
           sometimes
           through
           humane
           frailtie
           ,
           thought
           (
           according
           to
           Christianitie
           )
           that
           ripenesse
           of
           yeares
           or
           wisedome
           should
           be
           no
           hinderance
           to
           make
           them
           ashamed
           ,
           but
           rather
           make
           them
           the
           more
           bashfull
           whensoeuer
           they
           should
           find
           in
           themselues
           ,
           that
           they
           had
           run
           into
           any
           errour
           vndecent
           or
           vnfitting
           for
           men
           of
           their
           yeares
           and
           quality
           .
           Not
           intending
           yet
           thereby
           that
           the
           errors
           of
           the
           ancienter
           men
           were
           to
           be
           of
           that
           sort
           that
           yong
           mens
           faults
           commonly
           are
           ,
           who
           through
           incontinencie
           runne
           oftentimes
           into
           sin
           wilfully
           :
           whereas
           men
           of
           riper
           yeares
           erre
           or
           ought
           to
           erre
           only
           through
           frailty
           of
           nature
           .
           Much
           better
           were
           it
           indeede
           for
           men
           of
           yeares
           not
           to
           do
           any
           thing
           of
           which
           they
           might
           be
           ashamed
           ,
           if
           the
           condition
           of
           man
           would
           permit
           it
           ,
           then
           after
           they
           had
           done
           it
           to
           blush
           thereat
           :
           and
           much
           more
           reprochfull
           is
           his
           fault
           ,
           if
           he
           offend
           voluntarily
           then
           the
           young
           mans
           .
           But
           since
           no
           man
           (
           though
           he
           haue
           made
           a
           habite
           in
           wel-doing
           )
           can
           stand
           so
           assured
           of
           himselfe
           ,
           but
           that
           sometime
           in
           his
           life
           he
           shal
           commit
           some
           error
           :
           it
           is
           much
           better
           (
           in
           what
           age
           soeuer
           it
           be
           )
           that
           blushing
           make
           him
           know
           his
           fault
           ,
           then
           to
           passe
           it
           ouer
           impudently
           without
           shame
           .
           And
           accordingly
           Saint
           Ambrose
           said
           in
           his
           booke
           of
           Offices
           ,
           that
           shamefastnesse
           was
           meet
           for
           all
           ages
           ,
           for
           all
           times
           ,
           and
           for
           all
           places
           .
           And
           for
           the
           same
           cause
           perhaps
           haue
           wise
           men
           and
           religious
           held
           ,
           that
           an
           Angell
           of
           heauen
           assisteth
           euery
           man
           to
           call
           him
           backe
           from
           those
           euils
           ,
           which
           the
           ill
           Angell
           with
           his
           sugred
           baite
           of
           delight
           and
           disordinate
           appetite
           inticeth
           him
           vnto
           ,
           onely
           for
           his
           ruine
           .
           For
           they
           thought
           that
           our
           forces
           were
           not
           able
           to
           resist
           so
           mighty
           prouocations
           .
           As
           for
           Plato
           and
           Aristotle
           ,
           seemeth
           they
           
           differed
           in
           opinion
           ,
           for
           that
           ,
           the
           one
           considered
           humane
           nature
           as
           it
           ought
           to
           be
           ,
           and
           the
           other
           as
           it
           commonly
           is
           indeed
           .
           Which
           may
           the
           better
           be
           beleeued
           ,
           because
           Aristotle
           in
           his
           booke
           of
           Rhetorike
           ,
           restrained
           not
           this
           habite
           of
           shamefastnesse
           so
           precisely
           to
           young
           men
           ,
           but
           that
           it
           may
           sometimes
           beseeme
           an
           aged
           mans
           cheekes
           also
           ,
           though
           so
           farre
           as
           grace
           and
           wisedome
           may
           preuaile
           ,
           it
           would
           best
           beseeme
           him
           neuer
           to
           do
           the
           thing
           whereof
           he
           need
           be
           ashamed
           ,
           as
           before
           was
           sayd
           .
           And
           the
           same
           rule
           ought
           young
           men
           also
           to
           propose
           to
           themselues
           ,
           whereby
           they
           shall
           deserue
           so
           much
           the
           more
           commendation
           ,
           as
           the
           heate
           of
           their
           yeares
           beareth
           with
           them
           fierie
           appetites
           ,
           and
           they
           the
           lesse
           apt
           to
           resist
           so
           sharpe
           and
           so
           intollerable
           prickes
           .
           The
           way
           to
           obserue
           that
           rule
           ,
           is
           to
           striue
           in
           all
           their
           actions
           to
           master
           themselues
           ,
           and
           to
           profit
           in
           vertue
           :
           whereunto
           will
           helpe
           them
           chiefly
           ,
           that
           they
           endeuour
           themselues
           to
           bridle
           such
           desires
           as
           they
           find
           most
           to
           molest
           them
           ,
           not
           suffering
           them
           to
           transport
           them
           beyond
           the
           limits
           of
           honestie
           .
           But
           because
           the
           day
           goeth
           away
           ,
           and
           that
           to
           treate
           particularly
           of
           all
           that
           might
           be
           said
           concerning
           the
           direction
           of
           youth
           to
           vertue
           ,
           which
           leadeth
           him
           to
           his
           felicitie
           ,
           would
           require
           more
           time
           then
           is
           remaining
           ,
           I
           wil
           briefly
           knit
           vp
           the
           rest
           that
           concerneth
           this
           matter
           .
           Young
           men
           haue
           naturall
           heate
           so
           much
           abounding
           in
           them
           ,
           that
           they
           cannot
           rest
           ,
           but
           be
           still
           in
           motion
           as
           well
           of
           body
           as
           of
           mind
           .
           The
           one
           with
           running
           ,
           leaping
           ,
           and
           other
           exercises
           ,
           and
           when
           all
           they
           faile
           ,
           the
           tongue
           ceaseth
           not
           ,
           which
           by
           reason
           of
           their
           age
           is
           the
           more
           bold
           and
           ready
           .
           The
           other
           with
           passing
           from
           one
           discourse
           to
           another
           ,
           and
           from
           one
           passion
           to
           another
           ;
           now
           louing
           ,
           now
           hating
           ,
           now
           boyling
           with
           anger
           and
           choler
           ,
           now
           still
           and
           quiet
           ,
           with
           such
           like
           motions
           of
           the
           mind
           .
           And
           because
           the
           motions
           of
           the
           body
           ,
           
           and
           the
           affections
           of
           the
           minde
           must
           haue
           their
           measure
           and
           their
           rule
           ,
           and
           the
           one
           and
           the
           other
           conuenient
           exercise
           and
           moderate
           rest
           :
           therefore
           did
           the
           auncient
           wise
           men
           deuise
           two
           speciall
           Arts
           ,
           most
           apt
           and
           fit
           for
           both
           these
           purposes
           .
           Whereof
           ,
           the
           one
           they
           called
           Gymnastica
           ,
           which
           is
           a
           skilfull
           and
           moderate
           exercise
           of
           the
           body
           ;
           and
           the
           other
           Musike
           ,
           by
           which
           name
           it
           is
           well
           knowne
           in
           all
           languages
           .
           And
           when
           they
           had
           caused
           their
           youth
           to
           spend
           part
           of
           the
           day
           in
           learning
           those
           sciences
           and
           disciplines
           which
           they
           thought
           fit
           for
           that
           age
           (
           for
           of
           all
           other
           things
           they
           abhorred
           the
           training
           them
           vp
           in
           ignorance
           ,
           because
           seldome
           can
           an
           ignorant
           man
           be
           good
           ,
           and
           that
           men
           without
           knowledge
           and
           learning
           are
           but
           figures
           of
           men
           ,
           and
           images
           of
           death
           without
           soule
           or
           life
           )
           then
           would
           they
           draw
           them
           to
           honest
           exercises
           of
           the
           body
           by
           degrees
           .
           For
           they
           held
           it
           a
           thing
           most
           necessary
           for
           the
           wel-founding
           of
           a
           Common-wealth
           ,
           to
           be
           continually
           carefull
           of
           the
           framing
           youth
           both
           in
           body
           and
           mind
           ;
           because
           they
           knew
           right
           well
           that
           good
           education
           maketh
           young
           men
           good
           :
           and
           that
           such
           are
           Common-wealths
           and
           States
           ,
           as
           are
           the
           qualities
           and
           conditions
           of
           the
           men
           which
           they
           do
           breed
           .
           Touching
           the
           body
           therfore
           ,
           they
           did
           deuise
           to
           strengthen
           and
           harden
           it
           with
           conuenient
           and
           temperate
           exercises
           :
           as
           the
           play
           at
           ball
           ,
           leaping
           ,
           running
           ,
           dansing
           ,
           riding
           ,
           wrastling
           ,
           throwing
           the
           barre
           ,
           the
           stone
           or
           sledge
           ,
           and
           such
           like
           .
           For
           the
           minde
           ,
           they
           thought
           best
           to
           stay
           and
           settle
           it selfe
           with
           the
           harmonie
           of
           Musike
           :
           and
           from
           these
           two
           they
           resolued
           ,
           that
           two
           great
           good
           effects
           did
           ensue
           :
           From
           the
           first
           ,
           strength
           of
           body
           and
           boldnesse
           of
           spirit
           ;
           and
           from
           the
           latter
           ,
           modesty
           and
           temperance
           ,
           inseparable
           companions
           for
           the
           most
           part
           vnto
           fortitude
           .
           For
           some
           of
           them
           were
           of
           opinion
           ,
           that
           our
           soules
           were
           composed
           of
           harmonie
           ;
           
           and
           beleeued
           that
           Musike
           was
           able
           so
           to
           temper
           our
           affects
           and
           passions
           ,
           as
           they
           should
           not
           farre
           or
           discord
           among
           themselues
           ,
           but
           be
           so
           interlaced
           the
           one
           with
           the
           other
           in
           a
           sweet
           consent
           ,
           as
           wel
           guided
           and
           ordered
           actiō
           should
           proceed
           from
           the
           same
           ,
           euen
           as
           sweet
           and
           delightfull
           Musike
           proceedeth
           from
           the
           wel-tempering
           of
           tunable
           voices
           ,
           or
           well
           consorted
           instruments
           .
           Neither
           would
           they
           haue
           the
           one
           to
           be
           exercised
           ,
           and
           the
           other
           omitted
           :
           for
           that
           they
           thought
           ,
           if
           yong
           men
           should
           giue
           themselues
           onely
           to
           the
           exercises
           of
           the
           body
           ,
           they
           wold
           become
           too
           fierce
           and
           hardy
           ;
           and
           so
           be
           rather
           hurtfull
           to
           their
           commonweales
           then
           otherwise
           .
           And
           if
           they
           should
           follow
           onely
           Musike
           ,
           which
           is
           proper
           to
           rest
           and
           quietnes
           ,
           and
           vsed
           as
           a
           recreation
           of
           the
           mind
           ,
           as
           Aristotle
           saith
           ,
           they
           would
           become
           soft
           minded
           and
           effeminate
           .
           But
           by
           ioyning
           both
           these
           faculties
           together
           in
           one
           ,
           they
           sought
           to
           make
           a
           noble
           temper
           ,
           and
           to
           induce
           a
           most
           excellent
           habite
           ,
           as
           well
           in
           the
           mind
           as
           in
           the
           body
           .
           So
           that
           if
           valor
           were
           required
           for
           the
           defence
           of
           their
           countrey
           ,
           or
           vanquishing
           of
           their
           enemies
           ,
           they
           were
           made
           fit
           and
           apt
           thereunto
           by
           the
           exercises
           of
           the
           body
           ;
           but
           with
           such
           measure
           and
           temper
           as
           should
           not
           exceed
           .
           Which
           measure
           and
           temper
           ,
           they
           obtained
           from
           that
           harmonie
           which
           Musike
           imprinted
           in
           their
           mindes
           :
           vnder
           which
           they
           comprehended
           not
           onely
           the
           ordering
           of
           the
           voice
           and
           sounds
           of
           instruments
           ,
           but
           all
           other
           orderly
           and
           seemely
           motions
           of
           the
           body
           ;
           which
           vpon
           their
           stages
           ,
           or
           Scaenes
           in
           the
           acting
           of
           Tragedies
           ,
           was
           chiefly
           to
           be
           discouered
           .
           And
           that
           all
           orderly
           motions
           were
           comprehended
           vnder
           Musicke
           ,
           was
           held
           so
           certaine
           by
           
             Pythagoras
             ,
             Archetas
             ,
             Plato
             ,
             Cicero
             ,
          
           &
           other
           famous
           Philosophers
           ,
           that
           they
           were
           of
           opinion
           ,
           that
           the
           orderly
           course
           and
           motions
           of
           the
           heauens
           could
           not
           be
           such
           as
           it
           is
           ,
           or
           continue
           
           without
           harmony
           ,
           though
           Aristotle
           do
           oppose
           him selfe
           to
           their
           opinion
           .
           And
           for
           this
           cause
           did
           Lycurgus
           deuise
           that
           Musike
           should
           be
           conioyned
           with
           the
           military
           discipline
           of
           the
           Lacedemonians
           ,
           not
           onely
           to
           temper
           the
           heate
           and
           furie
           of
           their
           minds
           in
           fight
           ;
           but
           also
           to
           cause
           them
           to
           vse
           a
           certaine
           measure
           in
           that
           marching
           ,
           and
           other
           occasions
           of
           war.
           In
           which
           respect
           they
           were
           wont
           to
           battell
           without
           certaine
           pipes
           ,
           according
           to
           the
           times
           whereof
           they
           vnderstood
           how
           to
           vse
           their
           bodies
           and
           weapons
           :
           from
           which
           respect
           also
           cometh
           our
           vsing
           of
           drums
           and
           trumpets
           to
           giue
           souldiers
           knowledge
           when
           to
           march
           ,
           when
           to
           stand
           ,
           when
           to
           assault
           ,
           and
           when
           to
           retire
           :
           and
           consequently
           how
           to
           ioyne
           order
           and
           measure
           with
           their
           valour
           against
           the
           enemy
           :
           and
           the
           Lansknight
           and
           the
           Switzer
           vse
           also
           the
           fife
           at
           this
           day
           with
           the
           drum
           .
           And
           to
           say
           truth
           ,
           great
           is
           the
           force
           of
           Musike
           skilfully
           vsed
           to
           stirre
           vp
           or
           to
           appease
           the
           mind
           .
           For
           we
           reade
           ,
           that
           Pythagoras
           finding
           a
           wanton
           yong
           man
           enraged
           with
           lust
           ,
           ready
           to
           force
           the
           doore
           of
           an
           honest
           woman
           ,
           he
           so
           calmed
           his
           mind
           ,
           onely
           by
           changing
           the
           Phrigian
           tune
           and
           number
           into
           the
           Spondean
           ,
           that
           he
           gaue
           ouer
           his
           wicked
           purpose
           .
           And
           Therpander
           ,
           when
           a
           great
           sedition
           was
           raised
           among
           the
           Lacedemonians
           ,
           he
           with
           his
           musike
           so
           quieted
           their
           mindes
           bent
           to
           fury
           ,
           that
           he
           reduced
           them
           to
           a
           perfect
           peace
           .
           It
           is
           also
           written
           of
           the
           great
           Alexander
           ,
           that
           he
           was
           so
           moued
           by
           that
           tune
           and
           nūber
           of
           Musikes
           ,
           which
           the
           greeks
           called
           
             Orthios
             nomos
          
           ,
           which
           was
           a
           kind
           of
           haughtie
           tune
           to
           stirre
           men
           to
           battel
           ,
           that
           he
           rose
           from
           the
           boord
           to
           arme
           himselfe
           ,
           as
           if
           the
           trumpet
           had
           sounded
           the
           allarme
           .
           But
           what
           talke
           we
           of
           the
           auncient
           opinions
           concerning
           the
           force
           of
           Musike
           to
           moue
           mens
           minds
           ,
           when
           we
           find
           they
           beleeued
           that
           their
           Gods
           were
           forced
           by
           the
           vertue
           of
           Musike
           to
           appease
           
           their
           wrath
           ?
           For
           ,
           the
           Lacedemonians
           being
           infested
           with
           a
           great
           pestilence
           ,
           Thales
           of
           Candia
           was
           said
           by
           musike
           to
           haue
           mitigated
           their
           anger
           ,
           and
           so
           to
           haue
           deliuered
           them
           frō
           that
           mortality
           .
           The
           which
           thing
           Homer
           also
           signified
           ,
           when
           he
           said
           ,
           that
           the
           yongmen
           of
           Greece
           with
           their
           songs
           did
           appease
           Apollo
           his
           wrath
           ,
           and
           caused
           the
           plague
           to
           cease
           which
           had
           infected
           their
           campe
           .
           And
           the
           Romanes
           likewise
           being
           annoied
           with
           a
           great
           pestilence
           ,
           receiued
           then
           first
           the
           singing
           of
           Satires
           into
           the
           Citie
           though
           but
           rudely
           tuned
           then
           ,
           as
           a
           remedy
           for
           that
           infectiō
           .
           The
           force
           &
           efficacie
           of
           musike
           then
           being
           such
           as
           I
           haue
           declared
           ,
           it
           is
           no
           maruel
           that
           the
           Aegiptiās
           ,
           after
           they
           had
           once
           receiued
           it
           into
           their
           Commonwealth
           ,
           as
           meet
           for
           the
           instruction
           of
           their
           youth
           ,
           wold
           neuer
           after
           allow
           that
           it
           shold
           be
           altered
           or
           changed
           ,
           but
           such
           as
           it
           was
           whē
           they
           first
           admitted
           it
           ,
           such
           they
           continued
           it
           without
           altering
           the
           space
           of
           ten
           thousand
           yeres
           ,
           according
           to
           their
           manner
           of
           contemplation
           ,
           hauing
           a
           conceit
           or
           rather
           a
           firme
           opinion
           that
           they
           could
           not
           alter
           musike
           but
           with
           danger
           to
           their
           State.
           Which
           opinion
           the
           Lacedemonians
           likewise
           so
           embraced
           ,
           that
           when
           Timotheus
           an
           excellent
           Musition
           in
           Sparta
           ,
           had
           presumed
           to
           adde
           but
           one
           string
           to
           the
           Cyther
           ,
           they
           banished
           him
           out
           of
           the
           citie
           and
           territories
           ,
           as
           a
           violater
           of
           lawes
           ,
           and
           a
           corrupter
           of
           honest
           discipline
           .
           Albeit
           with
           Phrine
           they
           dealt
           more
           mildly
           ,
           who
           hauing
           added
           to
           the
           Cyther
           two
           cords
           ,
           one
           sharpe
           ,
           and
           another
           graue
           or
           flat
           ,
           they
           onely
           caused
           him
           to
           take
           them
           away
           againe
           ,
           supposing
           that
           seuen
           strings
           were
           enough
           to
           temper
           the
           sound
           thereof
           ,
           as
           a
           number
           comprehending
           all
           musike
           ;
           and
           that
           the
           increasing
           therof
           was
           but
           superfluous
           and
           harmefull
           .
           These
           ancient
           examples
           &
           considerations
           ,
           are
           not
           sleightly
           to
           be
           passed
           ouer
           :
           for
           though
           many
           other
           occasions
           of
           corruption
           in
           our
           
           age
           may
           be
           assigned
           ;
           yet
           one
           of
           the
           principall
           ,
           in
           the
           iudgement
           of
           wise
           men
           ,
           may
           wel
           be
           imputed
           to
           the
           qualitie
           of
           that
           corrupted
           musike
           which
           is
           most
           vsed
           now
           a
           dayes
           ;
           carrying
           with
           it
           nothing
           but
           a
           sensuall
           delight
           to
           the
           eare
           ,
           without
           working
           any
           good
           to
           the
           mind
           at
           all
           .
           Nay
           ,
           would
           God
           it
           did
           not
           greatly
           hurt
           and
           corrupt
           the
           mind
           .
           For
           as
           musike
           well
           vsed
           is
           a
           great
           help
           to
           moderate
           the
           disorderly
           affections
           of
           the
           minde
           :
           so
           being
           abused
           it
           expelleth
           all
           manly
           thoughts
           from
           the
           heart
           ,
           and
           so
           effeminateth
           men
           ,
           that
           they
           are
           little
           better
           then
           women
           :
           and
           in
           women
           breedeth
           such
           lasciuious
           and
           wanton
           thoughts
           ,
           that
           oftentimes
           they
           forget
           their
           honestie
           ,
           without
           which
           they
           cannot
           be
           worthy
           the
           name
           of
           women
           .
           Not
           that
           I
           would
           hereby
           inferre
           ,
           that
           musike
           generally
           were
           to
           be
           misliked
           ,
           or
           vnfit
           for
           women
           also
           :
           but
           my
           meaning
           is
           of
           this
           wanton
           and
           lasciuious
           kind
           of
           musike
           ,
           which
           is
           now
           a
           dayes
           most
           pleasing
           ,
           and
           resembleth
           the
           Lydian
           of
           old
           time
           ,
           which
           Plato
           so
           abhorred
           ,
           as
           he
           would
           not
           in
           any
           sort
           admit
           it
           into
           his
           Common-weale
           ,
           lest
           it
           should
           infect
           the
           minds
           of
           men
           and
           women
           both
           .
           And
           from
           him
           may
           we
           learne
           what
           kinde
           of
           musike
           he
           would
           haue
           men
           to
           embrace
           ,
           to
           stirre
           their
           mindes
           vp
           to
           vertue
           ,
           and
           to
           purge
           the
           same
           from
           vice
           and
           errour
           .
           Like
           as
           also
           frō
           Aristotle
           in
           his
           8.
           booke
           of
           Politikes
           ,
           taken
           perchance
           out
           of
           the
           writings
           of
           his
           master
           .
           But
           if
           that
           auncient
           kinde
           of
           musike
           ,
           framed
           and
           composed
           wholy
           to
           grauitie
           ,
           were
           now
           knowne
           and
           vsed
           ,
           which
           kinde
           was
           then
           set
           forth
           with
           the
           learned
           and
           graue
           verses
           of
           excellent
           Poets
           ,
           we
           should
           now
           also
           see
           magnificall
           and
           high
           desires
           stipped
           vp
           in
           the
           minds
           of
           the
           hearers
           .
           Which
           verses
           contained
           the
           praises
           of
           excellent
           and
           heroicall
           personages
           ,
           and
           were
           vsed
           to
           be
           sung
           at
           the
           tables
           of
           great
           men
           and
           Princes
           ,
           to
           the
           sound
           of
           the
           Lyra
           ;
           whereby
           they
           inflamed
           
           the
           mindes
           of
           the
           hearers
           to
           vertue
           and
           generous
           actions
           .
           For
           the
           force
           of
           Musike
           with
           Poesie
           ,
           is
           such
           ,
           as
           is
           of
           power
           to
           set
           the
           followers
           and
           louers
           thereof
           into
           the
           direct
           way
           that
           leadeth
           them
           to
           their
           felicitie
           .
           Socrates
           demaunding
           of
           the
           Oracle
           of
           Apollo
           ,
           what
           he
           should
           do
           to
           make
           himselfe
           happie
           :
           he
           was
           willed
           to
           learne
           Musike
           ;
           whereupon
           he
           gaue
           himselfe
           forthwith
           to
           the
           studie
           of
           Poesie
           ,
           conceiuing
           with
           himselfe
           ,
           that
           verses
           and
           Poeticall
           numbers
           are
           the
           perfectest
           Musike
           ,
           and
           that
           they
           enter
           like
           liuely
           sparkes
           into
           mens
           minds
           ,
           to
           kindle
           in
           them
           desires
           of
           dignitie
           ,
           greatnesse
           ,
           honor
           ,
           true
           praise
           and
           commendation
           ,
           and
           to
           correct
           whatsoeuer
           is
           in
           them
           of
           base
           and
           vile
           affection
           .
           In
           auncient
           time
           therfore
           men
           caused
           their
           children
           to
           be
           instructed
           in
           Poesie
           before
           all
           other
           disciplines
           ,
           for
           that
           they
           esteemed
           good
           Poets
           to
           be
           the
           fathers
           of
           wisedome
           ,
           and
           the
           vndoubted
           true
           guides
           to
           ciuill
           life
           ,
           and
           not
           without
           cause
           .
           For
           they
           raise
           mens
           thoughts
           from
           humble
           and
           base
           things
           ,
           such
           as
           the
           vulgar
           and
           common
           sort
           delight
           in
           ,
           and
           make
           them
           bend
           their
           endeuours
           wholy
           to
           high
           ,
           yea
           heauenly
           things
           .
           As
           who
           so
           list
           to
           attend
           diligently
           the
           excellencie
           of
           the
           Psalmes
           and
           Hymnes
           composed
           by
           the
           Kingly
           Prophet
           Dauid
           ,
           and
           others
           called
           the
           singers
           of
           the
           Hebrew
           Church
           ,
           shall
           easily
           discerne
           .
           But
           since
           our
           musike
           is
           growen
           now
           to
           the
           fulnes
           of
           wantō
           and
           lasciuious
           passions
           ,
           and
           the
           words
           so
           confusedly
           mingled
           with
           the
           notes
           ,
           that
           a
           man
           can
           discerne
           nothing
           but
           the
           sound
           and
           tunes
           of
           the
           voices
           ,
           but
           sence
           or
           sentence
           he
           can
           vnderstand
           none
           at
           all
           ;
           euen
           as
           it
           were
           sundry
           birds
           chanting
           and
           chirping
           vpon
           the
           boughes
           of
           trees
           :
           yong
           men
           are
           much
           better
           in
           the
           iudgement
           of
           the
           wise
           ,
           to
           abstaine
           from
           it
           altogether
           ,
           then
           to
           spend
           their
           time
           about
           it
           .
           For
           as
           good
           disciplines
           are
           the
           true
           and
           proper
           nourishment
           of
           vertue
           :
           
           so
           are
           the
           euill
           the
           very
           poison
           of
           the
           same
           .
        
         
           Then
           said
           Captaine
           Carleil
           ,
           as
           concerning
           the
           difference
           between
           the
           auncient
           musike
           and
           ours
           in
           this
           age
           ,
           I
           do
           easily
           agree
           with
           you
           ,
           and
           wish
           it
           were
           otherwise
           ,
           that
           we
           might
           see
           now
           a
           dayes
           those
           wonderfull
           effects
           of
           this
           excellent
           Art
           ,
           which
           are
           written
           of
           it
           in
           auncient
           authors
           .
           But
           where
           you
           so
           highly
           extoll
           the
           studie
           of
           Poesie
           ,
           you
           make
           me
           not
           a
           little
           to
           maruel
           ,
           considering
           how
           Plato
           ,
           being
           so
           learned
           a
           man
           ,
           did
           not
           onely
           make
           small
           estimation
           thereof
           ,
           but
           banished
           it
           expresly
           from
           his
           common-weale
           .
        
         
           Let
           not
           that
           seeme
           strange
           vnto
           you
           ,
           said
           I
           :
           for
           Plato
           condemned
           not
           Poesie
           ,
           but
           onely
           those
           Poets
           that
           abused
           so
           excellent
           a
           facultie
           ,
           scribling
           either
           wanton
           toyes
           ,
           or
           else
           by
           foolish
           imitation
           taking
           vpon
           them
           to
           expresse
           high
           conceirs
           which
           themselues
           vnderstood
           not
           .
           And
           specially
           did
           he
           reprehend
           those
           Poets
           ,
           who
           in
           their
           fictions
           did
           ascribe
           to
           the
           Gods
           such
           actions
           as
           would
           haue
           bin
           vnseemely
           for
           the
           most
           wanton
           and
           vicious
           men
           of
           the
           world
           :
           as
           the
           adultery
           of
           Mars
           and
           Venus
           ,
           those
           of
           Iupiter
           with
           Semele
           ,
           with
           Europa
           ,
           with
           Danaë
           ,
           with
           Calisto
           ,
           and
           many
           moe
           .
           Though
           some
           haue
           vnder
           such
           fictions
           sought
           to
           teach
           morall
           and
           maruellous
           sences
           ,
           which
           Plato
           likewise
           in
           his
           second
           Alcibiades
           declareth
           .
           But
           he
           blamed
           not
           those
           Poets
           ,
           who
           frame
           their
           verses
           and
           compositions
           to
           the
           honor
           of
           God
           ,
           and
           to
           good
           examples
           of
           modestie
           and
           vertue
           .
           For
           in
           his
           books
           of
           Lawes
           he
           introduceth
           Poets
           to
           sing
           Himnes
           to
           their
           Gods
           ,
           and
           teacheth
           the
           maner
           of
           their
           Chori
           in
           their
           sacrifices
           ,
           and
           to
           make
           prayers
           for
           the
           Common-weale
           .
           Howbeit
           ,
           to
           say
           truth
           ,
           though
           he
           so
           do
           ,
           he
           would
           not
           haue
           it
           lawfull
           for
           euery
           man
           to
           publish
           any
           composition
           that
           he
           had
           made
           ,
           without
           the
           allowance
           and
           view
           of
           some
           magistrate
           elected
           
           in
           the
           citie
           for
           that
           purpose
           .
           Which
           magistracy
           he
           would
           haue
           to
           be
           of
           no
           fewer
           in
           number
           then
           fiftie
           men
           of
           grauitie
           and
           wisedome
           :
           of
           such
           importance
           did
           he
           hold
           the
           compositions
           of
           Poets
           to
           be
           .
           Which
           regard
           if
           it
           were
           had
           now
           a
           dayes
           ,
           we
           should
           not
           see
           so
           many
           idle
           and
           profane
           toyes
           spred
           abroade
           by
           some
           that
           think
           the
           preposterous
           turning
           of
           phrases
           ,
           and
           making
           of
           rime
           with
           little
           reason
           ,
           to
           be
           an
           excellent
           kinde
           of
           writing
           ,
           and
           fit
           to
           breed
           them
           fame
           and
           reputation
           .
           Supposing
           (
           as
           men
           blinded
           in
           their
           owne
           conceits
           )
           that
           they
           exceed
           all
           other
           writers
           ,
           and
           that
           from
           them
           only
           others
           that
           write
           in
           that
           kind
           shold
           take
           their
           rules
           and
           example
           .
           So
           drowning
           their
           corrupted
           iudgements
           in
           their
           ignorance
           ,
           that
           where
           they
           be
           worthy
           blame
           ,
           they
           esteeme
           themselues
           comparable
           to
           the
           most
           famous
           and
           excellent
           Poets
           that
           euer
           wrote
           ,
           and
           that
           they
           ought
           to
           be
           partakers
           of
           their
           glory
           and
           greatest
           honors
           .
           But
           to
           men
           of
           iudgement
           ,
           and
           able
           to
           discerne
           the
           difference
           betweene
           well
           writing
           and
           presumptuous
           scribling
           ,
           they
           minister
           matter
           of
           scorne
           and
           laughter
           ,
           when
           they
           consider
           their
           disioynted
           phrases
           ,
           their
           mis-shapen
           figures
           ,
           their
           shallow
           conceits
           lamely
           expressed
           ,
           and
           disgraced
           ,
           in
           stead
           of
           being
           adorned
           ,
           with
           vnproper
           and
           vnfit
           metaphors
           ,
           well
           declaring
           how
           vnworthy
           they
           be
           of
           the
           title
           of
           Poets
           .
           Such
           are
           they
           ,
           who
           being
           themselues
           ful
           of
           intemperance
           and
           wantonnes
           ,
           write
           nothing
           but
           dishonest
           and
           lasciuious
           rimes
           and
           songs
           ,
           apt
           to
           root
           out
           all
           honest
           and
           manly
           thoughts
           out
           of
           their
           mindes
           that
           are
           so
           foolish
           as
           to
           lose
           their
           time
           in
           reading
           of
           them
           .
           These
           indeed
           ought
           to
           be
           driuen
           out
           ,
           and
           banished
           frō
           al
           Commonweales
           ,
           as
           corrupters
           of
           manners
           ,
           and
           infecters
           of
           young
           mens
           mindes
           :
           who
           may
           well
           be
           compared
           to
           rocks
           that
           lie
           hidden
           vnder
           water
           ,
           amid
           the
           sea
           of
           this
           our
           life
           ,
           on
           which
           ,
           such
           yong
           men
           as
           chance
           to
           strike
           ,
           are
           like
           
           to
           suffer
           shipwracke
           ,
           and
           sinking
           in
           the
           gulfe
           of
           lust
           and
           wantonnesse
           ,
           to
           be
           drowned
           and
           dead
           to
           all
           vertue
           .
           But
           true
           Poesie
           well
           vsed
           ,
           is
           nothing
           else
           but
           the
           most
           ancient
           kind
           of
           Philosophie
           ,
           compounded
           and
           interlaced
           with
           the
           sweetnesse
           of
           numbers
           and
           measured
           verses
           .
           A
           thing
           (
           as
           saith
           Musaeus
           )
           most
           sweet
           and
           pleasing
           to
           the
           mind
           ,
           teaching
           vs
           vertue
           by
           a
           singular
           maner
           of
           instruction
           ,
           and
           couering
           morall
           sences
           vnder
           fabulous
           fictions
           :
           to
           the
           end
           they
           might
           the
           sooner
           be
           receiued
           vnder
           that
           pleasing
           forme
           ,
           and
           yet
           not
           be
           vulgarly
           vnderstood
           ,
           but
           by
           such
           onely
           as
           were
           worthy
           to
           tast
           the
           sweetnesse
           of
           their
           inuentions
           .
           For
           so
           did
           the
           Philosophers
           of
           old
           write
           their
           mysteries
           vnder
           similitudes
           ,
           to
           the
           end
           they
           might
           not
           be
           straight
           comprehended
           by
           euery
           dul
           wit
           ,
           and
           lose
           their
           reputation
           ,
           by
           being
           common
           in
           the
           hands
           and
           mouth
           of
           euery
           simple
           fellow
           .
           This
           maner
           first
           began
           among
           the
           wiser
           Aegiptians
           ,
           and
           was
           afterwards
           followed
           by
           Pythagoras
           and
           Plato
           .
           And
           Aristotle
           ,
           though
           he
           wrote
           not
           by
           similitudes
           and
           allegories
           ,
           yet
           wrapt
           he
           vp
           his
           conceits
           in
           so
           darke
           a
           maner
           of
           speech
           and
           writing
           ,
           as
           hardly
           were
           they
           to
           be
           vnderstood
           by
           those
           that
           heard
           himselfe
           teach
           and
           expound
           his
           writings
           .
           But
           to
           make
           an
           end
           with
           Poets
           ,
           he
           that
           marketh
           those
           fictions
           which
           Homer
           hath
           written
           of
           their
           Gods
           ,
           like
           as
           those
           of
           Virgil
           ,
           and
           other
           of
           the
           heathen
           Poets
           ,
           though
           at
           the
           first
           they
           seeme
           strange
           and
           absurd
           ;
           yet
           he
           shall
           find
           vnder
           them
           naturall
           and
           diuine
           knowledge
           hidden
           to
           those
           that
           are
           not
           wise
           and
           learned
           :
           which
           neither
           time
           nor
           occasion
           would
           ,
           that
           I
           should
           here
           insist
           vpon
           .
           Let
           it
           suffice
           that
           yong
           men
           are
           to
           make
           great
           account
           of
           that
           part
           of
           Musike
           which
           beareth
           with
           it
           graue
           sentences
           ,
           fit
           to
           compose
           the
           mind
           to
           good
           order
           by
           vertue
           of
           the
           numbers
           and
           sound
           ;
           which
           part
           proceedeth
           from
           the
           Poets
           ,
           whom
           Plato
           himself
           called
           
           the
           fathers
           and
           guides
           of
           those
           that
           afterwards
           were
           called
           Philosophers
           .
           But
           this
           that
           by
           varietie
           of
           tunes
           ,
           and
           warbling
           diuisions
           ,
           confounds
           the
           words
           and
           sentences
           ,
           and
           yeeldeth
           onely
           a
           delight
           to
           the
           exterior
           sense
           ,
           and
           no
           fruit
           to
           the
           mind
           ,
           I
           wish
           them
           to
           neglect
           and
           not
           to
           esteeme
           .
        
         
           Indeed
           (
           said
           captain
           Carleil
           )
           I
           agree
           with
           you
           ,
           that
           our
           musike
           is
           far
           different
           from
           the
           ancient
           musike
           ,
           and
           that
           well
           may
           it
           serue
           to
           please
           the
           eare
           :
           but
           I
           yeeld
           that
           it
           effeminateth
           the
           minde
           ,
           and
           rather
           diuerteth
           it
           from
           the
           way
           of
           blisse
           and
           felicitie
           ,
           then
           helpeth
           him
           thereunto
           .
           But
           are
           there
           not
           other
           disciplines
           ,
           besides
           these
           two
           which
           you
           haue
           specified
           last
           ,
           wherein
           yong
           men
           are
           to
           be
           instructed
           to
           further
           them
           to
           the
           attaining
           of
           that
           end
           ,
           about
           which
           all
           this
           our
           discourse
           is
           framed
           ?
        
         
           Yes
           marry
           (
           said
           I
           )
           and
           so
           far
           as
           youth
           is
           capable
           ,
           it
           might
           well
           be
           wished
           that
           he
           had
           knowledge
           of
           them
           all
           .
           But
           of
           these
           our
           author
           hath
           first
           spoken
           ,
           supposing
           that
           from
           Grammer
           ,
           and
           such
           other
           the
           liberall
           Arts
           ,
           as
           those
           first
           yeares
           could
           reach
           to
           vnderstand
           ,
           he
           should
           be
           straight
           brought
           to
           the
           excercise
           of
           the
           body
           and
           to
           Musike
           .
           Neuertheles
           it
           is
           requisite
           withal
           ,
           that
           ,
           as
           his
           yeares
           increase
           ,
           he
           should
           apply
           himselfe
           without
           losse
           of
           time
           to
           learne
           principally
           Geometry
           and
           Arithmetike
           ,
           two
           liberal
           arts
           ,
           and
           of
           great
           vse
           and
           necessitie
           for
           all
           humane
           actions
           in
           this
           life
           ;
           because
           they
           teach
           vs
           measure
           and
           numbers
           ,
           by
           which
           ,
           all
           things
           mans
           life
           hath
           need
           of
           are
           ordered
           and
           ruled
           .
           For
           by
           them
           we
           measure
           land
           ,
           we
           build
           ,
           we
           deuise
           Arts
           ,
           and
           set
           them
           forth
           ,
           all
           things
           are
           directed
           by
           number
           and
           measure
           ,
           as
           occasions
           serue
           :
           and
           without
           the
           help
           of
           these
           two
           faculties
           ,
           all
           would
           be
           confused
           and
           disordered
           .
           And
           therefore
           did
           the
           Aegyptians
           set
           their
           children
           carefully
           to
           learne
           them
           :
           for
           that
           by
           them
           they
           decided
           
           the
           discords
           and
           differences
           growing
           among
           the
           dwellers
           along
           the
           banks
           of
           the
           riuer
           of
           Nyle
           ,
           which
           with
           her
           inundations
           ,
           and
           breaking
           of
           their
           meares
           and
           limits
           did
           giue
           them
           often
           cause
           to
           fall
           at
           variance
           and
           strife
           among
           themselues
           .
           For
           nauigation
           likewise
           how
           needfull
           they
           are
           ,
           all
           men
           do
           know
           ,
           that
           know
           the
           necessitie
           of
           the
           vse
           thereof
           for
           humane
           life
           ,
           since
           all
           that
           nature
           produceth
           to
           all
           people
           and
           nations
           in
           the
           world
           particularly
           ,
           is
           thereby
           made
           common
           to
           all
           ,
           with
           the
           helpe
           of
           commutation
           and
           of
           coyne
           .
           From
           these
           two
           also
           cometh
           the
           exact
           knowledge
           ,
           not
           onely
           of
           the
           earth
           and
           of
           the
           sea
           ,
           but
           of
           the
           heauens
           likewise
           and
           of
           their
           motions
           ,
           of
           the
           starres
           and
           course
           of
           time
           ,
           of
           the
           rising
           and
           setting
           of
           the
           plannets
           :
           and
           to
           conclude
           all
           in
           few
           words
           ,
           of
           the
           whole
           frame
           and
           order
           of
           nature
           ,
           and
           of
           her
           skill
           ,
           by
           which
           she
           knitteth
           and
           vniteth
           together
           in
           peace
           and
           amitie
           things
           in
           themselues
           most
           contrary
           .
           All
           done
           so
           cunningly
           by
           number
           and
           measure
           ,
           as
           a
           whole
           yeares
           discourse
           would
           not
           serue
           to
           display
           the
           same
           at
           large
           .
           The
           Art
           of
           warre
           in
           like
           maner
           ,
           so
           needful
           for
           States
           and
           Commonweales
           ,
           to
           keepe
           in
           due
           obedience
           stubborne
           and
           rebellious
           subiects
           ,
           and
           to
           repell
           the
           violence
           of
           forreine
           enemies
           ,
           if
           it
           were
           not
           directed
           by
           measure
           and
           number
           :
           what
           would
           it
           be
           but
           a
           confusion
           ,
           and
           a
           most
           dangerous
           and
           harmfull
           thing
           ,
           which
           would
           soone
           fall
           from
           the
           reputation
           it
           hath
           and
           euer
           had
           .
           For
           these
           considerations
           therefore
           and
           others
           ,
           is
           youth
           ,
           that
           bendeth
           his
           course
           to
           vertue
           ,
           to
           exercise
           it selfe
           in
           Geometry
           and
           Arithmetike
           ,
           which
           in
           ancient
           times
           men
           would
           acquaint
           their
           children
           withall
           ,
           euen
           from
           their
           childhood
           :
           as
           Arts
           that
           haue
           more
           certainty
           then
           any
           other
           .
           But
           they
           are
           not
           to
           be
           attained
           without
           Logike
           ,
           because
           from
           it
           are
           gotten
           the
           instruments
           and
           the
           maner
           to
           deuide
           ,
           to
           compound
           ,
           to
           inuent
           
           and
           find
           out
           reasons
           and
           arguments
           ;
           and
           finally
           to
           discerne
           and
           iudge
           of
           truth
           and
           falshood
           .
           But
           here
           I
           must
           tel
           you
           ,
           that
           he
           meaneth
           not
           of
           that
           Logike
           which
           is
           vsed
           now
           a
           dayes
           most
           in
           schooles
           ,
           standing
           for
           the
           most
           part
           vpon
           brawlings
           and
           contentions
           ,
           and
           propounding
           of
           friuolous
           questions
           ,
           seruing
           to
           nought
           else
           but
           subtilties
           ,
           and
           inextricable
           knots
           ,
           fitter
           to
           nourish
           arguments
           then
           to
           teach
           or
           explane
           the
           truth
           .
           Which
           abuse
           Antisthenes
           misliking
           ,
           said
           ,
           it
           was
           meeter
           to
           instruct
           him
           that
           contended
           ,
           then
           by
           contention
           to
           ouercome
           him
           .
           For
           Logike
           being
           indeed
           the
           way
           and
           meane
           to
           instruct
           and
           teach
           ,
           and
           (
           as
           before
           is
           said
           )
           the
           proper
           instrument
           of
           sciences
           ,
           such
           as
           learne
           it
           onely
           to
           contend
           ,
           forsake
           the
           right
           end
           and
           scope
           of
           that
           Art
           ,
           and
           are
           as
           fruitlesse
           to
           their
           followers
           or
           scholers
           ,
           as
           myre
           is
           to
           the
           way
           faring
           man
           ,
           which
           besides
           the
           defiling
           of
           his
           garments
           ,
           doth
           oftentimes
           make
           him
           also
           to
           fall
           .
           Therfore
           Plato
           in
           his
           time
           cried
           out
           vpon
           the
           same
           ,
           iudging
           it
           not
           without
           cause
           to
           be
           a
           meer
           folly
           that
           hindred
           the
           knowledge
           of
           truth
           ,
           and
           the
           learning
           of
           those
           things
           which
           the
           soundest
           and
           wisest
           Philosophers
           taught
           as
           well
           touching
           vertuous
           and
           ciuill
           actions
           ,
           as
           naturall
           and
           diuine
           sciences
           :
           from
           which
           ,
           this
           vaine
           science
           putteth
           men
           astray
           ,
           so
           long
           as
           it
           teacheth
           onely
           to
           argue
           and
           to
           contend
           .
           Whereby
           it
           commeth
           to
           passe
           ,
           that
           whiles
           they
           are
           more
           intentiue
           to
           the
           words
           and
           circumstances
           then
           to
           the
           matter
           ,
           the
           more
           they
           striue
           to
           seeme
           learned
           and
           subtill
           ,
           the
           lesse
           they
           shew
           themselues
           to
           vnderstand
           .
           Next
           to
           Logike
           is
           Rhetorike
           to
           be
           placed
           ,
           or
           the
           Art
           of
           Oratory
           ,
           which
           Leontinus
           did
           preferre
           before
           all
           other
           ,
           because
           it
           maketh
           it selfe
           Ladie
           ouer
           mens
           minds
           ,
           not
           by
           force
           or
           violence
           ,
           but
           by
           their
           owne
           consents
           and
           free-will
           .
           And
           as
           Zeno
           expressed
           the
           difference
           betweene
           these
           two
           Arts
           ,
           by
           resembling
           the
           
           former
           to
           his
           hand
           closed
           ,
           and
           the
           latter
           to
           his
           hand
           stretched
           out
           .
           So
           doth
           Rhetorike
           vse
           arguments
           with
           lesse
           force
           and
           efficacie
           then
           Logike
           ;
           yet
           fetcheth
           them
           from
           Logike
           ,
           as
           from
           a
           fountaine
           or
           well
           head
           ,
           not
           to
           seek
           out
           the
           truth
           exactly
           ,
           but
           only
           to
           perswade
           or
           disswade
           with
           them
           that
           ,
           which
           he
           thinketh
           most
           profitable
           for
           the
           speaker
           ,
           or
           the
           person
           for
           whom
           he
           speaketh
           .
           And
           of
           this
           Art
           ,
           haue
           all
           publike
           and
           priuate
           actions
           appertaining
           to
           ciuill
           life
           need
           to
           perswade
           what
           is
           good
           and
           profitable
           ,
           and
           to
           disswade
           what
           is
           hurtfull
           or
           vnprofitable
           ,
           to
           appease
           tumults
           and
           dissentions
           ,
           to
           treate
           of
           leagues
           and
           peaces
           ,
           to
           stirre
           vp
           the
           mindes
           of
           men
           to
           the
           defence
           of
           their
           friends
           ,
           their
           parents
           ,
           their
           Prince
           and
           country
           ,
           and
           their
           Religion
           :
           to
           search
           out
           and
           inuestigate
           the
           truth
           of
           all
           things
           ,
           to
           assist
           the
           innocent
           and
           oppressed
           in
           courts
           of
           iudgement
           ,
           to
           accuse
           the
           faultie
           and
           offenders
           :
           and
           finally
           to
           giue
           vnto
           vertue
           her
           due
           praise
           and
           commendation
           ;
           and
           vnto
           vice
           due
           blame
           and
           reproch
           .
           By
           these
           meanes
           and
           studies
           which
           we
           haue
           briefly
           touched
           ,
           rather
           then
           perfectly
           declared
           ,
           ought
           a
           young
           man
           to
           be
           framed
           to
           ciuill
           conuersation
           ,
           and
           instructed
           with
           all
           carefulnesse
           ,
           that
           he
           may
           learne
           to
           bridle
           his
           concupiscible
           desires
           ,
           his
           angry
           and
           disordinate
           motions
           ,
           occasioned
           by
           the
           senses
           ,
           and
           stirred
           vp
           by
           those
           two
           parts
           of
           the
           minde
           ,
           which
           are
           rebellious
           and
           contrary
           to
           reason
           :
           whereby
           he
           may
           giue
           himselfe
           wholy
           to
           honest
           and
           vertuous
           endeuours
           .
           And
           because
           store
           of
           wealth
           oft
           times
           causeth
           young
           men
           (
           when
           they
           possesse
           it
           )
           to
           turne
           aside
           from
           vertue
           ,
           because
           riches
           is
           the
           nurse
           of
           wantonnesse
           in
           those
           yeares
           ,
           great
           regard
           is
           to
           be
           had
           ,
           that
           as
           the
           father
           ,
           so
           farre
           as
           his
           state
           requireth
           ,
           is
           not
           to
           suffer
           his
           son
           to
           want
           any
           thing
           that
           is
           necessary
           for
           his
           calling
           ;
           so
           must
           he
           take
           heede
           that
           he
           be
           not
           so
           fed
           with
           money
           ,
           as
           feeding
           
           therby
           his
           lusts
           and
           sensuall
           appetites
           ,
           he
           may
           abandon
           the
           good
           thoughts
           of
           vertue
           ,
           and
           receiue
           in
           steed
           of
           them
           the
           seeds
           of
           vnruly
           and
           disorderly
           affections
           ,
           which
           of
           themselues
           are
           by
           nature
           in
           youth
           much
           more
           mightie
           then
           were
           fit
           ,
           and
           need
           not
           to
           be
           holpen
           by
           plentie
           of
           riches
           .
           For
           to
           giue
           a
           yong
           man
           money
           at
           will
           ,
           to
           dispose
           as
           he
           list
           (
           vnlesse
           the
           father
           find
           ,
           as
           in
           some
           yong
           men
           it
           happeneth
           ,
           that
           he
           hath
           preuented
           his
           yeares
           with
           staidnesse
           and
           discretion
           )
           is
           euen
           as
           much
           as
           to
           put
           a
           sword
           into
           the
           hands
           of
           a
           furious
           or
           mad
           man.
           
        
         
           By
           this
           the
           Sun
           was
           so
           farre
           declined
           towards
           our
           horizon
           ,
           as
           all
           the
           companie
           thought
           it
           time
           to
           depart
           ,
           that
           they
           might
           before
           sun-set
           reach
           to
           the
           citie
           .
        
         
           Wherfore
           sir
           
             Robert
             Dillon
          
           rising
           vp
           ,
           said
           :
           Howsoeuer
           the
           latenes
           of
           the
           day
           call
           vs
           away
           ,
           yet
           the
           desire
           to
           heare
           on
           further
           the
           discourse
           of
           so
           good
           a
           matter
           ,
           hath
           drawne
           vs
           on
           in
           such
           sort
           ,
           as
           we
           haue
           scarce
           perceiued
           how
           the
           time
           is
           past
           .
           And
           for
           your
           second
           feast
           ,
           you
           haue
           right
           daintily
           and
           plenteously
           entertained
           vs.
           We
           must
           now
           expect
           the
           third
           ,
           which
           to
           morow
           (
           God
           willing
           )
           we
           wil
           not
           faile
           to
           come
           and
           accept
           :
           in
           hope
           that
           though
           we
           be
           cōbersome
           &
           troublesome
           vnto
           you
           ,
           yet
           as
           wel
           in
           regard
           of
           discharging
           your
           promise
           ,
           as
           of
           accomplishing
           the
           desire
           of
           so
           many
           your
           friends
           ,
           you
           will
           not
           thinke
           it
           much
           to
           affoord
           vs
           your
           patience
           and
           your
           breath
           in
           deliuering
           to
           vs
           the
           substance
           of
           your
           authors
           third
           dialogue
           of
           Ciuil
           life
           ;
           by
           which
           we
           may
           learne
           as
           much
           as
           he
           hath
           written
           of
           the
           Ethike
           part
           of
           Moral
           Philosophie
           ,
           teaching
           the
           ready
           way
           for
           euery
           man
           in
           his
           priuate
           course
           of
           life
           to
           attaine
           his
           felicitie
           ,
           and
           that
           end
           ,
           of
           which
           all
           this
           discourse
           of
           yours
           hath
           had
           his
           beginning
           .
           And
           so
           taking
           their
           leaue
           all
           together
           they
           departed
           .
        
      
       
         
         
           The
           third
           dayes
           meeting
           ,
           and
           discourse
           of
           Ciuill
           life
           .
        
         
           I
           Was
           not
           yet
           fully
           apparelled
           on
           the
           next
           morrow
           ,
           when
           looking
           out
           of
           my
           window
           towards
           the
           citie
           ,
           I
           might
           perceiue
           the
           companie
           all
           in
           a
           troupe
           coming
           together
           ,
           not
           as
           men
           walking
           softly
           to
           sport
           ,
           or
           desirous
           to
           refresh
           themselues
           with
           the
           morning
           deaw
           ,
           and
           the
           sweete
           pleasant
           ayre
           that
           then
           inuited
           all
           persons
           to
           leaue
           their
           sluggish
           nestes
           ;
           but
           as
           men
           earnestly
           bent
           to
           their
           iorney
           ,
           and
           that
           had
           their
           heads
           busied
           about
           some
           matter
           of
           greater
           moment
           then
           their
           recreation
           .
           I
           therefore
           hasted
           to
           make
           me
           ready
           ,
           that
           they
           might
           not
           find
           me
           in
           case
           to
           be
           taxed
           by
           them
           of
           drowsinesse
           ,
           and
           was
           out
           of
           the
           doores
           before
           they
           came
           to
           the
           house
           :
           where
           saluting
           them
           ,
           and
           they
           hauing
           courteously
           returned
           the
           good
           morrow
           vnto
           me
           ;
           the
           Lord
           Primate
           asked
           me
           whether
           that
           company
           made
           me
           not
           afraide
           to
           see
           them
           come
           in
           such
           sort
           vpon
           me
           being
           but
           a
           poore
           Farmer
           :
           for
           though
           they
           came
           not
           armed
           like
           soldiers
           to
           be
           cessed
           vpon
           me
           ,
           yet
           their
           purpose
           was
           to
           coynie
           vpon
           me
           ,
           and
           to
           eate
           me
           out
           of
           house
           and
           home
           .
           To
           whom
           I
           answered
           ,
           that
           as
           long
           as
           I
           saw
           Counsellers
           in
           the
           companie
           ,
           I
           neede
           not
           feare
           that
           any
           such
           vnlawful
           exactiō
           as
           coynie
           should
           be
           required
           at
           my
           hand
           :
           for
           the
           lawes
           had
           sufficiently
           prouided
           for
           the
           abolishing
           thereof
           .
           And
           though
           I
           knew
           that
           among
           the
           Irishry
           it
           was
           not
           yet
           cleane
           taken
           away
           ,
           yet
           among
           such
           as
           were
           ameynable
           to
           law
           ,
           and
           ciuill
           ,
           it
           was
           not
           vsed
           or
           exacted
           .
           As
           for
           souldiers
           ,
           besides
           that
           their
           peaceable
           maner
           of
           coming
           freed
           me
           from
           doubt
           
           of
           cesse
           ,
           thanked
           be
           God
           the
           state
           of
           the
           realme
           was
           such
           as
           there
           was
           no
           occasion
           of
           burthening
           the
           subiect
           with
           them
           ,
           such
           had
           bin
           the
           wisedome
           ,
           valour
           and
           foresight
           of
           our
           late
           Lord
           Deputie
           ,
           not
           onely
           in
           subduing
           the
           rebellious
           subiects
           ,
           but
           also
           in
           ouercoming
           the
           forreine
           enemie
           :
           whereby
           the
           garrison
           being
           reduced
           to
           a
           small
           number
           ,
           and
           they
           prouided
           for
           by
           her
           Maiestie
           of
           victual
           at
           reasonable
           rates
           ,
           the
           poore
           husbandman
           might
           now
           eate
           the
           labors
           of
           his
           owne
           hands
           in
           peace
           and
           quietnes
           ,
           without
           being
           disquieted
           or
           harried
           by
           the
           vnruly
           souldier
           .
        
         
           We
           haue
           (
           said
           sir
           
             Robert
             Dillon
          
           )
           great
           cause
           indeed
           to
           thanke
           God
           of
           the
           present
           state
           of
           our
           country
           ,
           and
           that
           the
           course
           holden
           now
           by
           our
           present
           Lord
           Deputie
           ,
           doth
           promise
           vs
           a
           continuance
           ,
           if
           not
           a
           bettering
           ,
           of
           this
           our
           peace
           and
           quietnesse
           .
           My
           Lord
           Grey
           hath
           plowed
           and
           harrowed
           the
           rough
           ground
           to
           his
           hand
           :
           but
           you
           know
           that
           he
           that
           soweth
           the
           seede
           ,
           whereby
           we
           hope
           for
           haruest
           according
           to
           the
           goodnesse
           of
           that
           which
           is
           cast
           into
           the
           earth
           ,
           and
           the
           seasonablenesse
           of
           times
           ,
           deserueth
           no
           lesse
           praise
           then
           he
           that
           manureth
           the
           land
           .
           God
           of
           his
           goodnesse
           graunt
           ,
           that
           when
           he
           also
           hath
           finished
           his
           worke
           ,
           he
           may
           be
           pleased
           to
           send
           vs
           such
           another
           Bayly
           to
           ouersee
           and
           preserue
           their
           labours
           ,
           that
           this
           poore
           countrey
           may
           by
           a
           wel-ordered
           and
           setled
           forme
           of
           gouernement
           ,
           and
           by
           due
           and
           equall
           administration
           of
           iustice
           beginne
           to
           flourish
           as
           other
           Common-weales
           do
           .
           To
           which
           all
           saying
           Amen
           ,
           we
           directed
           our
           course
           to
           walke
           vp
           the
           hill
           ,
           where
           we
           had
           bene
           the
           day
           before
           ;
           and
           sitting
           downe
           vpon
           the
           little
           mount
           awhile
           to
           rest
           the
           companie
           that
           had
           come
           from
           Dublin
           ,
           we
           arose
           againe
           ,
           and
           walked
           in
           the
           greene
           way
           ,
           talking
           still
           of
           the
           great
           hope
           was
           conceiued
           of
           the
           quiet
           of
           the
           
           countrey
           ,
           since
           the
           forreine
           enemie
           had
           so
           bin
           vanquished
           ,
           and
           the
           domesticall
           conspiracies
           discouered
           &
           met
           withall
           ,
           and
           the
           rebels
           cleane
           rooted
           out
           ,
           till
           one
           of
           the
           seruants
           came
           to
           call
           vs
           home
           to
           dinner
           .
           Where
           finding
           the
           table
           furnished
           we
           sate
           downe
           ,
           and
           hauing
           seasoned
           our
           fare
           with
           pleasant
           and
           familiar
           discourses
           ,
           as
           soone
           as
           the
           boord
           was
           taken
           vp
           ,
           they
           sollicited
           me
           to
           fetch
           my
           papers
           that
           I
           might
           proceede
           to
           the
           finishing
           of
           my
           last
           discourse
           of
           the
           three
           by
           me
           proposed
           .
           But
           they
           being
           ready
           at
           hand
           in
           the
           dining
           chamber
           ,
           I
           reached
           them
           ,
           and
           layd
           them
           before
           me
           ,
           and
           began
           as
           followeth
           .
           Hitherto
           hath
           bin
           discoursed
           of
           those
           two
           ages
           ,
           which
           may
           for
           the
           causes
           before
           specified
           ,
           be
           wel
           said
           to
           be
           void
           of
           election
           ,
           and
           without
           iudgement
           ,
           because
           of
           their
           want
           of
           experience
           .
           For
           which
           cause
           haue
           they
           had
           others
           assigned
           to
           them
           ,
           for
           guides
           to
           leade
           them
           to
           that
           end
           ,
           which
           of
           themselues
           they
           were
           not
           able
           to
           attaine
           ,
           that
           is
           ,
           their
           felicitie
           in
           this
           life
           .
           And
           now
           being
           to
           speake
           of
           that
           age
           which
           succeeds
           the
           heate
           of
           youth
           ;
           we
           must
           a
           litle
           touch
           the
           varietie
           of
           opinions
           concerning
           the
           same
           .
           Tully
           saith
           ,
           that
           a
           citizen
           of
           Rome
           might
           be
           created
           Consul
           (
           which
           was
           the
           highest
           ordinary
           dignitie
           in
           that
           citie
           )
           when
           he
           was
           come
           to
           the
           age
           of
           23.
           yeares
           .
           Plinie
           in
           his
           Panegyrike
           saith
           ,
           that
           it
           was
           decreed
           
             lege
             Pompeia
          
           ,
           that
           no
           man
           might
           haue
           any
           magistracie
           before
           he
           were
           thirtie
           yeeres
           old
           .
           And
           
             Vlpian
             ,
             lege
             S.
             Digest
          
           .
           treating
           of
           honours
           ,
           writeth
           ,
           that
           vnder
           the
           age
           of
           25.
           yeares
           no
           man
           was
           capable
           of
           any
           magistracie
           .
           Among
           these
           three
           opinions
           ,
           the
           last
           of
           the
           ciuill
           lawyer
           holdeth
           the
           medium
           ,
           and
           is
           therefore
           the
           fittest
           to
           be
           followed
           :
           for
           then
           is
           a
           young
           mans
           mind
           setled
           ,
           and
           he
           is
           become
           fit
           (
           being
           bred
           and
           instructed
           as
           hath
           bin
           before
           declared
           )
           to
           be
           at
           his
           owne
           guiding
           and
           direction
           :
           and
           then
           doth
           the
           ciuill
           law
           allow
           him
           libertie
           
           to
           make
           contracts
           and
           bargaines
           for
           himselfe
           ,
           which
           before
           he
           could
           not
           do
           ,
           being
           in
           pupillage
           and
           vnder
           a
           tutor
           .
           Howbeit
           our
           common
           law
           cutteth
           off
           foure
           yeeres
           of
           those
           ,
           and
           enableth
           a
           yong
           man
           at
           21.
           yeeres
           of
           age
           to
           enter
           into
           his
           land
           ,
           and
           to
           be
           (
           as
           we
           terme
           it
           )
           out
           of
           his
           wardship
           .
           Which
           time
           being
           (
           I
           know
           not
           for
           what
           respect
           )
           assigned
           by
           our
           lawes
           ,
           may
           well
           be
           held
           not
           so
           well
           considered
           of
           ,
           as
           that
           which
           the
           ciuill
           law
           appointeth
           ,
           if
           we
           marke
           how
           many
           of
           our
           yong
           men
           ouerthrow
           their
           estates
           by
           reason
           of
           their
           want
           of
           experience
           ,
           and
           of
           the
           disordinate
           appetites
           which
           master
           them
           :
           all
           which
           in
           those
           other
           foure
           yeares
           from
           21.
           to
           25.
           do
           alter
           to
           better
           iudgement
           and
           discretion
           .
           Whereby
           they
           are
           the
           better
           able
           to
           order
           their
           affaires
           .
        
         
           Why
           ,
           said
           Captain
           Dawtry
           ,
           I
           haue
           knowne
           ,
           and
           know
           at
           this
           day
           some
           young
           men
           ,
           who
           at
           18.
           yeeres
           of
           age
           are
           of
           sounder
           iudgement
           and
           more
           setled
           behauiour
           ,
           then
           many
           ,
           not
           of
           25.
           yeeres
           old
           onely
           ,
           but
           of
           many
           moe
           ,
           yea
           then
           some
           that
           are
           grey-headed
           with
           age
           .
        
         
           Of
           such
           (
           said
           I
           )
           there
           are
           to
           be
           seene
           oftentimes
           as
           you
           say
           some
           ,
           that
           beyond
           all
           expectation
           ,
           and
           as
           it
           were
           forcing
           the
           rules
           of
           nature
           ,
           shew
           themselues
           stayed
           in
           behauiour
           ,
           and
           discreete
           in
           their
           actions
           when
           they
           are
           very
           yong
           ,
           to
           the
           shame
           of
           many
           elder
           men
           .
           Of
           which
           companie
           ,
           I
           may
           well
           of
           mine
           owne
           knowledge
           ,
           and
           by
           the
           consent
           I
           thinke
           of
           all
           men
           ,
           name
           one
           as
           a
           rare
           example
           and
           a
           wonder
           of
           nature
           ,
           and
           that
           is
           sir
           
             Philip
             Sidney
          
           ;
           who
           being
           but
           seuenteene
           yeeres
           of
           age
           when
           he
           began
           to
           trauell
           ,
           and
           coming
           to
           Paris
           ,
           where
           he
           was
           ere
           long
           sworne
           Gentleman
           of
           the
           chamber
           to
           the
           French
           King
           ,
           was
           so
           admired
           among
           the
           grauer
           sort
           of
           Courtiers
           ,
           that
           when
           they
           could
           at
           any
           time
           haue
           him
           in
           their
           companie
           and
           conuersation
           ,
           they
           would
           be
           very
           ioyfull
           ,
           and
           no
           lesse
           
           delighted
           with
           his
           ready
           &
           witty
           answers
           ,
           thē
           astonished
           to
           heare
           him
           speake
           the
           French
           language
           so
           wel
           ,
           and
           aptly
           ,
           hauing
           bin
           so
           short
           a
           while
           in
           the
           countrey
           .
           So
           was
           he
           likewise
           esteemed
           in
           all
           places
           else
           where
           he
           came
           in
           his
           trauell
           ,
           as
           well
           in
           Germanie
           as
           in
           Italie
           .
           And
           the
           iudgement
           of
           her
           Maiestie
           employing
           him
           ,
           when
           he
           was
           not
           yet
           full
           22.
           yeeres
           old
           ,
           in
           Embassage
           to
           congratulate
           with
           the
           Emperour
           that
           now
           is
           his
           comming
           to
           the
           Empire
           ,
           may
           serue
           for
           a
           sufficient
           proofe
           ,
           what
           excellencie
           of
           vnderstanding
           ,
           and
           what
           stayednesse
           was
           in
           him
           at
           those
           yeeres
           .
           Whereby
           may
           well
           be
           said
           of
           him
           the
           same
           that
           Cicero
           said
           of
           
             Scipio
             Africanus
          
           ,
           to
           wit
           ,
           that
           vertue
           was
           come
           faster
           vpon
           him
           then
           yeeres
           .
           Which
           Africanus
           was
           chosen
           Consull
           being
           absent
           in
           the
           warres
           ,
           by
           an
           vniuersal
           consent
           of
           all
           the
           tribes
           of
           Rome
           ,
           before
           he
           was
           of
           age
           capable
           to
           receiue
           that
           dignitie
           by
           the
           law
           .
           But
           these
           are
           rare
           examples
           ,
           vpon
           which
           rules
           are
           not
           to
           be
           grounded
           :
           for
           Aristotle
           so
           long
           ago
           said
           ,
           as
           we
           do
           now
           in
           our
           common
           prouerbe
           ,
           that
           one
           swallow
           makes
           not
           summer
           .
           Among
           young
           men
           there
           are
           some
           discreete
           ,
           sober
           ,
           quicke
           of
           wit
           ,
           and
           ready
           of
           discourse
           ,
           who
           shew
           themselues
           ripe
           of
           iudgment
           before
           their
           yeeres
           might
           seeme
           to
           yeeld
           it
           them
           :
           so
           are
           there
           among
           aged
           men
           on
           the
           other
           side
           some
           of
           shallow
           wit
           and
           little
           iudgement
           ;
           of
           whom
           the
           wisest
           men
           of
           al
           ages
           haue
           esteemed
           ,
           that
           to
           be
           old
           with
           a
           yong
           mans
           mind
           ,
           is
           all
           one
           as
           to
           be
           yong
           in
           yeeres
           .
           For
           it
           is
           not
           grey
           haires
           or
           furrowes
           in
           the
           face
           ,
           but
           prudence
           and
           wisedome
           that
           make
           men
           venerable
           when
           they
           are
           old
           :
           neither
           can
           there
           be
           any
           thing
           more
           vnseemly
           ,
           then
           an
           old
           man
           to
           liue
           in
           such
           maner
           as
           if
           he
           begā
           but
           then
           to
           liue
           ;
           which
           caused
           Aristotle
           to
           say
           ,
           that
           it
           imported
           little
           whether
           a
           man
           were
           young
           of
           yeeres
           or
           of
           behauiour
           .
           Neuerthelesse
           ,
           because
           dayly
           experience
           teacheth
           vs
           ,
           
           that
           yeares
           commonly
           bring
           wisedome
           ,
           by
           reason
           of
           the
           varietie
           of
           affaires
           that
           haue
           passed
           thorough
           old
           mens
           hands
           ,
           and
           which
           they
           haue
           seene
           managed
           by
           other
           men
           :
           and
           that
           commonly
           youth
           hath
           neede
           of
           a
           guide
           and
           director
           ,
           to
           take
           care
           of
           those
           things
           which
           himselfe
           cannot
           see
           or
           discerne
           .
           Therefore
           haue
           lawes
           prouided
           tutors
           for
           the
           ages
           before
           mentioned
           ,
           vntill
           they
           had
           attained
           the
           yeers
           by
           them
           limited
           ,
           &
           thenceforth
           left
           men
           to
           their
           owne
           direction
           ,
           vnlesse
           in
           some
           particular
           cases
           accidentall
           ,
           as
           when
           they
           be
           distraught
           of
           their
           wits
           ,
           or
           else
           through
           extreme
           olde
           age
           they
           become
           children
           againe
           ,
           as
           sometimes
           it
           falleth
           out
           .
           Knowledge
           then
           is
           the
           thing
           that
           maketh
           a
           man
           meete
           to
           gouerne
           himselfe
           ;
           and
           the
           same
           being
           attained
           but
           by
           long
           studie
           and
           practise
           ,
           wise
           men
           haue
           therefore
           concluded
           ,
           that
           youth
           cannot
           be
           prudent
           .
           For
           indeed
           the
           varietie
           of
           humane
           actions
           ,
           by
           which
           ,
           from
           many
           particular
           accidents
           ,
           an
           vniuersall
           rule
           must
           be
           gathered
           ;
           because
           (
           as
           Aristotle
           sayth
           )
           the
           knowledge
           of
           vniuersalities
           springeth
           from
           singularities
           ,
           maketh
           knowledge
           so
           hard
           to
           be
           gotten
           ,
           that
           many
           yeares
           are
           required
           thereunto
           .
           And
           from
           this
           reason
           is
           it
           also
           concluded
           ,
           that
           humane
           felicitie
           cannot
           be
           attained
           in
           yong
           yeares
           ,
           since
           by
           the
           definition
           thereof
           it
           is
           a
           perfect
           operation
           according
           to
           vertue
           in
           a
           perfect
           life
           :
           which
           perfection
           of
           life
           is
           not
           to
           be
           allowed
           but
           to
           many
           yeers
           .
           But
           the
           way
           vnto
           it
           is
           made
           opē
           by
           knowledge
           ,
           and
           specially
           by
           the
           knowledge
           of
           a
           mans
           selfe
           .
           To
           which
           good
           education
           hauing
           prepared
           him
           and
           made
           him
           apt
           ,
           when
           he
           is
           come
           to
           riper
           iudgement
           by
           yeares
           ,
           he
           may
           the
           better
           make
           choise
           of
           that
           way
           which
           shall
           leade
           him
           to
           the
           same
           ,
           as
           the
           most
           perfect
           end
           and
           scope
           of
           all
           his
           actions
           .
           And
           this
           by
           cōsidering
           wel
           of
           his
           own
           nature
           ,
           which
           hauing
           annexed
           vnto
           it
           a
           spark
           of
           diuinitie
           ,
           he
           shal
           not
           only
           
           as
           a
           meere
           earthly
           creature
           ,
           but
           also
           as
           partaker
           of
           a
           more
           diuine
           excellency
           ,
           raise
           himself
           ,
           &
           haue
           perfect
           light
           to
           see
           the
           ready
           way
           which
           leadeth
           to
           felicitie
           .
           To
           this
           knowledge
           of
           himselfe
           ,
           so
           necessary
           for
           the
           purchasing
           of
           humane
           felicitie
           ,
           is
           Philosophie
           a
           singular
           helpe
           ,
           as
           being
           called
           the
           science
           of
           truth
           ,
           the
           mother
           of
           sciences
           ,
           and
           the
           instructor
           of
           all
           things
           appertaining
           to
           happie
           life
           :
           and
           therefore
           should
           yong
           men
           apply
           themselues
           to
           the
           studie
           thereof
           with
           all
           carefulnesse
           ,
           that
           thereby
           they
           may
           refine
           their
           mindes
           and
           their
           iudgements
           ,
           and
           find
           the
           knowledge
           of
           his
           wel-nigh
           diuine
           nature
           ,
           so
           much
           the
           more
           easily
           .
           And
           as
           this
           knowledge
           is
           of
           all
           other
           things
           most
           properly
           appertaining
           to
           humane
           wisedome
           ;
           so
           is
           the
           neglecting
           thereof
           the
           greatest
           and
           most
           harmefull
           folly
           of
           all
           others
           :
           for
           from
           the
           said
           knowledge
           (
           as
           from
           a
           fountaine
           or
           well
           head
           )
           spring
           all
           vertues
           and
           goodnes
           ;
           euen
           as
           from
           the
           ignorance
           thereof
           slow
           all
           vices
           and
           euils
           that
           are
           among
           men
           .
           But
           herein
           is
           one
           special
           regard
           to
           be
           had
           ,
           which
           is
           ,
           that
           self
           loue
           cary
           not
           away
           the
           mind
           from
           the
           direct
           path
           to
           the
           same
           :
           for
           which
           cause
           Plato
           affirmed
           ,
           that
           men
           ought
           earnestly
           to
           pray
           to
           God
           ,
           that
           in
           seeking
           to
           know
           themselues
           ,
           they
           might
           not
           be
           misled
           by
           their selfe
           loue
           ,
           or
           by
           the
           ouer-weening
           of
           themselues
           .
        
         
           M.
           Spenser
           then
           said
           :
           If
           it
           be
           true
           that
           you
           say
           ,
           by
           Philosophie
           we
           must
           learne
           to
           know
           our selues
           ,
           how
           happened
           it
           ,
           that
           the
           Brachmani
           men
           of
           so
           great
           fame
           ,
           as
           you
           know
           ,
           in
           India
           ,
           would
           admit
           none
           to
           be
           their
           schollers
           in
           Philosophy
           ,
           if
           they
           had
           not
           first
           learned
           to
           know
           them selues
           :
           as
           if
           they
           had
           concluded
           ,
           that
           such
           knowledge
           came
           not
           from
           Philosophie
           ,
           but
           appertained
           to
           some
           other
           skill
           or
           science
           .
        
         
           Their
           opinion
           (
           said
           I
           )
           differeth
           not
           (
           as
           my
           author
           thinketh
           )
           
           from
           the
           opinion
           of
           the
           wise
           men
           of
           Greece
           .
           But
           that
           the
           said
           Brachmani
           herein
           shewed
           the
           selfe
           same
           thing
           that
           Aristotle
           teacheth
           ,
           which
           is
           ,
           that
           a
           man
           ought
           to
           make
           some
           triall
           of
           himselfe
           before
           he
           determinate
           to
           follow
           any
           discipline
           ,
           that
           he
           may
           discerne
           and
           iudge
           whether
           there
           be
           in
           him
           any
           disposition
           wherby
           he
           may
           be
           apt
           to
           learne
           the
           same
           or
           no.
           And
           to
           the
           same
           effect
           in
           another
           place
           he
           affirmeth
           ,
           that
           there
           must
           be
           a
           custome
           of
           wel-doing
           in
           thē
           that
           wil
           learne
           to
           be
           vertuous
           ,
           which
           may
           frame
           in
           them
           an
           aptnesse
           to
           learne
           ,
           by
           making
           them
           loue
           what
           is
           honest
           and
           commendable
           ,
           and
           to
           hate
           those
           things
           that
           are
           dishonest
           and
           reprochfull
           .
           For
           all
           men
           are
           not
           apt
           for
           all
           things
           :
           neither
           is
           it
           enough
           that
           the
           teacher
           be
           ready
           to
           instruct
           and
           skilfull
           ,
           but
           the
           learner
           must
           also
           be
           apt
           of
           nature
           to
           apprehend
           and
           conceiue
           the
           instructions
           that
           shall
           be
           giuen
           vnto
           him
           .
           And
           this
           knowledge
           of
           himselfe
           ,
           is
           fit
           for
           euery
           man
           to
           haue
           before
           he
           vndertake
           the
           studie
           of
           Philosophie
           ,
           to
           wit
           ,
           that
           he
           enter
           into
           himselfe
           to
           trie
           whether
           he
           can
           well
           frame
           himself
           to
           endure
           the
           discipline
           of
           this
           mother
           of
           sciences
           ,
           and
           the
           patience
           which
           is
           required
           in
           al
           those
           things
           besides
           ,
           which
           appertaine
           to
           honestie
           and
           vertuous
           life
           .
           For
           he
           that
           will
           learne
           vertue
           in
           the
           schoole
           of
           Philosophie
           ,
           must
           not
           bring
           a
           mind
           corrupted
           with
           false
           opinions
           ,
           vices
           ,
           wickednesse
           ,
           disordinate
           appetites
           ,
           ambitions
           ,
           greedie
           desires
           of
           wealth
           ,
           nor
           wanton
           lusts
           and
           longings
           ,
           with
           such
           like
           ,
           which
           will
           stop
           his
           eares
           that
           he
           shall
           not
           be
           able
           to
           heare
           the
           holy
           voice
           of
           Philosophie
           .
           Therefore
           Epictetus
           said
           very
           well
           ,
           that
           they
           which
           were
           willing
           to
           study
           Philosophie
           ,
           ought
           first
           to
           consider
           well
           whether
           their
           vessel
           be
           cleane
           and
           sweet
           ,
           lest
           it
           should
           corrupt
           that
           which
           they
           meant
           to
           put
           into
           it
           .
           Declaring
           thereby
           withall
           ,
           that
           learning
           put
           into
           a
           vicious
           mind
           is
           dangerous
           .
           But
           this
           maner
           
           of
           knowing
           a
           mans
           selfe
           ,
           is
           not
           that
           which
           I
           spake
           of
           before
           ,
           though
           it
           be
           that
           which
           the
           sayd
           Indian
           Philosophers
           meant
           ,
           and
           is
           also
           very
           necessary
           and
           profitable
           .
           For
           to
           know
           a
           mans
           selfe
           perfectly
           ,
           according
           to
           the
           former
           maner
           ,
           is
           a
           matter
           of
           greater
           importance
           then
           so
           .
           Which
           made
           Thales
           ,
           when
           he
           was
           asked
           what
           was
           the
           hardest
           thing
           for
           a
           man
           to
           learne
           ,
           answer
           ,
           that
           it
           was
           ,
           to
           know
           himselfe
           .
           For
           this
           knowledge
           stayeth
           not
           at
           the
           consideration
           of
           this
           exteriour
           masse
           of
           our
           body
           ,
           which
           represents
           it selfe
           vnto
           our
           eyes
           ,
           though
           euen
           therein
           also
           may
           well
           be
           discerned
           the
           maruellous
           and
           artificiall
           handy-work
           of
           Gods
           diuine
           Maiestie
           ,
           but
           penetrateth
           to
           the
           examination
           of
           the
           true
           inward
           man
           ,
           which
           is
           the
           intellectuall
           soule
           ,
           to
           which
           this
           body
           is
           giuen
           but
           for
           an
           instrument
           here
           in
           this
           life
           .
           And
           this
           knowledge
           is
           of
           so
           great
           importance
           ,
           that
           man
           guided
           by
           the
           light
           of
           reason
           ,
           knoweth
           that
           he
           is
           ,
           as
           Trismegistus
           saith
           ,
           a
           diuine
           miracle
           ,
           and
           therefore
           not
           made
           (
           as
           bruite
           beasts
           are
           )
           to
           the
           belly
           and
           to
           death
           ,
           but
           to
           vertue
           and
           to
           eternall
           life
           ,
           that
           thereby
           he
           may
           vnite
           himselfe
           at
           the
           last
           with
           his
           Creator
           and
           maker
           of
           all
           things
           ,
           when
           his
           soule
           shall
           be
           freed
           from
           these
           mortall
           bands
           and
           fetters
           of
           the
           flesh
           .
           Towards
           whom
           neuerthelesse
           ,
           it
           is
           his
           part
           of
           raise
           himselfe
           with
           the
           wings
           of
           his
           thoughts
           euen
           whiles
           he
           is
           here
           in
           this
           world
           ,
           soaring
           aboue
           mortall
           things
           ,
           bending
           his
           mind
           to
           the
           contemplation
           of
           that
           diuine
           nature
           ,
           the
           most
           certaine
           roote
           of
           all
           goodnesse
           ,
           the
           infallible
           truth
           ,
           and
           the
           assured
           beginning
           and
           foundation
           of
           all
           vertues
           .
           And
           therefore
           said
           Aristotle
           ,
           that
           the
           science
           of
           the
           soule
           was
           profitable
           to
           the
           knowledge
           of
           all
           truth
           .
           Whereunto
           may
           be
           added
           that
           which
           Plato
           and
           his
           followers
           haue
           affirmed
           ,
           to
           wit
           ,
           that
           the
           soule
           knowing
           her self
           ,
           knoweth
           also
           her
           maker
           ;
           and
           disposeth
           her selfe
           not
           onely
           to
           obey
           
           him
           ,
           but
           also
           to
           become
           like
           vnto
           him
           :
           whereof
           in
           another
           place
           occasion
           of
           further
           speech
           will
           be
           ministred
           .
           Moreouer
           ,
           a
           man
           by
           knowing
           himselfe
           ,
           becommeth
           in
           this
           life
           sage
           and
           prudent
           ,
           and
           vnderstandeth
           that
           he
           is
           made
           not
           to
           liue
           onely
           ,
           as
           other
           creatures
           are
           ,
           but
           also
           to
           liue
           well
           .
           For
           they
           that
           haue
           not
           this
           knowledge
           ,
           are
           like
           vnto
           bruite
           beasts
           :
           and
           he
           seeth
           likewise
           ,
           that
           nature
           ,
           though
           she
           produceth
           man
           not
           learned
           ,
           yet
           she
           hath
           framed
           vs
           to
           vertue
           ,
           and
           apt
           to
           knowledge
           .
           And
           that
           a
           man
           is
           placed
           as
           a
           meane
           creature
           betweene
           bruite
           beasts
           and
           those
           diuine
           spirits
           aboue
           in
           heauen
           ,
           hauing
           a
           disposition
           to
           decline
           (
           if
           he
           list
           )
           to
           the
           nature
           of
           those
           bruite
           beasts
           ,
           and
           also
           to
           raise
           himselfe
           to
           a
           resemblance
           of
           God
           himselfe
           .
           Which
           things
           he
           weighing
           and
           considering
           ,
           he
           reacheth
           not
           onely
           to
           the
           knowledge
           of
           himselfe
           ,
           but
           of
           other
           men
           also
           .
           And
           by
           the
           guiding
           of
           Philosophie
           ,
           to
           direct
           himselfe
           and
           others
           to
           the
           well
           gouerning
           of
           himselfe
           ,
           of
           families
           ,
           and
           Common-wealths
           ,
           to
           the
           making
           of
           lawes
           and
           ordinances
           for
           the
           maintaining
           of
           vertue
           and
           beating
           downe
           of
           vice
           ;
           and
           finally
           to
           set
           men
           in
           the
           way
           to
           their
           felicitie
           ,
           by
           giuing
           them
           to
           vnderstand
           ,
           that
           they
           onely
           are
           happie
           which
           be
           wise
           and
           vertuous
           ,
           and
           meete
           to
           be
           Lords
           and
           rulers
           ouer
           other
           men
           ,
           and
           ouer
           all
           things
           else
           created
           for
           the
           vse
           of
           mankind
           .
           Of
           all
           which
           things
           when
           they
           shall
           consider
           man
           onely
           to
           be
           the
           end
           ,
           maruelling
           at
           his
           excellencie
           ,
           they
           are
           driuen
           to
           acknowledge
           how
           much
           they
           are
           bound
           to
           the
           heauenly
           bountie
           and
           goodnesse
           ,
           for
           creating
           him
           so
           noble
           a
           creature
           ,
           and
           setting
           him
           so
           direct
           a
           course
           to
           euerlasting
           ioy
           and
           felicitie
           .
           Hence
           groweth
           a
           desire
           in
           them
           of
           what
           is
           good
           ,
           beautifull
           ,
           and
           honest
           ,
           and
           of
           iustice
           ,
           and
           to
           make
           themselues
           like
           vnto
           their
           maker
           :
           who
           
           (
           as
           the
           Platonikes
           say
           )
           is
           the
           centre
           ,
           about
           which
           all
           soules
           capable
           of
           reason
           turne
           ,
           euen
           as
           the
           line
           turneth
           about
           the
           mathematicall
           point
           to
           make
           a
           circle
           :
           and
           so
           by
           good
           and
           vertuous
           operations
           to
           purchase
           in
           this
           life
           praise
           and
           commendation
           ,
           and
           in
           the
           life
           to
           come
           eternal
           happinesse
           .
           These
           were
           the
           men
           whom
           the
           Lacedemonians
           accounted
           diuine
           ,
           and
           the
           Platonikes
           called
           the
           images
           of
           God.
           
        
         
           Then
           said
           Captain
           Carleil
           ,
           this
           your
           discourse
           ,
           whereby
           you
           haue
           shewed
           the
           importance
           and
           right
           meant
           of
           knowing
           our selues
           ,
           hath
           bin
           very
           wise
           &
           fruitful
           ,
           and
           fit
           to
           declare
           how
           we
           ought
           to
           frame
           our
           life
           in
           this
           world
           .
           But
           I
           make
           a
           doubt
           ,
           whether
           all
           this
           that
           you
           haue
           layed
           before
           vs
           to
           be
           done
           ,
           be
           in
           our
           power
           or
           no
           ?
           for
           it
           seemeth
           strange
           ,
           that
           ,
           if
           it
           be
           in
           our
           power
           to
           giue
           our selues
           to
           a
           commendable
           life
           ,
           there
           be
           any
           (
           as
           we
           see
           there
           are
           many
           )
           so
           peruerse
           ,
           and
           of
           so
           crooked
           iudgement
           ,
           as
           to
           bend
           themselues
           to
           wickednesse
           and
           naughtie
           life
           ,
           who
           ,
           when
           they
           might
           be
           vertuous
           ,
           would
           rather
           chuse
           to
           be
           vicious
           .
           And
           this
           maketh
           me
           oftentimes
           to
           thinke
           that
           the
           doing
           of
           good
           or
           euill
           is
           not
           in
           our
           power
           ;
           but
           that
           either
           destinie
           (
           which
           as
           Thales
           was
           wont
           to
           say
           )
           ruled
           and
           mastred
           all
           things
           ,
           or
           the
           starres
           with
           their
           influences
           doth
           draw
           vs
           to
           do
           what
           we
           do
           .
        
         
           To
           this
           demaund
           of
           yours
           ,
           said
           I
           ,
           you
           shal
           haue
           an
           answer
           ,
           such
           as
           mine
           author
           maketh
           ,
           who
           ,
           as
           a
           Philosopher
           naturally
           discoursing
           of
           the
           actions
           of
           the
           soule
           ,
           deliuereth
           his
           minde
           according
           to
           the
           sentence
           of
           all
           Philosophers
           .
           But
           because
           some
           part
           of
           your
           question
           toucheth
           a
           point
           now
           in
           controuersie
           concerning
           Religion
           ,
           it
           is
           good
           we
           haue
           a
           safe
           conduct
           of
           my
           Lord
           Primate
           ,
           that
           his
           sence
           as
           a
           Philosopher
           may
           haue
           free
           passage
           without
           danger
           of
           his
           censure
           .
        
         
         
           That
           shall
           you
           haue
           (
           said
           my
           Lord
           Primate
           )
           with
           a
           good
           will
           :
           for
           since
           we
           are
           here
           to
           discourse
           of
           Morall
           Philosophie
           ,
           we
           wil
           for
           this
           time
           put
           Diuinitie
           to
           silence
           ,
           so
           farre
           forth
           as
           your
           author
           say
           not
           any
           thing
           so
           repugnant
           to
           the
           truth
           ,
           as
           that
           it
           may
           breed
           any
           errour
           in
           the
           minds
           of
           the
           hearers
           .
        
         
           Then
           (
           said
           I
           )
           the
           demaund
           of
           Captaine
           Carleil
           hath
           three
           seuerall
           points
           or
           articles
           :
           the
           one
           is
           ,
           whether
           vertue
           and
           vertuous
           actions
           be
           in
           our
           power
           or
           no
           ?
           Another
           ,
           that
           it
           seemeth
           strange
           ,
           if
           vice
           &
           vertue
           be
           in
           our
           power
           ,
           that
           any
           man
           should
           be
           so
           senslesse
           as
           to
           apply
           himselfe
           to
           vice
           and
           forsake
           vertue
           .
           The
           last
           is
           ,
           whether
           the
           good
           or
           euill
           we
           do
           ,
           proceed
           frō
           the
           influence
           of
           the
           heauens
           ,
           or
           from
           necessitie
           of
           destinie
           ,
           and
           not
           from
           our
           owne
           free
           election
           .
           And
           my
           author
           beginneth
           with
           the
           last
           ,
           which
           he
           affirmeth
           to
           be
           most
           contrary
           to
           truth
           ,
           and
           to
           the
           excellencie
           of
           mans
           nature
           ,
           proceeding
           thence
           to
           the
           second
           ,
           and
           lastly
           to
           the
           first
           .
           Therefore
           he
           saith
           ,
           that
           whosoeuer
           holdeth
           mans
           will
           and
           election
           to
           be
           subiect
           to
           the
           necessitie
           of
           destiny
           ,
           destroyeth
           vtterly
           (
           according
           to
           Aristotles
           saying
           )
           all
           that
           appertaineth
           to
           humane
           prudence
           ,
           either
           in
           the
           care
           of
           himselfe
           or
           of
           his
           family
           ,
           or
           in
           the
           ordering
           of
           lawes
           ,
           and
           the
           vniuersall
           gouernment
           of
           Kingdomes
           and
           Common-weales
           ,
           as
           well
           in
           peace
           as
           in
           warre
           :
           for
           if
           it
           were
           so
           ,
           what
           need
           haue
           men
           to
           do
           any
           thing
           ,
           but
           idly
           to
           attend
           what
           his
           destinie
           is
           to
           giue
           him
           or
           to
           denie
           him
           ,
           or
           to
           prouide
           for
           any
           of
           those
           things
           whereof
           our
           humane
           life
           hath
           neede
           .
           What
           difference
           were
           there
           betweene
           the
           wise
           man
           and
           the
           foole
           ,
           the
           carefull
           and
           the
           rechlesse
           ,
           the
           diligent
           and
           the
           negligent
           ?
           The
           punishment
           of
           malefactors
           ,
           and
           the
           rewarding
           of
           wel-doers
           ,
           shold
           be
           vniust
           and
           needlesse
           .
           For
           euery
           thing
           being
           done
           by
           the
           order
           of
           fatall
           disposition
           ,
           and
           not
           
           by
           election
           ,
           no
           man
           could
           either
           deserue
           praise
           ,
           or
           incurre
           blame
           .
           Besides
           ,
           nature
           should
           in
           vaine
           haue
           giuen
           vs
           the
           vse
           of
           reason
           ,
           to
           discourse
           or
           to
           consult
           ,
           or
           the
           abilitie
           to
           will
           or
           chuse
           any
           thing
           ;
           for
           whatsoeuer
           were
           appointed
           by
           destinie
           ,
           should
           of
           necessitie
           come
           to
           passe
           ;
           and
           if
           of
           necessitie
           ,
           then
           neither
           prudence
           ,
           counsell
           ,
           nor
           election
           can
           haue
           any
           place
           .
           And
           the
           vse
           of
           free-will
           being
           so
           taken
           from
           vs
           ,
           we
           should
           be
           in
           worse
           state
           and
           condition
           then
           bruite
           beasts
           ;
           for
           they
           guided
           by
           instinct
           of
           nature
           ,
           bend
           themselues
           to
           those
           things
           whereunto
           their
           nature
           inclineth
           them
           :
           whereas
           we
           notwithstanding
           the
           vse
           of
           reason
           ,
           should
           be
           like
           bond-slaues
           ,
           tied
           to
           what
           the
           necessitie
           of
           destinie
           should
           bind
           vs
           vnto
           .
           This
           was
           the
           cause
           why
           Chrysippus
           was
           worthily
           condemned
           among
           all
           the
           auncient
           Philosophers
           ,
           for
           that
           he
           held
           destinie
           to
           be
           a
           sempiternal
           and
           vneuitable
           necessitie
           and
           order
           of
           things
           which
           in
           maner
           of
           a
           chaine
           was
           linked
           orderly
           in
           it self
           ,
           so
           as
           one
           succeeded
           another
           ,
           and
           were
           fitly
           conioyned
           together
           .
           By
           which
           description
           of
           destinie
           appeereth
           ,
           that
           he
           meant
           to
           tie
           all
           things
           to
           necessitie
           .
           For
           albeit
           he
           affirmed
           withall
           ,
           that
           our
           mind
           had
           some
           working
           in
           the
           matter
           ,
           yet
           did
           he
           put
           necessitie
           to
           be
           so
           necessary
           ,
           that
           there
           could
           no
           way
           be
           found
           ,
           whereby
           our
           mind
           might
           come
           to
           haue
           any
           part
           .
           For
           to
           say
           that
           our
           mind
           or
           will
           concurred
           ,
           by
           willing
           or
           not
           willing
           whatsoeuer
           destinie
           drew
           vs
           vnto
           ,
           was
           nought
           else
           but
           a
           taking
           away
           of
           free
           choice
           from
           our
           vnderstanding
           or
           will
           ,
           since
           our
           mind
           like
           a
           bond-slaue
           was
           constrained
           to
           will
           ,
           or
           not
           to
           will
           ,
           as
           destinie
           did
           inuite
           it
           ,
           or
           rather
           force
           it
           .
           And
           like
           to
           this
           were
           the
           opinions
           of
           Demetrius
           ,
           of
           Parmenides
           ,
           and
           of
           Heraclitus
           ,
           who
           subiected
           all
           things
           to
           necessitie
           ,
           and
           deserued
           no
           lesse
           to
           be
           condemned
           then
           Chrysippus
           Prince
           of
           the
           Stoikes
           .
           Among
           which
           ,
           some
           there
           were
           ,
           who
           seeing
           
           many
           things
           to
           happen
           by
           chance
           or
           fortune
           ;
           whereby
           it
           appeared
           that
           it
           could
           not
           be
           true
           ,
           that
           things
           came
           by
           necessitie
           ,
           lest
           they
           should
           denie
           a
           thing
           so
           manifest
           to
           sense
           ,
           they
           supposed
           the
           beginnings
           and
           the
           endings
           of
           things
           to
           be
           of
           necessitie
           ,
           but
           the
           meanes
           and
           circumstances
           they
           yeelded
           to
           be
           subiect
           to
           the
           changes
           and
           alterations
           of
           fortune
           .
           And
           of
           this
           opinion
           was
           Virgil
           (
           as
           some
           thinke
           )
           in
           the
           conducting
           of
           Aeneas
           into
           Italie
           .
           For
           it
           should
           seeme
           that
           he
           departed
           his
           country
           to
           come
           into
           Italie
           by
           fatall
           disposition
           ,
           that
           he
           might
           get
           Lauinia
           for
           his
           wife
           :
           but
           before
           he
           could
           arriue
           there
           ,
           and
           winne
           her
           ,
           he
           was
           mightily
           tossed
           and
           turmoyled
           by
           fortune
           ;
           which
           neuerthelesse
           could
           neuer
           crosse
           him
           so
           much
           ,
           but
           that
           in
           the
           end
           he
           obtained
           his
           purpose
           ,
           which
           by
           destiny
           was
           appointed
           for
           him
           .
           But
           howsoeuer
           Virgil
           thought
           in
           that
           point
           ,
           which
           here
           need
           not
           to
           be
           disputed
           ,
           sure
           I
           am
           ,
           that
           he
           in
           the
           greatest
           part
           of
           his
           excellent
           Poeme
           ,
           is
           rather
           a
           Platonike
           then
           a
           Stoike
           .
           Howbeit
           some
           Platonikes
           (
           as
           I
           thinke
           )
           were
           not
           farre
           different
           in
           opinion
           from
           the
           Stoikes
           :
           for
           they
           say
           ,
           that
           fortune
           with
           all
           her
           force
           was
           not
           able
           to
           resist
           fatall
           destinie
           .
           Though
           Plotinus
           thought
           otherwise
           ,
           and
           indeed
           much
           better
           ,
           who
           answering
           them
           that
           would
           needs
           haue
           the
           influence
           of
           starres
           to
           induce
           necessitie
           ,
           prooued
           their
           reasons
           to
           be
           vaine
           onely
           by
           an
           ordinary
           thing
           in
           dayly
           experience
           :
           which
           is
           ,
           that
           sundry
           persons
           borne
           vnder
           one self
           same
           constellation
           ,
           are
           seene
           neuerthelesse
           to
           haue
           diuers
           ends
           and
           diuers
           successes
           ,
           which
           they
           could
           not
           haue
           ,
           if
           those
           influences
           did
           worke
           their
           effects
           of
           necessitie
           .
           And
           as
           for
           Epicures
           opinion
           ,
           which
           was
           ,
           that
           the
           falling
           of
           his
           motes
           or
           Atomi
           should
           breed
           necessitie
           in
           our
           actions
           ;
           he
           rather
           laughed
           at
           ,
           then
           confuted
           .
           Yea
           he
           was
           further
           of
           opinion
           ,
           that
           not
           onely
           humane
           prudence
           ,
           and
           our
           free
           election
           ,
           was
           able
           to
           resist
           
           the
           influences
           of
           the
           starres
           ,
           but
           that
           also
           our
           complexiō
           ,
           our
           conuersation
           and
           change
           of
           place
           might
           do
           the
           like
           :
           meaning
           that
           the
           good
           admonitions
           ,
           and
           faithfull
           aduice
           and
           counsell
           of
           friends
           ,
           is
           sufficient
           to
           ouercome
           destinie
           ,
           and
           to
           free
           our
           mindes
           from
           the
           necessitie
           of
           fatall
           disposition
           .
           Wherefore
           though
           it
           be
           granted
           that
           there
           is
           a
           destinie
           ,
           or
           that
           the
           starres
           and
           heauens
           ,
           or
           the
           order
           of
           causes
           ,
           haue
           power
           ouer
           vs
           to
           incline
           or
           dispose
           vs
           more
           to
           one
           thing
           then
           to
           another
           ;
           yet
           is
           it
           not
           to
           be
           allowed
           that
           they
           shall
           force
           vs
           to
           follow
           the
           same
           inclination
           or
           disposition
           .
           For
           though
           the
           heauens
           be
           the
           vniuersall
           principle
           or
           beginning
           of
           all
           things
           ,
           and
           by
           that
           vniuersalitie
           (
           as
           I
           may
           call
           it
           )
           the
           beginning
           of
           vs
           also
           according
           to
           naturall
           Philosophie
           ;
           yet
           is
           it
           not
           the
           onely
           cause
           of
           our
           being
           and
           of
           our
           nature
           :
           for
           to
           the
           making
           man
           ,
           a
           man
           must
           concurre
           ,
           and
           so
           restraine
           this
           vniuersall
           cause
           to
           a
           more
           speciall
           .
           And
           as
           the
           heauen
           ,
           or
           the
           order
           of
           higher
           causes
           ,
           cannot
           ingender
           man
           without
           a
           man
           (
           speaking
           according
           to
           nature
           )
           :
           so
           can
           they
           do
           nothing
           to
           bind
           the
           free
           election
           of
           man
           without
           his
           consent
           ,
           who
           must
           voluntarily
           yeeld
           himselfe
           to
           accomplish
           that
           whereunto
           the
           heauen
           or
           the
           order
           of
           causes
           doth
           bend
           and
           incline
           him
           .
           And
           if
           we
           haue
           power
           to
           master
           our
           complexion
           ,
           so
           ,
           as
           being
           naturally
           inclined
           to
           lust
           ,
           we
           may
           by
           heed
           and
           diligence
           become
           continent
           ;
           and
           being
           couetous
           ,
           become
           liberall
           (
           though
           Aristotle
           say
           ,
           that
           couetise
           is
           as
           incurable
           a
           disease
           of
           the
           mind
           ,
           as
           the
           Dropsie
           or
           Ptisike
           is
           to
           the
           body
           )
           :
           what
           a
           folly
           is
           it
           to
           beleeue
           that
           we
           cannot
           resist
           the
           inclinations
           of
           the
           stars
           ,
           which
           are
           causes
           without
           vs
           ,
           and
           not
           the
           onely
           causes
           of
           our
           being
           ;
           but
           haue
           need
           of
           vs
           ,
           if
           they
           will
           bring
           forth
           their
           effects
           in
           vs
           ?
           The
           beginning
           of
           all
           our
           operation
           is
           vndoubtedly
           in
           our selues
           :
           and
           all
           those
           things
           that
           haue
           the
           beginning
           of
           
           their
           working
           in
           themselues
           ,
           do
           worke
           freely
           and
           voluntarily
           .
           And
           consequently
           we
           may
           by
           our
           free
           choise
           and
           voluntarily
           giue
           our selues
           to
           good
           or
           to
           euill
           ,
           and
           master
           the
           inclination
           of
           the
           heauens
           ,
           the
           starres
           ,
           or
           destinie
           ,
           which
           troubleth
           so
           much
           the
           braines
           of
           some
           ,
           that
           in
           despite
           of
           nature
           they
           will
           needes
           make
           themselues
           bond
           being
           free
           :
           whom
           Ptolomie
           doth
           fitly
           reprehend
           ,
           by
           saying
           ,
           that
           the
           wise
           man
           ouer-ruleth
           the
           starres
           .
           For
           well
           may
           the
           heauens
           or
           the
           stars
           ,
           being
           corporall
           substances
           ,
           haue
           some
           power
           ouer
           our
           bodies
           ,
           but
           ouer
           our
           mindes
           which
           are
           diuine
           ,
           simple
           ,
           and
           spirituall
           substances
           ,
           can
           they
           haue
           none
           :
           for
           betweene
           the
           heauens
           &
           our
           minds
           is
           no
           such
           correspondence
           ,
           that
           they
           may
           against
           our
           wils
           do
           ought
           at
           all
           in
           our
           minds
           which
           are
           wholy
           free
           from
           their
           influences
           ,
           if
           any
           they
           haue
           .
           And
           therefore
           do
           the
           best
           of
           the
           Platonikes
           say
           very
           wel
           ,
           that
           man
           must
           oppose
           himselfe
           against
           his
           destinie
           ,
           fighting
           to
           ouercome
           the
           same
           with
           golden
           armes
           and
           weapons
           ,
           to
           wit
           ,
           vertues
           ,
           which
           is
           (
           as
           Plato
           saith
           )
           the
           gold
           of
           the
           mind
           .
           For
           he
           that
           behaueth
           himselfe
           well
           ,
           that
           is
           to
           say
           ,
           ruleth
           wel
           his
           mind
           or
           soule
           ,
           which
           is
           the
           true
           man
           indeed
           ,
           as
           we
           haue
           formerly
           shewed
           ,
           shall
           neuer
           be
           abandoned
           to
           destinie
           or
           fortune
           :
           against
           which
           two
           powers
           mans
           counsell
           and
           wisedome
           resisteth
           in
           such
           sort
           ,
           if
           he
           set
           himself
           resolutely
           thereunto
           ,
           as
           it
           may
           wel
           appeere
           that
           he
           is
           Lord
           and
           master
           ouer
           his
           owne
           actions
           .
           Neither
           without
           cause
           did
           Tully
           say
           ,
           that
           fatall
           destinie
           was
           but
           a
           name
           deuised
           by
           old
           wiues
           ,
           who
           not
           knowing
           the
           causes
           of
           things
           ,
           as
           soone
           as
           any
           thing
           fell
           out
           contrary
           to
           their
           expectation
           ,
           straight
           imputed
           it
           to
           destinie
           ;
           ioyning
           thereunto
           such
           a
           necessitie
           ,
           as
           it
           must
           needs
           (
           forsooth
           )
           force
           mans
           counsell
           and
           prudence
           .
           A
           thing
           most
           false
           ,
           as
           hath
           bin
           declared
           .
           Is
           it
           not
           said
           in
           the
           Scripture
           ,
           that
           God
           created
           man
           ,
           and
           
           left
           him
           in
           the
           power
           of
           his
           owne
           counsell
           ?
           How
           then
           doth
           Menander
           say
           ,
           that
           men
           did
           many
           euils
           compelled
           by
           necessitie
           ?
           I
           meane
           not
           by
           necessitie
           ,
           as
           commonly
           we
           do
           ,
           want
           or
           pouertie
           ,
           but
           by
           necessitie
           of
           destinie
           .
           We
           may
           then
           conclude
           ,
           that
           our
           will
           and
           election
           is
           free
           ,
           and
           that
           it
           is
           in
           our
           power
           to
           follow
           vice
           or
           vertue
           .
           Neuerthelesse
           true
           it
           is
           that
           man
           may
           abuse
           this
           his
           libertie
           ,
           and
           of
           a
           free
           man
           make
           himselfe
           bond
           if
           he
           will
           :
           and
           therefore
           do
           the
           Platonike
           say
           ,
           that
           a
           good
           and
           a
           wel-minded
           man
           doth
           all
           his
           actions
           freely
           ;
           but
           that
           if
           he
           giue
           himself
           to
           do
           euill
           ,
           forsaking
           the
           light
           of
           reason
           ,
           he
           becommeth
           a
           bruite
           beast
           ,
           and
           looseth
           the
           diuine
           gift
           of
           his
           libertie
           :
           for
           thenceforth
           doth
           he
           work
           no
           more
           freely
           of
           himself
           ,
           but
           yeeldeth
           his
           minde
           ,
           which
           ought
           to
           be
           the
           Lord
           of
           our
           libertie
           ,
           slaue
           to
           the
           two
           basest
           parts
           of
           the
           soule
           ,
           and
           then
           reigneth
           no
           more
           the
           reasonable
           soule
           ,
           but
           the
           brutish
           ,
           which
           maketh
           him
           abandon
           the
           care
           of
           the
           minde
           ,
           and
           onely
           to
           attend
           the
           pleasures
           of
           the
           body
           ,
           as
           brute
           beasts
           doe
           .
        
         
           Hitherto
           (
           said
           my
           Lord
           Primate
           )
           I
           find
           nothing
           to
           be
           misliked
           in
           your
           discourse
           ,
           which
           (
           as
           a
           Philosopher
           )
           is
           declared
           according
           to
           morall
           reason
           .
           But
           ,
           as
           a
           Christian
           ,
           what
           sayth
           your
           author
           to
           Gods
           predestination
           ?
           Is
           it
           not
           necessary
           ,
           that
           whatsoeuer
           God
           hath
           determined
           of
           vs
           from
           the
           beginning
           in
           his
           fore-knowledge
           (
           being
           the
           most
           certaine
           and
           true
           knower
           of
           all
           things
           )
           shall
           come
           to
           passe
           ?
        
         
           This
           is
           (
           said
           I
           )
           no
           small
           question
           to
           be
           fully
           answered
           ,
           and
           being
           also
           not
           very
           pertinent
           to
           the
           matter
           we
           haue
           in
           hand
           (
           being
           meerely
           morall
           )
           my
           author
           medleth
           not
           with
           the
           particular
           points
           of
           the
           same
           :
           onely
           hereof
           he
           saith
           ,
           that
           Euripides
           had
           little
           reason
           to
           say
           ,
           that
           God
           had
           care
           of
           greater
           things
           ,
           but
           that
           he
           left
           the
           care
           and
           guiding
           
           of
           the
           lesser
           to
           fortune
           .
           For
           we
           are
           bound
           by
           holy
           writ
           to
           beleeue
           (
           and
           some
           of
           the
           auncient
           Philosophers
           haue
           likewise
           so
           thought
           )
           that
           there
           moueth
           not
           a
           leafe
           vpon
           a
           tree
           ,
           nor
           falleth
           a
           haire
           from
           our
           heads
           ,
           but
           by
           the
           will
           of
           God.
           Whereupon
           the
           holy
           Prophet
           Dauid
           sayd
           ,
           that
           God
           dwelleth
           on
           high
           ,
           and
           beholdeth
           the
           things
           that
           are
           humble
           in
           heauen
           and
           in
           earth
           .
           And
           the
           Peripatetikes
           seemed
           to
           consent
           thereunto
           ,
           when
           they
           sayd
           ,
           that
           the
           heauenly
           prouidence
           foreseeing
           that
           the
           particulars
           were
           not
           apt
           to
           preserue
           themselues
           eternally
           ,
           had
           therfore
           ordained
           that
           they
           should
           be
           continued
           in
           their
           vniuersalities
           ,
           which
           are
           the
           seuerall
           kinds
           or
           species
           ,
           containing
           vnder
           them
           the
           particulars
           ,
           which
           of
           themselues
           are
           mortal
           and
           perishable
           ,
           but
           are
           made
           perpetual
           in
           them
           through
           generation
           .
           He
           sayth
           also
           ,
           that
           predestination
           is
           an
           ordinance
           or
           disposition
           of
           things
           in
           the
           mind
           of
           God
           from
           the
           beginning
           ,
           of
           what
           shal
           be
           done
           by
           vs
           in
           this
           life
           through
           grace
           .
           But
           he
           thinks
           not
           that
           it
           tieth
           our
           free
           wil
           ,
           but
           that
           they
           go
           both
           together
           ;
           that
           our
           well
           doing
           is
           acceptable
           and
           pleasing
           to
           God
           ,
           and
           our
           euil
           deeds
           displeasing
           and
           offensiue
           to
           his
           diuine
           Maiestie
           :
           and
           that
           for
           the
           good
           we
           shall
           receiue
           reward
           ,
           and
           punishment
           for
           the
           euill
           .
           The
           further
           discussing
           whereof
           appertaining
           rather
           to
           Diuines
           then
           Morall
           Philosophers
           ,
           he
           thinketh
           fit
           to
           referre
           vnto
           them
           ,
           and
           to
           beleeue
           that
           this
           is
           one
           of
           those
           secrets
           which
           God
           hath
           layed
           vp
           in
           the
           treasury
           of
           his
           mind
           ,
           whereunto
           no
           mortall
           eye
           or
           vnderstanding
           can
           reach
           or
           penetrate
           ,
           humbling
           our selues
           to
           his
           holy
           will
           ,
           without
           searching
           into
           that
           which
           we
           cannot
           approch
           vnto
           .
           And
           if
           Socrates
           in
           that
           time
           of
           darknesse
           and
           superstition
           of
           the
           heathen
           could
           exhort
           men
           to
           assure
           themselues
           ,
           that
           God
           hauing
           created
           them
           ,
           wold
           haue
           no
           lesse
           care
           of
           them
           ,
           then
           a
           good
           and
           iust
           Prince
           would
           haue
           of
           
           his
           subiects
           :
           how
           much
           more
           are
           we
           to
           beleeue
           that
           our
           heauenly
           Lord
           and
           God
           Almightie
           ,
           who
           hath
           sent
           his
           onely
           begotten
           Sonne
           to
           redeeme
           vs
           from
           the
           bondage
           of
           Sathan
           ,
           doth
           dispose
           and
           ordaine
           of
           vs
           as
           is
           best
           for
           vs
           ,
           and
           for
           the
           honor
           of
           his
           diuine
           Maiestie
           .
           For
           as
           they
           are
           to
           be
           commended
           that
           referre
           themselues
           humbly
           to
           whatsoeuer
           he
           hath
           determined
           of
           them
           ,
           doing
           their
           best
           endeuours
           to
           purchase
           his
           grace
           and
           fauour
           :
           so
           are
           they
           to
           be
           misdoubted
           ,
           who
           ouer-curiously
           will
           needes
           take
           vpon
           them
           the
           iudgment
           of
           Gods
           predestination
           or
           prescience
           .
           And
           that
           sentence
           cannot
           but
           be
           very
           good
           ,
           which
           sayeth
           ,
           that
           
             he
             that
             made
             thee
             without
             thee
             ,
             will
             not
             saue
             thee
             without
             thee
             .
          
           For
           were
           a
           man
           certaine
           to
           be
           damned
           ,
           yet
           ought
           he
           not
           to
           do
           otherwise
           then
           well
           ,
           because
           he
           is
           borne
           to
           vertue
           and
           not
           to
           vice
           :
           which
           the
           very
           heathen
           by
           the
           onely
           light
           of
           reason
           could
           well
           perceiue
           .
           Besides
           ,
           it
           is
           thoght
           ,
           that
           al
           they
           ,
           that
           are
           signed
           with
           the
           character
           of
           Christ
           in
           baptisme
           ,
           may
           stedfastly
           beleeue
           that
           they
           are
           predestinated
           and
           chosen
           to
           saluation
           :
           not
           that
           our
           predestinatiō
           giueth
           vs
           a
           necessitie
           of
           wel
           doing
           ,
           but
           because
           we
           hauing
           the
           grace
           of
           God
           to
           assist
           vs
           ,
           dispose
           our selues
           by
           the
           same
           grace
           to
           keep
           his
           cōmandements
           for
           our
           saluation
           ,
           and
           for
           the
           honor
           and
           glory
           of
           his
           maiestie
           :
           whereas
           by
           doing
           otherwise
           it
           is
           our
           owne
           wickednesse
           that
           excludeth
           vs
           from
           that
           blisse
           .
           And
           further
           mine
           author
           saith
           not
           .
        
         
           In
           good
           sooth
           (
           said
           sir
           
             Robert
             Dillon
          
           )
           this
           seemeth
           to
           me
           to
           be
           well
           and
           Christian
           like
           spoken
           .
           For
           he
           that
           acknowledgeth
           not
           so
           great
           a
           gift
           from
           God
           ,
           being
           a
           speciall
           marke
           or
           token
           by
           which
           we
           are
           distinguished
           from
           brute
           beasts
           ,
           who
           wanting
           the
           vse
           of
           reason
           ,
           can
           haue
           no
           free
           election
           ,
           is
           not
           onely
           vnthankfull
           ,
           but
           doth
           foolishly
           thrust
           himselfe
           into
           the
           number
           of
           vnreasonable
           creatures
           ,
           
           while
           he
           will
           needs
           depriue
           himself
           of
           that
           he
           hath
           specially
           different
           from
           them
           .
           Neither
           doth
           the
           reuerent
           regard
           to
           Gods
           prouidence
           impeach
           our
           free
           wil
           :
           which
           prouidence
           the
           Platonikes
           partly
           vnderstanding
           ,
           affirmed
           (
           as
           I
           haue
           heard
           )
           that
           it
           did
           not
           alter
           or
           change
           the
           nature
           of
           things
           ,
           but
           guided
           and
           directed
           destinie
           :
           imposing
           no
           necessitie
           of
           doing
           good
           or
           euill
           vpon
           vs.
           And
           if
           any
           it
           did
           impose
           ,
           it
           should
           be
           onely
           to
           good
           ,
           and
           neuer
           to
           euill
           .
           For
           what
           is
           diuine
           must
           needes
           worke
           diuinely
           ,
           and
           diuine
           working
           can
           produce
           none
           but
           good
           effects
           .
           Wherefore
           they
           concluded
           that
           our
           election
           was
           not
           constrained
           by
           Gods
           prouidence
           .
           This
           they
           confirmed
           by
           common
           experience
           .
           For
           (
           sayd
           they
           )
           if
           prouidence
           tie
           things
           to
           necessitie
           ,
           then
           chance
           or
           fortune
           can
           haue
           no
           place
           in
           the
           actions
           of
           men
           .
           But
           we
           see
           dayly
           many
           things
           maturely
           debated
           ,
           which
           should
           by
           the
           naturall
           and
           ordinary
           course
           of
           causes
           haue
           a
           determinate
           and
           certaine
           end
           ,
           yet
           misse
           their
           effect
           whereunto
           they
           are
           ordained
           ,
           and
           another
           produced
           which
           was
           neuer
           intended
           ,
           which
           is
           the
           proper
           worke
           of
           fortune
           .
           I
           haue
           also
           heard
           some
           Diuines
           say
           ,
           that
           it
           should
           seeme
           strange
           ,
           if
           wise
           &
           prudent
           men
           in
           this
           world
           by
           their
           prouidence
           and
           foresight
           ,
           seek
           euermore
           to
           bring
           perfection
           to
           those
           things
           which
           are
           vnder
           their
           gouernement
           ,
           God
           contrariwise
           (
           who
           is
           the
           fountaine
           of
           all
           wisdome
           &
           prudence
           ,
           and
           the
           true
           and
           absolute
           preseruer
           and
           conseruer
           of
           all
           things
           by
           him
           produced
           )
           should
           not
           giue
           perfections
           and
           continuance
           through
           his
           prouidence
           to
           so
           singular
           a
           gift
           giuen
           vnto
           man
           aboue
           all
           other
           creatures
           of
           the
           earth
           ,
           but
           shold
           suffer
           it
           to
           perish
           ,
           to
           bind
           vs
           to
           seruitude
           .
           And
           that
           if
           his
           prouidence
           should
           tie
           our
           free
           will
           to
           necessitie
           ,
           he
           should
           do
           that
           which
           is
           contrary
           to
           his
           owne
           nature
           :
           for
           that
           therby
           he
           should
           take
           from
           vs
           the
           reward
           
           of
           vertue
           ,
           since
           doing
           well
           by
           necessitie
           ,
           we
           could
           deserue
           neither
           praise
           nor
           recompence
           ;
           he
           should
           also
           take
           from
           vs
           all
           counsell
           and
           deliberation
           ,
           which
           is
           needlesse
           and
           superfluous
           in
           all
           things
           ,
           that
           of
           necessitie
           must
           come
           to
           passe
           :
           and
           lastly
           iustice
           it selfe
           ,
           whereby
           malefactors
           are
           punished
           ,
           if
           constrained
           by
           necessitie
           they
           did
           wickedly
           ,
           for
           then
           were
           their
           punishment
           vniust
           :
           which
           made
           S.
           Augustine
           say
           ,
           that
           God
           would
           neuer
           damne
           a
           sinner
           ,
           vnlesse
           he
           found
           that
           he
           had
           sinned
           voluntarily
           .
           We
           may
           therefore
           (
           as
           I
           think
           )
           conclude
           ,
           that
           being
           created
           by
           God
           ,
           and
           endowed
           with
           so
           excellent
           a
           gift
           ,
           as
           free
           choice
           and
           election
           ,
           which
           ,
           besides
           the
           place
           of
           Scripture
           aboue
           mentioned
           ,
           is
           confirmed
           by
           another
           ,
           where
           it
           is
           said
           ,
           that
           God
           set
           before
           man
           life
           and
           death
           ,
           good
           and
           euill
           ,
           that
           he
           might
           take
           whether
           he
           list
           to
           chuse
           ;
           he
           by
           his
           diuine
           foresight
           doth
           rather
           giue
           perfection
           thereunto
           ,
           then
           take
           it
           from
           vs.
           Yet
           the
           particular
           consideration
           and
           debating
           of
           this
           matter
           being
           fitter
           for
           Diuines
           then
           for
           vs
           ,
           let
           vs
           leaue
           the
           scanning
           of
           it
           to
           them
           ,
           and
           be
           content
           like
           men
           seeking
           by
           the
           rules
           of
           Morall
           Philosophie
           to
           find
           the
           ready
           way
           to
           humane
           felicitie
           in
           this
           life
           ,
           to
           referre
           our selues
           in
           that
           point
           to
           the
           mercifull
           goodnesse
           of
           Almightie
           God.
           And
           therefore
           (
           I
           pray
           you
           )
           proceed
           to
           the
           rest
           of
           your
           discourse
           ,
           and
           shew
           vs
           the
           cause
           why
           so
           many
           giue
           themselues
           rather
           to
           vice
           then
           to
           vertue
           ,
           when
           they
           may
           do
           otherwise
           ,
           which
           your
           author
           said
           he
           would
           declare
           in
           the
           second
           place
           .
        
         
           So
           shall
           I
           (
           quoth
           I
           )
           and
           for
           the
           resoluing
           of
           the
           same
           ,
           you
           shal
           vnderstand
           that
           Plato
           was
           of
           opiniō
           ,
           that
           no
           man
           willingly
           was
           wicked
           ,
           because
           the
           habite
           of
           vice
           was
           not
           voluntarily
           receiued
           by
           any
           man.
           And
           for
           confirmation
           of
           this
           his
           opinion
           ,
           this
           reason
           he
           made
           :
           as
           vertue
           (
           sayd
           he
           )
           is
           the
           health
           of
           the
           mind
           ,
           so
           is
           vice
           the
           infirmitie
           of
           
           the
           same
           :
           and
           as
           the
           body
           receiueth
           willingly
           his
           health
           ,
           and
           sicknesse
           against
           his
           will
           ;
           euen
           so
           the
           mind
           receiueth
           willingly
           vertue
           as
           his
           health
           ,
           and
           vice
           vnwillingly
           ;
           knowing
           that
           thereby
           it
           becometh
           sicke
           and
           infected
           .
           But
           Plotinus
           assigned
           another
           reason
           ,
           not
           needfull
           here
           to
           be
           rehearsed
           .
           Now
           Aristotle
           was
           of
           another
           mind
           ,
           for
           he
           affirmed
           that
           man
           had
           free
           will
           by
           his
           owne
           choice
           and
           election
           .
        
         
           How
           can
           man
           voluntarily
           embrace
           vice
           (
           said
           M.
           Dormer
           )
           which
           of
           all
           things
           is
           the
           worst
           ,
           since
           the
           same
           author
           saith
           ,
           that
           al
           men
           couet
           what
           is
           good
           ,
           and
           since
           without
           vertue
           there
           can
           be
           no
           good
           .
        
         
           These
           two
           sayings
           (
           said
           I
           )
           are
           not
           contradictory
           :
           for
           the
           most
           wicked
           man
           aliue
           desireth
           what
           is
           good
           :
           and
           if
           vice
           should
           shew
           it selfe
           in
           his
           owne
           proper
           forme
           ,
           he
           is
           so
           vgly
           and
           so
           horrible
           to
           behold
           ,
           that
           euery
           man
           would
           flie
           from
           him
           :
           therefore
           knowing
           how
           deseruedly
           he
           should
           be
           hated
           and
           abhorred
           ,
           if
           he
           were
           seene
           like
           himselfe
           ,
           he
           presents
           himselfe
           vnder
           the
           shape
           of
           goodnesse
           ,
           and
           hiding
           all
           his
           il
           fauoured
           face
           ,
           deceiueth
           the
           sensitiue
           appetite
           ;
           which
           being
           intised
           by
           the
           false
           image
           of
           goodnes
           ,
           is
           so
           seduced
           ,
           and
           through
           the
           corruption
           of
           his
           mind
           and
           iudgement
           ,
           by
           the
           ill
           habit
           ,
           contracted
           from
           his
           child
           hood
           ,
           he
           embraceth
           that
           which
           (
           if
           his
           iudgement
           were
           soūd
           )
           he
           wold
           neuer
           do
           .
           Wherfore
           Plato
           his
           meaning
           was
           (
           as
           it
           may
           be
           thought
           )
           that
           no
           mā
           was
           willingly
           vicious
           ,
           since
           ,
           euill
           couering
           it selfe
           vnder
           the
           cloke
           of
           goodnesse
           ,
           he
           was
           induced
           to
           do
           euill
           ,
           thinking
           to
           do
           good
           :
           and
           so
           the
           opinions
           of
           both
           Philosophers
           concurre
           .
           But
           Pythagoras
           by
           the
           report
           of
           
             Aristotle
             ,
             lib.
             8.
             
             Ethicor.
          
           assigneth
           another
           cause
           ,
           to
           wit
           ,
           that
           ill
           doing
           is
           an
           infinite
           thing
           ,
           and
           that
           by
           a
           thousand
           wayes
           men
           are
           led
           to
           wickednes
           and
           vicious
           actions
           ,
           all
           easie
           to
           be
           taken
           :
           but
           to
           vertue
           there
           is
           
           but
           one
           onely
           way
           ,
           and
           the
           same
           so
           enuironed
           and
           crossed
           with
           the
           bypaths
           that
           guide
           men
           to
           vice
           ,
           as
           it
           must
           needs
           be
           hard
           to
           keepe
           it
           without
           entring
           into
           some
           of
           the
           by-wayes
           leading
           to
           vice
           and
           errour
           .
           For
           the
           eye
           that
           is
           not
           made
           cleere
           sighted
           by
           Philosophie
           ,
           is
           not
           able
           to
           discerne
           that
           way
           from
           the
           rest
           .
        
         
           It
           shold
           seeme
           (
           said
           M.
           Dormer
           )
           by
           this
           ,
           that
           ignorance
           is
           the
           cause
           of
           well
           doing
           ,
           and
           not
           mans
           choice
           or
           election
           :
           for
           where
           ignorance
           is
           ,
           it
           may
           be
           said
           there
           is
           no
           election
           .
        
         
           Not
           so
           (
           said
           I
           )
           if
           Aristotle
           be
           to
           be
           beleeued
           ,
           who
           saith
           that
           ignorance
           so
           farre
           foorth
           as
           it
           concerneth
           mens
           actions
           ,
           is
           of
           two
           sorts
           :
           the
           one
           is
           ,
           when
           a
           man
           doth
           ill
           ,
           not
           through
           ignorance
           ,
           but
           ignorantly
           :
           the
           other
           is
           ,
           when
           he
           doth
           it
           of
           meere
           ignorance
           ,
           because
           he
           neither
           knoweth
           nor
           might
           know
           that
           such
           an
           action
           was
           euill
           .
           In
           the
           first
           case
           ,
           are
           those
           that
           are
           hastie
           &
           cholerike
           ,
           and
           drunkards
           :
           for
           though
           they
           knew
           before
           ,
           that
           hastinesse
           and
           drunkennesse
           be
           euill
           ,
           yet
           when
           the
           heate
           of
           choler
           ,
           or
           the
           disordinate
           appetite
           of
           wine
           blindeth
           them
           ,
           they
           erre
           ignorantly
           ,
           but
           not
           of
           ignorance
           .
           In
           the
           latter
           are
           they
           that
           fall
           through
           meere
           ignorance
           ,
           not
           knowing
           that
           what
           they
           do
           is
           euill
           .
           As
           if
           a
           Prince
           make
           a
           restraint
           or
           prohibition
           ,
           that
           no
           man
           vpon
           paine
           of
           death
           shall
           enter
           into
           his
           Forrest
           to
           hunt
           there
           ,
           and
           a
           stranger
           not
           knowing
           this
           restraint
           ,
           cometh
           thither
           with
           his
           hounds
           to
           hunt
           ,
           as
           in
           former
           time
           haply
           he
           had
           done
           .
           This
           stranger
           breaketh
           the
           will
           of
           the
           Prince
           ,
           and
           committeth
           a
           fault
           ,
           but
           altogether
           through
           ignorance
           ,
           because
           he
           had
           no
           knowledge
           of
           the
           prohibition
           .
           But
           if
           a
           hastie
           man
           knowing
           of
           the
           restraint
           ,
           pursuing
           his
           enemy
           in
           his
           rage
           ,
           or
           a
           drunken
           man
           ,
           when
           wine
           hath
           made
           him
           not
           to
           discerne
           his
           way
           ,
           entring
           into
           that
           forrest
           ,
           haue
           his
           dog
           following
           him
           ,
           and
           the
           dog
           
           kill
           a
           Deere
           ;
           his
           fault
           though
           it
           be
           ignorantly
           committed
           should
           not
           be
           through
           ignorance
           .
           And
           as
           the
           stranger
           ,
           being
           sorie
           for
           his
           offence
           ,
           and
           thereby
           shewing
           that
           he
           meant
           not
           to
           breake
           the
           Princes
           commaundement
           ,
           were
           worthy
           pardon
           :
           euen
           so
           the
           other
           were
           iustly
           to
           be
           punished
           ,
           since
           knowing
           the
           penaltie
           threatned
           to
           the
           offender
           ,
           he
           would
           not
           bridle
           his
           furie
           ,
           or
           abstaine
           from
           wine
           ,
           but
           by
           following
           his
           passion
           or
           vnruly
           appetite
           ,
           incurre
           the
           danger
           of
           the
           same
           .
           And
           as
           the
           one
           may
           well
           be
           iudged
           to
           haue
           made
           a
           fault
           against
           his
           wil
           ;
           so
           may
           the
           other
           be
           deemed
           to
           haue
           wilfully
           broken
           the
           commandement
           .
           In
           which
           latter
           case
           of
           ignorance
           are
           all
           they
           that
           be
           vicious
           or
           wicked
           ,
           who
           through
           the
           ill
           habite
           which
           they
           haue
           made
           in
           vice
           ,
           do
           any
           act
           contrary
           to
           law
           and
           the
           ciuill
           societie
           of
           men
           ,
           for
           which
           they
           deserue
           to
           be
           adiudged
           wilfully
           euill
           ,
           and
           by
           their
           owne
           free
           choice
           and
           election
           .
           For
           all
           men
           ought
           to
           know
           those
           things
           that
           generally
           are
           to
           be
           knowne
           ,
           touching
           honest
           and
           ciuil
           conuersation
           ;
           and
           if
           they
           do
           not
           know
           them
           when
           they
           do
           il
           ,
           it
           is
           because
           they
           chuse
           not
           to
           know
           that
           which
           is
           necessary
           for
           them
           to
           know
           .
           In
           which
           respect
           it
           is
           determined
           ,
           that
           who
           so
           for
           want
           of
           knowing
           this
           generalitie
           will
           do
           amisse
           ,
           should
           be
           esteemed
           wicked
           by
           his
           owne
           free
           wil
           and
           election
           .
           Seneca
           said
           very
           fitly
           ,
           that
           such
           men
           did
           in
           the
           mids
           of
           the
           cleere
           light
           make
           darknes
           to
           themselues
           .
           And
           this
           is
           that
           ignorance
           which
           Plato
           calleth
           the
           defiling
           of
           the
           soul
           .
           Let
           vs
           suppose
           that
           there
           may
           be
           one
           that
           knoweth
           not
           adultery
           to
           be
           sin
           or
           vice
           ,
           and
           that
           in
           ignorance
           committeth
           adultery
           ;
           shal
           we
           say
           he
           deserueth
           to
           be
           excused
           ?
           God
           forbid
           :
           for
           he
           is
           cause
           of
           his
           owne
           ignorance
           ,
           since
           it
           is
           in
           his
           power
           and
           in
           the
           power
           of
           all
           reasonable
           men
           to
           know
           what
           is
           fit
           and
           honest
           for
           vertuous
           life
           ;
           and
           that
           the
           same
           is
           made
           knowne
           ,
           as
           well
           by
           
           Gods
           law
           ,
           as
           by
           the
           ordinances
           and
           customes
           of
           man
           ,
           to
           all
           those
           that
           will
           not
           wittingly
           hood-winke
           themselues
           .
           Wherefore
           it
           is
           a
           wilfull
           sin
           committed
           by
           free
           election
           ,
           and
           worthy
           punishment
           as
           a
           voluntary
           offence
           .
           And
           S.
           Augustine
           sayed
           not
           without
           cause
           ,
           that
           all
           ignorance
           was
           not
           worthy
           pardon
           ,
           but
           onely
           that
           of
           such
           men
           as
           had
           no
           meanes
           to
           attaine
           knowledge
           or
           learning
           :
           but
           they
           that
           haue
           teachers
           to
           instruct
           them
           ,
           and
           for
           want
           of
           studie
           and
           diligence
           abide
           in
           their
           ignorance
           ,
           and
           so
           do
           euill
           ,
           are
           not
           onely
           vnworthy
           excuse
           ,
           but
           deserue
           also
           sharpe
           punishment
           .
           So
           in
           another
           place
           he
           sayth
           ,
           that
           no
           man
           is
           punished
           for
           that
           which
           naturally
           he
           knowes
           not
           :
           as
           the
           child
           for
           that
           he
           cannot
           speake
           ,
           or
           because
           he
           cannot
           reade
           .
           But
           when
           he
           will
           not
           set
           his
           mind
           to
           learne
           as
           he
           ought
           ,
           being
           of
           yeeres
           ,
           and
           vrged
           thereunto
           ,
           he
           deserueth
           to
           be
           chastised
           ,
           because
           it
           is
           in
           euery
           mans
           power
           to
           be
           able
           to
           learne
           all
           that
           is
           necessary
           for
           him
           to
           know
           how
           to
           liue
           well
           ,
           and
           what
           things
           are
           to
           be
           embraced
           as
           good
           ,
           and
           what
           to
           be
           eschewed
           as
           euill
           :
           and
           he
           that
           will
           not
           learne
           them
           ,
           remaineth
           wilfully
           in
           his
           ignorance
           .
        
         
           Yea
           but
           if
           I
           should
           chance
           (
           said
           Captaine
           Dawtrey
           )
           to
           be
           abroade
           with
           my
           bow
           and
           arrowes
           ,
           and
           perceiuing
           somewhat
           to
           stirre
           in
           a
           bush
           ,
           should
           shoote
           thereat
           ,
           supposing
           it
           to
           be
           a
           Deere
           or
           some
           other
           game
           ,
           and
           should
           so
           kill
           my
           wife
           that
           were
           hidden
           there
           ,
           as
           Cephalus
           did
           ,
           should
           not
           my
           ignorance
           in
           that
           case
           excuse
           me
           ?
        
         
           This
           case
           (
           said
           I
           )
           appertaineth
           to
           the
           second
           part
           of
           ignorance
           ,
           already
           spoken
           of
           ,
           which
           is
           about
           the
           circumstances
           of
           the
           particular
           things
           ,
           the
           ignorance
           whereof
           deserueth
           excuse
           ,
           and
           so
           should
           this
           .
           But
           this
           ignorance
           should
           become
           wilfull
           wickednesse
           ,
           if
           when
           you
           saw
           you
           had
           slaine
           your
           wife
           ,
           intending
           to
           kill
           a
           Deere
           ,
           you
           
           were
           not
           heartily
           sory
           therefore
           ,
           but
           rather
           glad
           to
           be
           so
           rid
           of
           her
           :
           and
           so
           farre
           should
           you
           then
           be
           from
           excuse
           ,
           that
           you
           should
           deserue
           to
           be
           seuerely
           punished
           for
           the
           fact
           .
           Much
           like
           to
           the
           case
           of
           Cephalus
           was
           that
           of
           Adrastus
           ,
           but
           more
           miserable
           ,
           in
           slaying
           of
           Atys
           the
           sonne
           of
           Croesus
           King
           of
           Lidia
           .
           For
           Croesus
           hauing
           giuen
           in
           charge
           to
           Adrastus
           his
           sonne
           ,
           and
           they
           being
           one
           day
           gone
           to
           hunt
           a
           great
           wild
           Bore
           that
           did
           great
           harme
           in
           the
           countrey
           ,
           accompanied
           with
           many
           yong
           gentlemen
           of
           Lidia
           ,
           whiles
           the
           Bore
           was
           rushing
           forth
           ,
           Adrastus
           threw
           a
           dart
           at
           him
           ,
           and
           Atys
           comming
           by
           chance
           in
           the
           way
           ,
           the
           dart
           hit
           him
           and
           slew
           him
           .
           Now
           though
           Atys
           were
           the
           only
           sonne
           of
           Croesus
           ,
           and
           were
           slaine
           by
           the
           hand
           of
           him
           that
           had
           him
           in
           charge
           ;
           yet
           finding
           that
           it
           was
           done
           by
           meere
           mischance
           and
           through
           ignorance
           ,
           and
           knowing
           how
           grieuously
           Adrastus
           sorrowed
           for
           the
           same
           ,
           he
           not
           onely
           freed
           him
           of
           any
           punishment
           therefore
           ,
           but
           frankly
           pardoned
           .
           him
           .
           And
           the
           repentance
           of
           the
           fact
           might
           haue
           sufficed
           the
           doer
           ;
           but
           he
           ouercome
           with
           extreme
           griefe
           slew
           himselfe
           at
           the
           funerall
           of
           the
           dead
           young
           Prince
           ,
           being
           vnable
           to
           beare
           with
           a
           stout
           courage
           the
           anguish
           and
           vexation
           of
           minde
           that
           his
           mishappe
           did
           breed
           him
           .
           But
           this
           shewed
           Adrastus
           to
           be
           rather
           faint-hearted
           and
           weake
           of
           minde
           ,
           then
           otherwise
           :
           for
           the
           purchasing
           of
           death
           to
           auoyde
           griefe
           or
           any
           other
           annoyance
           of
           the
           mind
           ,
           is
           not
           the
           part
           of
           a
           valorous
           and
           couragious
           man
           ,
           as
           the
           best
           among
           the
           ancient
           Philosophers
           haue
           alwaies
           held
           .
           And
           because
           we
           know
           by
           the
           rule
           of
           Christ
           ,
           that
           it
           is
           no
           matter
           disputable
           ,
           it
           needeth
           not
           that
           thereof
           any
           further
           words
           be
           made
           .
        
         
           You
           say
           well
           (
           said
           my
           Lord
           Primate
           )
           and
           I
           know
           that
           Aristotle
           is
           of
           minde
           ,
           that
           it
           is
           a
           vile
           act
           for
           a
           man
           to
           kill
           himselfe
           to
           auoyde
           ignominie
           or
           afflictions
           .
           But
           to
           omit
           
           the
           iudgement
           of
           the
           auncient
           Romanes
           ,
           who
           held
           it
           the
           part
           of
           a
           stout
           heart
           ,
           for
           a
           man
           to
           kill
           himselfe
           rather
           then
           to
           suffer
           shame
           or
           seruitude
           ,
           as
           we
           reade
           that
           Cato
           did
           ,
           and
           Cassius
           and
           Brutus
           :
           yet
           it
           seemeth
           that
           Plato
           ,
           whom
           your
           author
           determined
           to
           follow
           as
           well
           as
           Aristotle
           ,
           maketh
           Socrates
           (
           in
           his
           dialogue
           intituled
           Phoedon
           )
           to
           say
           ,
           that
           a
           Philosopher
           ought
           not
           to
           kill
           himselfe
           ,
           vnlesse
           God
           lay
           a
           necessitie
           of
           doing
           it
           vpon
           him
           .
           Out
           of
           which
           words
           it
           may
           well
           be
           gathered
           ,
           he
           thought
           that
           not
           onely
           the
           common
           sort
           ,
           but
           euen
           Philosophers
           themselues
           ,
           when
           necessitie
           constraineth
           them
           ,
           might
           ridde
           themselues
           of
           their
           life
           .
        
         
           That
           place
           (
           said
           I
           )
           is
           aduisedly
           to
           be
           examined
           :
           for
           Socrates
           there
           meant
           not
           that
           any
           man
           willingly
           should
           lay
           violent
           hands
           vpon
           himselfe
           ;
           but
           if
           there
           be
           no
           remedy
           but
           that
           die
           he
           must
           ,
           and
           that
           diuers
           kindes
           of
           deaths
           are
           proposed
           vnto
           him
           ,
           he
           may
           chuse
           that
           kind
           which
           is
           lesse
           noysome
           to
           him
           or
           lesse
           grieuous
           :
           as
           Socrates
           chose
           to
           die
           with
           the
           iuice
           of
           hemlocks
           ,
           and
           Seneca
           by
           the
           opening
           of
           his
           veines
           .
        
         
           You
           may
           haply
           conster
           that
           meaning
           out
           of
           that
           place
           (
           said
           my
           Lord
           Primate
           )
           :
           but
           what
           will
           you
           say
           to
           that
           which
           is
           in
           his
           bookes
           of
           the
           Common-weale
           ,
           where
           he
           writeth
           ,
           that
           a
           man
           sicke
           of
           any
           grieuous
           or
           long
           infirmitie
           ,
           when
           he
           shall
           see
           himselfe
           out
           of
           hope
           to
           procure
           remedie
           ,
           he
           should
           then
           make
           an
           end
           of
           his
           life
           .
        
         
           To
           that
           place
           I
           say
           (
           quoth
           I
           )
           that
           it
           is
           to
           be
           considered
           how
           Plato
           sought
           to
           frame
           his
           Common-wealth
           in
           such
           sort
           as
           it
           should
           be
           rather
           diuine
           then
           humane
           :
           and
           therfore
           as
           the
           citizens
           of
           the
           heauenly
           Common-wealth
           liue
           in
           continuall
           happinesse
           and
           contentment
           ,
           without
           feeling
           any
           annoyance
           or
           molestation
           at
           all
           :
           euen
           so
           was
           his
           purpose
           ,
           that
           the
           citizens
           of
           his
           Common-wealth
           
           should
           haue
           no
           grieuance
           ,
           paine
           or
           molestation
           among
           them
           :
           but
           in
           an
           ordinary
           humane
           Common-wealth
           he
           would
           not
           haue
           set
           downe
           any
           such
           precept
           .
        
         
           You
           haue
           salued
           that
           sore
           reasonable
           well
           also
           (
           sayed
           my
           Lord
           Primate
           )
           though
           there
           might
           be
           obiections
           made
           against
           your
           answer
           .
           But
           how
           will
           another
           place
           of
           his
           be
           defended
           ,
           which
           is
           in
           his
           booke
           of
           Lawes
           ,
           where
           he
           sayth
           ,
           that
           whosoeuer
           hath
           committed
           any
           offence
           in
           the
           highest
           degree
           ,
           and
           findeth
           ,
           that
           he
           hath
           not
           power
           to
           abstaine
           from
           the
           like
           eftsoones
           ,
           ought
           to
           rid
           himselfe
           out
           of
           the
           world
           .
        
         
           The
           answer
           to
           that
           (
           said
           I
           )
           is
           easie
           :
           for
           Plato
           his
           meaning
           therein
           is
           ,
           that
           whosoeuer
           is
           wickedly
           giuen
           ,
           and
           of
           so
           euill
           example
           as
           there
           is
           no
           hope
           of
           his
           amendment
           ,
           should
           rather
           kill
           himselfe
           ,
           then
           by
           liuing
           inuite
           so
           many
           others
           to
           the
           like
           course
           of
           life
           :
           not
           vnlike
           to
           the
           opinion
           alreadie
           recited
           ,
           that
           it
           is
           better
           one
           die
           for
           a
           people
           ,
           then
           that
           his
           life
           should
           be
           the
           occasion
           of
           the
           death
           of
           many
           .
           For
           Plato
           aymed
           euermore
           at
           the
           purging
           of
           all
           cities
           frō
           such
           caterpillers
           ;
           which
           appeereth
           manifestly
           by
           the
           pain
           he
           would
           haue
           inflicted
           vpon
           parricides
           .
           But
           that
           it
           was
           abhomination
           to
           him
           for
           a
           man
           to
           kill
           himselfe
           ,
           he
           plainely
           sheweth
           in
           his
           ninth
           booke
           of
           Lawes
           ,
           by
           the
           sentence
           he
           setteth
           downe
           against
           such
           men
           .
           Neuerthelesse
           this
           indeed
           may
           be
           found
           in
           Plato
           ,
           that
           vice
           was
           so
           odious
           vnto
           him
           ,
           that
           he
           would
           rather
           haue
           a
           man
           to
           die
           ,
           then
           to
           vndertake
           any
           vile
           &
           vicious
           action
           ,
           which
           might
           breed
           him
           perpetuall
           infamie
           .
           And
           Aristotle
           in
           this
           point
           agreeth
           with
           his
           master
           (
           though
           in
           many
           he
           delight
           to
           carpe
           him
           )
           that
           a
           man
           ought
           to
           chuse
           rather
           to
           die
           then
           commit
           any
           abhominable
           or
           grieuous
           fact
           ,
           or
           do
           that
           which
           might
           be
           for
           euer
           reprochful
           vnto
           him
           .
           And
           Plato
           his
           expresse
           sence
           of
           this
           matter
           ,
           is
           to
           be
           vnderstood
           in
           
           the
           same
           dialogue
           which
           you
           first
           spake
           of
           ,
           where
           Socrates
           is
           brought
           to
           say
           ,
           that
           the
           Lord
           and
           Ruler
           of
           this
           whole
           world
           hauing
           sent
           vs
           into
           this
           life
           ,
           we
           are
           not
           to
           desire
           to
           leaue
           it
           without
           his
           consent
           :
           and
           who
           so
           doth
           the
           contrary
           ,
           offends
           nature
           ,
           offendeth
           God.
           And
           this
           is
           the
           mystery
           of
           that
           precept
           of
           Philolaus
           ,
           which
           forbiddeth
           a
           man
           to
           cleaue
           wood
           in
           the
           high
           way
           :
           meaning
           that
           a
           man
           should
           not
           seuer
           or
           deuide
           the
           soule
           frō
           the
           body
           ,
           whiles
           he
           was
           in
           his
           way
           on
           this
           earthly
           pilgrimage
           ;
           but
           should
           be
           content
           ,
           that
           as
           God
           and
           nature
           had
           vnited
           and
           tied
           the
           soule
           to
           the
           bodie
           ,
           so
           by
           them
           it
           might
           be
           vnloosed
           againe
           :
           therefore
           the
           Peripatetikes
           also
           thought
           ,
           that
           they
           which
           die
           a
           violent
           death
           ,
           cannot
           be
           thought
           to
           haue
           ended
           their
           dayes
           according
           to
           the
           course
           of
           time
           and
           nature
           .
           And
           with
           this
           my
           Lord
           Primate
           rested
           satisfied
           .
           I
           turned
           me
           to
           Captaine
           Carleil
           ,
           and
           sayd
           :
           Now
           (
           sir
           )
           concerning
           your
           doubts
           proposed
           ,
           you
           may
           haue
           perceiued
           ,
           that
           whatsoeuer
           destinie
           be
           ,
           neither
           it
           ,
           nor
           the
           diuine
           prouidence
           of
           Almightie
           God
           imposeth
           any
           necessitie
           vpon
           vs
           :
           that
           vertue
           and
           vice
           are
           in
           our
           power
           ,
           vertue
           growing
           in
           vs
           by
           the
           right
           vse
           of
           our
           free
           choice
           ,
           and
           vice
           by
           the
           abuse
           of
           the
           same
           ,
           when
           through
           corruption
           of
           the
           iudgement
           to
           do
           that
           is
           in
           apparance
           good
           ,
           it
           chuseth
           the
           euill
           :
           and
           lastly
           what
           kind
           of
           ignorance
           is
           excusable
           ,
           and
           which
           not
           .
        
         
           Concerning
           my
           demaunds
           (
           sayd
           Captaine
           Carleil
           )
           I
           am
           resolued
           .
           But
           since
           I
           see
           our
           doings
           proceed
           from
           election
           ,
           I
           would
           gladly
           know
           of
           you
           what
           maner
           of
           thing
           it
           is
           ;
           for
           I
           cannot
           perceiue
           whether
           it
           be
           a
           desire
           ,
           or
           an
           anger
           ,
           or
           an
           opinion
           ,
           or
           what
           I
           should
           call
           it
           .
        
         
           None
           of
           all
           these
           (
           said
           I
           )
           but
           rather
           a
           voluntary
           deliberation
           ,
           following
           a
           mature
           and
           aduised
           counsel
           :
           which
           counsell
           by
           Plato
           was
           termed
           a
           diuine
           thing
           .
           For
           election
           
           is
           not
           made
           in
           a
           moment
           ;
           but
           when
           a
           thing
           is
           proposed
           either
           to
           be
           accepted
           or
           refused
           ,
           there
           must
           first
           be
           a
           counsell
           taken
           ,
           respecting
           both
           the
           end
           of
           the
           action
           ,
           and
           the
           meanes
           by
           which
           the
           same
           is
           to
           be
           compassed
           :
           so
           as
           there
           is
           required
           a
           time
           of
           consultation
           :
           and
           therefore
           it
           is
           said
           ,
           that
           hast
           is
           enemie
           to
           counsell
           ,
           and
           that
           oftentimes
           repentance
           followes
           them
           that
           resolue
           without
           discussing
           or
           debating
           of
           matters
           .
           Next
           vnto
           counsell
           cometh
           iudgement
           ,
           and
           after
           iudgement
           followeth
           election
           ,
           and
           from
           election
           issueth
           the
           action
           or
           the
           effects
           that
           are
           resolued
           vpon
           ,
           and
           accepted
           as
           the
           best
           .
           And
           because
           fortune
           (
           though
           she
           be
           a
           cause
           rather
           by
           accident
           then
           of
           her selfe
           )
           hath
           no
           small
           part
           in
           most
           of
           our
           actions
           ,
           the
           wisest
           men
           haue
           said
           ,
           that
           counsel
           is
           the
           eye
           of
           the
           mind
           ,
           by
           helpe
           whereof
           ,
           men
           of
           prudence
           see
           how
           to
           defend
           themselues
           from
           the
           blind
           strokes
           of
           fortune
           ,
           and
           eschuing
           that
           which
           may
           hurt
           them
           ,
           take
           hold
           of
           that
           which
           is
           profitable
           .
        
         
           Why
           then
           (
           said
           my
           Lord
           Primate
           )
           it
           shold
           seeme
           that
           our
           counsell
           were
           wholy
           in
           our
           power
           .
           But
           Xenophon
           is
           of
           a
           contrary
           opinion
           :
           for
           he
           sayeth
           ,
           that
           good
           counsell
           cometh
           from
           the
           Gods
           immortall
           ,
           and
           that
           their
           counsels
           prosper
           who
           haue
           them
           to
           be
           their
           friends
           ,
           and
           theirs
           not
           ,
           who
           haue
           them
           to
           be
           their
           enemies
           .
        
         
           To
           haue
           God
           fauourable
           vnto
           vs
           (
           said
           I
           )
           in
           all
           our
           doings
           ,
           is
           not
           onely
           desirable
           ,
           but
           that
           it
           may
           please
           him
           to
           grant
           his
           grace
           so
           to
           be
           ,
           ought
           all
           men
           to
           craue
           by
           humble
           prayer
           at
           his
           hands
           .
           But
           that
           God
           is
           the
           author
           of
           our
           counsels
           otherwise
           then
           as
           an
           vniuersall
           cause
           ,
           is
           to
           be
           doubted
           :
           not
           that
           the
           singular
           gift
           of
           the
           mind
           ,
           and
           the
           power
           thereof
           to
           deliberate
           and
           consult
           ,
           commeth
           not
           from
           him
           ;
           for
           the
           not
           acknowledging
           thereof
           ,
           were
           not
           onely
           a
           grosse
           ignorance
           ,
           but
           also
           an
           expresse
           impietie
           ,
           
           &
           an
           vnexcusable
           ingratitude
           .
           Howbeit
           since
           it
           hath
           pleased
           him
           to
           bestow
           vpon
           vs
           so
           great
           and
           liberal
           a
           gift
           as
           the
           mind
           ,
           we
           may
           well
           beleeue
           that
           he
           will
           not
           take
           from
           vs
           the
           free
           vse
           therof
           .
           For
           to
           say
           that
           God
           were
           the
           imediate
           cause
           of
           our
           counsell
           ,
           were
           as
           much
           as
           to
           take
           from
           vs
           the
           vse
           of
           reason
           ,
           without
           which
           we
           are
           not
           any
           more
           men
           ,
           as
           of
           late
           was
           sayd
           .
           And
           therfore
           besides
           Aristotles
           authoritie
           ,
           grounded
           in
           that
           point
           vpon
           good
           reason
           ,
           we
           find
           in
           the
           Scripture
           ,
           that
           after
           God
           had
           made
           man
           ,
           and
           giuen
           him
           (
           by
           breathing
           vpon
           him
           )
           the
           spirit
           of
           life
           ,
           which
           is
           the
           soule
           of
           vnderstanding
           ,
           he
           left
           him
           in
           the
           hand
           of
           his
           owne
           counsell
           .
           Whereby
           it
           appeereth
           ,
           that
           counsel
           commeth
           from
           our selues
           ,
           and
           that
           election
           is
           the
           office
           of
           prudence
           ,
           which
           is
           called
           the
           soule
           of
           the
           mind
           ,
           and
           the
           Platonikes
           call
           the
           knowledge
           of
           good
           and
           euill
           :
           whereunto
           it
           seemed
           that
           Tullie
           agreed
           ,
           when
           he
           said
           ,
           that
           prudence
           was
           the
           science
           of
           things
           desirable
           ,
           or
           to
           be
           eschued
           :
           which
           sentence
           S.
           Augustine
           reporteth
           .
           And
           
             Fabius
             Maximus
          
           said
           ,
           that
           the
           Gods
           through
           prudence
           and
           our
           vertues
           ,
           did
           grant
           vs
           prosperous
           successes
           in
           our
           affaires
           :
           as
           if
           he
           should
           haue
           said
           ,
           that
           though
           God
           (
           as
           an
           vniuersall
           cause
           )
           concurred
           to
           accomplish
           our
           deliberations
           ;
           yet
           we
           were
           to
           endeuour
           our selues
           ,
           and
           to
           sharpen
           our
           wits
           to
           consult
           on
           the
           best
           meanes
           to
           compasse
           our
           good
           purposes
           ,
           if
           we
           desire
           to
           haue
           his
           fauour
           ,
           and
           not
           to
           sit
           idle
           ,
           expecting
           what
           will
           fall
           out
           .
           And
           to
           end
           the
           discourse
           hereof
           ,
           the
           auncient
           Philosophers
           of
           the
           best
           sort
           held
           ,
           that
           the
           Gods
           seeing
           vs
           employ
           our
           vertues
           and
           faculties
           of
           the
           mind
           (
           which
           hath
           a
           resemblāce
           vnto
           them
           )
           well
           and
           wisely
           ,
           become
           our
           friends
           ,
           and
           the
           rather
           grant
           vs
           their
           helpe
           and
           fauour
           .
           According
           to
           which
           opinion
           Euripides
           sayed
           ,
           that
           the
           Gods
           did
           helpe
           them
           that
           were
           wise
           .
           But
           because
           we
           shall
           haue
           occasion
           to
           speake
           more
           
           largely
           hereafter
           of
           Prudence
           ,
           we
           will
           now
           returne
           to
           that
           which
           we
           left
           long
           sithens
           to
           speake
           of
           ,
           by
           the
           interposing
           of
           the
           doubts
           moued
           :
           and
           that
           is
           the
           knowledge
           of
           our selues
           ,
           as
           the
           thing
           that
           must
           guide
           vs
           to
           that
           best
           and
           most
           perfect
           end
           ;
           the
           inquiry
           wherof
           is
           the
           occasion
           of
           all
           this
           discourse
           .
           And
           because
           we
           are
           not
           of
           a
           simple
           nature
           ,
           but
           compounded
           of
           seuerall
           qualities
           ,
           and
           (
           as
           we
           may
           say
           )
           liues
           ,
           according
           to
           that
           which
           in
           our
           first
           dayes
           discourse
           was
           declared
           :
           it
           is
           also
           necessary
           that
           these
           powers
           &
           faculties
           of
           the
           soule
           which
           are
           in
           vs
           ,
           and
           by
           which
           we
           participate
           of
           the
           nature
           of
           all
           things
           liuing
           ,
           should
           haue
           their
           ends
           and
           seuerall
           goods
           ,
           as
           I
           may
           terme
           them
           :
           and
           that
           those
           ends
           should
           orderly
           answer
           ech
           to
           his
           seuerall
           power
           or
           facultie
           of
           the
           soule
           ,
           though
           Aristotle
           thinke
           otherwise
           .
           These
           ends
           or
           goods
           are
           first
           profite
           ,
           which
           respecteth
           the
           vegetatiue
           power
           :
           next
           ,
           delight
           or
           pleasure
           ,
           peculiar
           to
           the
           sensitiue
           power
           :
           and
           lastly
           honestie
           ,
           proper
           to
           the
           reasonable
           part
           or
           facultie
           of
           the
           soule
           .
           Wherefore
           Zeno
           may
           wel
           be
           thought
           to
           haue
           bin
           astray
           ,
           when
           he
           assigned
           one
           onely
           end
           or
           good
           to
           nature
           ,
           and
           the
           same
           to
           be
           honesty
           .
           For
           albeit
           I
           cannot
           ,
           nor
           meane
           to
           denie
           ,
           but
           that
           honestie
           is
           not
           onely
           a
           good
           ,
           but
           also
           the
           greatest
           good
           among
           all
           those
           that
           concurre
           to
           our
           felicitie
           ;
           and
           without
           which
           ,
           there
           can
           be
           no
           vertue
           :
           yet
           to
           say
           it
           is
           the
           onely
           good
           ,
           I
           cannot
           be
           perswaded
           .
           For
           perusing
           euery
           thing
           that
           hath
           life
           ,
           common
           sense
           it self
           sheweth
           vs
           ,
           that
           ech
           kind
           of
           life
           hath
           his
           peculiar
           and
           seuerall
           end
           and
           good
           ;
           and
           that
           honestie
           is
           the
           only
           proper
           good
           of
           creatures
           capable
           of
           reason
           ,
           and
           not
           of
           other
           sensible
           creatures
           ,
           or
           of
           plants
           and
           vegetables
           .
           And
           because
           it
           is
           a
           greater
           good
           ,
           and
           containeth
           both
           the
           other
           ,
           therefore
           is
           it
           more
           to
           be
           prised
           and
           valued
           then
           they
           .
           And
           man
           being
           the
           most
           perfect
           creature
           of
           the
           earth
           ,
           is
           by
           nature
           framed
           
           to
           haue
           a
           desire
           and
           an
           instinct
           vnto
           them
           all
           ,
           and
           to
           seeke
           to
           purchase
           them
           all
           three
           for
           the
           perfection
           of
           his
           felicitie
           in
           this
           life
           .
           Now
           forasmuch
           as
           all
           these
           three
           powers
           are
           in
           vs
           ,
           to
           the
           end
           we
           may
           enioy
           the
           benefite
           that
           redoundeth
           from
           them
           ,
           we
           cannot
           seuer
           them
           one
           from
           another
           ,
           if
           we
           meane
           to
           be
           happie
           in
           this
           life
           :
           neither
           yet
           ought
           we
           so
           to
           apply
           our selues
           to
           any
           one
           ,
           or
           two
           of
           thē
           lesse
           proper
           vnto
           vs
           ,
           that
           therefore
           we
           forsake
           or
           neglect
           that
           other
           which
           is
           of
           most
           worth
           and
           proper
           to
           our
           nature
           ;
           and
           that
           is
           honestie
           ,
           which
           neuer
           can
           be
           seuered
           frō
           vertue
           .
           For
           that
           is
           it
           that
           giueth
           to
           vs
           dignitie
           and
           excellency
           ,
           not
           suffering
           vs
           to
           do
           any
           thing
           vnseemely
           ,
           but
           stil
           directing
           vs
           in
           all
           our
           actions
           ,
           which
           proceed
           from
           reason
           .
           For
           he
           that
           stayeth
           himself
           only
           vpon
           profit
           ,
           or
           vpon
           pleasure
           ,
           or
           vpon
           them
           both
           ,
           sheweth
           plainly
           that
           he
           knoweth
           not
           himselfe
           :
           and
           therefore
           suffereth
           those
           things
           that
           are
           not
           proper
           to
           his
           nature
           ,
           to
           master
           and
           ouer-rule
           him
           .
           And
           not
           knowing
           himselfe
           ,
           he
           cannot
           vse
           himselfe
           ,
           nor
           take
           hold
           of
           that
           which
           is
           his
           proper
           good
           and
           end
           .
           Thus
           following
           (
           through
           the
           not
           knowing
           of
           himselfe
           )
           that
           which
           is
           good
           to
           other
           natures
           ,
           he
           looseth
           his
           owne
           good
           ,
           and
           falleth
           into
           euill
           ,
           by
           the
           desire
           of
           profit
           ,
           or
           disordinate
           appetite
           to
           pleasure
           .
           The
           consideration
           hereof
           perhaps
           caused
           some
           of
           the
           auncient
           Poets
           to
           faine
           ,
           that
           men
           were
           turned
           into
           brute
           beasts
           ,
           and
           into
           trees
           ;
           to
           signifie
           vnder
           that
           fictiō
           ,
           that
           some
           proposing
           to
           themselues
           onely
           profite
           ,
           some
           onely
           delight
           ,
           without
           regard
           to
           reason
           and
           their
           owne
           proper
           good
           ,
           had
           lost
           the
           excellent
           shape
           or
           forme
           of
           men
           ,
           and
           were
           transformed
           into
           beasts
           or
           trees
           ,
           hauing
           made
           the
           most
           excellent
           part
           of
           man
           ,
           which
           is
           the
           mind
           and
           reasonable
           soule
           ,
           subiect
           to
           the
           basest
           and
           sensual
           parts
           and
           pleasures
           of
           the
           bodie
           .
           And
           this
           ignorance
           ,
           concerning
           the
           knowledge
           of
           a
           mans
           selfe
           ,
           is
           
           the
           cause
           that
           he
           cannot
           tell
           how
           to
           vse
           himself
           .
           For
           these
           vnreasonable
           affections
           do
           so
           darken
           the
           light
           of
           reason
           ,
           that
           he
           is
           as
           a
           blind
           man
           ,
           and
           giueth
           himselfe
           ouer
           to
           be
           guided
           ,
           as
           one
           that
           hath
           lost
           the
           right
           way
           ,
           to
           as
           blinde
           a
           guide
           as
           himselfe
           ,
           and
           so
           wandreth
           astray
           which
           way
           soeuer
           his
           bad
           guide
           doth
           leade
           him
           .
           For
           he
           hath
           lost
           the
           knowledge
           of
           truth
           ,
           which
           Plato
           sayeth
           ,
           is
           the
           best
           guide
           of
           men
           to
           all
           goodnesse
           ,
           and
           is
           comprehended
           by
           the
           mind
           onely
           ,
           which
           (
           according
           to
           the
           saying
           of
           Epicarmus
           )
           doth
           only
           see
           &
           heare
           ,
           all
           the
           rest
           of
           the
           parts
           of
           man
           being
           blind
           and
           deafe
           .
           They
           then
           which
           follow
           profite
           only
           ,
           liue
           the
           basest
           life
           of
           all
           ,
           &
           may
           well
           be
           resembled
           to
           flies
           &
           gnats
           ,
           the
           most
           imperfect
           among
           liuing
           creatures
           ,
           or
           like
           to
           the
           shel-fishes
           that
           cleaue
           to
           the
           rockes
           ,
           as
           these
           men
           do
           to
           their
           pelfe
           ;
           and
           so
           hauing
           proposed
           to
           themselues
           the
           basest
           end
           of
           all
           others
           ,
           they
           may
           worthily
           be
           esteemed
           the
           basest
           sort
           of
           men
           .
        
         
           Nay
           ,
           in
           good
           faith
           sir
           (
           said
           Captaine
           Dawtry
           )
           not
           so
           ,
           for
           I
           see
           them
           onely
           honored
           and
           esteemed
           that
           are
           rich
           ;
           and
           I
           haue
           knowne
           ,
           and
           yet
           know
           some
           of
           very
           base
           and
           abiect
           condition
           ,
           who
           being
           become
           rich
           ,
           are
           cherished
           and
           welcome
           in
           the
           best
           companies
           ,
           &
           accepted
           among
           honorable
           personages
           :
           therefore
           (
           me
           thinketh
           )
           he
           spake
           aduisedly
           that
           said
           ,
           
             
               Honour
               and
               friends
               by
               riches
               are
               acquired
               ,
            
             
               But
               who
               is
               poore
               shall
               ech
               where
               be
               despised
               .
            
          
        
         
           And
           I
           remember
           I
           haue
           read
           ,
           that
           sometime
           there
           was
           a
           citizen
           in
           Rome
           ,
           who
           was
           commonly
           held
           for
           a
           foole
           ,
           and
           therefore
           in
           all
           companies
           his
           words
           were
           litle
           regarded
           ,
           the
           rather
           because
           he
           was
           also
           poore
           ;
           but
           after
           that
           by
           the
           death
           of
           a
           rich
           man
           to
           whom
           he
           was
           heire
           ,
           he
           possessed
           wealth
           ,
           he
           grew
           to
           be
           had
           in
           great
           estimation
           ,
           euen
           in
           the
           Senate
           ,
           and
           his
           opinion
           euermore
           specially
           required
           
           in
           matters
           of
           greatest
           moment
           .
        
         
           Yea
           marry
           (
           said
           M.
           Dormer
           )
           and
           Aristotle
           also
           affirmeth
           ,
           that
           the
           end
           of
           the
           father
           of
           a
           families
           care
           is
           ,
           the
           purchasing
           of
           riches
           ;
           which
           being
           so
           ,
           they
           are
           not
           so
           sleightly
           to
           be
           regarded
           ,
           as
           your
           author
           sayes
           .
        
         
           Did
           I
           not
           tell
           you
           (
           said
           I
           )
           that
           truth
           being
           gone
           ,
           the
           true
           light
           and
           knowledge
           of
           things
           is
           taken
           out
           of
           the
           world
           ;
           for
           it
           is
           she
           only
           that
           giueth
           vs
           light
           to
           know
           ,
           what
           and
           of
           what
           price
           all
           things
           are
           .
           And
           euen
           as
           if
           the
           Sunne
           were
           taken
           away
           from
           the
           earth
           ,
           there
           would
           remaine
           nought
           but
           darknes
           and
           blindnesse
           among
           men
           :
           so
           truth
           being
           taken
           away
           ,
           man
           is
           blinded
           from
           discerning
           any
           thing
           aright
           .
           This
           I
           say
           ,
           because
           rich
           men
           onely
           for
           their
           wealth
           are
           esteemed
           worthy
           honour
           and
           dignity
           by
           such
           chiefly
           as
           want
           the
           light
           of
           truth
           ,
           which
           is
           the
           vulgar
           sort
           ,
           whose
           iudgement
           is
           so
           corrupt
           and
           crooked
           ,
           that
           they
           cannot
           discerne
           what
           true
           honor
           and
           dignity
           is
           .
           For
           they
           being
           weake
           minded
           and
           imperfect
           ,
           admire
           showes
           and
           shadowes
           ,
           being
           dazeled
           with
           the
           bright
           glistring
           of
           gold
           and
           precious
           stones
           ,
           and
           cannot
           distinguish
           betweene
           things
           necessary
           and
           superfluous
           .
           Which
           ignorance
           of
           theirs
           ,
           Byas
           ,
           one
           of
           the
           seuen
           sages
           of
           Greece
           ,
           considering
           answered
           one
           of
           those
           base
           minded
           fellowes
           ,
           who
           wold
           needes
           perswade
           him
           ,
           that
           they
           were
           happie
           that
           could
           compasse
           great
           wealth
           :
           My
           friend
           (
           quoth
           he
           )
           much
           more
           happie
           are
           they
           that
           do
           not
           desire
           the
           same
           .
           The
           iudgement
           of
           the
           wiser
           sort
           ,
           hath
           euer
           bin
           farre
           different
           from
           this
           vulgar
           opinion
           .
           For
           they
           vnderstand
           ,
           that
           riches
           is
           none
           of
           those
           goods
           which
           alone
           make
           men
           happie
           ;
           and
           that
           they
           do
           but
           go
           and
           come
           ,
           as
           tides
           flow
           and
           ebbe
           ,
           euen
           at
           the
           pleasure
           of
           fortune
           ,
           who
           giueth
           and
           taketh
           them
           as
           she
           list
           .
           And
           therefore
           they
           are
           no
           otherwise
           to
           be
           esteemed
           ,
           then
           as
           they
           are
           necessary
           for
           the
           sustaining
           
           of
           life
           ,
           nature
           being
           content
           with
           little
           ,
           and
           the
           desire
           of
           hauing
           being
           infinite
           ;
           neuer
           content
           with
           what
           it
           hath
           ,
           but
           euer
           coueting
           what
           it
           hath
           not
           .
           Therefore
           right
           wise
           men
           haue
           held
           that
           Alexander
           the
           Great
           was
           in
           truth
           poorer
           and
           needier
           then
           he
           that
           said
           
             
               Let
               others
               hardly
               seeke
               to
               hoord
               vp
               wealth
            
             
               For
               me
               I
               force
               not
               ,
               though
               that
               pouertie
            
             
               Chase
               from
               me
               idlenesse
               ,
               and
               breed
               me
               health
               ,
               &c.
               
            
          
        
         
           For
           that
           mans
           desires
           had
           their
           determinate
           stint
           ,
           wheras
           Alexanders
           increased
           stil
           ,
           the
           more
           he
           enlarged
           his
           dominions
           ,
           being
           grieued
           that
           he
           had
           not
           conquered
           one
           world
           ,
           because
           he
           had
           heard
           say
           ,
           that
           Democritus
           was
           of
           opinion
           there
           were
           many
           .
           And
           although
           Epicurus
           in
           many
           things
           hath
           deserued
           blame
           ,
           because
           he
           placed
           the
           highest
           good
           of
           man
           in
           pleasures
           proceeding
           from
           the
           senses
           ;
           yet
           deserued
           he
           praise
           in
           that
           he
           said
           ,
           that
           they
           to
           whom
           a
           little
           seemeth
           not
           enough
           ,
           a
           great
           deale
           wil
           seem
           but
           a
           litle
           .
           Much
           to
           the
           like
           effect
           Curius
           ,
           hauing
           conquered
           the
           Samnites
           ,
           and
           for
           recompence
           of
           his
           great
           seruice
           the
           Romanes
           purposing
           to
           giue
           him
           a
           far
           larger
           portion
           of
           the
           conquered
           land
           ,
           then
           to
           the
           rest
           of
           the
           souldiers
           :
           he
           who
           had
           taught
           his
           desires
           to
           be
           brideled
           ,
           and
           could
           cut
           short
           the
           superfluitie
           of
           his
           appetites
           ,
           would
           in
           no
           wise
           take
           any
           more
           then
           a
           like
           share
           or
           portion
           ,
           as
           was
           allotted
           to
           the
           rest
           of
           the
           souldiers
           ,
           that
           were
           waxen
           olde
           in
           the
           warres
           ,
           for
           their
           liuing
           and
           maintenance
           ;
           saying
           ,
           that
           he
           that
           could
           not
           content
           himselfe
           to
           liue
           with
           that
           which
           sufficed
           others
           ,
           could
           not
           be
           a
           good
           citizen
           .
           This
           worthy
           man
           made
           it
           appeere
           ,
           that
           he
           indeede
           is
           to
           be
           accounted
           rich
           who
           desireth
           not
           to
           haue
           much
           :
           and
           that
           in
           respect
           of
           what
           is
           needfull
           for
           mans
           life
           ,
           euery
           man
           may
           be
           rich
           ;
           but
           in
           regard
           of
           our
           desires
           ,
           euery
           man
           is
           poore
           ,
           and
           cannot
           be
           rich
           ,
           because
           they
           be
           infinite
           .
           Socrates
           (
           according
           
           to
           the
           saying
           of
           Byas
           before
           rehearsed
           )
           said
           that
           it
           was
           far
           better
           not
           to
           desire
           any
           thing
           ,
           then
           to
           compas
           what
           a
           man
           desireth
           .
           For
           it
           was
           not
           vnknowne
           to
           that
           graue
           wise
           mā
           ,
           that
           from
           immoderate
           desires
           cometh
           greedinesse
           of
           the
           mind
           ,
           whereby
           it
           is
           made
           vnreasonable
           ,
           and
           disposed
           to
           thinke
           a
           great
           deale
           to
           be
           but
           a
           little
           ;
           whereas
           not
           to
           desire
           ,
           maketh
           a
           little
           to
           seeme
           much
           .
           The
           way
           therefore
           to
           quiet
           the
           minde
           ,
           is
           not
           to
           increase
           wealth
           ,
           but
           to
           plucke
           from
           a
           mans
           desires
           ,
           which
           otherwise
           will
           still
           increase
           as
           riches
           increaseth
           :
           for
           it
           is
           the
           honest
           and
           necessary
           vse
           of
           riches
           that
           causeth
           them
           to
           be
           had
           in
           consideration
           among
           wise
           men
           ,
           who
           esteeming
           them
           accordingly
           ,
           are
           easily
           contented
           with
           a
           little
           ;
           and
           where
           others
           admire
           those
           that
           haue
           their
           coffers
           full
           of
           golde
           and
           pelfe
           ,
           they
           little
           regard
           them
           ,
           but
           despising
           superfluities
           ,
           turne
           their
           minds
           to
           better
           thoughts
           ,
           meete
           to
           make
           them
           purchase
           that
           felicitie
           which
           none
           of
           them
           can
           haue
           ,
           who
           amid
           great
           abundance
           of
           wealth
           &
           worldly
           riches
           ,
           are
           voyd
           of
           vertue
           .
           For
           this
           respect
           did
           Crates
           the
           Philosopher
           (
           considering
           how
           the
           great
           care
           of
           gathering
           them
           withdrew
           the
           minde
           ,
           which
           of
           it
           owne
           nature
           is
           excelse
           and
           high
           ,
           from
           the
           knowledge
           of
           sublime
           matters
           ,
           sinking
           it
           into
           the
           depth
           of
           base
           and
           vile
           cogitations
           )
           gaue
           ouer
           his
           patrimony
           ,
           which
           was
           in
           value
           neere
           fifteen
           hundred
           pounds
           ,
           and
           betooke
           himselfe
           to
           those
           studies
           which
           he
           thought
           were
           aptest
           to
           set
           him
           the
           right
           course
           of
           getting
           (
           in
           steed
           of
           exterior
           riches
           )
           the
           true
           gold
           of
           the
           mind
           ,
           which
           is
           vertue
           .
           And
           in
           truth
           happie
           is
           that
           man
           that
           can
           get
           store
           of
           that
           gold
           ,
           by
           meanes
           whereof
           he
           may
           compasse
           his
           felicitie
           ,
           which
           the
           other
           can
           neuer
           purchase
           ,
           and
           are
           not
           to
           be
           coueted
           but
           for
           humane
           necessitie
           ,
           as
           being
           of
           no
           value
           ,
           or
           litle
           among
           wise
           men
           in
           respect
           of
           happines
           .
           For
           to
           say
           truly
           ,
           what
           happines
           can
           there
           be
           in
           any
           thing
           
           that
           alike
           disquieteth
           as
           well
           them
           that
           haue
           it
           ,
           as
           them
           that
           haue
           it
           not
           .
           Since
           he
           that
           wants
           it
           ,
           by
           desiring
           it
           ,
           keepeth
           his
           mind
           in
           continuall
           anguish
           and
           trouble
           ;
           and
           he
           that
           hath
           it
           ,
           is
           euermore
           tormented
           with
           feare
           of
           losse
           of
           it
           :
           and
           if
           he
           happen
           to
           loose
           it
           indeed
           ,
           is
           miserably
           crucified
           for
           the
           losse
           thereof
           .
           Which
           thing
           made
           Democritus
           to
           say
           ,
           that
           man
           was
           in
           his
           estimation
           so
           farre
           from
           being
           made
           happie
           by
           his
           riches
           ,
           as
           he
           could
           not
           in
           truth
           account
           them
           to
           be
           to
           him
           any
           good
           at
           all
           .
           So
           Solon
           being
           with
           Croesus
           King
           of
           Persia
           who
           accounted
           himself
           of
           all
           men
           in
           the
           world
           the
           most
           happie
           ,
           because
           of
           his
           excessiue
           treasure
           ;
           when
           the
           King
           had
           caused
           his
           treasury
           to
           be
           be
           shewed
           vnto
           him
           ,
           seemed
           to
           make
           sleight
           estimation
           of
           the
           same
           :
           whereupon
           the
           King
           ,
           as
           one
           dazeled
           with
           the
           glittering
           show
           of
           his
           gold
           ,
           held
           him
           but
           for
           a
           foole
           .
           But
           foolish
           indeed
           was
           he
           himself
           ,
           &
           not
           Solō
           ,
           who
           knew
           very
           wel
           ,
           that
           such
           things
           came
           to
           him
           by
           his
           great
           power
           and
           soueraignetie
           ,
           not
           by
           his
           vertue
           ,
           and
           therefore
           could
           they
           not
           make
           him
           happie
           .
           Neuerthelesse
           Croesus
           yet
           desirous
           to
           vnderstand
           what
           Solons
           opinion
           was
           touching
           happines
           ,
           asked
           him
           if
           he
           euer
           knew
           any
           man
           more
           happie
           then
           he
           :
           who
           answered
           him
           ,
           yes
           ;
           and
           among
           many
           ,
           one
           named
           Pellus
           a
           citizen
           of
           Athens
           ,
           who
           being
           a
           vertuous
           man
           ,
           and
           hauing
           begotten
           children
           like
           himselfe
           ,
           was
           dead
           in
           the
           field
           ,
           fighting
           valiantly
           against
           the
           enemie
           in
           defence
           of
           his
           countrey
           ,
           leauing
           after
           him
           an
           immortall
           fame
           of
           his
           valour
           .
           So
           much
           more
           did
           this
           wise
           man
           esteeme
           vertue
           then
           riches
           ,
           that
           he
           thought
           so
           mightie
           a
           Monark
           with
           all
           his
           treasure
           not
           comparable
           to
           a
           meane
           citizen
           of
           Athens
           furnished
           with
           vertue
           .
           For
           he
           held
           them
           as
           needlesse
           and
           superfluous
           to
           him
           that
           had
           them
           without
           vsing
           them
           ,
           as
           to
           them
           that
           did
           admire
           them
           and
           could
           not
           enioy
           them
           .
           Let
           vs
           therefore
           conclude
           ,
           that
           
           plentie
           of
           wealth
           makes
           not
           any
           man
           happie
           :
           and
           that
           they
           who
           hunt
           after
           profit
           to
           become
           rich
           ,
           are
           of
           al
           others
           the
           most
           base
           and
           ignoble
           ,
           though
           the
           vulgar
           sort
           deeme
           them
           otherwise
           .
           And
           when
           Aristotle
           sayd
           ,
           that
           the
           end
           of
           Oeconomie
           (
           for
           so
           he
           calleth
           the
           orderly
           distributing
           of
           things
           for
           houshold
           )
           was
           riches
           ,
           he
           spake
           according
           to
           the
           cōmon
           vnderstanding
           and
           phrase
           :
           for
           in
           his
           Ethikes
           he
           sheweth
           plainely
           ,
           that
           riches
           is
           but
           a
           certaine
           aboundance
           of
           necessary
           instruments
           for
           the
           vse
           of
           a
           family
           .
           Whereby
           it
           may
           be
           vnderstood
           ,
           that
           for
           themselues
           they
           are
           not
           desirable
           ,
           but
           as
           they
           are
           directed
           to
           a
           better
           end
           ,
           which
           end
           is
           humane
           felicitie
           .
           As
           for
           the
           Senator
           you
           spake
           of
           ,
           whom
           the
           whole
           Senate
           grew
           to
           esteeme
           when
           he
           was
           growne
           rich
           :
           you
           may
           be
           sure
           that
           it
           was
           not
           for
           nought
           that
           Cicero
           scoffed
           at
           them
           ,
           when
           he
           asked
           one
           day
           in
           the
           assembly
           ,
           whose
           that
           inheritance
           was
           ,
           which
           was
           called
           Wisedome
           .
           And
           thus
           much
           may
           suffice
           for
           such
           as
           follow
           profite
           onely
           .
           Now
           for
           those
           that
           apply
           themselues
           wholy
           to
           their
           pleasures
           and
           delights
           ,
           it
           is
           to
           be
           held
           ,
           that
           they
           neither
           can
           be
           accounted
           happie
           ,
           because
           forsaking
           their
           proper
           end
           and
           good
           ,
           which
           is
           honestie
           ,
           they
           bend
           themselues
           to
           the
           sensitiue
           part
           onely
           which
           is
           common
           with
           them
           to
           brute
           beasts
           .
        
         
           Here
           M.
           Dormer
           interrupting
           me
           ,
           desired
           that
           I
           would
           stay
           a
           while
           to
           resolue
           him
           of
           one
           doubt
           ,
           which
           my
           former
           words
           had
           bred
           in
           his
           mind
           ,
           which
           was
           ,
           that
           hauing
           said
           riches
           were
           of
           small
           account
           among
           wise
           men
           ,
           and
           could
           not
           make
           men
           happie
           ,
           it
           might
           seeme
           that
           nature
           had
           in
           vaine
           produced
           them
           .
        
         
           That
           followeth
           not
           (
           said
           I
           )
           of
           any
           thing
           which
           I
           haue
           spoken
           .
           For
           I
           haue
           not
           said
           ,
           that
           they
           were
           not
           necessary
           for
           the
           vse
           of
           them
           :
           for
           common
           sence
           ,
           experience
           ,
           and
           the
           want
           of
           things
           behouefull
           to
           mans
           life
           ,
           would
           say
           the
           
           contrary
           .
           Besides
           that
           ,
           Aristotle
           in
           his
           tenth
           booke
           of
           Ethikes
           affirmeth
           ,
           that
           not
           onely
           to
           the
           attaining
           of
           ciuill
           felicitie
           ,
           but
           also
           for
           the
           contemplatiue
           life
           ,
           these
           exterior
           goods
           are
           needfull
           ,
           because
           a
           man
           may
           the
           better
           thereby
           contemplate
           when
           want
           distractetth
           not
           his
           minde
           :
           though
           among
           the
           Platonikes
           ,
           some
           say
           the
           contrary
           ;
           alledging
           that
           men
           are
           better
           disposed
           to
           contemplation
           without
           them
           ,
           then
           with
           them
           .
           But
           thus
           much
           indeede
           I
           said
           ,
           that
           they
           are
           not
           the
           true
           end
           or
           good
           of
           man
           ,
           nor
           could
           yeeld
           him
           happinesse
           of
           themselues
           ,
           or
           make
           him
           worthy
           honour
           .
           And
           that
           they
           ,
           that
           bend
           their
           mindes
           onely
           to
           scrape
           and
           heape
           together
           mucke
           and
           pelfe
           ,
           are
           of
           all
           others
           the
           basest
           and
           vnworthiest
           :
           yet
           being
           vsed
           as
           they
           ought
           to
           be
           ,
           for
           the
           behoofe
           and
           maintenance
           of
           mans
           life
           ,
           and
           not
           as
           an
           end
           ,
           or
           the
           proper
           good
           of
           man
           ,
           I
           do
           not
           only
           not
           discommend
           them
           ,
           but
           do
           also
           esteeme
           them
           in
           their
           quality
           so
           far
           forth
           as
           the
           infirmity
           of
           mans
           nature
           hath
           neede
           of
           them
           ;
           whereof
           ,
           since
           we
           shall
           haue
           occasion
           to
           speake
           more
           hereafter
           ,
           let
           vs
           in
           Gods
           name
           proceed
           to
           speake
           of
           the
           life
           of
           them
           that
           haue
           subiected
           their
           minds
           to
           that
           part
           of
           the
           soule
           which
           is
           wholy
           bent
           to
           sensualitie
           and
           delight
           .
           These
           men
           are
           like
           vnto
           brute
           beasts
           wanting
           reason
           ,
           and
           worse
           :
           for
           brute
           beasts
           following
           their
           naturall
           instinct
           and
           appetite
           ,
           passe
           not
           the
           bonds
           of
           nature
           ,
           and
           though
           they
           get
           no
           praise
           thereby
           ,
           yet
           incurre
           they
           not
           any
           blame
           in
           that
           behalfe
           .
           But
           man
           ,
           who
           setting
           reason
           aside
           ,
           chuseth
           vaine
           pleasures
           as
           his
           scope
           and
           end
           ,
           and
           so
           plungeth
           his
           minde
           in
           them
           ,
           that
           reason
           cannot
           performe
           her
           office
           and
           dutie
           ,
           can
           in
           no
           wise
           escape
           from
           exceeding
           blame
           and
           reproch
           for
           the
           same
           .
           Of
           which
           sort
           of
           men
           ,
           the
           Platonikes
           opinion
           was
           ,
           that
           they
           were
           so
           far
           from
           being
           happie
           ,
           as
           they
           were
           not
           to
           be
           reputed
           among
           the
           liuing
           ,
           but
           the
           dead
           :
           not
           only
           
           in
           respect
           of
           the
           body
           ,
           but
           of
           the
           soule
           likewise
           .
           For
           they
           held
           that
           the
           soule
           being
           drowned
           in
           delights
           ,
           might
           wel
           be
           reckoned
           as
           dead
           ,
           because
           beastly
           delight
           (
           like
           an
           ill
           weed
           )
           spreadeth
           it selfe
           in
           mans
           mind
           ,
           till
           it
           ouergrow
           all
           goodnesse
           ,
           and
           so
           taketh
           away
           the
           vse
           of
           reason
           ,
           as
           it
           depriueth
           him
           of
           the
           qualitie
           proper
           to
           man
           ,
           and
           draweth
           him
           into
           the
           pure
           qualitie
           of
           vnreasonable
           creatures
           :
           which
           ,
           how
           grieuous
           and
           hatefull
           a
           thing
           it
           is
           ,
           neede
           not
           be
           declared
           .
           Aristotle
           resembleth
           them
           to
           wilde
           young
           Stiers
           ,
           that
           must
           be
           tamed
           with
           the
           yoke
           .
           But
           to
           shew
           you
           how
           this
           disordinate
           or
           tickling
           itch
           of
           delight
           proceedeth
           ,
           in
           this
           sort
           it
           is
           :
           wheras
           man
           is
           composed
           of
           two
           principall
           parts
           ,
           the
           body
           ,
           and
           the
           soule
           or
           mind
           :
           the
           latter
           to
           rule
           and
           commaund
           ,
           the
           former
           to
           obey
           and
           serue
           .
           They
           ,
           which
           propose
           to
           them
           their
           delight
           and
           pleasure
           ,
           onely
           take
           a
           cleane
           contrary
           course
           ,
           making
           the
           body
           to
           commaund
           and
           rule
           ,
           and
           the
           minde
           to
           serue
           and
           obey
           .
           And
           as
           in
           a
           houshold
           or
           family
           ,
           al
           wold
           go
           to
           wrack
           ,
           if
           the
           master
           or
           father
           of
           the
           family
           being
           prudent
           and
           carefull
           ,
           should
           be
           constrained
           to
           obey
           his
           sonne
           or
           seruant
           ,
           who
           were
           foolish
           and
           negligent
           :
           euen
           so
           must
           it
           of
           necessitie
           be
           in
           him
           ,
           that
           by
           vice
           maketh
           his
           mind
           subiect
           to
           the
           bodie
           ,
           making
           it
           serue
           onely
           for
           the
           delighting
           thereof
           ,
           and
           neglecting
           that
           which
           he
           should
           most
           earnestly
           study
           to
           maintaine
           and
           cherish
           ;
           whence
           cometh
           (
           as
           Socrates
           saith
           )
           all
           euill
           and
           ruines
           among
           men
           .
           For
           from
           these
           disordinate
           pleasures
           ,
           which
           spring
           from
           the
           senses
           of
           the
           body
           ,
           through
           that
           power
           which
           the
           facultie
           of
           the
           soule
           ministreth
           vnto
           them
           ,
           do
           all
           wicked
           affections
           take
           their
           beginning
           ,
           as
           angers
           ,
           furies
           ,
           fond
           loues
           ,
           hatreds
           ,
           ambitions
           ,
           lustes
           ,
           suspicions
           ,
           ielousies
           ,
           ill
           speaking
           ,
           backbiting
           ,
           false
           ioyes
           ,
           and
           true
           griefes
           ;
           and
           finally
           the
           consuming
           of
           the
           body
           and
           goods
           ,
           and
           the
           losse
           of
           honor
           and
           reputation
           .
           
           And
           oftentimes
           it
           is
           seene
           ,
           that
           whiles
           a
           man
           spareth
           nothing
           so
           as
           he
           may
           purchase
           the
           fulfilling
           of
           his
           appetites
           ,
           how
           vnruly
           soeuer
           they
           be
           ,
           he
           looseth
           by
           infirmitie
           or
           other
           vnhappie
           accidents
           ,
           his
           owne
           bodie
           ,
           for
           whose
           pleasures
           he
           so
           earnestly
           trauelled
           .
           For
           so
           it
           is
           writtē
           of
           Epicurus
           ,
           who
           being
           growne
           ful
           of
           sicknes
           through
           his
           disordinate
           life
           ,
           died
           miserably
           tormented
           with
           pains
           &
           griefes
           :
           the
           like
           wherof
           we
           may
           daily
           see
           in
           many
           ,
           if
           we
           consider
           their
           life
           and
           end
           .
           In
           respect
           hereof
           ,
           some
           wise
           men
           haue
           thought
           that
           pleasures
           are
           not
           in
           any
           wise
           to
           be
           accounted
           among
           the
           goods
           that
           are
           requisite
           for
           the
           attaining
           of
           humane
           felicitie
           :
           and
           Antisthenes
           so
           hated
           them
           ,
           that
           he
           wished
           he
           might
           rather
           become
           mad
           ,
           then
           to
           be
           ouer
           mastered
           by
           his
           sensuall
           delight
           .
           And
           in
           very
           deed
           they
           are
           no
           otherwise
           to
           be
           esteemed
           then
           mad
           men
           ,
           who
           set
           their
           delights
           and
           pleasures
           before
           them
           as
           their
           end
           ,
           not
           caring
           what
           they
           do
           ,
           so
           as
           they
           may
           compasse
           the
           same
           .
           Plato
           therfore
           not
           without
           good
           cause
           said
           ,
           that
           pleasure
           was
           the
           baite
           which
           allured
           men
           to
           all
           euil
           .
           And
           Architas
           the
           Tarentine
           was
           of
           opinion
           ,
           that
           the
           pestilence
           was
           a
           lesser
           euill
           among
           men
           then
           pleasure
           of
           the
           bodie
           :
           from
           whence
           came
           trecheries
           ,
           and
           betraying
           of
           countries
           ,
           destructions
           of
           common-weales
           ,
           murders
           ,
           rapes
           ,
           adulteries
           ,
           and
           all
           other
           euils
           ,
           euen
           as
           from
           a
           spring
           or
           fountain
           .
           The
           cause
           whereof
           Pythagoras
           desiring
           to
           find
           out
           ,
           said
           ,
           that
           delight
           first
           crept
           into
           cities
           ,
           then
           satietie
           ,
           next
           violence
           ,
           and
           lastly
           the
           ruine
           and
           ouerthrow
           of
           the
           Common-wealth
           .
           And
           to
           this
           opinion
           Tullie
           in
           his
           first
           booke
           of
           Lawes
           seemeth
           to
           leane
           ,
           where
           he
           sayth
           ,
           that
           this
           counterfetter
           of
           goodnesse
           ,
           and
           mother
           of
           all
           euils
           (
           meaning
           pleasure
           )
           intruding
           her selfe
           into
           our
           senses
           ,
           suffered
           vs
           not
           to
           discerne
           those
           goods
           which
           are
           naturall
           and
           true
           goods
           indeed
           ,
           and
           cary
           not
           with
           them
           such
           a
           scabbe
           and
           
           itch
           ,
           which
           pleasure
           euermore
           hath
           about
           her
           ;
           who
           finally
           is
           the
           roote
           of
           those
           principall
           passions
           ,
           from
           which
           (
           as
           from
           the
           maine
           roote
           )
           all
           the
           rest
           do
           spring
           ,
           as
           hope
           and
           feare
           ,
           sorrow
           and
           gladnesse
           .
           For
           we
           receiue
           not
           any
           pleasure
           ,
           but
           that
           some
           molestation
           hath
           opened
           the
           way
           for
           it
           into
           our
           mindes
           :
           as
           no
           man
           taketh
           pleasure
           to
           eate
           vntill
           the
           molestation
           of
           hunger
           call
           him
           thereunto
           ,
           nor
           yet
           to
           drinke
           ,
           if
           the
           annoyance
           of
           thirst
           go
           not
           before
           :
           to
           shew
           that
           the
           vnnoblest
           and
           basest
           power
           of
           the
           minde
           must
           minister
           vnto
           vs
           the
           matter
           of
           those
           pleasures
           which
           we
           seek
           .
           And
           as
           we
           haue
           said
           that
           molestation
           goeth
           before
           vaine
           and
           vnruly
           delight
           ,
           so
           doth
           displeasure
           and
           griefe
           follow
           ,
           as
           if
           it
           should
           finally
           resolue
           into
           his
           first
           principle
           and
           beginning
           .
           The
           feare
           whereof
           diminisheth
           part
           of
           the
           hope
           a
           man
           might
           haue
           to
           liue
           stil
           contented
           ,
           &
           disturbeth
           the
           ioy
           which
           he
           feeleth
           in
           his
           vnruly
           pleasures
           and
           delights
           .
           But
           to
           those
           pleasures
           and
           delights
           which
           accompany
           vertue
           ,
           which
           are
           pleasures
           of
           such
           a
           kind
           as
           they
           neuer
           carry
           with
           them
           any
           displeasure
           or
           annoyance
           at
           all
           :
           wheras
           the
           other
           that
           are
           vnruly
           ,
           beginne
           with
           pleasure
           and
           end
           with
           bitter
           paine
           .
           And
           this
           moued
           Aristotle
           to
           say
           ,
           that
           the
           right
           iudgment
           of
           those
           pleasures
           is
           to
           be
           made
           at
           their
           farewell
           ,
           not
           at
           their
           comming
           ;
           for
           that
           they
           leaue
           behind
           them
           euermore
           sadnes
           and
           repentance
           .
           So
           said
           Theocritus
           ,
           that
           he
           that
           stroue
           to
           fulfill
           his
           pleasures
           and
           delights
           ,
           prepared
           to
           himself
           matter
           of
           perpetual
           griefe
           and
           sorow
           .
           There
           was
           a
           Sophist
           called
           Ileus
           ,
           who
           though
           he
           had
           spent
           his
           youth
           wantonly
           in
           pleasures
           ,
           yet
           he
           so
           called
           himselfe
           home
           when
           he
           was
           come
           to
           riper
           yeeres
           ,
           that
           he
           neuer
           after
           suffered
           any
           vaine
           delights
           to
           tickle
           him
           ,
           neither
           beauty
           of
           women
           ,
           nor
           sweetnes
           of
           meates
           ,
           nor
           any
           other
           such
           pleasures
           to
           draw
           him
           from
           a
           sober
           and
           temperate
           life
           .
           To
           which
           sobrietie
           and
           
           temperance
           of
           life
           Licurgus
           being
           desirous
           to
           draw
           the
           Lacedemonians
           ,
           by
           his
           lawes
           he
           forbad
           them
           all
           those
           things
           that
           might
           turne
           their
           minds
           frō
           manly
           thoughts
           ,
           and
           make
           them
           soft
           and
           effeminate
           :
           for
           he
           said
           ,
           that
           wanton
           pleasures
           were
           the
           flatterers
           of
           the
           mind
           .
           And
           as
           flatterers
           by
           their
           deuices
           and
           arts
           ,
           draw
           men
           that
           giue
           eare
           vnto
           them
           besides
           themselues
           ,
           as
           hath
           bin
           already
           declared
           :
           so
           pleasures
           through
           their
           sweetnesse
           corrupt
           the
           sense
           ,
           together
           with
           the
           mind
           to
           whom
           they
           are
           the
           ministers
           .
           And
           Agesilaus
           being
           once
           asked
           what
           good
           the
           lawes
           of
           Lycurgus
           had
           done
           to
           Sparta
           :
           Marry
           (
           sayd
           he
           )
           they
           haue
           brought
           our
           men
           to
           despise
           those
           delights
           which
           might
           haue
           made
           them
           to
           be
           no
           men
           .
           There
           are
           so
           many
           wise
           and
           graue
           sayings
           to
           this
           purpose
           ,
           that
           to
           repeate
           them
           all
           ,
           the
           day
           would
           be
           too
           short
           .
           It
           may
           therefore
           suffice
           what
           is
           already
           sayed
           ,
           and
           confirmed
           by
           the
           cōsent
           of
           all
           the
           wise
           mē
           in
           the
           world
           ,
           to
           shew
           you
           manifestly
           ,
           that
           the
           true
           &
           proper
           end
           of
           man
           is
           not
           to
           be
           atchieued
           by
           this
           sensual
           kind
           of
           life
           .
           And
           since
           that
           which
           is
           truly
           proper
           to
           any
           thing
           ,
           cannot
           be
           common
           with
           any
           other
           (
           as
           to
           laugh
           is
           so
           proper
           to
           man
           ,
           as
           no
           other
           creature
           can
           laugh
           but
           he
           )
           and
           pleasure
           is
           common
           to
           other
           creatures
           besides
           man
           ,
           therefore
           it
           cannot
           in
           any
           wise
           be
           proper
           to
           him
           .
        
         
           It
           cannot
           be
           gainesaid
           with
           any
           reason
           (
           said
           my
           Lord
           Primate
           )
           and
           therefore
           no
           doubt
           but
           euery
           man
           ought
           to
           apply
           himselfe
           to
           follow
           that
           which
           is
           most
           proper
           to
           his
           owne
           nature
           ;
           for
           that
           is
           his
           best
           :
           and
           pittie
           it
           is
           ,
           and
           maruell
           eke
           ,
           to
           see
           such
           numbers
           ,
           that
           neither
           for
           loue
           of
           vertue
           ,
           nor
           feare
           of
           God
           ,
           will
           frame
           themselues
           to
           a
           good
           and
           comendable
           course
           of
           life
           ,
           but
           follow
           their
           vaine
           delights
           and
           pleasures
           insatiably
           .
        
         
           Pittie
           indeed
           it
           is
           (
           said
           I
           )
           but
           no
           great
           maruell
           ,
           because
           
           perfect
           iudgements
           are
           rare
           ;
           and
           many
           there
           be
           ,
           who
           though
           they
           know
           the
           truth
           of
           things
           ,
           yet
           suffer
           themselues
           to
           be
           caried
           away
           with
           apparances
           .
           For
           their
           delight
           proposing
           to
           them
           certaine
           figures
           or
           images
           of
           what
           is
           good
           and
           faire
           ,
           they
           are
           content
           to
           be
           deceiued
           ,
           and
           to
           become
           bondslaues
           to
           their
           senses
           ,
           or
           rather
           charmed
           by
           them
           ,
           as
           by
           some
           witch
           or
           inchantresse
           ,
           and
           by
           them
           to
           be
           guided
           .
           But
           this
           notwithstanding
           I
           must
           aduertise
           you
           ,
           that
           I
           haue
           not
           so
           absolutely
           spoken
           against
           pleasures
           ,
           that
           you
           should
           therefore
           inferre
           that
           vertues
           should
           be
           without
           their
           pleasures
           also
           .
           For
           albeit
           pleasure
           be
           not
           vertue
           ,
           nor
           yet
           mans
           true
           good
           ,
           yet
           doth
           it
           follow
           vertue
           ,
           euen
           as
           the
           shadow
           followeth
           the
           bodie
           .
           And
           though
           vertues
           haue
           difficulties
           and
           trauels
           before
           they
           be
           gotten
           ;
           yet
           when
           they
           are
           gotten
           ,
           pleasure
           is
           the
           inseparable
           companion
           vnto
           them
           ;
           not
           such
           as
           keepeth
           company
           with
           lasciuious
           and
           wanton
           affections
           ,
           and
           is
           soone
           conuerted
           to
           griefe
           and
           repentance
           ,
           but
           a
           delight
           that
           is
           permanent
           and
           stable
           :
           insomuch
           as
           some
           of
           very
           good
           iudgement
           ,
           haue
           thought
           there
           is
           no
           pleasure
           worthy
           the
           name
           of
           delight
           ,
           but
           that
           which
           proceedeth
           from
           vertue
           ,
           and
           maketh
           our
           actions
           perfect
           .
           For
           this
           cause
           did
           Aristotle
           say
           ,
           that
           most
           perfect
           was
           that
           delight
           which
           was
           comprehended
           by
           the
           most
           perfect
           part
           of
           the
           soule
           ,
           which
           is
           the
           vnderstanding
           .
           And
           this
           delight
           is
           so
           perfectly
           perfect
           in
           God
           ,
           that
           he
           is
           far
           from
           any
           annoyance
           or
           molestation
           :
           for
           delight
           is
           not
           in
           God
           a
           passion
           ,
           as
           in
           vs
           our
           delights
           are
           ,
           which
           neuer
           come
           to
           vs
           without
           molestation
           ,
           it
           being
           (
           as
           hath
           bin
           said
           )
           the
           begining
           of
           them
           .
           Therfore
           the
           pleasures
           of
           the
           mind
           are
           esteemed
           so
           much
           the
           more
           perfect
           ,
           as
           the
           vnderstanding
           is
           more
           perfect
           then
           the
           sense
           :
           which
           vnderstanding
           delighteth
           onely
           in
           that
           pleasure
           that
           is
           accompanied
           with
           honestie
           ,
           and
           
           this
           pleasure
           he
           esteemed
           to
           be
           so
           excellēt
           ,
           that
           he
           wished
           some
           new
           excellent
           name
           to
           be
           found
           for
           the
           same
           .
           But
           we
           hauing
           no
           other
           name
           to
           giue
           it
           ,
           call
           it
           by
           similitude
           with
           that
           name
           which
           is
           fit
           for
           the
           delightfullest
           thing
           that
           the
           senses
           can
           yeeld
           vs
           :
           and
           therefore
           we
           call
           as
           well
           the
           imperfect
           delight
           of
           the
           senses
           ,
           as
           that
           most
           perfect
           of
           the
           vnderstanding
           ,
           by
           the
           name
           of
           pleasure
           ,
           though
           the
           one
           of
           them
           consist
           in
           extremes
           which
           is
           vicious
           ,
           and
           the
           other
           in
           the
           meane
           where
           vertues
           haue
           their
           place
           .
        
         
           Here
           Captaine
           Norreis
           spake
           ,
           saying
           ;
           We
           haue
           heard
           you
           sundrie
           times
           say
           that
           vertues
           consist
           in
           the
           meane
           betweene
           two
           extremes
           ,
           but
           how
           that
           meane
           is
           to
           be
           found
           ,
           you
           haue
           not
           yet
           declared
           to
           vs
           :
           therefore
           (
           I
           pray
           you
           )
           let
           vs
           be
           made
           acquainted
           with
           the
           way
           to
           compas
           the
           same
           ,
           that
           we
           may
           learne
           to
           take
           hold
           of
           vertue
           ,
           and
           not
           be
           deceiued
           with
           the
           false
           semblance
           thereof
           to
           fall
           into
           vice
           .
        
         
           This
           meane
           (
           said
           I
           )
           is
           found
           ,
           when
           a
           man
           doth
           what
           he
           ought
           to
           do
           ,
           when
           time
           serueth
           ,
           in
           maner
           as
           he
           should
           ,
           for
           such
           as
           becommeth
           him
           to
           do
           ,
           and
           for
           causes
           honest
           and
           conueniet
           .
           And
           whosoeuer
           setteth
           this
           rule
           to
           himselfe
           in
           all
           his
           actions
           ,
           which
           being
           so
           conditioned
           ,
           shall
           be
           farre
           off
           from
           the
           extremes
           ,
           and
           neere
           vnto
           vertue
           .
        
         
           Yea
           (
           said
           Captaine
           Norreis
           )
           this
           is
           soone
           said
           ,
           but
           not
           so
           soone
           done
           :
           for
           it
           is
           not
           so
           easie
           a
           matter
           to
           hitte
           vpon
           these
           conditions
           ,
           but
           that
           a
           man
           may
           more
           easily
           misse
           them
           .
           But
           since
           by
           your
           words
           ,
           neither
           delight
           alone
           ,
           nor
           profit
           onely
           can
           worke
           humane
           felicitie
           ,
           it
           should
           seeme
           (
           the
           qualitie
           and
           trade
           of
           the
           world
           considered
           )
           that
           it
           may
           well
           be
           gathered
           ,
           that
           they
           which
           haue
           them
           both
           linked
           together
           ,
           are
           worthy
           to
           be
           esteemed
           happie
           :
           since
           
           plenty
           of
           wealth
           may
           yeeld
           them
           all
           their
           desires
           ,
           and
           fulfill
           their
           delights
           .
           And
           this
           haply
           may
           be
           the
           cause
           why
           Kings
           and
           Princes
           are
           so
           accounted
           in
           this
           life
           .
        
         
           Of
           the
           happinesse
           or
           vnhappinesse
           of
           Princes
           ,
           this
           is
           no
           place
           to
           treate
           (
           said
           I
           )
           neither
           appertaineth
           it
           to
           our
           matter
           :
           onely
           thus
           much
           I
           may
           remember
           by
           the
           way
           ,
           that
           Antigonus
           affirmed
           it
           to
           be
           but
           a
           kind
           of
           pleasing
           seruitude
           to
           be
           a
           King.
           And
           Phalaris
           the
           cruell
           tyrant
           considering
           wel
           his
           estate
           ,
           said
           likewise
           ,
           that
           if
           he
           had
           knowne
           before
           he
           made
           himself
           tyrant
           of
           his
           country
           ,
           what
           trouble
           ,
           care
           and
           danger
           followed
           rule
           and
           Segnorie
           ,
           he
           wold
           rather
           haue
           chosen
           any
           state
           of
           life
           then
           to
           be
           a
           King.
           Neuerthelesse
           no
           sort
           of
           men
           place
           their
           felicitie
           more
           in
           pleasure
           then
           Princes
           do
           ,
           when
           they
           haue
           not
           due
           regard
           to
           their
           charge
           :
           for
           then
           they
           think
           that
           whatsoeuer
           may
           nourish
           their
           delight
           and
           pleasure
           ,
           is
           lawfull
           for
           them
           to
           do
           .
           But
           miserable
           are
           the
           people
           ouer
           whom
           God
           hath
           set
           such
           to
           raigne
           ,
           as
           put
           their
           pleasure
           or
           their
           profit
           only
           ,
           before
           all
           respects
           ,
           as
           the
           end
           of
           their
           gouernement
           :
           though
           Almightie
           God
           who
           is
           the
           King
           ouer
           Kings
           ,
           oftentimes
           in
           his
           iustice
           plagueth
           them
           ,
           euen
           with
           those
           things
           wherein
           they
           placed
           their
           greatest
           felicitie
           .
           Dionysius
           the
           yonger
           being
           borne
           in
           wealth
           and
           plentie
           ,
           setting
           all
           his
           thoughts
           vpon
           his
           pleasures
           ,
           was
           therefore
           in
           the
           end
           driuen
           out
           of
           his
           kingdome
           .
           For
           he
           thinking
           it
           lawfull
           for
           him
           to
           take
           all
           that
           he
           would
           haue
           ,
           euen
           in
           his
           fathers
           life
           time
           began
           to
           defloure
           certain
           virgins
           of
           honest
           families
           :
           which
           thing
           his
           father
           vnderstanding
           sharpely
           reprehended
           him
           for
           the
           same
           ;
           and
           among
           other
           things
           told
           him
           ,
           that
           howsoeuer
           himselfe
           had
           taken
           vpon
           him
           by
           tyrannie
           the
           kingdome
           of
           Sicilie
           ,
           yet
           he
           neuer
           had
           vsed
           any
           such
           violences
           .
           But
           his
           wanton
           sonne
           made
           him
           this
           answer
           :
           It
           may
           well
           be
           (
           quoth
           he
           )
           for
           you
           were
           not
           
           the
           sonne
           of
           a
           King.
           At
           which
           word
           the
           father
           grieuing
           ,
           replied
           vnto
           him
           ;
           Neither
           art
           thou
           like
           to
           leaue
           thy
           sonne
           a
           King
           ,
           vnles
           thou
           change
           thy
           conditions
           .
           Which
           prognostication
           was
           verified
           ,
           in
           that
           the
           sonne
           following
           his
           lewd
           course
           of
           life
           ,
           shortly
           after
           his
           fathers
           death
           was
           chased
           out
           his
           kingdom
           by
           his
           subiects
           ,
           and
           driuen
           to
           get
           his
           liuing
           by
           keeping
           a
           schoole
           in
           Corinth
           :
           where
           on
           a
           time
           one
           seeing
           him
           liue
           so
           poorely
           ,
           asked
           him
           what
           he
           had
           learned
           of
           his
           schoole-master
           Plato
           ,
           that
           he
           could
           no
           better
           behaue
           himselfe
           in
           his
           royaltie
           ;
           taxing
           him
           that
           for
           not
           applying
           himself
           to
           Plato
           his
           doctrine
           ,
           he
           had
           bin
           the
           cause
           of
           his
           owne
           ruine
           .
           But
           his
           answer
           was
           better
           then
           his
           former
           cariage
           ,
           for
           he
           said
           ,
           that
           he
           had
           learned
           more
           then
           haply
           he
           could
           imagine
           .
           And
           what
           is
           that
           (
           quoth
           the
           other
           )
           I
           pray
           you
           teach
           it
           me
           .
           I
           haue
           (
           said
           he
           )
           learned
           to
           beare
           this
           my
           aduerse
           fortune
           patiently
           ,
           &
           with
           a
           frank
           courage
           .
           And
           had
           he
           learned
           to
           obserue
           that
           worthy
           sentence
           of
           Agesilaus
           ,
           who
           was
           wont
           to
           say
           ,
           that
           Kings
           and
           Princes
           ought
           to
           endeuor
           to
           exceed
           other
           mē
           in
           temperance
           &
           fortitude
           ,
           and
           not
           in
           wantonnes
           &
           pleasures
           ,
           he
           had
           neuer
           brought
           his
           high
           estate
           to
           so
           base
           a
           fortune
           as
           to
           keepe
           a
           schoole
           .
           But
           omitting
           to
           speake
           of
           Kings
           ,
           I
           wil
           tel
           you
           that
           they
           are
           greatly
           deceiued
           that
           think
           that
           profite
           ioyned
           with
           delight
           may
           make
           men
           happie
           :
           for
           the
           more
           that
           profite
           and
           delight
           are
           knit
           together
           ,
           the
           more
           doth
           wanton
           lust
           and
           vnruly
           desires
           swell
           and
           increase
           ,
           if
           they
           be
           not
           tempered
           by
           the
           rule
           of
           reason
           .
           Which
           made
           Ouid
           to
           say
           ,
           
             
               From
               out
               the
               bowels
               of
               the
               earth
               is
               fet
            
             
               That
               cursed
               pelfe
               ,
               mens
               minds
               on
               ill
               to
               set
               .
            
          
        
         
           And
           Plato
           in
           his
           books
           of
           lawes
           saith
           ,
           that
           a
           very
           rich
           man
           is
           seldome
           seene
           very
           good
           .
           Which
           saying
           you
           know
           our
           Sauiour
           Christ
           confirmed
           when
           he
           sayed
           ,
           it
           was
           harder
           
           for
           a
           rich
           man
           to
           enter
           the
           kingdom
           of
           heauen
           ,
           then
           a
           cable
           to
           passe
           through
           a
           needles
           eye
           .
           And
           though
           Aristotle
           in
           one
           place
           sayth
           ,
           that
           riches
           are
           necessary
           to
           make
           vp
           a
           perfect
           humane
           felicitie
           :
           yet
           in
           another
           he
           calleth
           them
           but
           a
           foolish
           happinesse
           .
           Yea
           Plato
           affirmeth
           ,
           that
           great
           riches
           are
           as
           harmeful
           in
           a
           citie
           as
           great
           pouertie
           ,
           by
           reason
           of
           the
           deliciousnes
           &
           wantonnes
           which
           they
           breed
           .
           For
           which
           reasons
           it
           may
           be
           very
           wel
           concluded
           ,
           that
           neither
           wealth
           nor
           pleasure
           ,
           nor
           yet
           they
           both
           together
           ,
           ought
           to
           draw
           any
           man
           to
           propose
           them
           to
           himselfe
           for
           his
           end
           :
           but
           the
           more
           he
           hath
           of
           wealth
           ,
           and
           vseth
           it
           but
           for
           his
           pleasure
           ,
           the
           further
           he
           goeth
           astray
           from
           his
           felicitie
           and
           his
           proper
           end
           .
           And
           that
           riches
           in
           a
           wanton
           lasciuious
           mans
           possession
           ,
           are
           like
           a
           sword
           in
           a
           mad
           mans
           hand
           .
           Pythagoras
           said
           ,
           that
           as
           a
           horse
           cannot
           be
           ruled
           without
           a
           bit
           :
           so
           riches
           are
           hardly
           wel
           vsed
           without
           prudēce
           ,
           which
           wil
           in
           no
           wise
           dwell
           with
           them
           ,
           who
           abādon
           themselues
           wholy
           to
           vaine
           delights
           .
           If
           to
           the
           vulgar
           sort
           therefore
           such
           men
           seeme
           happie
           ,
           yet
           are
           they
           in
           very
           truth
           most
           miserable
           and
           vnhappie
           .
           For
           these
           disordinate
           pleasures
           are
           intestine
           enemies
           ,
           which
           neuer
           cease
           working
           til
           they
           ouerthrow
           a
           man
           ,
           and
           breed
           him
           dishonour
           and
           shame
           :
           neither
           do
           they
           faile
           to
           bring
           him
           to
           an
           euill
           end
           ,
           that
           suffers
           them
           to
           master
           him
           ,
           and
           vseth
           hs
           wealth
           to
           the
           pleasing
           of
           his
           appetites
           .
           As
           by
           Dionysius
           aforesayd
           may
           appeere
           ,
           and
           also
           by
           Sardanapalus
           ,
           who
           being
           a
           mightie
           Monarke
           ,
           swimming
           in
           wealth
           and
           pleasures
           ,
           and
           sparing
           nothing
           that
           might
           glut
           his
           lasciuious
           appetites
           ,
           grew
           so
           effeminate
           thereby
           ,
           that
           as
           soone
           as
           he
           was
           assaulted
           by
           contrary
           fortune
           ,
           he
           was
           driuen
           to
           consume
           himselfe
           ,
           his
           treasure
           ,
           and
           all
           his
           filthy
           lustes
           at
           once
           in
           the
           fire
           .
           Which
           two
           examples
           among
           infinite
           moe
           that
           might
           be
           mentioned
           ,
           shall
           for
           this
           time
           suffice
           to
           verifie
           that
           which
           hath
           
           bin
           said
           ,
           to
           wit
           ,
           that
           Gods
           iudgements
           light
           for
           the
           most
           part
           vpon
           such
           Princes
           ,
           as
           ,
           forgetting
           the
           great
           care
           and
           charge
           which
           is
           layd
           vpon
           them
           ,
           giue
           themselues
           to
           care
           for
           nothing
           but
           their
           owne
           vaine
           appetites
           and
           delights
           .
           To
           whō
           Antisthenes
           spake
           ,
           when
           he
           said
           ,
           that
           riches
           were
           no
           goods
           if
           they
           were
           not
           accompanied
           with
           vertue
           that
           might
           instruct
           men
           how
           to
           vse
           them
           well
           .
           And
           Chilo
           the
           Lacedemonian
           likewise
           ,
           who
           was
           the
           first
           author
           of
           that
           graue
           sentence
           ,
           
             Magistratus
             virum
             indicat
          
           ,
           whereunto
           he
           added
           riches
           also
           ,
           because
           they
           both
           together
           draw
           him
           the
           more
           easily
           to
           discouer
           himselfe
           .
           Socrates
           wisely
           wished
           that
           he
           might
           haue
           the
           grace
           to
           esteem
           no
           man
           rich
           but
           him
           that
           was
           giuen
           to
           the
           studie
           of
           wisedome
           and
           knowledge
           :
           for
           such
           (
           he
           said
           )
           had
           the
           true
           gold
           ,
           which
           is
           vertue
           ,
           a
           thing
           much
           more
           precious
           then
           all
           the
           golde
           in
           the
           whole
           world
           ,
           and
           that
           which
           leadeth
           man
           the
           right
           way
           to
           his
           felicitie
           .
        
         
           Then
           ,
           said
           Captaine
           Norreis
           ,
           since
           by
           your
           discourse
           ,
           all
           they
           are
           vnhappie
           that
           tread
           the
           steps
           which
           leade
           to
           either
           of
           those
           two
           ends
           before
           mentioned
           of
           profite
           or
           pleasure
           ;
           or
           to
           them
           both
           ioined
           together
           :
           it
           must
           of
           force
           follow
           ,
           that
           happy
           be
           they
           that
           direct
           their
           actions
           to
           that
           end
           which
           is
           proper
           to
           man
           ,
           whereof
           I
           hope
           your
           next
           speech
           will
           be
           .
        
         
           So
           must
           it
           (
           said
           I
           )
           for
           there
           remaineth
           nothing
           else
           to
           be
           treated
           of
           .
           And
           if
           mine
           author
           mistrusted
           his
           eloquēce
           (
           as
           he
           doth
           )
           in
           a
           matter
           meete
           to
           be
           set
           forth
           so
           effectually
           as
           this
           ;
           what
           may
           I
           say
           of
           my selfe
           ,
           that
           am
           tied
           to
           declare
           to
           you
           in
           our
           lāguage
           ,
           inferior
           much
           to
           the
           Italian
           ,
           al
           that
           he
           hath
           set
           downe
           touching
           the
           same
           ?
           Sure
           it
           is
           ,
           that
           if
           I
           were
           able
           to
           set
           before
           the
           eyes
           of
           your
           mindes
           a
           liuely
           image
           of
           this
           excellent
           end
           ,
           you
           wold
           be
           so
           delighted
           therewith
           that
           in
           regard
           thereof
           you
           would
           contemne
           and
           set
           light
           
           by
           all
           other
           pleasures
           in
           the
           world
           .
           But
           howsoeuer
           my
           vtterance
           be
           ,
           which
           I
           will
           do
           my
           best
           to
           fit
           as
           wel
           as
           I
           can
           to
           so
           high
           a
           subiect
           ,
           you
           shall
           heare
           what
           he
           in
           substance
           saith
           therupon
           ;
           and
           I
           assure
           my self
           that
           the
           quality
           of
           the
           matter
           will
           easily
           supply
           whatsoeuer
           defect
           you
           may
           find
           in
           my
           phrase
           or
           maner
           of
           speech
           .
           You
           are
           therefore
           to
           vnderstand
           ,
           that
           as
           they
           whose
           iudgements
           are
           corrupted
           ,
           and
           minds
           informed
           with
           an
           il
           habite
           ,
           to
           make
           them
           liue
           after
           the
           maner
           before
           mentioned
           ,
           do
           swarue
           frō
           the
           nature
           of
           man
           so
           much
           ,
           as
           they
           become
           like
           brute
           beasts
           or
           insensible
           plants
           voide
           of
           reason
           :
           euen
           so
           are
           they
           among
           men
           ,
           as
           diuine
           creatures
           ,
           who
           apply
           themselues
           to
           liue
           according
           to
           reason
           .
           And
           such
           haue
           aunciently
           bin
           called
           Heroes
           ,
           because
           they
           approched
           in
           their
           actions
           neerer
           to
           God
           then
           others
           that
           liued
           not
           so
           .
           For
           they
           put
           all
           their
           endeuours
           to
           adorne
           and
           set
           foorth
           that
           part
           of
           man
           which
           maketh
           him
           like
           vnto
           the
           diuine
           nature
           ,
           or
           rather
           partaker
           of
           the
           same
           ;
           teacheth
           him
           what
           is
           good
           ,
           comely
           ,
           honest
           ,
           and
           honorable
           ;
           and
           inuiteth
           him
           continually
           to
           that
           which
           may
           conduct
           him
           to
           the
           highest
           and
           supreme
           good
           .
           This
           part
           is
           the
           minde
           ,
           with
           the
           vse
           of
           reason
           proceeding
           from
           it
           ,
           as
           from
           a
           roote
           .
           But
           because
           two
           speciall
           offices
           appertaine
           to
           the
           vse
           of
           reason
           (
           so
           farre
           foorth
           as
           serueth
           to
           this
           purpose
           )
           the
           one
           contemplation
           ,
           and
           the
           other
           action
           .
           Touching
           the
           first
           ,
           it
           raiseth
           vs
           by
           the
           means
           of
           Arts
           and
           sciences
           (
           which
           purge
           the
           minde
           from
           base
           and
           corrupt
           affections
           )
           to
           the
           knowledge
           of
           those
           things
           that
           are
           vnchangeable
           ,
           and
           still
           remaine
           the
           same
           ,
           howsoeuer
           the
           heauens
           turne
           ,
           time
           runne
           on
           ,
           or
           fortune
           or
           any
           other
           cause
           rule
           things
           subiect
           vnto
           them
           .
           By
           means
           of
           which
           sciences
           ,
           the
           minde
           climbing
           by
           degrees
           vp
           to
           the
           eternall
           causes
           ,
           considereth
           the
           order
           &
           maner
           wherewith
           things
           are
           knit
           together
           ,
           &
           linked
           in
           a
           perpetual
           bād
           .
           
           And
           thence
           it
           comprehendeth
           the
           forme
           of
           regiment
           ,
           which
           the
           Creator
           and
           mouer
           of
           all
           things
           vseth
           in
           the
           maintaining
           and
           keeping
           them
           euerlastingly
           in
           their
           seuerall
           offices
           and
           duties
           .
           And
           out
           of
           the
           consideration
           hereof
           we
           learne
           ,
           that
           he
           that
           directeth
           not
           his
           course
           of
           gouernment
           by
           this
           rule
           ,
           as
           neere
           as
           he
           can
           ,
           to
           guide
           himselfe
           ,
           his
           family
           ,
           and
           the
           Common-wealth
           ,
           can
           seldome
           or
           neuer
           attaine
           a
           good
           and
           happie
           end
           .
           Wherefore
           he
           draweth
           the
           celestiall
           gouernement
           to
           the
           vse
           of
           humane
           and
           ciuill
           things
           ,
           so
           farre
           as
           mans
           frailtie
           will
           permit
           .
           As
           Socrates
           did
           ,
           who
           was
           said
           to
           haue
           drawne
           Philosophie
           from
           heauen
           to
           the
           earth
           ,
           to
           reforme
           the
           life
           and
           māners
           of
           men
           .
           Thus
           turning
           himselfe
           to
           the
           knowledge
           of
           his
           owne
           nature
           ,
           and
           finding
           that
           he
           is
           composed
           of
           three
           seuerall
           natures
           ,
           whereof
           ech
           hath
           her
           seuerall
           end
           ,
           yet
           seeketh
           he
           to
           draw
           the
           ends
           of
           the
           two
           lesse
           perfect
           ,
           to
           the
           end
           of
           that
           which
           is
           most
           perfect
           and
           proper
           to
           him
           .
           But
           finding
           that
           continuall
           contemplation
           of
           higher
           things
           ,
           would
           be
           profitable
           onely
           to
           himself
           and
           to
           none
           other
           ,
           in
           that
           he
           should
           thereby
           purchase
           no
           happinesse
           to
           any
           but
           to
           himselfe
           .
           And
           because
           he
           knoweth
           that
           he
           is
           not
           borne
           to
           himselfe
           alone
           ,
           but
           to
           ciuill
           societie
           and
           conuersation
           ,
           and
           to
           the
           good
           of
           others
           as
           well
           as
           of
           himselfe
           ,
           he
           therefore
           doth
           his
           endeuour
           with
           all
           care
           and
           diligence
           so
           to
           cary
           himselfe
           in
           words
           and
           in
           deeds
           ,
           as
           he
           might
           be
           a
           patterne
           and
           example
           to
           others
           of
           seemly
           and
           vertuous
           speeches
           and
           honest
           actions
           ,
           and
           do
           them
           all
           the
           good
           he
           could
           in
           reducing
           them
           to
           a
           good
           and
           commendable
           forme
           of
           life
           .
           For
           the
           performance
           whereof
           ,
           he
           perceiueth
           how
           requisite
           it
           is
           ,
           that
           honestie
           and
           vertue
           be
           so
           vnited
           with
           profite
           and
           pleasure
           ,
           that
           by
           a
           iust
           and
           equall
           temper
           of
           them
           ,
           both
           himselfe
           and
           others
           may
           attaine
           that
           end
           which
           is
           the
           
             summum
             bonum
          
           ,
           and
           the
           thing
           
           wherupon
           all
           our
           discourse
           hath
           bin
           grounded
           .
           This
           end
           is
           not
           to
           be
           attained
           but
           by
           the
           meanes
           of
           morall
           vertues
           ,
           which
           are
           the
           perfection
           of
           the
           minde
           ,
           &
           setled
           habits
           in
           ruling
           the
           appetite
           which
           ariseth
           out
           of
           the
           vnreasonable
           parts
           of
           the
           soule
           :
           for
           vertues
           are
           grounded
           in
           those
           parts
           which
           are
           without
           reason
           ,
           but
           yet
           are
           apt
           to
           be
           ruled
           by
           reason
           .
           He
           therefore
           seeing
           morall
           vertues
           are
           not
           gotten
           by
           knowing
           onely
           what
           they
           be
           ,
           but
           through
           the
           long
           practise
           of
           many
           vertuous
           operations
           ,
           whereby
           they
           fasten
           themselues
           so
           to
           the
           mind
           ,
           as
           being
           conuerted
           once
           into
           an
           habite
           ,
           it
           is
           very
           hard
           afterwards
           to
           lose
           the
           same
           :
           euen
           as
           of
           vicious
           actions
           on
           the
           other
           side
           the
           like
           ensueth
           :
           therefore
           with
           all
           carefulnesse
           and
           diligence
           possible
           he
           laboreth
           to
           embrace
           the
           one
           ,
           and
           to
           eschue
           the
           other
           ;
           euermore
           striuing
           to
           hold
           himselfe
           in
           the
           meane
           ,
           and
           to
           auoide
           the
           approching
           of
           the
           extremes
           :
           to
           which
           ,
           profite
           and
           delight
           vnder
           deceitful
           maskes
           of
           good
           ,
           would
           entise
           and
           allure
           him
           .
        
         
           I
           pray
           you
           (
           said
           Captain
           Norreis
           )
           tel
           vs
           (
           since
           you
           say
           that
           vertue
           is
           in
           the
           mids
           betweene
           two
           extremes
           )
           whether
           that
           meane
           you
           speake
           of
           ,
           wherin
           vertue
           sits
           ,
           be
           so
           equally
           in
           the
           midst
           ,
           as
           the
           extremes
           which
           be
           vicious
           ,
           be
           alike
           distant
           from
           the
           same
           or
           no
           ?
        
         
           No
           (
           said
           I
           )
           they
           are
           not
           in
           that
           manner
           equidistant
           ,
           for
           oftentimes
           vertue
           approcheth
           neerer
           to
           one
           of
           the
           extremes
           ,
           then
           to
           the
           other
           .
           As
           for
           example
           ,
           Fortitude
           ,
           which
           consisteth
           in
           a
           meane
           betweene
           fearefulnesse
           and
           foole-hardinesse
           ,
           hath
           yet
           a
           neerer
           resemblance
           to
           foole-hardinesse
           then
           to
           cowardise
           ,
           and
           consequently
           is
           not
           alike
           distant
           from
           them
           both
           ,
           and
           is
           in
           this
           manner
           to
           be
           vnderstood
           ,
           that
           albeit
           vertue
           consist
           in
           a
           meane
           between
           two
           extremes
           ,
           whereof
           the
           one
           is
           a
           defect
           ,
           and
           the
           other
           a
           superabundance
           ,
           yet
           she
           is
           neither
           of
           them
           both
           ,
           as
           by
           
           our
           example
           of
           Fortitude
           appeereth
           ,
           which
           is
           neither
           foole-hardines
           ,
           nor
           yet
           cowardise
           ,
           but
           onely
           a
           commendable
           meane
           or
           temper
           betweene
           them
           both
           .
           And
           therfore
           Aristotle
           said
           right
           well
           that
           the
           meane
           of
           vertue
           betweene
           two
           extremes
           ,
           was
           a
           Geometricall
           meane
           which
           hath
           a
           respect
           to
           proportion
           ,
           and
           not
           an
           Arithmeticall
           meane
           which
           respecteth
           equall
           distance
           :
           so
           as
           you
           must
           vnderstand
           that
           vertue
           is
           not
           called
           a
           meane
           betweene
           two
           extremes
           ,
           because
           she
           participateth
           of
           either
           of
           them
           both
           ,
           but
           because
           she
           is
           neither
           the
           one
           nor
           the
           other
           .
        
         
           And
           why
           (
           said
           Captaine
           Norreis
           )
           is
           the
           Geometricall
           proportion
           rather
           to
           be
           obserued
           therein
           ,
           then
           the
           Arithmeticall
           ?
        
         
           Because
           (
           said
           I
           )
           though
           vertues
           are
           in
           the
           meane
           ,
           yet
           do
           they
           bend
           oftentimes
           towards
           one
           of
           the
           extremes
           more
           then
           to
           the
           other
           ,
           as
           hath
           bin
           said
           already
           :
           and
           by
           proportion
           Geometricall
           they
           are
           in
           the
           middest
           ,
           which
           by
           Arithmeticall
           would
           not
           be
           so
           .
           For
           thereby
           they
           must
           be
           in
           the
           iust
           middest
           ,
           and
           equally
           distant
           from
           both
           the
           extremes
           .
           As
           for
           example
           ,
           let
           vs
           suppose
           6.
           to
           be
           the
           meane
           betweene
           4.
           and
           8
           ;
           for
           6.
           hath
           two
           more
           then
           4
           ,
           and
           so
           hath
           it
           two
           lesse
           then
           8
           ,
           and
           in
           respect
           of
           it selfe
           standeth
           iust
           in
           the
           midst
           betweene
           4.
           and
           8
           ,
           and
           equally
           distant
           from
           them
           both
           .
           And
           this
           is
           your
           Arithmetical
           meane
           .
           But
           the
           Geometrical
           proportiō
           is
           after
           another
           maner
           .
           For
           suppose
           2.
           and
           8.
           to
           be
           the
           extremes
           ,
           and
           4.
           to
           be
           the
           mean
           :
           here
           you
           see
           that
           2.
           
           &
           4.
           haue
           a
           double
           proportion
           ,
           and
           so
           hath
           4.
           and
           8.
           the
           one
           to
           the
           other
           ,
           and
           so
           4.
           participateth
           of
           that
           double
           proportion
           as
           well
           with
           8.
           as
           with
           2
           ,
           and
           yet
           is
           neerer
           to
           2.
           then
           to
           8
           ;
           which
           it
           doth
           likewise
           in
           another
           respect
           :
           for
           if
           the
           two
           extremes
           be
           multiplied
           together
           ,
           as
           2.
           with
           8.
           they
           make
           16
           :
           and
           so
           
           much
           doth
           4.
           likewise
           being
           multiplied
           in
           it self
           ,
           for
           foure
           times
           4.
           makes
           16.
           
           And
           thus
           you
           see
           what
           difference
           is
           betweene
           Geometricall
           and
           Arithmeticall
           proportion
           .
           Now
           though
           euery
           vertue
           haue
           peculiar
           extremes
           betweene
           which
           it
           is
           placed
           :
           yet
           Philosophers
           say
           ,
           that
           they
           consist
           all
           generally
           about
           matter
           of
           pleasure
           ,
           or
           the
           contrary
           .
        
         
           How
           can
           that
           be
           (
           said
           M.
           Dormer
           )
           when
           you
           haue
           told
           vs
           already
           ,
           that
           vertue
           is
           not
           pleasure
           ?
        
         
           It
           is
           (
           said
           I
           )
           one
           thing
           to
           say
           vertue
           is
           pleasure
           ,
           and
           an
           other
           to
           say
           that
           it
           consisteth
           in
           matter
           of
           pleasure
           or
           annoyance
           .
           And
           true
           it
           is
           that
           pleasure
           is
           not
           the
           matter
           of
           vertue
           ,
           neither
           meant
           I
           so
           to
           say
           ;
           but
           onely
           that
           vertue
           is
           busied
           about
           these
           two
           passions
           of
           pleasure
           and
           displeasure
           ,
           whereof
           the
           fittest
           example
           may
           be
           taken
           from
           temperance
           .
           For
           as
           the
           temperate
           man
           embraceth
           the
           delight
           of
           the
           mind
           ,
           so
           taketh
           he
           pleasure
           to
           abstaine
           from
           the
           vnseemely
           delights
           of
           the
           body
           .
           And
           contrariwise
           ,
           the
           intemperate
           man
           is
           sad
           ,
           because
           he
           hath
           them
           not
           .
        
         
           Well
           (
           said
           M.
           Dormer
           )
           that
           matter
           is
           soone
           answered
           :
           but
           because
           I
           haue
           heard
           the
           Stoikes
           were
           of
           opinion
           ,
           that
           vertue
           was
           true
           felicitie
           ,
           and
           that
           Plotinus
           said
           ,
           that
           a
           man
           endued
           with
           vertue
           was
           sufficiētly
           furnished
           for
           his
           felicitie
           ,
           as
           being
           possessed
           of
           all
           the
           good
           that
           could
           be
           among
           men
           ,
           I
           pray
           you
           what
           is
           your
           authors
           opinion
           in
           that
           point
           ?
        
         
           If
           I
           well
           remember
           (
           quoth
           I
           )
           it
           is
           a
           good
           while
           sithens
           I
           told
           you
           that
           mans
           felicitie
           is
           attained
           by
           vertue
           ;
           but
           that
           vertue
           is
           his
           felicitie
           ,
           that
           saith
           not
           mine
           author
           .
           And
           sure
           the
           opinion
           of
           Aristotle
           is
           better
           in
           that
           matter
           then
           that
           of
           the
           Stoikes
           .
           For
           reason
           it selfe
           telleth
           vs
           that
           those
           things
           which
           are
           ordained
           to
           an
           end
           ,
           cannot
           be
           the
           end
           it selfe
           to
           which
           they
           be
           ordained
           .
           And
           since
           vertues
           are
           
           ordained
           for
           the
           attaining
           of
           mans
           felicitie
           ,
           which
           is
           (
           as
           hath
           bin
           sayd
           )
           a
           perfect
           action
           according
           to
           vertue
           in
           a
           perfect
           life
           .
           It
           is
           plaine
           ,
           that
           vertue
           cannot
           be
           felicitie
           ,
           though
           he
           that
           is
           vertuous
           approcheth
           neere
           to
           his
           felicitie
           .
        
         
           You
           say
           true
           (
           sayd
           M.
           
             Dormer
             :
          
           )
           I
           remember
           you
           expounded
           the
           clause
           of
           a
           perfect
           life
           to
           be
           intended
           a
           long
           life
           ,
           yet
           the
           same
           Stoikes
           held
           that
           a
           yong
           man
           might
           be
           happie
           :
           alledging
           felicitie
           was
           not
           to
           be
           measured
           by
           quantitie
           ,
           but
           by
           qualitie
           ;
           and
           that
           not
           length
           of
           time
           ,
           but
           perfection
           onely
           is
           to
           be
           respected
           ,
           which
           (
           they
           say
           )
           may
           be
           as
           well
           in
           a
           yong
           man
           as
           in
           an
           old
           .
           And
           they
           giue
           the
           example
           of
           hunger
           and
           thirst
           :
           for
           suppose
           (
           say
           they
           )
           that
           two
           hungry
           or
           thirstie
           folke
           be
           called
           to
           eate
           or
           to
           drink
           ,
           and
           the
           one
           to
           asswage
           his
           hunger
           or
           thirst
           be
           satisfied
           with
           a
           little
           ,
           and
           the
           other
           require
           much
           meate
           or
           drink
           to
           be
           satiated
           ,
           yet
           is
           he
           as
           well
           satisfied
           with
           the
           little
           whose
           nature
           requireth
           little
           ,
           as
           he
           that
           requireth
           a
           great
           deale
           :
           euen
           so
           (
           say
           they
           )
           in
           humane
           felicitie
           ,
           the
           length
           of
           time
           or
           number
           of
           yeeres
           is
           not
           to
           be
           respected
           ,
           but
           happinesse
           it selfe
           ;
           and
           as
           happie
           is
           the
           young
           man
           who
           in
           a
           few
           yeeres
           hath
           attained
           his
           felicitie
           ,
           as
           the
           olde
           man
           that
           hath
           bin
           many
           yeeres
           about
           it
           .
           For
           Plotinus
           saith
           ,
           that
           the
           happie
           man
           cannot
           reckon
           vpon
           the
           yeeres
           past
           of
           his
           felicitie
           ,
           but
           onely
           on
           the
           present
           .
        
         
           The
           Stoikes
           held
           strange
           opinions
           (
           sayd
           I
           )
           in
           many
           things
           .
           But
           if
           experience
           be
           needfull
           (
           as
           hath
           bin
           formerly
           sayd
           )
           and
           many
           actions
           ,
           to
           make
           an
           habite
           in
           vertue
           ,
           so
           as
           a
           man
           may
           by
           custome
           be
           brought
           to
           that
           passe
           as
           he
           shall
           not
           do
           any
           thing
           but
           according
           to
           vertue
           ,
           then
           is
           length
           of
           life
           necessary
           for
           the
           attaining
           of
           vertue
           ,
           which
           must
           first
           be
           gotten
           before
           a
           man
           can
           hope
           for
           any
           felicitie
           .
           Moreouer
           ,
           if
           Prudence
           be
           the
           very
           knot
           and
           band
           
           of
           all
           the
           morall
           vertues
           ,
           and
           that
           the
           young
           man
           cannot
           be
           prudent
           ,
           how
           can
           he
           then
           haue
           perfect
           vertue
           ?
           Wherfore
           the
           diffinitiō
           of
           humane
           felicitie
           to
           be
           a
           perfect
           operation
           according
           to
           vertue
           ,
           hath
           need
           of
           this
           addition
           in
           a
           perfect
           life
           ,
           which
           must
           be
           long
           and
           haue
           a
           happie
           end
           .
           For
           though
           a
           man
           haue
           runne
           through
           many
           yeeres
           in
           continuall
           prosperitie
           ,
           and
           afterwards
           fall
           into
           grieuous
           calamitie
           ,
           though
           he
           cannot
           be
           thereby
           made
           miserable
           (
           which
           vice
           onely
           and
           not
           aduersitie
           may
           bring
           him
           vnto
           )
           yet
           may
           he
           not
           be
           rightly
           intitled
           happie
           .
           Youth
           therfore
           hath
           this
           defect
           in
           it
           ,
           that
           albeit
           man
           be
           the
           subiect
           of
           felicitie
           ▪
           yet
           a
           yong
           man
           cannot
           be
           properly
           and
           actually
           the
           subiect
           thereof
           ,
           and
           the
           child
           much
           lesse
           ,
           because
           he
           is
           furder
           off
           from
           prudence
           ,
           and
           because
           neither
           of
           them
           can
           haue
           either
           perfect
           life
           or
           perfect
           vertue
           .
           And
           as
           for
           the
           opinion
           of
           Plotinus
           ,
           he
           (
           as
           a
           Platonike
           )
           considered
           the
           soule
           simple
           and
           pure
           ,
           freed
           from
           the
           other
           two
           powers
           that
           are
           rebellious
           to
           reason
           :
           and
           meant
           him
           onely
           to
           be
           happie
           ,
           who
           separating
           the
           vertues
           of
           the
           mind
           from
           the
           senses
           ,
           from
           worldly
           delights
           and
           concupiscences
           ,
           did
           so
           interne
           himselfe
           with
           his
           thoughts
           in
           the
           contemplation
           of
           his
           Creator
           ,
           as
           he
           despiseth
           riches
           ,
           dignities
           ,
           and
           honors
           ,
           with
           all
           transitorie
           and
           fraile
           commodities
           :
           still
           looking
           to
           that
           good
           which
           is
           the
           highest
           and
           perfectest
           among
           all
           goods
           ,
           which
           is
           God
           Omnipotent
           .
           And
           this
           he
           called
           the
           chiefe
           action
           of
           the
           vnderstanding
           ,
           and
           highest
           felicitie
           .
           And
           because
           he
           supposed
           that
           the
           mind
           should
           neuer
           depart
           from
           that
           action
           ,
           he
           sayd
           that
           the
           time
           past
           was
           not
           to
           be
           accounted
           of
           in
           mans
           felicitie
           .
           By
           which
           it
           may
           appeere
           ,
           that
           he
           spake
           not
           in
           that
           place
           of
           humane
           or
           ciuil
           felicitie
           ,
           wherof
           our
           discourse
           is
           now
           according
           to
           Aristotles
           opinion
           ,
           neither
           doth
           the
           authoritie
           of
           Plotinus
           help
           the
           Stoikes
           any
           whit
           at
           al
           ,
           whose
           opinion
           
           is
           in
           that
           point
           to
           be
           reiected
           .
        
         
           Since
           we
           are
           resolued
           (
           said
           Capt.
           Carleil
           )
           that
           vertues
           are
           but
           the
           meane
           to
           purchase
           felicitie
           ,
           and
           not
           felicitie
           it selfe
           ,
           we
           would
           be
           glad
           to
           heare
           you
           declare
           how
           many
           they
           are
           ,
           and
           of
           what
           qualitie
           ,
           that
           we
           may
           know
           them
           ,
           and
           make
           our selues
           happie
           by
           the
           purchase
           of
           them
           .
        
         
           To
           answer
           you
           to
           this
           question
           (
           said
           I
           )
           according
           as
           I
           find
           the
           matter
           set
           downe
           by
           mine
           author
           ,
           wold
           perhaps
           not
           satisfie
           you
           so
           fully
           as
           you
           would
           desire
           ,
           or
           I
           could
           wish
           :
           for
           that
           (
           in
           my
           opinion
           )
           he
           hath
           treated
           of
           some
           of
           these
           morall
           vertues
           somewhat
           too
           briefly
           ,
           and
           confusedly
           :
           I
           haue
           therefore
           to
           helpe
           mine
           owne
           vnderstanding
           had
           recourse
           to
           Picolomini
           when
           I
           came
           to
           this
           place
           ,
           in
           whom
           hauing
           found
           a
           more
           plaine
           and
           easie
           method
           in
           the
           description
           of
           them
           ,
           I
           haue
           for
           the
           more
           perspicuitie
           of
           the
           translation
           ,
           added
           somewhat
           taken
           frō
           him
           ,
           and
           (
           as
           well
           as
           I
           could
           )
           interlaced
           it
           with
           this
           discourse
           ,
           where
           mine
           author
           seemed
           to
           me
           too
           brief
           ,
           or
           too
           obscure
           .
           And
           if
           it
           may
           worke
           the
           same
           effect
           in
           you
           ,
           that
           it
           hath
           done
           in
           me
           ,
           to
           make
           you
           the
           better
           vnderstand
           how
           many
           and
           of
           what
           qualitie
           those
           vertues
           are
           ,
           I
           hope
           you
           will
           not
           mislike
           my
           attempt
           therein
           ,
           but
           excuse
           me
           ,
           though
           it
           be
           not
           so
           fully
           accomplished
           as
           I
           desire
           it
           were
           .
           There
           are
           then
           by
           the
           generall
           consent
           of
           all
           men
           foure
           principall
           vertues
           appertaining
           to
           ciuill
           life
           ,
           which
           are
           ,
           Fortitude
           ,
           Temperance
           ,
           Iustice
           ,
           and
           Prudence
           ;
           from
           which
           foure
           are
           also
           deriued
           (
           as
           branches
           frō
           their
           trees
           )
           sundry
           others
           to
           make
           vp
           the
           number
           of
           twelue
           ,
           and
           they
           are
           these
           ensuing
           ,
           Liberalitie
           ,
           Magnificence
           ,
           Magnanimitic
           ,
           Mansuetude
           ,
           Desire
           of
           honor
           ,
           Veritie
           ,
           Affability
           ,
           and
           Vrbanitie
           :
           of
           euery
           of
           the
           which
           vertues
           ,
           I
           will
           speake
           particularly
           ,
           following
           chiefly
           mine
           author
           ;
           but
           where
           need
           or
           occasion
           shall
           require
           ,
           I
           wil
           for
           the
           cleerer
           vnderstanding
           
           of
           the
           matter
           ,
           supply
           out
           of
           Picolomini
           what
           I
           think
           is
           wanting
           .
           And
           to
           begin
           first
           with
           Fortitude
           .
           This
           vertue
           standeth
           in
           the
           meane
           betweene
           foole-hardinesse
           and
           cowardise
           ;
           which
           two
           passions
           may
           iustly
           be
           termed
           matter
           of
           Fortitude
           :
           and
           this
           vertue
           is
           exercised
           in
           things
           terrible
           and
           fearful
           ,
           which
           are
           also
           difficult
           ,
           causing
           griefe
           and
           paine
           ,
           which
           the
           valiant
           man
           is
           willing
           to
           endure
           for
           vertues
           sake
           .
           For
           though
           his
           life
           be
           deere
           vnto
           him
           ,
           as
           it
           ought
           to
           be
           to
           euery
           man
           of
           vertue
           ,
           in
           respect
           of
           himself
           ,
           of
           his
           friends
           ,
           and
           of
           his
           countrey
           ;
           and
           will
           not
           therefore
           vpon
           small
           occasions
           expose
           himselfe
           to
           perill
           :
           yet
           when
           time
           and
           occasion
           require
           it
           ,
           and
           that
           any
           honest
           cause
           call
           him
           thereunto
           ,
           he
           will
           vndertake
           cheerfully
           whatsoeuer
           dangerous
           enterprise
           ,
           and
           with
           a
           stout
           courage
           ,
           and
           readily
           performe
           the
           same
           .
           Neither
           shall
           labour
           or
           trauel
           ,
           hazard
           ,
           nor
           death
           it self
           dismay
           him
           ;
           but
           esteeming
           more
           his
           reputatiō
           then
           his
           life
           ,
           he
           wil
           resolutely
           aduenter
           him self
           for
           honesties
           sake
           .
           But
           among
           all
           the
           actions
           of
           Fortitude
           ,
           to
           fight
           for
           our
           countrey
           ,
           and
           (
           if
           need
           be
           )
           to
           die
           for
           defence
           of
           the
           same
           ,
           deserueth
           the
           greatest
           praise
           &
           commendation
           :
           as
           on
           the
           other
           side
           ,
           to
           quarrel
           ,
           &
           put
           a
           mans
           life
           in
           danger
           vpon
           euery
           trifling
           occasion
           ,
           is
           not
           the
           part
           of
           a
           valiant
           man
           ,
           but
           of
           a
           foole-hardy
           .
           Cato
           the
           elder
           therfore
           said
           very
           wel
           ,
           that
           to
           know
           a
           valiant
           man
           ,
           it
           imported
           much
           ,
           to
           vnderstand
           whether
           he
           made
           more
           account
           of
           his
           life
           or
           of
           his
           vertue
           ,
           because
           not
           the
           aptnes
           to
           quarrell
           for
           euery
           occasion
           ,
           but
           the
           venturing
           his
           life
           for
           vertue
           &
           honestie
           maketh
           a
           man
           to
           be
           accounted
           valiāt
           among
           wise
           mē
           ,
           who
           hold
           such
           men
           to
           be
           fools
           &
           miserable
           that
           thrust
           thēselues
           rashly
           into
           quarels
           ,
           as
           many
           do
           ,
           through
           the
           corruptiō
           of
           our
           age
           ,
           vpō
           fantasticall
           points
           of
           honor
           ,
           as
           if
           they
           were
           weary
           of
           their
           liues
           .
           Neuertheles
           there
           are
           some
           kindes
           of
           death
           ,
           which
           a
           vertuous
           man
           abhorreth
           ,
           
           as
           to
           die
           by
           tempest
           at
           sea
           ,
           by
           thunder
           ,
           by
           earthquake
           ,
           and
           such
           other
           violent
           deaths
           where
           vertue
           cā
           haue
           no
           place
           .
           All
           which
           deaths
           ,
           though
           they
           cannot
           dismay
           a
           vertuous
           mind
           ,
           yet
           he
           cānot
           but
           be
           sory
           that
           he
           is
           brought
           to
           such
           an
           end
           ,
           as
           affoordeth
           him
           no
           meanes
           to
           make
           of
           his
           valor
           .
           There
           be
           sundry
           vices
           which
           haue
           a
           resemblance
           of
           this
           vertue
           :
           but
           because
           we
           haue
           in
           our
           first
           dayes
           discourse
           spokē
           of
           them
           sufficiētly
           ,
           we
           shal
           not
           need
           at
           this
           time
           to
           say
           any
           more
           cōcerning
           the
           same
           .
           It
           is
           also
           to
           be
           considered
           ,
           that
           this
           is
           a
           vertue
           as
           wel
           of
           the
           body
           as
           of
           the
           mind
           :
           for
           to
           the
           exercise
           of
           fortitude
           ,
           a
           man
           must
           haue
           a
           strong
           body
           ,
           &
           of
           a
           good
           complexion
           ,
           his
           lims
           wel
           framed
           ,
           and
           thereto
           a
           stout
           and
           a
           constant
           mind
           fitly
           coupled
           ,
           that
           it
           may
           rule
           and
           guide
           the
           body
           prudently
           .
           For
           (
           as
           Isocrates
           sayd
           to
           Demonicus
           )
           vnlesse
           strength
           of
           body
           be
           matched
           with
           wisedom
           ,
           it
           is
           doubtles
           harmfull
           to
           him
           that
           hath
           it
           .
           The
           mind
           must
           be
           so
           disposed
           &
           armed
           against
           fortune
           ,
           be
           she
           froward
           or
           fauorable
           ,
           it
           may
           stand
           alwayes
           inuincible
           against
           all
           misfortunes
           and
           aduersities
           ,
           and
           yet
           not
           raise
           it selfe
           for
           prosperous
           successes
           .
           For
           it
           is
           as
           true
           a
           token
           of
           a
           base
           mind
           to
           be
           proud
           &
           insolent
           in
           prosperitie
           ,
           as
           to
           be
           daunted
           and
           faint-hearted
           in
           aduersitie
           and
           affliction
           .
           Amid
           which
           afflictions
           ,
           that
           part
           of
           Fortitude
           which
           is
           called
           patience
           hath
           place
           ,
           of
           which
           Plato
           hath
           written
           largely
           ,
           and
           among
           other
           things
           this
           he
           sayth
           ,
           that
           the
           valiant
           man
           hath
           gotten
           such
           a
           habit
           in
           his
           mind
           of
           Fortitude
           ,
           that
           amid
           pleasures
           or
           amid
           calamities
           ,
           he
           is
           alwayes
           the
           same
           man
           ;
           resisting
           the
           assaults
           of
           fortune
           with
           the
           vertue
           of
           his
           minde
           .
           But
           the
           Christian
           writers
           haue
           much
           more
           extolled
           this
           vertue
           then
           any
           other
           ;
           yet
           Aristotle
           toucheth
           it
           ,
           where
           he
           sayth
           ,
           that
           the
           vertue
           of
           Fortitude
           is
           cleerly
           discerned
           by
           the
           voluntary
           enduring
           of
           grieuous
           accidents
           ,
           which
           in
           effect
           is
           that
           same
           habite
           
           whch
           we
           call
           patience
           .
           
             Alexander
             Mamea
          
           (
           as
           Herodian
           reporteth
           )
           was
           wont
           to
           say
           ,
           that
           valiant
           men
           ,
           and
           modest
           or
           temperate
           men
           ,
           ought
           to
           wish
           for
           prosperous
           estate
           :
           but
           that
           if
           things
           fall
           out
           contrary
           to
           their
           desire
           ,
           they
           are
           to
           beare
           them
           with
           an
           inuincible
           courage
           .
           And
           Plotinus
           defining
           the
           sayd
           vertue
           ,
           sayd
           that
           it
           was
           a
           habite
           of
           the
           mind
           ,
           which
           was
           not
           subiect
           to
           passions
           :
           as
           in
           another
           place
           he
           describeth
           the
           valiant
           man
           to
           be
           he
           ,
           that
           is
           not
           moued
           from
           the
           vertuous
           habit
           of
           his
           mind
           ,
           neither
           by
           pleasing
           or
           delightfull
           accidents
           ,
           nor
           yet
           by
           grieuous
           or
           displeasant
           ;
           yea
           he
           so
           abhorred
           that
           a
           man
           should
           be
           mastered
           by
           happie
           or
           vnhappie
           accidents
           ,
           that
           he
           sticked
           not
           to
           affirme
           ,
           that
           from
           this
           basenes
           of
           mind
           proceeded
           that
           opinion
           which
           wold
           take
           from
           vs
           our
           free
           election
           .
           For
           their
           cowardise
           ,
           who
           suffer
           themselues
           to
           be
           ouercome
           by
           such
           passions
           ,
           perswades
           them
           that
           such
           things
           happen
           of
           necessitie
           ,
           and
           through
           the
           immutable
           order
           of
           things
           :
           and
           so
           they
           make
           themselues
           wittingly
           slaues
           where
           they
           were
           free
           ,
           wanting
           either
           will
           or
           power
           to
           vse
           that
           libertie
           of
           their
           mind
           ,
           either
           in
           the
           one
           fortune
           or
           in
           the
           other
           .
           For
           who
           so
           is
           armed
           with
           true
           fortitude
           ,
           outward
           things
           whatsoeuer
           they
           be
           ,
           neither
           giue
           nor
           take
           ought
           frō
           thē
           .
           But
           they
           that
           cānot
           temper
           themselues
           in
           prosperitie
           ,
           nor
           beare
           aduersitie
           stoutly
           ,
           make
           it
           apparant
           that
           fortune
           mastreth
           them
           .
           Whereunto
           S.
           Ambrose
           alluding
           ,
           saith
           to
           Simplician
           ,
           that
           vertuous
           men
           become
           neither
           greater
           nor
           meaner
           by
           the
           change
           of
           mortall
           successes
           ,
           because
           by
           this
           vertue
           they
           ouercome
           both
           fortunes
           .
           Such
           a
           man
           was
           Socrates
           ,
           whose
           wife
           sayd
           of
           him
           ,
           that
           whatsoeuer
           had
           befallen
           him
           ,
           he
           neuer
           came
           home
           but
           with
           one
           and
           the
           selfe
           same
           countenance
           ,
           neuer
           altered
           or
           changed
           .
           To
           the
           same
           effect
           Seneca
           sayd
           ,
           that
           a
           wel
           disposed
           minde
           holdeth
           euermore
           one
           course
           howsoeuer
           
           the
           world
           fare
           ;
           whether
           fortune
           bestow
           her
           gifts
           plentifully
           vpon
           him
           ,
           or
           frowardly
           take
           them
           away
           .
           For
           the
           valiant
           man
           neuer
           grieueth
           at
           any
           thing
           that
           happeneth
           in
           this
           life
           to
           other
           men
           ,
           Fortitude
           being
           a
           sure
           shield
           for
           humane
           weaknesse
           ,
           which
           maketh
           all
           the
           darts
           of
           fortune
           how
           sharpe
           soeuer
           they
           be
           ,
           to
           turne
           point
           againe
           ,
           without
           once
           so
           much
           as
           rasing
           ,
           much
           lesse
           entring
           thereinto
           .
           There
           is
           nothing
           in
           the
           world
           that
           ought
           to
           be
           more
           deere
           to
           a
           man
           then
           his
           children
           ,
           who
           are
           his
           true
           and
           liuely
           images
           ,
           and
           after
           a
           sort
           the
           ministers
           of
           his
           immortalitie
           :
           wherefore
           the
           losse
           of
           them
           (
           especially
           when
           they
           are
           vertuous
           )
           should
           of
           all
           other
           things
           be
           most
           grieuous
           vnto
           him
           .
           Neuerthelesse
           Anaxagoras
           when
           newes
           was
           brought
           him
           that
           his
           onely
           sonne
           was
           dead
           ,
           answered
           the
           messenger
           ,
           It
           is
           no
           new
           thing
           that
           thou
           tellest
           me
           ,
           for
           I
           hauing
           begotten
           him
           ,
           know
           right
           wel
           that
           he
           was
           mortall
           .
           So
           well
           had
           Philosophie
           taught
           him
           to
           beare
           the
           freakes
           of
           fortune
           ,
           and
           armed
           his
           minde
           in
           such
           sort
           ,
           as
           it
           could
           not
           be
           surprised
           with
           any
           sudden
           passion
           .
           Our
           very
           birth
           hath
           death
           fastened
           vnto
           it
           :
           therefore
           the
           Poet
           sayd
           right
           well
           :
           
             
               Whiles
               borne
               we
               are
               we
               die
               ,
               so
               that
               our
               ending
            
             
               From
               our
               first
               being
               taketh
               his
               beginning
               .
            
          
        
         
           And
           to
           conclude
           touching
           this
           vertue
           ,
           we
           must
           haue
           such
           an
           habit
           thereof
           in
           our
           mindes
           ,
           and
           so
           accompany
           the
           same
           with
           Prudence
           ,
           as
           Fortune
           either
           good
           or
           bad
           may
           not
           preuaile
           against
           vs
           ;
           neuer
           thinking
           our
           victorie
           ouer
           her
           assured
           ,
           vntil
           we
           haue
           cleane
           daunted
           and
           beaten
           her
           downe
           .
           Carneades
           in
           this
           behalfe
           aduised
           wel
           ,
           that
           in
           time
           of
           prosperitie
           we
           should
           forethinke
           some
           aduersities
           ,
           and
           suppose
           them
           to
           be
           already
           fallen
           vpon
           vs
           ,
           whereby
           we
           might
           be
           the
           better
           prepared
           in
           minde
           to
           beare
           them
           if
           they
           came
           indeed
           .
           And
           Zeno
           when
           he
           receiued
           
           aduertisement
           that
           a
           shippe
           wherein
           he
           had
           great
           wealth
           was
           wracked
           and
           cast
           away
           ,
           shewed
           himself
           farre
           from
           being
           grieued
           thereat
           :
           for
           he
           thanked
           fortune
           ,
           that
           by
           taking
           againe
           those
           goods
           which
           she
           had
           giuen
           him
           ,
           he
           had
           gotten
           so
           good
           an
           occasion
           to
           forsake
           the
           care
           of
           inriching
           himself
           temporally
           ,
           &
           to
           betake
           himself
           wholy
           to
           the
           study
           of
           Philosophie
           .
        
         
           Next
           followeth
           the
           vertue
           of
           Temperance
           ,
           whose
           subiect
           is
           that
           power
           of
           the
           soule
           whence
           cometh
           the
           concupiscible
           appetite
           ;
           and
           she
           is
           exercised
           specially
           about
           the
           senses
           of
           tasting
           and
           feeling
           ,
           but
           chiefly
           about
           the
           wanton
           lusts
           of
           the
           flesh
           :
           for
           though
           the
           tast
           ill
           vsed
           ,
           be
           a
           cause
           of
           intemperance
           ,
           yet
           is
           it
           by
           the
           meane
           of
           the
           sense
           of
           feeling
           .
           In
           which
           respect
           it
           may
           be
           said
           ,
           that
           the
           disordinate
           lust
           of
           the
           body
           that
           maketh
           men
           intemperate
           ,
           is
           in
           the
           sense
           of
           feeling
           ,
           not
           ouer
           all
           the
           body
           ,
           but
           onely
           in
           those
           parts
           which
           serue
           for
           those
           delights
           .
           And
           they
           being
           most
           mightie
           ,
           are
           by
           temperance
           to
           be
           restrained
           with
           the
           bridle
           of
           modestie
           ,
           and
           kept
           within
           due
           termes
           .
           For
           which
           cause
           Plato
           called
           her
           the
           gardien
           or
           safe
           keeper
           of
           all
           humane
           vertues
           .
           For
           she
           with
           sober
           and
           aduised
           language
           telleth
           vs
           ,
           that
           nothing
           is
           comely
           that
           is
           not
           honest
           ,
           nor
           nothing
           honest
           that
           is
           not
           comely
           :
           far
           from
           the
           disordinate
           appetites
           perswasion
           ,
           which
           sayth
           ,
           whatsoeuer
           pleaseth
           is
           lawful
           ,
           and
           that
           all
           is
           lawful
           that
           pleaseth
           .
           But
           Temperance
           with
           her
           wholesome
           aduertisements
           withdraweth
           vs
           from
           all
           that
           is
           vnfitting
           or
           vndecent
           ,
           if
           we
           giue
           eare
           vnto
           her
           .
           Which
           vndecency
           or
           vnfittingnes
           cometh
           neither
           from
           the
           senses
           of
           seeing
           ,
           nor
           yet
           of
           hearing
           or
           smelling
           .
           For
           men
           by
           delighting
           beyond
           measure
           in
           the
           obiects
           of
           those
           senses
           ,
           are
           not
           called
           Intemperate
           ,
           but
           runne
           into
           other
           lesser
           defects
           ,
           not
           needful
           here
           to
           be
           spoken
           of
           .
           But
           Intemperance
           groweth
           principally
           (
           as
           
           we
           haue
           said
           )
           out
           of
           the
           tast
           and
           the
           feeling
           ,
           two
           senses
           that
           make
           vs
           most
           like
           vnto
           brute
           beasts
           ,
           if
           we
           suffer
           our selues
           to
           be
           led
           by
           them
           ,
           following
           our
           delights
           as
           they
           do
           :
           for
           they
           corrupt
           mans
           prudence
           ,
           put
           his
           mind
           astray
           ,
           &
           take
           away
           frō
           him
           the
           light
           of
           reason
           ,
           which
           frō
           other
           creatures
           they
           cannot
           take
           .
           I
           remember
           that
           among
           the
           Grecians
           it
           was
           reported
           ,
           how
           vnder
           the
           images
           of
           Anacarsis
           a
           most
           continent
           Philosopher
           was
           euer
           written
           ,
           that
           temperance
           was
           to
           be
           vsed
           in
           the
           tongue
           ,
           in
           the
           belly
           ,
           &
           in
           the
           priuie
           parts
           ,
           thereby
           giuing
           vs
           to
           vnderstand
           in
           which
           senses
           principally
           Temperance
           should
           be
           vsed
           .
           And
           though
           all
           other
           creatures
           haue
           their
           exterior
           senses
           as
           well
           as
           man
           ,
           yet
           none
           take
           delight
           in
           them
           ,
           but
           accidentally
           .
           For
           the
           hound
           delighteth
           not
           in
           the
           sent
           of
           the
           hare
           ,
           but
           insomuch
           as
           he
           hopeth
           to
           feede
           vpon
           her
           :
           nor
           the
           wolfe
           delighteth
           in
           the
           bleating
           of
           a
           Lambe
           ,
           but
           as
           he
           intendeth
           to
           deuoure
           it
           :
           neither
           doth
           the
           sight
           of
           a
           bullock
           please
           the
           Lion
           for
           any
           respect
           ,
           but
           that
           he
           expecteth
           to
           slake
           his
           hunger
           on
           the
           carcasse
           of
           it
           .
           All
           their
           principall
           delight
           is
           in
           the
           tast
           and
           in
           the
           feeling
           :
           and
           because
           they
           haue
           no
           light
           of
           reason
           ,
           but
           are
           guided
           onely
           by
           naturall
           instinct
           ,
           therefore
           they
           are
           not
           called
           temperate
           or
           intemperate
           ,
           as
           hauing
           no
           free
           choice
           ,
           which
           proceedeth
           from
           reason
           onely
           .
           But
           men
           who
           haue
           the
           gift
           of
           the
           mind
           from
           God
           ,
           and
           are
           capable
           by
           their
           iudgement
           to
           discerne
           and
           chuse
           what
           is
           good
           ,
           and
           to
           eschue
           what
           is
           euill
           ,
           vnles
           they
           be
           misled
           by
           their
           appetite
           ,
           deserue
           ,
           when
           they
           chuse
           that
           which
           is
           iust
           and
           reasonable
           ,
           to
           be
           called
           temperate
           .
           And
           to
           such
           men
           Plotinus
           was
           wont
           to
           say
           ,
           that
           delight
           of
           the
           senses
           was
           giuen
           for
           a
           refreshing
           and
           lightning
           of
           the
           heauy
           burthen
           of
           cares
           and
           troubles
           ,
           which
           this
           mortall
           life
           bringeth
           vpon
           vs.
           Shewing
           thereby
           that
           such
           delights
           are
           not
           in
           themselues
           euil
           ,
           
           but
           onely
           when
           they
           be
           ill
           vsed
           .
           Which
           thing
           Aristotle
           before
           him
           signified
           ,
           when
           he
           sayd
           ,
           that
           euery
           man
           was
           not
           to
           be
           called
           intemperate
           ,
           that
           sought
           for
           some
           pleasure
           ;
           but
           that
           to
           such
           only
           ,
           as
           hunted
           after
           dishonest
           and
           vnlawfull
           delights
           ,
           that
           name
           was
           to
           be
           applied
           :
           for
           honest
           delights
           for
           recreation
           of
           the
           mind
           are
           not
           to
           be
           disallowed
           ;
           ioyning
           therein
           with
           Anacarsis
           ,
           who
           sayd
           ,
           that
           the
           continuance
           of
           trauell
           ,
           without
           intermission
           ,
           was
           a
           thing
           impossible
           :
           wherefore
           it
           was
           requisite
           for
           men
           sometime
           to
           sport
           themselues
           ,
           that
           they
           might
           returne
           the
           fresher
           to
           their
           honest
           labours
           .
           Whence
           Ouid
           tooke
           his
           verses
           ,
           saying
           ,
           
             
               Long
               cannot
               last
               the
               labour
               that
               doth
               want
            
             
               An
               interchangeable
               repose
               some-while
               :
            
             
               For
               it
               restores
               the
               forces
               languishant
               ,
            
             
               And
               doth
               refresh
               the
               members
               spent
               with
               toile
               .
            
          
        
         
           And
           Cicero
           the
           father
           and
           light
           of
           Romane
           eloquence
           ,
           sayth
           ,
           that
           games
           and
           sports
           were
           permitted
           for
           the
           refreshing
           of
           the
           mind
           ,
           euen
           as
           meate
           and
           drinke
           for
           the
           restoring
           of
           the
           body
           ;
           especially
           after
           the
           attending
           of
           graue
           and
           weightie
           affaires
           .
           But
           such
           as
           haue
           made
           an
           ill
           habit
           ,
           and
           suffered
           their
           iudgements
           to
           be
           corrupted
           ,
           making
           choice
           of
           dishonest
           delights
           to
           follow
           their
           senses
           onely
           ,
           are
           rightly
           called
           intemperate
           ,
           because
           they
           procure
           onely
           the
           pleasures
           of
           the
           body
           ,
           without
           regard
           of
           the
           mind
           .
           And
           they
           are
           so
           much
           worse
           then
           incontinent
           men
           :
           as
           these
           feele
           yet
           sometimes
           a
           remorse
           of
           their
           ill
           actions
           ,
           and
           thereby
           correct
           themselues
           ;
           whereas
           the
           other
           perseuere
           in
           their
           ill
           choise
           (
           if
           we
           may
           properly
           cal
           that
           a
           choise
           which
           proceedeth
           from
           a
           corrupted
           iudgement
           )
           and
           care
           not
           to
           amend
           themselues
           ;
           and
           are
           like
           to
           a
           man
           full
           of
           dropsie
           :
           for
           their
           viciousnesse
           is
           as
           hopelesse
           of
           recouery
           ,
           as
           is
           the
           dropsie
           when
           it
           is
           ful
           growne
           within
           
           the
           body
           .
           And
           therfore
           they
           may
           well
           be
           accounted
           of
           a
           lost
           life
           ,
           who
           haue
           contracted
           so
           ill
           an
           habit
           ,
           that
           they
           still
           keepe
           reason
           subiect
           to
           their
           passions
           &
           appetites
           ,
           which
           is
           called
           by
           Plotinus
           the
           infirmity
           of
           the
           mind
           .
           But
           where
           Temperance
           ruleth
           &
           bridleth
           the
           inordinate
           delights
           ,
           it
           is
           not
           so
           :
           for
           this
           vertue
           which
           is
           the
           meane
           in
           all
           actions
           ,
           and
           a
           seemlinesse
           in
           all
           things
           appertaining
           to
           ciuill
           life
           ,
           doth
           increase
           mans
           praise
           and
           cōmendations
           ,
           multiplieth
           honor
           vpon
           him
           ,
           lengtheneth
           his
           life
           ,
           and
           lightneth
           the
           burthen
           of
           all
           his
           troubles
           :
           finally
           it
           so
           fashioneth
           a
           man
           ,
           as
           whether
           he
           be
           alone
           or
           in
           company
           ,
           whether
           he
           be
           in
           publike
           or
           in
           priuat
           ,
           he
           neuer
           vndertaketh
           any
           thing
           but
           that
           which
           carieth
           withall
           reputation
           ,
           dignitie
           &
           honor
           .
           For
           it
           withholdeth
           him
           from
           all
           that
           is
           vnseemly
           ,
           and
           leadeth
           him
           to
           all
           that
           is
           honest
           and
           commendable
           .
           Neither
           is
           this
           vertue
           exercised
           only
           in
           things
           appertaining
           to
           the
           appetite
           ,
           but
           (
           as
           Aristotle
           saith
           )
           she
           is
           the
           conseruer
           of
           prudence
           :
           and
           by
           Plato
           his
           opinion
           ,
           she
           stretcheth
           her
           power
           to
           those
           actions
           that
           appertaine
           to
           Fortitude
           also
           .
           For
           she
           teacheth
           man
           to
           know
           the
           meane
           of
           fearfulnes
           in
           cases
           of
           danger
           apparant
           ,
           &
           in
           what
           measure
           paine
           or
           trouble
           is
           to
           be
           endured
           .
           Pythagoras
           said
           she
           was
           the
           mean
           of
           al
           things
           :
           and
           therfore
           as
           the
           beauty
           of
           the
           body
           is
           a
           meet
           &
           seemly
           disposition
           of
           the
           members
           ,
           breeding
           grateful
           sweetnes
           ,
           and
           being
           tempered
           with
           fresh
           colours
           ,
           draweth
           the
           eyes
           of
           men
           to
           behold
           it
           with
           wonder
           &
           delight
           :
           euen
           so
           this
           vertue
           causeth
           al
           the
           actions
           of
           a
           temperate
           man
           with
           her
           bright
           shining
           light
           to
           be
           admired
           and
           extolled
           ;
           for
           she
           is
           called
           by
           Pythagoras
           the
           rule
           of
           al
           decency
           &
           comelines
           .
           Of
           her
           hath
           youth
           more
           need
           (
           according
           to
           Aristotle
           )
           then
           old
           age
           ,
           because
           young
           men
           are
           much
           more
           stirred
           with
           concupiscence
           and
           vnruly
           affections
           then
           old
           men
           .
           And
           the
           Philosophers
           haue
           assigned
           her
           for
           companiōs
           ,
           shamefastnes
           (
           which
           holdeth
           men
           from
           doing
           any
           filthy
           
           act
           )
           honestie
           ,
           abstinence
           ,
           continency
           (
           which
           bridleth
           the
           concupiscible
           passions
           that
           they
           ouer-rule
           not
           the
           will
           )
           mansuetude
           or
           mildnes
           (
           which
           tempereth
           the
           fury
           of
           anger
           )
           modestie
           (
           which
           is
           the
           rule
           of
           decent
           motions
           of
           the
           body
           )
           and
           to
           be
           short
           ,
           al
           those
           gifts
           of
           the
           mind
           which
           accompany
           seemlines
           and
           decency
           ,
           of
           which
           we
           shal
           particularly
           say
           somewhat
           as
           briefly
           as
           we
           may
           .
           And
           because
           this
           vertue
           stretcheth
           her
           branches
           so
           far
           ,
           Plato
           said
           it
           was
           hard
           to
           define
           her
           ,
           and
           more
           hard
           to
           vse
           her
           :
           the
           one
           because
           she
           is
           hardly
           discerned
           frō
           other
           vertues
           :
           the
           other
           ,
           because
           we
           bring
           with
           vs
           frō
           our
           mothers
           wōb
           the
           desire
           of
           delight
           ,
           wherby
           we
           are
           norished
           ,
           grow
           ,
           &
           draw
           out
           the
           line
           of
           our
           life
           :
           for
           which
           cause
           Arist
           .
           said
           ,
           that
           it
           was
           harder
           for
           a
           mā
           to
           resist
           the
           pleasures
           of
           the
           body
           ,
           then
           pain
           .
        
         
           Next
           followes
           the
           excellent
           vertue
           of
           Liberality
           ,
           which
           is
           busied
           about
           giuing
           and
           receiuing
           conueniently
           ,
           and
           is
           placed
           between
           two
           extremes
           ;
           the
           one
           Auarice
           ,
           which
           taketh
           more
           or
           giueth
           lesse
           then
           is
           meet
           :
           the
           other
           Prodigalitie
           ,
           which
           giues
           more
           then
           is
           conuenient
           :
           and
           he
           that
           can
           cary
           himself
           euen
           between
           these
           two
           extremes
           ,
           may
           iustly
           be
           called
           a
           liberall
           man
           ;
           giuing
           where
           ,
           whē
           ,
           to
           such
           persons
           ,
           and
           in
           such
           sort
           as
           is
           fit
           ,
           for
           respect
           of
           honestie
           .
           Vnto
           liberality
           is
           ioyned
           magnificence
           ,
           which
           is
           a
           vertue
           concerning
           riches
           also
           ;
           which
           the
           magnificall
           man
           vseth
           in
           great
           things
           ,
           and
           such
           as
           are
           to
           haue
           long
           continuance
           ,
           &
           are
           done
           in
           respect
           of
           vertue
           ,
           as
           sumptuous
           buildings
           ,
           rich
           furnitures
           ,
           and
           the
           like
           :
           therfore
           a
           poore
           man
           cannot
           actually
           attaine
           to
           be
           either
           magnificent
           or
           liberal
           .
           The
           liliberall
           man
           is
           not
           magnificent
           ,
           because
           magnificence
           is
           more
           then
           liberalitie
           :
           but
           the
           magnificent
           man
           is
           liberal
           .
        
         
           Arme
           in
           arme
           with
           Magnificence
           goeth
           Magnanimity
           ,
           waited
           vpō
           by
           Mansuetude
           ,
           desire
           of
           honor
           ,
           veritie
           ,
           affablity
           &
           vrbanity
           .
           Al
           which
           vertues
           appertain
           to
           ciuil
           conuersatiō
           ,
           &
           are
           very
           profitable
           ,
           breeding
           decēcy
           ,
           honesty
           ,
           
           dignitie
           and
           honour
           .
           And
           though
           honor
           be
           reckoned
           in
           the
           number
           of
           those
           things
           that
           are
           called
           exterior
           goods
           yet
           is
           it
           highly
           to
           be
           prised
           among
           all
           other
           ,
           because
           it
           is
           the
           certaine
           token
           of
           vertuous
           life
           ,
           and
           is
           the
           due
           reward
           of
           vertue
           .
           For
           vertue
           hath
           two
           sorts
           of
           rewards
           :
           the
           one
           that
           is
           outward
           ,
           and
           that
           is
           honour
           (
           which
           cometh
           from
           others
           that
           honor
           vertue
           ,
           and
           is
           not
           in
           the
           vertuous
           man
           himselfe
           )
           :
           the
           other
           inward
           ,
           which
           is
           felicitie
           ,
           the
           true
           and
           perfectest
           end
           of
           all
           our
           vertuous
           actions
           whiles
           we
           are
           aliue
           .
           And
           man
           hauing
           all
           these
           vertuous
           habits
           in
           him
           ,
           gotten
           by
           continuall
           wel
           doing
           ,
           which
           consisteth
           in
           particulars
           :
           he
           hath
           also
           need
           of
           the
           conuersation
           of
           other
           men
           ,
           lest
           the
           occasiō
           of
           doing
           vertuously
           shold
           faile
           him
           .
           For
           though
           a
           mā
           haue
           neuer
           so
           perfect
           a
           knowledge
           of
           al
           the
           vertues
           ,
           vnles
           he
           put
           them
           in
           action
           ,
           he
           can
           neuer
           be
           happie
           .
           And
           specially
           therfore
           is
           friendship
           necessary
           for
           him
           ,
           which
           either
           is
           a
           vertue
           ,
           or
           fast
           linked
           to
           vertue
           ,
           and
           groweth
           out
           of
           the
           loue
           which
           men
           beare
           ,
           first
           to
           their
           parents
           and
           kinsmen
           ,
           next
           to
           their
           citizens
           or
           countreymen
           ,
           and
           lastly
           to
           strangers
           .
           For
           as
           concerning
           ciuill
           felicitie
           ,
           man
           cannot
           ,
           nor
           ought
           not
           to
           be
           alone
           :
           in
           which
           respect
           conuersation
           and
           friendship
           are
           necessary
           for
           the
           accomplishment
           of
           the
           same
           .
           Some
           therefore
           haue
           sayd
           ,
           that
           it
           were
           as
           hurtfull
           to
           take
           the
           bright
           shining
           beames
           of
           the
           Sunne
           from
           the
           world
           ,
           as
           to
           depriue
           men
           of
           the
           benefite
           of
           friendship
           :
           since
           without
           friends
           ,
           a
           man
           is
           so
           farre
           from
           being
           happie
           ,
           as
           it
           may
           be
           said
           ,
           he
           cannot
           liue
           ,
           or
           be
           at
           all
           .
           This
           friendship
           is
           a
           communion
           and
           knitting
           together
           of
           minds
           ,
           which
           neither
           length
           of
           time
           ,
           distance
           of
           place
           ,
           great
           prosperitie
           ,
           nor
           great
           aduersitie
           ,
           ne
           yet
           any
           other
           grieuous
           accident
           may
           seuer
           or
           separate
           .
           And
           Plotinus
           ,
           though
           all
           his
           drift
           were
           to
           raise
           man
           from
           all
           base
           affects
           of
           the
           mind
           ,
           and
           to
           settle
           him
           in
           contemplation
           ,
           
           yet
           he
           thought
           friendship
           necessary
           no
           lesse
           for
           the
           mind
           then
           for
           the
           body
           .
           Aristotle
           sayd
           ,
           that
           he
           that
           liued
           alone
           could
           be
           none
           other
           then
           either
           a
           God
           or
           a
           brute
           beast
           .
           Solitarinesse
           then
           is
           euill
           for
           all
           sorts
           of
           men
           ,
           but
           most
           of
           all
           for
           yong
           men
           ,
           who
           wanting
           experience
           in
           themselues
           ,
           haue
           great
           neede
           of
           the
           good
           instructions
           and
           admonitions
           of
           others
           .
           Therefore
           Crates
           the
           Philosopher
           seeing
           a
           yong
           man
           alone
           ,
           went
           vnto
           him
           ,
           &
           asked
           of
           him
           what
           he
           was
           doing
           so
           all
           alone
           :
           and
           the
           young
           man
           answering
           ,
           that
           he
           was
           discoursing
           with
           himselfe
           :
           take
           heed
           (
           said
           Crates
           then
           )
           that
           thou
           talk
           not
           with
           an
           il
           man.
           Considering
           wisely
           ,
           that
           a
           man
           void
           of
           prudence
           (
           as
           yong
           mē
           commonly
           are
           )
           is
           like
           to
           busie
           his
           head
           with
           ill
           thoughts
           ,
           which
           will
           prouoke
           him
           to
           ill
           deeds
           also
           .
           Conuersation
           therfore
           and
           friendship
           are
           necessary
           for
           the
           accomplishment
           of
           ciuill
           felicitie
           ,
           which
           without
           loue
           cannot
           be
           .
           And
           that
           friendship
           is
           firme
           and
           durable
           which
           groweth
           out
           of
           vertue
           ,
           and
           from
           similitude
           of
           behauiour
           and
           conditiōs
           .
           Plato
           saith
           ,
           that
           beauty
           beareth
           the
           greatest
           sway
           in
           friendship
           ,
           but
           that
           is
           the
           beauty
           of
           the
           mind
           ,
           which
           vertue
           brings
           forth
           :
           but
           if
           to
           the
           beauty
           of
           the
           mind
           ,
           that
           of
           the
           body
           also
           be
           ioyned
           ,
           they
           both
           do
           the
           sooner
           and
           the
           faster
           tie
           together
           the
           minds
           of
           vertuous
           men
           .
           For
           the
           exterior
           beauty
           of
           the
           body
           prepareth
           the
           way
           to
           the
           knowledge
           of
           the
           other
           inward
           of
           the
           mind
           ,
           which
           (
           as
           hath
           bin
           sayd
           )
           is
           indeed
           the
           true
           man
           :
           but
           he
           that
           loueth
           but
           the
           body
           ,
           loueth
           not
           the
           man
           ,
           but
           that
           which
           nature
           hath
           giuen
           him
           for
           an
           instrument
           .
           And
           if
           this
           beauty
           of
           the
           bodie
           happen
           to
           draw
           any
           man
           to
           loue
           a
           foule
           or
           dishonest
           mind
           ,
           that
           loue
           cannot
           be
           termed
           rightly
           friendship
           ,
           but
           a
           filthy
           and
           loathsome
           coniunction
           of
           two
           bodies
           ,
           too
           much
           frequented
           by
           yong
           men
           with
           naughtie
           women
           ,
           who
           are
           not
           onely
           vnworthy
           any
           loue
           ,
           but
           ought
           of
           all
           
           men
           to
           be
           eschued
           as
           abhominable
           ,
           and
           driuen
           out
           of
           all
           well
           ordered
           Common-weales
           .
           This
           friendship
           tieth
           (
           though
           with
           diuers
           respects
           )
           children
           to
           their
           parents
           ,
           kinred
           to
           kinred
           ,
           the
           husband
           to
           the
           wife
           ,
           and
           the
           minds
           of
           men
           of
           valour
           &
           vertue
           fast
           together
           ,
           as
           a
           thing
           agreeable
           to
           all
           the
           qualities
           which
           our
           soule
           containeth
           :
           but
           this
           friendship
           betweene
           men
           of
           valour
           and
           courage
           ,
           springeth
           from
           that
           faculty
           of
           the
           mind
           ,
           whence
           cometh
           reasonable
           anger
           ,
           the
           heate
           whereof
           stirreth
           &
           inflameth
           the
           mindes
           of
           such
           men
           to
           valour
           and
           fortitude
           .
           And
           though
           this
           friendship
           be
           good
           and
           commendable
           ,
           yet
           is
           that
           more
           firme
           &
           permanent
           which
           groweth
           out
           of
           the
           that
           part
           of
           the
           mind
           which
           is
           garnished
           with
           reason
           and
           vertuous
           habits
           :
           for
           it
           bindeth
           mens
           minds
           so
           fast
           together
           ,
           and
           breedeth
           so
           firme
           a
           consent
           in
           them
           ,
           that
           they
           become
           as
           one
           ;
           in
           so
           much
           as
           it
           seemeth
           that
           one
           mind
           dwelleth
           in
           two
           bodies
           to
           guide
           and
           rule
           them
           .
           Which
           made
           Zeno
           say
           that
           his
           friend
           was
           another
           himself
           .
           Now
           albeit
           we
           see
           dayly
           friendships
           to
           be
           broken
           off
           vpon
           fleight
           occasions
           ,
           yet
           is
           that
           not
           to
           be
           imputed
           to
           any
           imperfection
           in
           the
           nature
           of
           friendship
           .
        
         
           It
           is
           maruel
           (
           said
           Captain
           Carleil
           )
           that
           friends
           should
           so
           easily
           break
           the
           bonds
           of
           friendship
           ,
           if
           they
           were
           so
           fast
           knit
           as
           you
           haue
           sayd
           :
           the
           cause
           whereof
           were
           worth
           the
           knowing
           .
        
         
           That
           shall
           I
           declare
           vnto
           you
           (
           said
           I
           :
           )
           Many
           apparances
           of
           friendship
           there
           are
           ,
           which
           be
           as
           farre
           from
           true
           friendship
           ,
           as
           the
           painted
           image
           of
           a
           man
           is
           from
           a
           man
           indeed
           :
           for
           some
           are
           friends
           for
           profit
           ,
           some
           for
           pleasure
           ,
           and
           some
           for
           other
           respects
           :
           which
           respects
           failing
           ,
           loue
           also
           quaileth
           ;
           and
           so
           the
           foundation
           of
           friendship
           being
           gone
           ,
           it
           must
           needs
           fall
           to
           the
           ground
           .
           Others
           first
           loue
           ,
           and
           after
           beginne
           to
           iudge
           of
           the
           person
           :
           and
           when
           they
           
           find
           themselues
           deceiued
           in
           their
           expectation
           whatsoeuer
           it
           were
           ,
           they
           vntie
           the
           knot
           of
           friendship
           faster
           then
           they
           hasted
           to
           knit
           the
           same
           before
           .
           But
           if
           iudgement
           leade
           the
           daunce
           ,
           as
           it
           ought
           to
           do
           ,
           and
           that
           a
           man
           chuse
           to
           loue
           another
           ,
           because
           he
           esteemeth
           him
           worthy
           for
           his
           vertues
           to
           be
           beloued
           ;
           such
           friendship
           is
           sure
           and
           firme
           ,
           neuer
           to
           be
           dissolued
           ,
           nay
           not
           so
           much
           as
           a
           mislike
           can
           grow
           betweene
           such
           friends
           .
           For
           Aristotle
           holdeth
           ,
           that
           discord
           cannot
           possibly
           dwell
           together
           with
           friendship
           .
           All
           other
           friendships
           are
           subiect
           to
           quarrels
           &
           dissentiōs
           ,
           but
           especially
           that
           which
           is
           grounded
           vpō
           profit
           :
           wheras
           those
           friends
           whom
           vertue
           coupleth
           together
           ,
           as
           they
           haue
           but
           one
           wil
           ,
           so
           haue
           they
           all
           things
           common
           ,
           according
           to
           the
           lawes
           of
           Pythagoras
           .
           Which
           lawes
           Plato
           allowed
           ,
           and
           Aristotle
           likewise
           ,
           though
           in
           the
           communion
           of
           goods
           he
           were
           contrary
           to
           Plato
           ,
           affirming
           that
           where
           all
           things
           were
           common
           ,
           it
           was
           not
           possible
           that
           the
           commonwealth
           could
           stand
           .
           The
           stedfastnesse
           of
           friendship
           therefore
           consisteth
           in
           the
           communion
           and
           equalitie
           of
           minds
           ,
           betweene
           which
           neither
           anger
           ,
           dissention
           ,
           nor
           ingratitude
           can
           grow
           ;
           for
           true
           friends
           prouoke
           not
           one
           another
           with
           contention
           ,
           anger
           or
           vnthankfulnesse
           .
           And
           in
           regard
           hereof
           ,
           the
           opinion
           of
           Plato
           was
           ,
           that
           pleasantnes
           and
           cheerfulnesse
           was
           fitter
           among
           friends
           then
           grauitie
           or
           seueritie
           .
        
         
           But
           I
           pray
           you
           (
           sayd
           Captaine
           Norreis
           )
           tell
           vs
           whether
           this
           friendship
           you
           speake
           of
           may
           be
           between
           many
           or
           no
           ?
        
         
           Sir
           (
           answered
           I
           )
           a
           man
           cannot
           in
           truth
           be
           friend
           to
           many
           at
           once
           ,
           in
           this
           degree
           of
           friendship
           which
           we
           are
           treating
           of
           .
           For
           since
           the
           worker
           of
           this
           fast
           friendship
           ,
           is
           the
           likenes
           of
           minds
           and
           conditions
           .
           As
           there
           is
           a
           variety
           of
           faces
           infinite
           ,
           insomuch
           as
           it
           is
           a
           very
           rare
           thing
           
           to
           find
           two
           altogether
           like
           the
           one
           to
           the
           other
           :
           so
           falleth
           it
           out
           likewise
           in
           minds
           :
           and
           the
           saying
           is
           ,
           that
           one
           mind
           ruleth
           two
           bodies
           ,
           and
           not
           mo
           ;
           according
           to
           which
           saying
           ,
           friendship
           cannot
           be
           in
           perfection
           betweene
           many
           .
           The
           reason
           wherof
           may
           be
           ,
           that
           loue
           and
           true
           affection
           being
           the
           most
           excellent
           thing
           among
           the
           effects
           of
           friendship
           ,
           and
           things
           excellent
           being
           rare
           ,
           therfore
           true
           friendship
           is
           so
           rare
           ,
           as
           not
           onely
           in
           our
           age
           ,
           but
           also
           in
           all
           ages
           past
           ,
           we
           find
           scarce
           two
           or
           three
           couples
           of
           friends
           to
           be
           recorded
           .
           Neither
           can
           a
           man
           indeed
           deuide
           his
           loue
           into
           many
           shares
           ,
           without
           impairing
           it
           ;
           nor
           giue
           like
           helpe
           ,
           vse
           like
           conuersation
           ,
           or
           do
           other
           friendly
           offices
           toward
           many
           ,
           which
           are
           needfull
           ,
           and
           required
           betweene
           two
           fast
           friends
           ,
           such
           as
           we
           speake
           of
           .
        
         
           I
           cannot
           tell
           (
           sayd
           sir
           
             Robert
             Dillon
          
           )
           why
           you
           make
           friendship
           so
           rare
           a
           matter
           ,
           when
           dayly
           example
           sheweth
           vs
           ,
           that
           there
           are
           many
           men
           who
           haue
           many
           friends
           .
           Let
           vs
           consider
           priuatly
           or
           publikely
           our
           owne
           acquaintances
           ,
           and
           we
           shall
           see
           so
           many
           kind
           offices
           of
           friendship
           stirring
           ,
           as
           it
           may
           be
           thought
           ,
           the
           auncient
           times
           brought
           forth
           men
           more
           sauage
           &
           vnfit
           for
           amity
           ;
           or
           else
           that
           our
           times
           are
           happier
           in
           that
           point
           then
           theirs
           .
           I
           remember
           yet
           that
           I
           haue
           read
           of
           Epaminondas
           ,
           how
           he
           was
           wont
           to
           say
           ,
           that
           a
           man
           shold
           not
           come
           home
           from
           the
           pallace
           vntill
           he
           had
           purchased
           some
           friends
           .
           The
           like
           is
           written
           of
           Scipio
           the
           yonger
           ,
           who
           affirmed
           that
           the
           firmest
           and
           most
           profitable
           possession
           that
           a
           man
           could
           haue
           in
           this
           world
           ,
           was
           the
           hauing
           of
           many
           friends
           .
           Also
           the
           Emperour
           Traian
           was
           accustomed
           to
           say
           ,
           that
           he
           accounted
           that
           day
           lost
           wherein
           he
           had
           not
           gotten
           one
           friend
           .
        
         
           All
           this
           (
           said
           I
           )
           is
           true
           :
           but
           many
           are
           friends
           in
           name
           ,
           who
           whē
           they
           be
           put
           to
           trial
           proue
           nothing
           so
           .
           And
           therfore
           was
           it
           said
           ,
           that
           there
           were
           many
           apparances
           &
           sorts
           
           of
           friendship
           ,
           which
           properly
           are
           not
           to
           be
           esteemed
           true
           friendship
           ,
           but
           are
           rather
           to
           be
           termed
           ciuil
           beneuolence
           ,
           or
           publike
           friendship
           ;
           being
           a
           certaine
           generall
           loue
           ,
           which
           the
           nature
           of
           man
           ,
           and
           the
           communion
           of
           countries
           breedeth
           of
           it selfe
           .
           And
           this
           loue
           maketh
           one
           man
           courteous
           ,
           gracious
           ,
           and
           affable
           to
           another
           ,
           if
           he
           degenerate
           not
           from
           his
           owne
           nature
           which
           hath
           framed
           him
           sociable
           ;
           it
           maketh
           him
           apt
           to
           help
           ,
           and
           ready
           to
           defend
           ,
           and
           to
           vse
           all
           the
           offices
           of
           humanitie
           and
           beneuolence
           that
           become
           him
           towards
           all
           men
           :
           but
           specially
           towards
           such
           as
           either
           countrey
           ,
           neighbourhood
           ,
           likenesse
           of
           exercises
           or
           delights
           ,
           or
           such
           like
           things
           haue
           vnited
           and
           knit
           together
           .
           All
           which
           breed
           rather
           an
           accidentall
           then
           a
           sound
           and
           true
           friendship
           .
           For
           among
           many
           such
           ,
           few
           will
           be
           found
           that
           will
           expose
           themselues
           to
           perils
           or
           dangers
           for
           their
           friends
           ,
           or
           in
           respect
           of
           their
           friends
           safetie
           will
           set
           light
           by
           their
           goods
           ,
           yea
           their
           owne
           liues
           ,
           as
           these
           few
           recorded
           in
           auncient
           writings
           haue
           done
           .
           This
           made
           
             Demetrius
             Falareus
          
           to
           say
           ,
           that
           true
           friends
           went
           willingly
           to
           be
           partakers
           of
           their
           friends
           prosperity
           if
           they
           were
           called
           therunto
           :
           but
           that
           if
           aduersitie
           or
           misfortune
           did
           befal
           them
           ,
           they
           taried
           not
           then
           to
           be
           called
           ,
           but
           ran
           of
           themselues
           to
           offer
           their
           helpe
           and
           comfort
           .
           And
           Anacarsis
           esteemed
           one
           good
           friend
           worth
           many
           common
           &
           ordinary
           ,
           such
           as
           we
           dayly
           see
           called
           friends
           ,
           either
           for
           countries
           sake
           ,
           or
           because
           they
           keepe
           company
           together
           in
           trauell
           by
           land
           or
           sea
           ,
           or
           traffike
           ,
           or
           serue
           together
           in
           the
           warres
           ,
           or
           such
           like
           occasions
           :
           all
           which
           are
           in
           truth
           but
           shadowes
           rather
           of
           friendship
           ,
           then
           friendship
           indeed
           .
           A
           friend
           is
           not
           so
           easily
           to
           be
           discerned
           ,
           but
           that
           a
           man
           must
           (
           as
           the
           prouerbe
           saith
           )
           eate
           a
           bushell
           of
           salt
           with
           him
           before
           he
           account
           him
           a
           true
           friend
           .
           Wherupon
           followeth
           ,
           that
           there
           can
           be
           no
           perfect
           friendship
           ,
           
           but
           after
           long
           experience
           and
           conuersation
           .
           Plato
           respecting
           this
           ,
           said
           ,
           that
           friendship
           was
           an
           habit
           gotten
           by
           loue
           long
           time
           growne
           :
           and
           in
           another
           place
           ,
           that
           it
           was
           an
           inueterate
           loue
           ,
           which
           is
           all
           one
           ;
           to
           wit
           ,
           that
           it
           must
           be
           purchased
           ,
           and
           confirmed
           by
           long
           tract
           of
           time
           .
           Neuertheles
           though
           loue
           be
           the
           meane
           to
           knit
           friendship
           ,
           yet
           is
           it
           not
           friendship
           it selfe
           ,
           but
           the
           roote
           rather
           of
           the
           same
           .
           And
           as
           without
           the
           root
           nothing
           can
           prosper
           nor
           grow
           :
           so
           without
           loue
           no
           friendship
           can
           prosper
           .
           Thus
           then
           you
           may
           vnderstand
           ,
           that
           true
           friendship
           is
           not
           gotten
           by
           publike
           meetings
           ,
           walkings
           or
           trading
           ,
           nor
           in
           one
           day
           or
           two
           ;
           and
           that
           all
           sorts
           of
           beneuolence
           or
           mutuall
           offices
           of
           courtesie
           and
           ciuilitie
           ,
           or
           euery
           shew
           of
           loue
           maketh
           not
           vp
           a
           friendship
           .
           For
           once
           againe
           I
           will
           tell
           you
           that
           friendship
           is
           so
           excellent
           a
           thing
           as
           it
           cannot
           be
           in
           perfection
           ,
           but
           onely
           betweene
           two
           good
           and
           vertuous
           men
           of
           like
           commendable
           life
           and
           behauiour
           .
           That
           it
           is
           the
           greatest
           externall
           good
           that
           can
           be
           purchased
           in
           this
           life
           ,
           and
           that
           it
           is
           the
           same
           which
           Aristotle
           said
           was
           more
           needfull
           then
           iustice
           ,
           and
           therefore
           highly
           to
           be
           prised
           of
           the
           man
           that
           laboured
           for
           ciuill
           happinesse
           .
           Who
           although
           he
           haue
           all
           those
           exteriour
           goods
           which
           appertaine
           to
           ciuil
           life
           ,
           as
           wealth
           ,
           health
           ,
           children
           ,
           and
           such
           like
           ,
           without
           which
           Aristotle
           holdeth
           that
           no
           man
           can
           be
           perfectly
           happie
           in
           this
           world
           ,
           yet
           if
           he
           want
           friends
           ,
           he
           lacketh
           a
           principal
           instrument
           for
           his
           felicitie
           ;
           not
           only
           in
           respect
           of
           the
           many
           benefits
           which
           friends
           bring
           with
           thē
           ,
           but
           chiefly
           for
           the
           delight
           of
           his
           own
           vertuous
           operatiōs
           ,
           and
           the
           exercise
           of
           the
           like
           with
           them
           ,
           when
           they
           shall
           be
           induced
           by
           him
           to
           vertuous
           actions
           :
           which
           breedeth
           an
           vnspeakable
           contentment
           .
           Besides
           that
           ,
           solitarinesse
           bereaueth
           a
           man
           of
           the
           sweetest
           part
           of
           his
           life
           that
           is
           the
           conuersation
           among
           friends
           ,
           increasing
           the
           contentation
           
           of
           a
           happie
           man
           ,
           as
           he
           is
           to
           be
           a
           ciuill
           man
           :
           for
           of
           that
           other
           solitarinesse
           which
           appertaineth
           to
           contemplation
           ,
           this
           place
           serueth
           not
           to
           speake
           .
           Wee
           may
           therefore
           right
           well
           conclude
           ,
           that
           without
           friendship
           a
           man
           cannot
           haue
           his
           ciuill
           felicitie
           accomplished
           .
           But
           if
           I
           should
           say
           all
           that
           might
           be
           said
           concerning
           friendship
           ,
           I
           should
           be
           too
           long
           ;
           neither
           would
           I
           haue
           said
           so
           much
           thereof
           ,
           had
           it
           not
           bin
           to
           shew
           you
           ,
           how
           solitarinesse
           cannot
           serue
           the
           turne
           of
           him
           that
           would
           be
           happie
           in
           this
           life
           .
           Wherfore
           companie
           being
           necessary
           to
           felicitie
           ,
           will
           minister
           vnto
           the
           happie
           man
           occasions
           to
           vse
           his
           liberalitie
           :
           for
           sweete
           and
           pleasing
           conuersation
           ,
           and
           to
           supply
           the
           wants
           &
           necessities
           of
           friends
           ,
           is
           the
           true
           &
           comfortable
           sauce
           to
           friendship
           .
           It
           will
           make
           him
           to
           shew
           the
           greatnes
           of
           his
           courage
           in
           great
           things
           ,
           guided
           alwayes
           by
           iudgement
           and
           reason
           ,
           and
           to
           direct
           all
           his
           actions
           to
           the
           mark
           of
           honour
           ,
           a
           thing
           esteemed
           (
           as
           we
           haue
           said
           )
           among
           all
           others
           the
           greatest
           externall
           good
           :
           not
           that
           he
           shal
           set
           honor
           for
           his
           end
           (
           for
           that
           he
           knoweth
           would
           be
           vnfitting
           )
           but
           honorable
           and
           vertuous
           actions
           ,
           contenting
           himselfe
           that
           honor
           be
           the
           reward
           of
           them
           ,
           and
           vertue
           be
           the
           hire
           for
           her selfe
           .
           For
           to
           her
           ,
           others
           will
           giue
           honour
           as
           to
           a
           diuine
           thing
           ,
           wheresoeuer
           they
           shall
           see
           her
           .
           But
           Magnanimitie
           is
           not
           a
           vertue
           fit
           for
           euery
           man
           ,
           but
           for
           such
           onely
           as
           are
           furnished
           with
           all
           other
           vertues
           ,
           and
           among
           vertuous
           men
           are
           esteemed
           in
           the
           highest
           degree
           .
           And
           he
           that
           is
           not
           such
           a
           man
           ,
           and
           will
           yet
           make
           a
           shew
           of
           Magnanimitie
           ,
           will
           be
           but
           laughed
           at
           and
           scorned
           ,
           because
           vice
           and
           Magnanimitie
           ,
           for
           the
           contrarietie
           that
           is
           betweene
           them
           ,
           cannot
           dwell
           together
           in
           any
           wise
           ;
           the
           one
           deseruing
           all
           honour
           ,
           and
           the
           other
           all
           reproch
           &
           blame
           .
           For
           Magnanimitie
           produceth
           effects
           agreeable
           to
           all
           the
           rest
           of
           the
           vertues
           ,
           which
           is
           the
           cause
           that
           so
           singular
           a
           gift
           
           of
           the
           mind
           is
           not
           attained
           but
           with
           great
           difficultie
           :
           but
           the
           more
           trauell
           is
           taken
           in
           getting
           it
           ,
           the
           greater
           is
           the
           praise
           to
           him
           that
           hath
           purchased
           the
           same
           .
           He
           that
           is
           adorned
           with
           this
           vertue
           ,
           ioyeth
           when
           great
           honours
           fall
           vpon
           him
           ,
           he
           little
           esteemeth
           any
           perill
           ,
           when
           honestie
           inuiteth
           him
           thereunto
           ,
           and
           not
           anger
           ,
           nor
           fury
           ,
           nor
           desire
           of
           reuenge
           ,
           nor
           onely
           respect
           of
           honour
           .
           In
           matter
           of
           riches
           he
           alwayes
           obserueth
           a
           due
           temper
           as
           wel
           as
           the
           liberall
           man
           ,
           whom
           he
           excelleth
           in
           this
           ,
           that
           the
           Magnanimous
           man
           exerciseth
           his
           vertue
           in
           high
           matters
           that
           beare
           with
           them
           dignitie
           and
           importance
           ;
           whereas
           the
           liberall
           man
           is
           busied
           in
           things
           of
           lesse
           moment
           .
           He
           hath
           also
           a
           due
           regard
           concerning
           honours
           ,
           in
           the
           purchase
           whereof
           he
           is
           not
           iniurious
           or
           threatning
           ,
           nor
           puffed
           vp
           with
           pride
           or
           ambition
           ,
           but
           knowing
           right
           well
           that
           who
           so
           offereth
           iniury
           to
           another
           ,
           cannot
           be
           rightly
           called
           Magnanimous
           ,
           he
           abstaineth
           from
           doing
           any
           :
           and
           if
           any
           man
           haue
           offered
           him
           iniurie
           ,
           he
           holdeth
           it
           for
           the
           greatest
           and
           honorablest
           reuenge
           to
           forgiue
           ,
           though
           he
           haue
           the
           partie
           in
           his
           power
           ,
           &
           may
           satisfie
           himselfe
           ;
           and
           thinketh
           that
           the
           greatest
           displeasure
           he
           can
           worke
           to
           his
           enemy
           ,
           is
           to
           shew
           himselfe
           euermore
           garnished
           with
           vertue
           .
           Moreouer
           ,
           he
           is
           alwayes
           higher
           then
           his
           fortune
           ,
           be
           it
           neuer
           so
           great
           ,
           and
           be
           she
           neuer
           so
           contrary
           she
           cannot
           ouerthrow
           him
           .
           He
           will
           neuer
           refuse
           to
           spend
           his
           life
           (
           though
           it
           be
           deere
           vnto
           him
           ,
           knowing
           his
           owne
           worth
           )
           for
           the
           defence
           of
           his
           countrey
           ,
           of
           his
           friends
           ,
           of
           his
           parents
           ,
           of
           his
           religion
           ,
           or
           for
           Gods
           cause
           ,
           with
           whom
           he
           is
           continually
           in
           thought
           ,
           though
           he
           be
           bodily
           here
           below
           on
           earth
           conuersant
           among
           men
           ,
           neuer
           busied
           in
           base
           conceits
           or
           imaginations
           .
           His
           reputation
           is
           so
           deere
           vnto
           him
           ,
           as
           he
           wil
           sooner
           loose
           his
           life
           ,
           then
           spot
           it
           by
           any
           vile
           act
           :
           wherefore
           if
           he
           be
           in
           the
           field
           with
           his
           armes
           for
           any
           
           the
           causes
           before
           said
           ,
           he
           neuer
           turneth
           his
           backe
           to
           flie
           ,
           but
           fighteth
           with
           a
           firme
           resolution
           ,
           either
           to
           ouercome
           or
           die
           .
           He
           is
           much
           more
           ready
           to
           bestow
           a
           good
           turne
           or
           benefite
           then
           to
           receiue
           it
           ;
           holding
           that
           it
           is
           more
           honorable
           for
           a
           man
           to
           part
           with
           his
           goods
           ,
           then
           to
           take
           at
           any
           other
           mans
           hand
           :
           neuertheles
           if
           he
           chance
           to
           receiue
           any
           profite
           or
           commoditie
           by
           any
           other
           ,
           he
           layeth
           it
           vp
           carefully
           in
           his
           remembrance
           ,
           and
           neuer
           thinketh
           himself
           out
           of
           debt
           vntil
           he
           hath
           requited
           it
           double
           at
           the
           least
           .
           A
           propertie
           well
           becomming
           a
           diuine
           mind
           rather
           then
           an
           humane
           :
           for
           of
           al
           others
           Ingratitude
           is
           the
           vilest
           &
           abhominablest
           vice
           ,
           which
           among
           the
           Persians
           was
           seuerely
           punished
           .
           A
           vice
           that
           may
           be
           accounted
           not
           onely
           contrary
           to
           honestie
           ,
           but
           also
           a
           cruell
           beastlinesse
           .
           The
           Comike
           Poet
           saith
           ,
           that
           wicked
           is
           the
           man
           that
           knoweth
           how
           to
           receiue
           a
           benefit
           ,
           but
           not
           to
           recompēce
           the
           same
           .
           Which
           sentence
           is
           in
           effect
           also
           in
           Euripides
           ,
           who
           sayth
           ,
           that
           he
           who
           forgetteth
           benefits
           receiued
           ,
           can
           neuer
           be
           reputed
           of
           an
           honest
           or
           generous
           mind
           .
           Our
           Christian
           writers
           haue
           said
           ,
           that
           it
           is
           enemie
           to
           grace
           ,
           enemie
           to
           our
           saluation
           ,
           to
           our
           life
           ,
           &
           all
           ciuill
           societie
           .
           And
           accordingly
           Seneca
           was
           of
           opinion
           ,
           that
           no
           vice
           was
           more
           contrary
           to
           humanitie
           ,
           or
           did
           sooner
           dissolue
           the
           vnitie
           of
           mens
           minds
           then
           ingratitude
           ,
           more
           abhominable
           before
           God
           ,
           or
           more
           odious
           to
           al
           vertuous
           &
           honest
           minds
           .
           But
           amōg
           vngrateful
           wretches
           ,
           he
           that
           sheweth
           ingratitude
           towards
           those
           that
           haue
           instructed
           him
           in
           learning
           and
           vertue
           ,
           opening
           to
           him
           the
           gate
           by
           which
           he
           must
           enter
           to
           attain
           to
           his
           felicitie
           ,
           is
           the
           most
           beastly
           of
           all
           others
           :
           for
           that
           to
           them
           he
           ought
           to
           haue
           more
           regard
           then
           to
           his
           owne
           father
           ,
           from
           whom
           though
           he
           hath
           his
           being
           ,
           yet
           from
           the
           other
           he
           hath
           his
           well
           being
           ,
           and
           is
           made
           fit
           and
           capable
           of
           dignitie
           and
           honour
           by
           the
           meane
           of
           vertue
           .
           And
           as
           
           gratitude
           or
           thankfulnes
           is
           the
           ornament
           of
           all
           other
           vertues
           ,
           from
           which
           proceedeth
           the
           loue
           between
           the
           child
           and
           the
           parent
           ,
           betweene
           the
           scholer
           and
           his
           master
           ,
           the
           charitie
           towards
           our
           countrey
           ,
           the
           honor
           toward
           God
           ,
           the
           friendship
           betweene
           men
           ,
           and
           the
           reuerence
           towards
           our
           superiours
           :
           so
           no
           doubt
           ingratitude
           cannot
           be
           but
           directly
           contrary
           to
           all
           these
           ,
           and
           therefore
           the
           foulest
           of
           al
           other
           vices
           ;
           from
           which
           all
           the
           euils
           in
           the
           world
           proceed
           ,
           to
           the
           perpetuall
           infamie
           of
           him
           that
           is
           vnthankful
           .
           Neither
           is
           it
           to
           be
           wondred
           ,
           that
           such
           men
           (
           like
           infernall
           furies
           )
           cast
           behind
           them
           Religion
           ,
           pietie
           ,
           loue
           ,
           faith
           ,
           all
           goodnes
           ,
           iustice
           ,
           and
           humanitie
           it selfe
           ,
           seeking
           like
           rauenous
           wolues
           to
           liue
           and
           feed
           vpon
           the
           bloud
           of
           other
           men
           .
           Not
           onely
           from
           priuate
           houses
           therefore
           ,
           but
           from
           Cities
           and
           Common-weales
           ,
           ought
           this
           pestiferous
           generation
           to
           be
           carefully
           banished
           ,
           as
           an
           infection
           among
           people
           ,
           &
           the
           ruine
           of
           al
           conuersatiō
           ,
           lest
           their
           contagion
           spred
           that
           same
           euil
           ouer
           all
           the
           rest
           .
           Pythagoras
           ,
           who
           was
           the
           first
           that
           euer
           was
           called
           a
           Philosopher
           (
           which
           is
           as
           much
           as
           to
           say
           ,
           a
           louer
           of
           wisedome
           ,
           and
           consequently
           of
           truth
           )
           did
           forbid
           all
           men
           to
           lodge
           an
           vnthankfull
           man
           vnder
           his
           roofe
           .
           And
           because
           the
           Swallow
           (
           as
           Plutarke
           saith
           )
           betokeneth
           ingratitude
           ,
           he
           would
           not
           haue
           them
           to
           be
           suffered
           to
           nestle
           in
           a
           house
           .
           And
           to
           say
           truly
           ,
           such
           men
           are
           worse
           then
           the
           most
           sauage
           and
           cruell
           beasts
           of
           the
           field
           :
           for
           of
           the
           gratitude
           of
           some
           of
           them
           ,
           euen
           the
           fiercest
           ,
           many
           most
           notable
           examples
           haue
           bin
           recorded
           ;
           namely
           this
           :
           One
           Elpi
           a
           dweller
           in
           the
           I
           le
           of
           Samos
           ,
           who
           traded
           into
           Afrike
           ,
           comming
           with
           his
           ship
           on
           that
           coast
           ,
           went
           a
           shore
           ,
           where
           he
           met
           a
           Lion
           ,
           in
           whose
           teeth
           a
           bone
           of
           some
           beast
           stucke
           in
           such
           sort
           as
           he
           could
           not
           close
           his
           mouth
           ,
           or
           make
           any
           shift
           to
           eate
           :
           Elpi
           pittying
           the
           beast
           ,
           who
           seemed
           to
           craue
           at
           his
           hands
           releefe
           ,
           tooke
           out
           the
           
           bone
           ,
           and
           so
           deliuered
           him
           of
           that
           mischiefe
           .
           But
           this
           thankfull
           Lion
           failed
           not
           euery
           day
           after
           so
           long
           as
           his
           ship
           lay
           there
           at
           rode
           to
           bring
           him
           duly
           his
           share
           of
           what
           prey
           soeuer
           he
           tooke
           ,
           which
           was
           sufficient
           to
           feed
           him
           and
           all
           his
           company
           .
           Yea
           euen
           among
           serpents
           we
           reade
           examples
           of
           thankfulnesse
           :
           for
           it
           is
           written
           ,
           that
           a
           certaine
           child
           brought
           vp
           a
           young
           serpent
           ,
           and
           fed
           it
           familiarly
           a
           long
           time
           ;
           but
           when
           it
           was
           growne
           great
           ,
           one
           day
           following
           the
           instinct
           of
           nature
           ,
           it
           left
           the
           child
           and
           went
           to
           the
           woods
           .
           It
           happened
           that
           some
           while
           after
           that
           child
           being
           become
           now
           meete
           to
           trauell
           ,
           passing
           thorough
           a
           wood
           was
           assaulted
           by
           robbers
           ,
           who
           hauing
           taken
           him
           were
           purposed
           to
           haue
           slaine
           him
           :
           but
           he
           with
           pittifull
           voice
           intreating
           and
           crying
           to
           them
           that
           they
           should
           spare
           his
           life
           ,
           the
           same
           serpent
           (
           who
           by
           chance
           was
           then
           neere
           at
           hand
           )
           heard
           his
           crie
           ,
           and
           knowing
           his
           voice
           ,
           came
           suddenly
           out
           with
           such
           fury
           vpon
           the
           theeues
           ,
           that
           they
           were
           glad
           to
           take
           their
           heeles
           ,
           and
           to
           leaue
           the
           yong
           man
           there
           to
           saue
           themselues
           ,
           who
           by
           the
           thankfulnesse
           of
           the
           serpent
           was
           thus
           saued
           .
           But
           because
           you
           may
           haply
           make
           doubt
           of
           these
           histories
           ,
           supposing
           them
           to
           be
           old
           and
           fabulous
           ,
           giue
           me
           leaue
           (
           besides
           mine
           author
           )
           to
           recite
           vnto
           you
           a
           strange
           example
           of
           gratitude
           in
           a
           beast
           ,
           which
           I
           haue
           vnderstood
           from
           a
           person
           of
           such
           credite
           ,
           as
           I
           dare
           auouch
           it
           for
           a
           truth
           ,
           since
           himselfe
           affirmed
           that
           he
           knew
           the
           gentleman
           in
           the
           west
           country
           of
           England
           ,
           to
           whom
           the
           thing
           happened
           euen
           of
           late
           yeeres
           .
           This
           gentleman
           had
           a
           mastiffe
           ,
           which
           he
           made
           much
           account
           of
           because
           he
           was
           very
           faire
           and
           hardie
           ,
           and
           therefore
           cherished
           him
           so
           as
           as
           his
           neighbours
           tooke
           knowledge
           of
           his
           affection
           to
           the
           dogge
           :
           in
           respect
           whereof
           ,
           though
           they
           receiued
           harme
           from
           him
           (
           for
           I
           must
           tel
           you
           he
           had
           a
           qualitie
           to
           worry
           sheepe
           by
           night
           )
           yet
           sought
           they
           no
           
           redresse
           ,
           but
           by
           complaint
           to
           the
           master
           ,
           who
           in
           no
           case
           could
           be
           induced
           to
           beleeue
           that
           his
           dogge
           had
           that
           qualitie
           ,
           so
           cunning
           was
           he
           to
           take
           his
           times
           and
           to
           hide
           his
           fault
           .
           Howbeit
           vpon
           the
           renewing
           of
           complaints
           he
           caused
           a
           muzzle
           to
           be
           made
           ,
           and
           euery
           night
           to
           be
           put
           on
           his
           dogs
           head
           ;
           supposing
           thereby
           to
           be
           not
           onely
           assured
           himself
           ,
           but
           to
           satisfie
           his
           neighbours
           also
           ,
           that
           it
           was
           not
           he
           that
           committed
           those
           outrages
           .
           But
           for
           all
           this
           ,
           neither
           the
           harme
           nor
           the
           complaints
           were
           stopped
           ;
           for
           this
           dog
           had
           gotten
           the
           knack
           with
           his
           feet
           to
           pull
           off
           his
           muzzle
           ,
           and
           then
           going
           abroade
           to
           do
           his
           feate
           ,
           at
           his
           returne
           he
           would
           thrust
           his
           head
           into
           the
           muzzle
           againe
           ,
           in
           such
           sort
           as
           any
           man
           would
           haue
           freed
           him
           of
           any
           such
           fact
           .
           Yet
           no
           other
           dogge
           being
           neere
           to
           do
           the
           like
           but
           he
           ,
           and
           still
           the
           harme
           being
           freshly
           done
           ,
           his
           master
           once
           resolued
           to
           watch
           his
           dogge
           a
           whole
           night
           to
           satisfie
           himselfe
           and
           his
           neighbours
           of
           the
           truth
           :
           which
           thing
           he
           did
           so
           discreetly
           ,
           as
           he
           discouered
           his
           dogs
           subtiltie
           ,
           and
           saw
           him
           vnmuzzle
           himselfe
           ,
           go
           abroade
           ,
           and
           returne
           so
           cleaned
           as
           no
           spot
           of
           bloud
           could
           be
           discerned
           about
           him
           ,
           and
           thrusting
           his
           head
           into
           his
           muzzle
           to
           lie
           him
           downe
           as
           if
           he
           had
           bin
           free
           from
           any
           such
           offence
           .
           The
           gentleman
           thus
           resolued
           of
           his
           dogges
           conditions
           ,
           went
           to
           bed
           ,
           and
           slept
           the
           rest
           of
           the
           night
           ;
           and
           the
           next
           morning
           coming
           downe
           ,
           he
           found
           his
           dogge
           lying
           in
           the
           hall
           ,
           and
           looking
           somewhat
           angerly
           vpon
           him
           ,
           he
           spoke
           these
           words
           ,
           Ah
           thou
           sheepbiter
           ,
           thou
           sheepbiter
           ,
           thou
           must
           be
           hanged
           ;
           and
           so
           indeed
           had
           purposed
           with
           himselfe
           to
           haue
           had
           him
           executed
           .
           But
           whiles
           he
           was
           busied
           in
           some
           household
           affaires
           ,
           the
           dog
           stole
           out
           of
           doores
           and
           ran
           away
           ;
           so
           as
           when
           his
           master
           gaue
           order
           how
           he
           should
           be
           hanged
           ,
           he
           was
           no
           where
           to
           be
           found
           .
           And
           these
           circumstances
           of
           the
           tale
           I
           haue
           the
           rather
           related
           ,
           that
           you
           may
           
           wonder
           at
           the
           vnderstanding
           of
           this
           beast
           .
           Now
           for
           his
           gratitude
           ,
           thus
           it
           fell
           out
           :
           Some
           two
           yeeres
           after
           or
           lesse
           that
           he
           was
           thus
           runne
           away
           to
           escape
           hanging
           ,
           it
           was
           the
           gentlemans
           chance
           vpon
           some
           occasions
           to
           trauell
           on
           foote
           through
           the
           countrey
           ,
           and
           in
           a
           certaine
           wood
           fit
           for
           such
           purposes
           ,
           he
           met
           two
           tinkers
           that
           set
           vpon
           him
           suddenly
           to
           rob
           him
           :
           these
           two
           tinkers
           had
           with
           them
           a
           mastiffe
           that
           caried
           their
           packes
           ,
           as
           many
           in
           England
           do
           ;
           which
           dog
           when
           in
           the
           fight
           (
           for
           the
           gentleman
           defended
           himselfe
           manfully
           )
           he
           had
           knowne
           either
           by
           his
           voice
           or
           otherwise
           his
           old
           master
           ,
           he
           ranged
           himselfe
           to
           his
           partie
           ,
           and
           set
           vpon
           his
           latter
           masters
           so
           fiercely
           ,
           that
           they
           lost
           their
           courages
           ,
           and
           being
           wounded
           ran
           away
           :
           and
           then
           the
           gentleman
           also
           refigured
           his
           old
           seruant
           ,
           by
           whose
           meanes
           he
           was
           deliuered
           from
           so
           great
           a
           danger
           ;
           and
           so
           tooke
           home
           his
           dog
           again
           ,
           who
           had
           in
           the
           meane
           time
           forgone
           his
           naughtie
           qualitie
           ,
           and
           was
           euer
           after
           much
           made
           of
           by
           his
           master
           as
           he
           right
           well
           deserued
           .
           How
           shamefull
           a
           thing
           is
           it
           therefore
           to
           man
           ,
           that
           brute
           beasts
           should
           giue
           him
           examples
           of
           gratitude
           ;
           and
           he
           cōtrariwise
           ,
           on
           whom
           God
           hath
           bestowed
           so
           great
           a
           gift
           as
           reason
           to
           discerne
           the
           good
           from
           the
           bad
           ,
           should
           rather
           follow
           the
           example
           of
           the
           worst
           sort
           of
           beasts
           in
           doing
           ill
           ,
           then
           of
           such
           as
           by
           naturall
           instinct
           shew
           him
           the
           way
           to
           goodnesse
           ?
           For
           the
           vngratefull
           man
           is
           of
           the
           nature
           of
           the
           wolfe
           ,
           of
           whom
           it
           is
           written
           ,
           that
           being
           suckled
           when
           it
           was
           yong
           by
           an
           Ewe
           ;
           when
           it
           grew
           great
           ,
           in
           recompence
           of
           his
           nourishment
           he
           deuoured
           her
           :
           declaring
           that
           the
           wickednes
           of
           the
           vnthankfull
           person
           cannot
           be
           ouercome
           by
           any
           benefits
           ,
           be
           they
           neuer
           so
           great
           .
           But
           of
           this
           abhominable
           vice
           we
           haue
           said
           enough
           ,
           and
           more
           then
           needed
           ,
           but
           that
           I
           was
           willing
           to
           giue
           you
           to
           vnderstand
           ,
           how
           farre
           it
           ought
           to
           be
           from
           him
           that
           is
           vertuous
           ,
           
           and
           would
           be
           raysed
           to
           the
           reputation
           of
           a
           magnanimous
           man
           :
           of
           whom
           returning
           to
           speake
           ,
           thus
           much
           is
           to
           be
           added
           ,
           that
           he
           vseth
           himselfe
           and
           all
           his
           abilitie
           euermore
           with
           greatnesse
           of
           courage
           ,
           spending
           when
           occasion
           serueth
           magnifically
           ,
           in
           workes
           worthy
           admiration
           ,
           and
           in
           helping
           of
           others
           honorably
           .
           Towards
           all
           men
           he
           is
           courteous
           ,
           gentle
           ,
           and
           affable
           ,
           neuer
           giuing
           occasion
           of
           offence
           or
           mislike
           in
           his
           conuersation
           :
           such
           due
           regard
           he
           hath
           to
           place
           ,
           time
           ,
           persons
           ,
           and
           other
           circumstances
           ,
           so
           as
           he
           neuer
           doth
           anything
           vnseemely
           or
           vnworthy
           himselfe
           .
           And
           so
           he
           tempereth
           pleasantnesse
           with
           grauitie
           ,
           benignitie
           with
           dignitie
           ,
           that
           to
           the
           humble
           he
           neuer
           seemeth
           proud
           ,
           nor
           to
           the
           great
           ones
           neuer
           base
           or
           demisse
           :
           but
           valewing
           him
           neither
           more
           nor
           lesse
           then
           he
           is
           worth
           ,
           insisteth
           still
           vpon
           truth
           ,
           discouering
           himselfe
           modestly
           and
           decently
           as
           he
           is
           indeed
           a
           man
           of
           vertue
           ,
           and
           with
           graue
           ,
           yet
           gentle
           speeches
           giuing
           satisfaction
           to
           all
           persons
           of
           what
           degree
           soeuer
           .
           And
           finally
           in
           all
           his
           actions
           and
           behauior
           he
           taketh
           great
           heed
           that
           he
           commit
           not
           any
           thing
           whereby
           he
           may
           haue
           cause
           to
           die
           his
           cheeke
           with
           the
           purple
           blush
           ;
           but
           euermore
           deserue
           of
           all
           men
           praise
           and
           commendation
           .
        
         
           If
           I
           should
           not
           interrupt
           ,
           or
           prolong
           your
           discourse
           too
           much
           ,
           I
           would
           be
           glad
           (
           said
           Captaine
           Norreis
           )
           to
           learne
           what
           is
           the
           cause
           that
           shamefastnesse
           maketh
           the
           red
           colour
           come
           into
           a
           mans
           face
           ,
           and
           that
           feare
           doth
           make
           him
           pale
           ?
        
         
           The
           reason
           is
           (
           said
           I
           )
           because
           shamefastnes
           springeth
           in
           vs
           for
           some
           thing
           that
           we
           thinke
           blame-worthy
           :
           and
           the
           minde
           finding
           that
           what
           is
           to
           be
           reprehended
           in
           vs
           ,
           commeth
           from
           abroade
           ,
           it
           seeketh
           to
           hide
           the
           fault
           committed
           ,
           and
           to
           auoide
           the
           reproch
           thereof
           ,
           by
           setting
           that
           colour
           on
           our
           face
           as
           a
           maske
           to
           defend
           vs
           withall
           .
           And
           
           albeit
           that
           shamefastnesse
           or
           blushing
           seeme
           to
           be
           a
           certaine
           still
           confession
           of
           the
           fault
           ,
           yet
           it
           carieth
           with
           it
           such
           a
           grace
           ,
           as
           passeth
           not
           without
           commendation
           ,
           specially
           in
           youth
           ,
           as
           hath
           bin
           said
           .
           But
           feare
           which
           proceedeth
           from
           imagination
           of
           some
           euill
           to
           come
           ,
           and
           is
           at
           hand
           ,
           maketh
           the
           mind
           which
           conceiueth
           it
           to
           startle
           ,
           and
           looking
           about
           for
           meanes
           of
           defence
           ,
           it
           calleth
           al
           the
           bloud
           into
           the
           innermost
           parts
           ,
           specially
           to
           the
           heart
           ,
           as
           the
           chiefe
           fort
           or
           castle
           ;
           whereby
           the
           exterior
           parts
           being
           abandoned
           and
           depriued
           of
           heate
           ,
           and
           of
           that
           colour
           which
           it
           had
           from
           the
           bloud
           and
           the
           spirits
           ,
           there
           remaineth
           nothing
           but
           palenesse
           .
           And
           hereof
           it
           commeth
           to
           passe
           ,
           that
           we
           see
           such
           men
           as
           are
           surprised
           with
           feare
           ,
           to
           be
           not
           only
           pale
           ,
           but
           to
           tremble
           also
           ,
           as
           if
           their
           members
           would
           shake
           off
           from
           their
           bodies
           :
           euen
           as
           the
           leaues
           fall
           from
           the
           tree
           as
           soone
           as
           the
           the
           cold
           wether
           causeth
           the
           sappe
           to
           be
           called
           from
           the
           branches
           to
           the
           roote
           ,
           for
           the
           preseruation
           of
           the
           vertue
           vegetatiue
           .
           But
           such
           feare
           is
           vnseemly
           ,
           and
           a
           token
           of
           a
           cowardly
           mind
           ,
           and
           is
           seldom
           seene
           in
           men
           of
           valour
           .
           For
           they
           are
           neuer
           so
           suddenly
           ouertaken
           by
           any
           humane
           accident
           ,
           but
           that
           they
           are
           armed
           ,
           and
           know
           that
           their
           vertue
           is
           to
           be
           made
           knowne
           in
           fearfull
           and
           terrible
           occasions
           ,
           which
           are
           the
           very
           matter
           and
           subiect
           of
           their
           glory
           .
           Neither
           doth
           fortune
           with
           her
           smiling
           ,
           so
           assure
           thē
           ,
           but
           that
           they
           look
           for
           her
           frowning
           countenance
           to
           follow
           :
           and
           therefore
           in
           prosperity
           prepare
           thēselues
           for
           aduersity
           ;
           whereby
           when
           others
           fal
           vnder
           her
           strokes
           ,
           they
           not
           only
           feare
           her
           not
           ,
           but
           couragiously
           fight
           against
           her
           ,
           &
           ouercome
           her
           .
           Yet
           you
           must
           vnderstand
           that
           euery
           sort
           of
           feare
           is
           not
           reprochfull
           :
           for
           that
           feare
           which
           withholdeth
           men
           from
           doing
           euill
           ,
           or
           things
           that
           may
           breed
           them
           shame
           ,
           is
           worthy
           cōmendatiō
           :
           which
           made
           Xenophon
           to
           say
           that
           he
           was
           most
           fearful
           
           to
           do
           any
           thing
           that
           was
           dishonest
           .
           And
           much
           more
           commendable
           is
           that
           feare
           which
           groweth
           from
           the
           reuerence
           and
           respect
           we
           beare
           to
           God
           ,
           to
           our
           parents
           ,
           and
           our
           superiours
           :
           for
           that
           leades
           a
           man
           to
           goodnes
           ,
           whereas
           the
           other
           bringeth
           a
           man
           to
           all
           euill
           and
           wickednesse
           .
           And
           now
           hauing
           satisfied
           your
           demaund
           ,
           let
           me
           briefly
           runne
           through
           the
           rest
           of
           the
           vertues
           before
           mentioned
           in
           their
           order
           .
           Next
           therefore
           to
           Magnanimitie
           cometh
           the
           goodly
           vertue
           of
           Mansuetude
           ,
           being
           a
           meane
           betweene
           wrathfulnesse
           with
           desire
           of
           reuenge
           ,
           stirred
           vp
           in
           the
           irascible
           appetite
           in
           respect
           of
           some
           iniury
           done
           or
           supposed
           to
           be
           done
           ,
           and
           coldnesse
           or
           lacke
           of
           feeling
           of
           wrongs
           when
           they
           are
           offered
           :
           which
           coldnesse
           or
           insensibilitie
           of
           wrongs
           ,
           is
           by
           this
           vertue
           kindled
           or
           stirred
           vp
           to
           feele
           and
           mislike
           the
           iniuries
           which
           vnruly
           persons
           do
           oftentimes
           offer
           to
           men
           of
           vertue
           .
           For
           as
           it
           is
           necessary
           vpon
           many
           occasions
           to
           be
           angry
           ,
           not
           with
           intention
           to
           offend
           others
           ,
           but
           for
           the
           defence
           of
           a
           mans
           selfe
           ,
           and
           of
           those
           to
           whom
           he
           is
           tyed
           ,
           and
           specially
           of
           his
           reputation
           ,
           lest
           by
           being
           too
           dull
           and
           carelesse
           in
           regarding
           iniuries
           done
           vnto
           him
           ,
           he
           become
           apt
           to
           be
           ridden
           and
           depressed
           by
           euery
           ruffling
           companion
           :
           so
           to
           be
           either
           too
           sudden
           or
           outragious
           in
           anger
           ,
           and
           thereby
           to
           be
           incited
           to
           do
           any
           act
           contrary
           to
           reason
           ,
           cannot
           in
           any
           sort
           agree
           with
           vertue
           ,
           or
           become
           a
           gentleman
           .
           For
           to
           speak
           of
           that
           bearing
           which
           is
           vndertaken
           for
           Christian
           humilitie
           ,
           or
           feare
           of
           offending
           God
           ,
           appertaineth
           not
           to
           this
           place
           .
           This
           vertue
           then
           of
           Mansuetude
           ,
           is
           she
           that
           holdeth
           the
           reines
           in
           her
           hand
           ,
           to
           bridle
           the
           vehemency
           of
           anger
           ,
           shewing
           when
           ,
           where
           ,
           with
           whom
           ,
           for
           what
           cause
           ,
           how
           farre
           foorth
           ,
           and
           how
           long
           it
           is
           fit
           and
           conuenient
           to
           be
           angry
           ;
           and
           likewise
           to
           let
           them
           loose
           ,
           and
           to
           spurre
           forward
           the
           mind
           that
           is
           restie
           or
           slow
           in
           apprehending
           the
           
           iust
           causes
           of
           wrath
           ,
           with
           regard
           of
           like
           circumstances
           :
           directing
           the
           particular
           actions
           of
           the
           vertuous
           man
           in
           such
           cases
           according
           to
           reason
           ;
           to
           whom
           she
           ,
           as
           all
           other
           the
           vertues
           ,
           is
           to
           haue
           a
           continuall
           eye
           and
           regard
           in
           euery
           thing
           .
        
         
           Desire
           of
           Honor
           succeedeth
           next
           ,
           and
           is
           a
           vertue
           that
           is
           busied
           about
           the
           same
           subiect
           with
           Magnanimitie
           .
           For
           as
           the
           magnanimous
           man
           respecteth
           onely
           great
           and
           excessiue
           honors
           :
           so
           doth
           this
           vertue
           teach
           the
           meane
           in
           purchasing
           of
           smaller
           honours
           or
           dignities
           ,
           such
           as
           ciuill
           men
           of
           all
           sorts
           are
           to
           be
           employed
           in
           .
           For
           as
           there
           are
           some
           that
           seeke
           by
           all
           meanes
           possible
           to
           catch
           at
           euery
           shew
           of
           honor
           ,
           at
           euery
           office
           or
           degree
           that
           is
           to
           be
           gotten
           ,
           and
           spare
           not
           to
           vndergo
           any
           indignity
           ,
           or
           to
           try
           any
           base
           or
           vnlawfull
           meanes
           to
           compasse
           the
           same
           ,
           heauing
           and
           shouing
           like
           men
           in
           a
           throng
           to
           come
           to
           be
           formost
           ,
           though
           they
           deserue
           to
           be
           far
           behind
           :
           so
           are
           there
           others
           so
           scrupulous
           and
           so
           addicted
           to
           their
           ease
           and
           quiet
           ,
           that
           they
           cannot
           endure
           to
           take
           vpon
           them
           any
           paines
           ,
           or
           any
           place
           that
           may
           bring
           them
           either
           trouble
           or
           hazard
           ;
           absolutely
           refusing
           in
           that
           respect
           ,
           and
           despising
           al
           dignities
           and
           offices
           ,
           together
           with
           the
           honor
           they
           might
           purchase
           by
           the
           same
           .
           The
           first
           sort
           of
           men
           are
           called
           ambitious
           :
           the
           other
           insensible
           and
           carelesse
           of
           their
           reputation
           .
           Betweene
           which
           two
           extremes
           this
           vertue
           hath
           her
           place
           ,
           to
           keepe
           the
           first
           from
           seeking
           ,
           not
           by
           vertue
           ,
           but
           by
           corruptiō
           ,
           deceit
           ,
           or
           other
           vnfit
           meanes
           to
           compasse
           honors
           ,
           dignities
           ,
           or
           authoritie
           ,
           as
           many
           do
           ,
           slandering
           and
           backbiting
           such
           as
           are
           competitors
           with
           them
           ;
           or
           else
           most
           basely
           flattering
           ,
           and
           with
           cappe
           and
           knee
           crouching
           to
           those
           that
           they
           thinke
           may
           yeeld
           them
           helpe
           ,
           or
           fauour
           them
           in
           their
           purchase
           ,
           which
           they
           seeke
           and
           beg
           to
           supply
           their
           owne
           vnworthinesse
           :
           and
           to
           quicken
           the
           other
           ,
           
           whose
           mindes
           haue
           no
           care
           of
           their
           credit
           &
           reputation
           ,
           but
           liue
           in
           base
           companies
           ,
           and
           estrange
           themselues
           from
           all
           ciuill
           conuersation
           ,
           like
           brute
           and
           sauage
           beasts
           .
           And
           in
           this
           respect
           is
           she
           worthy
           high
           estimation
           ,
           and
           necessary
           for
           all
           them
           that
           esteeme
           true
           honour
           (
           as
           they
           ought
           )
           to
           be
           the
           most
           excellent
           good
           among
           exteriour
           things
           :
           who
           neuerthelesse
           temper
           themselues
           from
           ambition
           ,
           so
           as
           they
           are
           not
           drawne
           to
           commit
           any
           vile
           or
           base
           act
           for
           the
           atchieuing
           of
           the
           same
           ,
           but
           striue
           euermore
           by
           vertue
           to
           purchase
           their
           honor
           &
           reputation
           .
           Neither
           is
           this
           vertue
           all
           one
           with
           Magnanimitie
           ,
           because
           it
           requireth
           not
           so
           excellent
           an
           habit
           as
           doth
           Magnanimitie
           ,
           though
           they
           both
           be
           busied
           about
           the
           same
           subiect
           :
           for
           between
           them
           is
           the
           like
           difference
           as
           is
           betweene
           Magnificence
           and
           Liberalitie
           ,
           whereof
           we
           haue
           already
           spoken
           .
        
         
           Veritie
           is
           the
           vertue
           which
           followeth
           in
           order
           ,
           by
           which
           a
           man
           in
           all
           his
           conuersation
           ,
           in
           all
           his
           actions
           ,
           and
           in
           al
           his
           words
           sheweth
           himselfe
           sincere
           and
           ful
           of
           truth
           ,
           making
           his
           words
           and
           his
           deeds
           alwayes
           to
           agree
           ,
           so
           as
           he
           neuer
           sayeth
           one
           thing
           for
           another
           ,
           but
           still
           affirmeth
           those
           things
           that
           are
           ,
           and
           denieth
           those
           that
           are
           not
           .
           The
           two
           extremes
           of
           this
           vertue
           ,
           are
           on
           the
           one
           side
           dissimulation
           or
           iesting
           ,
           called
           in
           Greeke
           Ironia
           ,
           and
           on
           the
           other
           side
           boasting
           .
           For
           some
           there
           are
           that
           seeke
           by
           this
           vice
           to
           purchase
           reputation
           and
           credit
           ,
           or
           profit
           ;
           or
           else
           euen
           for
           foolish
           delight
           giue
           themselues
           to
           vanting
           and
           telling
           such
           strange
           things
           of
           themselues
           ,
           as
           though
           they
           be
           incredible
           ,
           yet
           wil
           they
           needs
           haue
           men
           forsooth
           to
           beleeue
           them
           .
           Others
           for
           the
           same
           respects
           dissemble
           the
           good
           parts
           that
           haply
           are
           in
           them
           ,
           &
           seeme
           willing
           to
           make
           mē
           beleeue
           that
           their
           good
           qualities
           are
           not
           so
           great
           as
           they
           are
           ;
           with
           a
           counterfeit
           modestie
           faining
           alwayes
           to
           abase
           themselues
           in
           such
           sort
           as
           men
           may
           easily
           discouer
           them
           
           to
           be
           plaine
           hypocrites
           ,
           and
           that
           vnder
           pretence
           of
           humilitie
           they
           labour
           to
           set
           pride
           on
           horsebacke
           :
           yea
           some
           euen
           of
           meriment
           ,
           or
           by
           long
           custome
           of
           lying
           ,
           thinke
           it
           sport
           sufficient
           neuer
           to
           tell
           any
           thing
           but
           exorbitant
           and
           strange
           lies
           ,
           insomuch
           as
           in
           fine
           ,
           though
           they
           wittingly
           speak
           no
           truth
           ,
           yet
           themselues
           fal
           to
           beleeuing
           what
           they
           say
           to
           be
           most
           true
           .
           Betweene
           these
           two
           vices
           sitteth
           this
           bright-shining
           vertue
           of
           Truth
           (
           as
           she
           is
           a
           morall
           vertue
           )
           by
           which
           men
           vse
           the
           benefit
           of
           their
           speech
           to
           that
           true
           vse
           for
           which
           it
           is
           bestowed
           vpon
           them
           by
           God
           ,
           and
           purchase
           to
           themselues
           not
           onely
           honour
           and
           praise
           ,
           but
           also
           trust
           and
           credit
           with
           all
           men
           ,
           so
           as
           their
           words
           are
           obserued
           as
           oracles
           :
           whereas
           of
           the
           others
           ,
           no
           man
           maketh
           more
           account
           then
           of
           the
           sound
           of
           bels
           ,
           or
           of
           old
           wiues
           tales
           .
           This
           is
           that
           excellent
           vertue
           that
           is
           of
           all
           others
           the
           best
           fitting
           a
           Gentleman
           ,
           and
           maketh
           him
           respected
           and
           welcom
           in
           all
           companies
           :
           which
           made
           Pythagoras
           to
           say
           ,
           that
           next
           vnto
           God
           ,
           truth
           in
           man
           was
           most
           to
           be
           reuerenced
           :
           whose
           contrary
           likewise
           is
           of
           all
           other
           things
           the
           most
           vnfitting
           ,
           the
           very
           destroier
           of
           humane
           conuersatiō
           the
           mother
           of
           scandals
           ,
           and
           the
           deadly
           enemy
           of
           friendship
           :
           the
           odiousnesse
           whereof
           may
           be
           discerned
           by
           this
           ,
           that
           albeit
           we
           stick
           not
           sometimes
           to
           confesse
           our
           faults
           ,
           though
           they
           be
           very
           great
           ,
           to
           our
           friends
           ,
           yet
           we
           are
           ashamed
           to
           let
           them
           know
           that
           we
           haue
           told
           a
           lie
           .
        
         
           The
           vertue
           of
           Affabilitie
           which
           succeedeth
           ,
           is
           a
           certaine
           meane
           ,
           by
           which
           men
           seeke
           to
           liue
           and
           conuerse
           with
           others
           ,
           so
           as
           they
           may
           purchase
           the
           fauor
           and
           good
           liking
           of
           all
           men
           ,
           not
           forgetting
           their
           owne
           grauitie
           and
           reputation
           .
           And
           because
           there
           are
           some
           that
           thinke
           with
           pleasing
           speeches
           and
           pleasant
           conceits
           to
           be
           welcom
           into
           all
           companies
           ,
           they
           giue
           themselues
           to
           flatter
           ,
           to
           commend
           and
           extoll
           euery
           man
           ,
           to
           sooth
           all
           that
           they
           heare
           
           spoken
           ,
           and
           still
           to
           smile
           or
           laugh
           in
           euery
           mans
           face
           ;
           purchasing
           thereby
           in
           the
           end
           to
           be
           esteemed
           but
           as
           ridiculous
           sycophants
           or
           base
           flatterers
           :
           and
           others
           ,
           holding
           a
           contrary
           course
           ,
           neuer
           speake
           word
           that
           may
           be
           gratefull
           or
           pleasing
           to
           any
           man
           ,
           supposing
           thereby
           to
           be
           held
           for
           graue
           and
           wise
           men
           ,
           euermore
           opposing
           themselues
           to
           what
           others
           say
           ,
           dispraising
           al
           mens
           doings
           ,
           and
           finally
           with
           frowning
           countenance
           making
           themselues
           odious
           in
           all
           companies
           .
           Therefore
           is
           this
           excellent
           vertue
           set
           as
           a
           meane
           to
           direct
           men
           how
           to
           vse
           their
           words
           and
           behauiour
           in
           honest
           and
           ciuill
           conuersation
           ,
           that
           they
           may
           be
           gratefull
           .
           For
           thereby
           they
           know
           how
           to
           distinguish
           the
           degrees
           and
           qualities
           of
           persons
           ,
           of
           times
           ,
           of
           places
           ,
           and
           by
           discreete
           cariage
           to
           make
           themselues
           welcome
           euery
           where
           ,
           without
           touch
           of
           flattery
           .
           And
           Affabilitie
           resembleth
           very
           much
           friendship
           in
           the
           particular
           actions
           therof
           ,
           both
           hauing
           a
           purpose
           to
           please
           ,
           &
           neuer
           to
           displease
           .
           But
           betweene
           them
           there
           is
           this
           difference
           ,
           that
           friendship
           doth
           all
           things
           with
           a
           speciall
           feruent
           affection
           interchangeably
           borne
           ;
           whereas
           Affabilitie
           respecteth
           not
           the
           mutual
           affection
           ,
           but
           only
           a
           desire
           to
           be
           generally
           acceptable
           and
           pleasing
           to
           all
           good
           men
           ,
           to
           euery
           one
           in
           their
           seuerall
           degrees
           and
           qualities
           ,
           and
           without
           regard
           of
           the
           conditions
           before
           specified
           .
           In
           the
           exercise
           of
           which
           vertue
           ,
           among
           other
           obseruations
           ,
           this
           is
           one
           principall
           ,
           neuer
           to
           let
           passe
           a
           word
           out
           of
           the
           mouth
           before
           it
           be
           considered
           and
           examined
           whether
           it
           may
           offend
           any
           man
           or
           no.
           For
           many
           men
           through
           lack
           of
           this
           consideration
           haue
           let
           slip
           words
           that
           they
           would
           afterwards
           haue
           redeemed
           at
           a
           high
           rate
           ,
           but
           could
           not
           ;
           whence
           arise
           oftentimes
           great
           mischiefes
           ,
           as
           dayly
           experience
           sheweth
           vs.
           Lastly
           ,
           as
           the
           body
           hath
           need
           of
           rest
           after
           trauell
           ,
           so
           hath
           the
           mind
           (
           ouerwearied
           with
           study
           or
           affaires
           )
           need
           of
           recreation
           ,
           
           that
           it
           may
           return
           the
           fresher
           to
           be
           busied
           again
           .
           And
           this
           recreation
           is
           best
           found
           in
           certaine
           pastimes
           or
           sports
           ,
           vsed
           by
           gentlemen
           when
           they
           meete
           to
           be
           merry
           together
           ,
           wherein
           no
           basenesse
           or
           vnseemlinesse
           is
           seene
           :
           and
           therefore
           are
           these
           sports
           properly
           called
           ,
           recreations
           of
           the
           mind
           .
           But
           because
           in
           such
           meetings
           where
           men
           come
           to
           passe
           the
           time
           together
           ,
           they
           faile
           in
           their
           conuersation
           two
           wayes
           by
           excesse
           ,
           the
           one
           contrary
           to
           the
           other
           ;
           therefore
           is
           the
           meane
           which
           teacheth
           the
           tempering
           of
           those
           excesses
           ,
           called
           the
           vertue
           of
           Vrbanitie
           ,
           a
           Latine
           name
           ,
           which
           in
           English
           we
           cannot
           better
           ,
           and
           therefore
           must
           giue
           it
           passe
           to
           be
           denizened
           among
           vs.
           The
           one
           excesse
           of
           too
           much
           ,
           is
           ,
           when
           men
           seeke
           in
           such
           assemblies
           or
           meetings
           onely
           to
           make
           the
           company
           laugh
           ,
           and
           so
           they
           laugh
           ,
           care
           not
           whether
           the
           occasion
           be
           giuē
           of
           any
           wantō
           speech
           or
           scurrilitie
           ,
           or
           ouerbitter
           taunting
           ,
           without
           respect
           of
           persons
           ,
           and
           if
           they
           may
           breake
           a
           iest
           vpon
           any
           man
           ,
           either
           present
           or
           absent
           ,
           they
           will
           not
           forbeare
           it
           to
           shew
           their
           wit
           ,
           though
           it
           be
           neuer
           so
           much
           to
           the
           shame
           and
           ignominie
           of
           the
           partie
           ;
           yea
           and
           they
           will
           laugh
           thereat
           themselues
           so
           exceedingly
           ,
           that
           they
           will
           make
           others
           of
           force
           to
           laugh
           at
           their
           laughter
           ,
           though
           they
           mislike
           their
           speech
           .
           And
           such
           men
           may
           be
           iustly
           termed
           iesters
           ,
           or
           knauish
           fooles
           ,
           specially
           if
           to
           their
           words
           they
           adde
           gestures
           and
           countenances
           vndecent
           for
           ciuill
           men
           ,
           not
           sparing
           also
           ribald
           speeches
           euen
           in
           the
           presence
           of
           sober
           and
           modest
           gentlewomen
           .
           A
           thing
           that
           among
           honest
           and
           vertuous
           men
           is
           most
           odious
           ,
           whose
           conuersation
           ought
           to
           be
           farre
           from
           vncleannesse
           or
           malice
           .
           Opposite
           to
           these
           are
           certaine
           persons
           ,
           who
           in
           all
           companies
           neuer
           let
           fall
           any
           wittie
           speech
           themselues
           ,
           or
           any
           merry
           conceit
           ;
           nor
           yet
           when
           they
           heare
           them
           proceed
           from
           others
           ,
           will
           once
           affoord
           to
           grace
           them
           with
           so
           much
           as
           a
           
           smile
           :
           but
           rather
           bend
           the
           browes
           thereat
           ,
           or
           seeme
           not
           to
           know
           or
           to
           conceiue
           any
           delight
           therein
           ,
           behauing
           themselues
           like
           rude
           clownes
           which
           want
           capacitie
           to
           comprehend
           the
           substance
           of
           a
           pithy
           &
           pleasant
           speech
           .
           These
           Aristotle
           calleth
           harsh
           and
           rustike
           fellowes
           .
           Now
           betweene
           this
           rusticity
           and
           this
           foolish
           iesting
           is
           this
           vertue
           of
           Vrbanitie
           the
           meane
           ,
           which
           the
           Greeks
           call
           Eutrapelia
           ,
           and
           teacheth
           a
           man
           to
           frame
           all
           his
           speeches
           in
           assemblies
           and
           meetings
           where
           he
           chaunceth
           to
           be
           for
           the
           reuiuing
           or
           recreating
           of
           his
           spirits
           ,
           so
           as
           they
           may
           be
           sharpe
           and
           wittie
           ,
           and
           yet
           not
           bitter
           or
           ouerbiting
           to
           offend
           ,
           nor
           yet
           to
           taxe
           or
           reproue
           any
           man
           so
           ,
           as
           he
           may
           haue
           iust
           cause
           to
           complaine
           :
           though
           (
           to
           say
           truth
           )
           a
           discreet
           or
           wittie
           iest
           cannot
           be
           much
           worth
           ,
           or
           moue
           men
           to
           laugh
           ,
           vnles
           it
           haue
           a
           certaine
           deceit
           or
           offence
           intended
           towards
           some
           body
           ,
           who
           neuerthelesse
           must
           not
           be
           so
           pricked
           ,
           as
           he
           may
           haue
           cause
           to
           be
           grieued
           thereat
           ,
           but
           rather
           be
           merry
           at
           the
           conceit
           .
           For
           since
           words
           and
           gestures
           are
           the
           true
           tokens
           commonly
           of
           the
           qualitie
           of
           the
           mind
           ,
           he
           ,
           that
           in
           his
           conuersation
           causeth
           not
           the
           sweetnes
           of
           his
           mind
           and
           the
           candor
           of
           his
           noblest
           part
           to
           shine
           through
           all
           his
           actions
           ,
           words
           and
           gestures
           ,
           cannot
           be
           esteemed
           a
           man
           of
           worth
           and
           vertue
           .
           He
           must
           continually
           haue
           great
           regard
           to
           the
           time
           ,
           place
           ,
           persons
           ,
           and
           other
           circumstances
           ,
           according
           to
           which
           he
           is
           so
           to
           order
           his
           pleasant
           conceits
           and
           merry
           iests
           ,
           not
           onely
           to
           moue
           meriment
           and
           laughter
           ,
           but
           that
           withall
           he
           may
           keepe
           his
           grauitie
           &
           dignitie
           ,
           and
           eschue
           aboue
           all
           things
           licentious
           &
           wanton
           speeches
           ,
           which
           in
           no
           wise
           become
           a
           man
           that
           is
           desirous
           to
           beare
           vp
           his
           reputation
           &
           credit
           as
           a
           ciuill
           man.
           And
           thus
           hauing
           giuen
           you
           a
           tast
           of
           euery
           of
           the
           vertues
           assigned
           to
           wait
           vpon
           Magnanimity
           somewhat
           more
           amply
           then
           mine
           author
           ,
           who
           hath
           (
           in
           my
           opinion
           )
           
           a
           little
           too
           briefly
           touched
           them
           in
           the
           descriptiō
           of
           a
           magnanimous
           man
           :
           I
           will
           now
           returne
           to
           his
           discourse
           again
           ,
           by
           which
           I
           am
           come
           to
           treate
           of
           Iustice
           ;
           the
           efficacie
           and
           power
           wherof
           is
           such
           ,
           that
           some
           sages
           haue
           held
           her
           only
           to
           be
           vertue
           ,
           as
           if
           she
           should
           containe
           in
           her
           al
           other
           vertues
           :
           and
           that
           the
           rest
           that
           are
           seuerally
           named
           should
           be
           but
           as
           parts
           of
           her
           ,
           diuersly
           intituled
           in
           respect
           of
           the
           diuers
           obiects
           ,
           about
           which
           they
           are
           exercised
           .
           It
           is
           therefore
           to
           be
           considered
           ,
           that
           this
           vertue
           is
           to
           be
           taken
           two
           waies
           ;
           the
           one
           when
           she
           is
           generally
           considered
           ,
           and
           then
           is
           she
           alone
           al
           the
           vertues
           :
           in
           which
           respect
           Agesilaus
           was
           wont
           to
           say
           ,
           that
           where
           Iustice
           was
           ,
           there
           needed
           no
           Fortitude
           .
           And
           Antisthenes
           and
           Plato
           likewise
           were
           of
           opinion
           ,
           that
           he
           that
           was
           iust
           needed
           no
           lawes
           ,
           because
           this
           vertue
           was
           sufficient
           to
           keep
           him
           within
           the
           cōpasse
           of
           liuing
           wel
           and
           vertuously
           .
           The
           other
           way
           is
           ,
           when
           she
           is
           taken
           for
           one
           of
           the
           foure
           principall
           vertues
           ,
           and
           so
           is
           she
           a
           habit
           ,
           whereby
           is
           knowne
           what
           is
           iust
           ,
           and
           the
           same
           is
           accordingly
           desired
           and
           done
           .
           This
           is
           that
           incorrupted
           virgin
           ,
           which
           the
           auncients
           so
           termed
           ,
           because
           she
           is
           such
           a
           friend
           to
           bashfulnes
           and
           modesty
           ,
           by
           which
           men
           are
           made
           worthy
           reuerence
           ,
           by
           which
           they
           learne
           the
           measure
           of
           distributions
           and
           commutations
           ,
           giuing
           recompence
           to
           vertue
           as
           much
           as
           it
           deserueth
           ,
           not
           by
           equality
           of
           number
           ,
           but
           by
           equality
           of
           measure
           :
           to
           much
           vertue
           great
           reward
           ,
           to
           meane
           vertue
           meaner
           recompence
           :
           and
           this
           is
           the
           Geometrical
           proportion
           which
           Aristotle
           speaks
           of
           .
           For
           where
           much
           desert
           is
           ,
           though
           much
           be
           giuen
           ,
           and
           lesse
           ,
           where
           lesse
           is
           deserued
           ,
           and
           the
           rewards
           compared
           together
           be
           vnequall
           ;
           yet
           as
           they
           haue
           seuerally
           deserued
           ,
           they
           are
           equally
           rewarded
           .
           With
           some
           example
           we
           shall
           make
           the
           thing
           more
           plaine
           .
           Suppose
           here
           be
           two
           vessels
           ,
           the
           one
           greater
           then
           the
           other
           ,
           and
           that
           you
           
           fill
           them
           both
           with
           wine
           or
           other
           liquor
           ,
           the
           lesser
           shall
           neuertheles
           be
           as
           well
           full
           as
           the
           greater
           :
           and
           if
           they
           both
           had
           speech
           and
           vnderstanding
           ,
           neither
           could
           the
           one
           complaine
           for
           hauing
           too
           much
           ,
           nor
           the
           other
           too
           little
           ,
           both
           being
           full
           according
           to
           their
           capacitie
           ,
           and
           so
           receiuing
           his
           due
           .
           In
           this
           sort
           doth
           Iustice
           distribute
           to
           euery
           one
           that
           which
           is
           his
           due
           .
           She
           produceth
           lawes
           ,
           by
           which
           vertue
           is
           rewarded
           ,
           and
           vice
           punished
           .
           She
           correcteth
           faults
           and
           errours
           according
           to
           their
           qualitie
           .
           She
           setteth
           vs
           in
           the
           direct
           way
           that
           leadeth
           to
           felicitie
           .
           She
           teacheth
           rulers
           and
           magistrates
           to
           commaund
           ,
           and
           subiects
           to
           obey
           :
           and
           therefore
           she
           is
           the
           true
           rule
           which
           sheweth
           the
           inferiour
           powers
           and
           faculties
           of
           the
           soule
           how
           to
           obey
           Reason
           ,
           as
           their
           Queene
           and
           mistris
           .
           Which
           commaund
           of
           Reason
           ,
           Plotinus
           esteemed
           to
           be
           so
           important
           to
           be
           exercised
           ouer
           the
           passions
           ,
           as
           he
           esteemed
           them
           only
           to
           be
           worthily
           called
           wise
           men
           ,
           who
           subiected
           their
           passions
           in
           such
           sort
           to
           reason
           ,
           that
           they
           should
           neuer
           arise
           to
           oppose
           themselues
           against
           her
           .
           She
           instructeth
           man
           to
           rule
           ,
           not
           onely
           himselfe
           ,
           but
           his
           wife
           ,
           his
           children
           ,
           and
           his
           family
           also
           .
           She
           preserueth
           and
           maintaineth
           States
           and
           Common-weales
           ,
           by
           setting
           an
           euen
           course
           of
           cariage
           betweene
           Princes
           and
           their
           subiects
           .
           She
           maketh
           men
           vnderstand
           ,
           how
           the
           doing
           of
           iniury
           is
           contrary
           to
           the
           nature
           of
           mā
           ,
           who
           is
           borne
           to
           be
           mild
           ,
           benigne
           &
           gentle
           ;
           and
           not
           to
           be
           (
           as
           wild
           beasts
           are
           )
           furious
           ,
           fierce
           and
           cruel
           :
           for
           such
           they
           are
           that
           hurt
           others
           wittingly
           .
           And
           when
           iniuries
           happen
           to
           be
           done
           ,
           she
           distinguisheth
           them
           ,
           she
           seeketh
           to
           make
           them
           equall
           ,
           or
           to
           diminish
           them
           ,
           or
           to
           take
           them
           cleane
           away
           :
           euermore
           teaching
           vs
           this
           lesson
           ,
           that
           it
           is
           better
           to
           receiue
           an
           iniury
           then
           to
           do
           it
           .
           It
           is
           she
           that
           maketh
           those
           things
           that
           are
           seuerally
           produced
           for
           the
           good
           of
           sundry
           nations
           ,
           common
           to
           all
           ,
           by
           the
           meane
           
           of
           commutation
           ,
           of
           buying
           and
           selling
           ,
           and
           hauing
           inuented
           coine
           ,
           hath
           set
           it
           to
           be
           a
           law
           ,
           or
           rather
           a
           iudge
           in
           cases
           of
           inequalitie
           ,
           to
           see
           that
           euery
           man
           haue
           his
           due
           and
           no
           more
           .
           Finally
           she
           tempereth
           with
           equitie
           (
           which
           may
           be
           termed
           a
           kind
           of
           clemency
           ioyned
           to
           iustice
           )
           things
           seuerely
           established
           by
           law
           ,
           to
           the
           end
           that
           exact
           iustice
           may
           not
           p●oue
           to
           be
           exact
           wrong
           .
           And
           where
           as
           lawes
           not
           tempered
           by
           discreet
           Iudges
           ,
           are
           like
           tyrants
           ouer
           men
           :
           this
           equitie
           was
           held
           by
           Plato
           to
           be
           of
           such
           importance
           ,
           that
           when
           the
           Arcadians
           sent
           vnto
           him
           ,
           desiring
           him
           to
           set
           them
           downe
           lawes
           to
           be
           ruled
           by
           ,
           he
           vnderstanding
           that
           they
           were
           a
           people
           not
           capable
           of
           equitie
           ,
           refused
           flatly
           to
           make
           them
           any
           lawes
           at
           all
           .
           Agesilaus
           said
           ,
           that
           to
           be
           too
           iust
           ,
           was
           not
           onely
           farre
           from
           humanitie
           ,
           but
           euē
           crueltie
           it self
           .
           And
           Traian
           the
           Emperor
           wished
           Princes
           to
           link
           equitie
           &
           iustice
           together
           ,
           saying
           ,
           that
           dominions
           were
           otherwise
           inhumanely
           gouerned
           .
           The
           Aegyptians
           also
           to
           shew
           that
           lawes
           are
           to
           be
           administred
           with
           equitie
           ,
           expressed
           iustice
           in
           their
           Hieroglifikes
           by
           a
           left
           hand
           opē
           ,
           meaning
           ,
           that
           as
           the
           left
           hand
           is
           slower
           and
           weaker
           then
           the
           right
           :
           so
           that
           iustice
           ought
           to
           be
           aduisedly
           administred
           ,
           and
           not
           with
           force
           or
           fury
           .
           And
           the
           opinion
           of
           some
           was
           ,
           that
           the
           axes
           and
           rods
           which
           were
           accustomably
           borne
           before
           the
           Romane
           Consuls
           ,
           were
           bound
           about
           with
           bands
           ;
           to
           declare
           ,
           that
           as
           there
           must
           be
           a
           time
           to
           vnbind
           the
           axes
           before
           they
           could
           be
           vsed
           to
           the
           death
           of
           any
           man
           :
           so
           ought
           there
           to
           be
           a
           time
           to
           deliberate
           for
           them
           that
           execute
           the
           law
           ;
           wherein
           they
           may
           consider
           whether
           that
           which
           the
           rigor
           of
           law
           commaundeth
           may
           not
           without
           impeachment
           of
           Iustice
           be
           tempered
           and
           reduced
           to
           benignitie
           and
           equitie
           .
           To
           conclude
           ,
           Iustice
           is
           she
           that
           maintaineth
           common
           vtilitie
           ,
           that
           giueth
           the
           rule
           ,
           the
           order
           ,
           the
           measure
           and
           manner
           
           of
           all
           things
           both
           publike
           and
           priuate
           ,
           the
           band
           of
           humane
           conuersation
           and
           friendship
           .
           She
           it
           is
           that
           maketh
           man
           resemble
           God
           ,
           and
           so
           farre
           extendeth
           her
           power
           in
           the
           coniunction
           of
           mens
           minds
           ,
           that
           she
           not
           onely
           knitteth
           honest
           men
           together
           in
           ciuill
           societie
           ,
           but
           euen
           wicked
           men
           and
           theeues
           ,
           whose
           companies
           could
           not
           continue
           ,
           if
           among
           their
           iniustices
           Iustice
           had
           not
           some
           place
           .
           She
           is
           of
           so
           rare
           goodnesse
           and
           sinceritie
           ,
           that
           she
           maketh
           man
           ,
           not
           onely
           to
           abstaine
           from
           taking
           anothers
           goods
           ,
           but
           also
           from
           coueting
           the
           same
           .
        
         
           Indeed
           (
           said
           M.
           Dormer
           )
           if
           Iustice
           be
           such
           a
           vertue
           as
           you
           haue
           described
           ,
           me
           thinke
           that
           we
           haue
           smal
           need
           of
           other
           vertues
           ;
           for
           she
           comprehendeth
           them
           all
           within
           herselfe
           .
        
         
           So
           doth
           she
           (
           answered
           I
           )
           if
           she
           be
           generally
           considered
           as
           before
           hath
           bin
           said
           .
           But
           if
           we
           call
           her
           to
           the
           company
           of
           the
           other
           vertues
           ,
           as
           here
           we
           place
           her
           ,
           she
           hath
           as
           much
           need
           of
           them
           as
           they
           of
           her
           ,
           if
           she
           shall
           produce
           those
           effects
           which
           we
           haue
           spoken
           of
           .
           For
           as
           one
           vice
           draweth
           another
           after
           it
           ,
           as
           do
           the
           linkes
           of
           a
           chaine
           the
           one
           the
           other
           :
           euen
           so
           are
           the
           vertues
           much
           more
           happily
           linked
           together
           in
           such
           sort
           as
           they
           cannot
           be
           seuered
           .
           But
           though
           a
           man
           be
           endued
           with
           them
           all
           ,
           yet
           is
           he
           called
           a
           iust
           man
           ,
           a
           valiant
           ,
           a
           prudent
           ,
           or
           a
           temperate
           man
           ,
           according
           as
           he
           inclineth
           more
           to
           this
           then
           to
           that
           ,
           or
           in
           his
           actions
           maketh
           more
           shew
           of
           the
           one
           then
           of
           the
           other
           :
           for
           our
           naturall
           imperfection
           wil
           not
           suffer
           any
           one
           man
           to
           excel
           in
           them
           all
           ;
           which
           made
           me
           say
           a
           while
           sithens
           ,
           that
           it
           is
           so
           hard
           a
           thing
           to
           be
           magnanimous
           ,
           since
           the
           vertue
           of
           Magnanimity
           must
           be
           grounded
           vpon
           all
           the
           rest
           .
           But
           to
           excell
           in
           iustice
           ,
           is
           a
           thing
           most
           glorious
           ;
           for
           it
           is
           said
           of
           her
           ,
           that
           neither
           the
           morning
           starre
           nor
           the
           euening
           star
           shineth
           as
           she
           doth
           .
           And
           Hesiodus
           called
           her
           
           the
           daughter
           of
           Iupiter
           .
           Wherupon
           Plato
           supposing
           ,
           that
           who
           so
           embraced
           Iustice
           contracted
           parentage
           with
           Iupiter
           the
           King
           of
           Gods
           and
           men
           ,
           accounted
           the
           iust
           man
           had
           gotten
           a
           place
           very
           neere
           vnto
           God.
           
        
         
           Verily
           (
           said
           M.
           Dormer
           )
           and
           not
           without
           cause
           .
           For
           it
           behoueth
           him
           that
           will
           be
           iust
           to
           be
           voide
           of
           all
           vice
           ,
           and
           furnished
           with
           all
           other
           vertues
           .
           And
           therefore
           me
           thinketh
           ,
           he
           that
           said
           Iustice
           might
           wel
           be
           without
           Prudēce
           ,
           considered
           ill
           what
           belonged
           to
           Iustice
           .
           For
           Prudence
           is
           most
           necessary
           to
           discerne
           what
           is
           iust
           frō
           what
           is
           vniust
           ;
           and
           a
           good
           iudgment
           therin
           can
           no
           man
           haue
           that
           wanteth
           Prudence
           :
           without
           which
           iudgment
           ,
           Iustice
           can
           neuer
           rule
           wel
           those
           things
           that
           are
           vnder
           her
           gouernment
           .
           And
           as
           Agesilaus
           said
           of
           Fortitude
           ,
           so
           thinke
           I
           of
           Iustice
           ,
           that
           if
           she
           be
           not
           guided
           by
           Prudence
           (
           which
           is
           aptly
           called
           the
           eie
           of
           the
           mind
           )
           she
           works
           more
           harme
           thē
           good
           .
        
         
           You
           thinke
           truly
           (
           said
           I
           )
           and
           of
           this
           vertue
           the
           course
           of
           our
           author
           draweth
           me
           to
           treate
           ,
           &
           to
           declare
           of
           what
           importance
           she
           is
           to
           humane
           things
           ,
           and
           how
           beneficial
           .
           But
           let
           me
           first
           put
           you
           in
           mind
           that
           hitherto
           hath
           bin
           spoken
           but
           of
           those
           vertues
           which
           haue
           their
           foundatiō
           in
           the
           vnreasonable
           parts
           of
           the
           mind
           :
           of
           which
           mind
           they
           are
           the
           habits
           ,
           consisting
           in
           the
           meane
           betwixt
           two
           extremes
           ,
           and
           busied
           about
           the
           affects
           &
           actions
           of
           men
           .
           Likewise
           hath
           bin
           declared
           how
           the
           affects
           come
           from
           the
           powers
           or
           appetites
           of
           the
           soule
           ,
           to
           wit
           ,
           the
           concupiscible
           and
           the
           irascible
           ,
           and
           how
           all
           commendable
           actions
           proceed
           from
           election
           ,
           before
           which
           Counsell
           must
           go
           .
           And
           albeit
           we
           made
           mention
           there
           of
           Prudence
           ,
           yet
           it
           was
           then
           referred
           to
           a
           fitter
           place
           to
           talke
           thereof
           more
           largely
           ,
           when
           the
           drift
           of
           our
           discourse
           should
           bring
           vs
           thither
           .
           Now
           therefore
           being
           come
           to
           that
           place
           which
           is
           proper
           to
           her
           ,
           I
           am
           to
           speake
           of
           therof
           .
           But
           before
           I
           proceed
           
           any
           further
           ,
           you
           must
           vnderstand
           that
           there
           be
           two
           sorts
           of
           vertues
           :
           for
           some
           are
           morall
           ,
           concerning
           manners
           ,
           of
           which
           we
           haue
           discoursed
           hitherto
           ,
           and
           shewed
           how
           they
           are
           grounded
           in
           those
           parts
           of
           the
           mind
           that
           are
           deuoide
           of
           reason
           .
           Others
           are
           of
           the
           mind
           or
           vnderstanding
           ,
           in
           which
           respect
           they
           are
           called
           Intellectiue
           ;
           and
           of
           them
           henceforth
           must
           be
           our
           speech
           .
           But
           you
           must
           remember
           ,
           that
           though
           it
           was
           said
           ,
           that
           those
           morall
           vertues
           were
           founded
           in
           those
           parts
           of
           the
           mind
           wanting
           reason
           ,
           yet
           were
           they
           guided
           by
           the
           light
           of
           reason
           .
           And
           this
           light
           of
           reason
           (
           as
           much
           as
           concerneth
           mens
           actions
           )
           is
           nothing
           else
           but
           Prudence
           ,
           which
           is
           a
           vertue
           of
           the
           vnderstanding
           ,
           and
           the
           rule
           and
           measure
           of
           all
           the
           morall
           vertues
           concerning
           our
           actions
           and
           affects
           :
           euen
           as
           sapience
           or
           wisedome
           is
           the
           guide
           and
           gouernesse
           of
           speculation
           .
           And
           forsomuch
           as
           reason
           is
           capable
           of
           two
           intellectiue
           vertues
           ,
           whereof
           the
           one
           is
           actiue
           ,
           and
           the
           other
           speculatiue
           ,
           this
           latter
           intendeth
           alwaies
           the
           knowledge
           of
           truth
           :
           &
           the
           first
           is
           busied
           about
           the
           knowledge
           of
           what
           is
           good
           .
           Which
           good
           ,
           when
           it
           is
           come
           to
           the
           height
           of
           his
           perfectiō
           in
           our
           actions
           ,
           is
           the
           end
           of
           them
           ;
           and
           then
           haue
           we
           attained
           that
           furthest
           and
           absolute
           terme
           or
           bound
           ,
           vnto
           which
           we
           haue
           directed
           all
           our
           ciuill
           actions
           .
           Hereupon
           Plotinus
           said
           ,
           that
           there
           were
           in
           vs
           two
           principles
           or
           originall
           causes
           of
           doing
           ;
           whereof
           the
           one
           is
           the
           mind
           ,
           which
           cals
           vs
           to
           contemplatiō
           :
           the
           other
           is
           reason
           ,
           guiding
           vs
           to
           ciuill
           actions
           ;
           and
           from
           her
           doth
           that
           which
           is
           good
           &
           faire
           neuer
           depart
           .
           And
           though
           it
           may
           be
           obiected
           ,
           that
           both
           these
           intellectiue
           vertues
           are
           exercised
           in
           or
           about
           the
           knowledge
           of
           truth
           ,
           as
           indeed
           they
           be
           ;
           yet
           is
           it
           to
           be
           aduertised
           ,
           that
           it
           is
           in
           diuers
           respects
           that
           they
           be
           so
           exercised
           .
           For
           that
           part
           which
           is
           exercised
           in
           contemplatiō
           ,
           is
           busied
           about
           truth
           simply
           ;
           that
           
           is
           to
           say
           ,
           about
           those
           things
           that
           neuer
           change
           ,
           and
           are
           alwayes
           the
           same
           ;
           as
           God
           first
           of
           all
           ;
           then
           all
           the
           vniuersall
           things
           which
           nature
           hath
           produced
           :
           about
           which
           Prudence
           hath
           nothing
           to
           do
           to
           busie
           her selfe
           ,
           because
           they
           are
           not
           subiect
           to
           mans
           counsell
           ,
           nor
           to
           his
           election
           :
           and
           of
           such
           things
           properly
           is
           truth
           the
           subiect
           :
           which
           truth
           (
           as
           Plato
           said
           )
           is
           the
           guide
           to
           lead
           men
           to
           al
           goodnes
           .
           But
           Prudence
           worketh
           properly
           about
           such
           things
           as
           are
           subiect
           to
           change
           ;
           and
           may
           be
           &
           not
           be
           ;
           may
           be
           done
           or
           not
           done
           ;
           and
           (
           when
           al
           is
           said
           )
           are
           fortunable
           :
           of
           which
           there
           is
           no
           certaine
           and
           infallible
           truth
           ,
           as
           is
           of
           things
           eternall
           .
           Neuertheles
           Prudence
           in
           this
           inconstancie
           of
           things
           sensible
           ,
           seeketh
           alwayes
           to
           apply
           it self
           to
           that
           which
           is
           most
           likely
           to
           happen
           ,
           and
           doth
           seeme
           most
           probable
           to
           the
           discourse
           of
           reason
           .
           And
           this
           also
           is
           that
           truth
           about
           which
           she
           discourseth
           ,
           seeking
           still
           to
           chuse
           that
           which
           is
           or
           seemeth
           to
           her
           best
           and
           most
           faire
           .
           Without
           Prudence
           can
           no
           vertuous
           operation
           be
           brought
           to
           passe
           .
           For
           she
           onely
           foreseeth
           and
           knoweth
           what
           is
           conuenient
           and
           seemely
           :
           and
           withholdeth
           a
           man
           at
           all
           times
           from
           vice
           or
           any
           voluntary
           wicked
           action
           :
           so
           that
           he
           that
           is
           not
           honest
           cannot
           be
           prudent
           .
           It
           is
           neither
           art
           nor
           science
           ,
           but
           an
           habit
           of
           the
           mind
           ,
           neuer
           seuered
           from
           reason
           ,
           in
           the
           discoursing
           of
           those
           things
           about
           which
           man
           is
           to
           vse
           reason
           ,
           for
           priuate
           or
           publike
           benefit
           .
           So
           as
           it
           may
           well
           be
           said
           ,
           that
           in
           respect
           of
           the
           subiect
           it
           is
           all
           one
           with
           that
           science
           which
           is
           called
           Ciuil
           :
           but
           in
           respect
           of
           the
           reason
           of
           the
           one
           &
           of
           the
           other
           ,
           they
           be
           differēt
           .
           For
           Prudence
           is
           in
           the
           prudent
           man
           principally
           for
           his
           priuat
           good
           and
           profit
           ,
           and
           next
           for
           the
           publike
           weale
           :
           but
           the
           ciuil
           or
           politike
           man
           considereth
           that
           which
           is
           profitable
           to
           the
           Common-wealth
           .
           And
           though
           both
           be
           busied
           about
           the
           benefit
           of
           mankind
           according
           to
           reason
           ,
           yet
           so
           farre
           
           forth
           as
           the
           prudent
           man
           respecteth
           his
           priuat
           good
           ,
           it
           is
           called
           in
           him
           Prudence
           .
           But
           when
           it
           is
           applied
           to
           the
           vniuersal
           cōmoditie
           of
           the
           Cōmonweal
           ,
           it
           is
           called
           the
           ciuil
           facultie
           or
           science
           .
           Which
           facultie
           without
           prudence
           wil
           be
           of
           smal
           effect
           in
           gouernment
           :
           the
           rule
           wherof
           it
           fetcheth
           frō
           Temperance
           ,
           which
           is
           called
           the
           preseruer
           of
           Prudence
           .
           Neuertheles
           the
           prudēt
           man
           may
           at
           once
           prouide
           both
           for
           his
           priuate
           affaires
           &
           for
           the
           publike
           ,
           though
           his
           office
           be
           rather
           to
           cōmand
           others
           to
           execute
           things
           then
           to
           do
           himself
           .
           And
           albeit
           in
           that
           point
           Socrates
           was
           deceiued
           ,
           saying
           that
           Prudēce
           was
           all
           the
           vertues
           together
           ,
           yet
           is
           she
           so
           inseparable
           a
           companiō
           vnto
           them
           all
           ,
           as
           if
           she
           be
           taken
           frō
           them
           ,
           they
           remaine
           os
           smal
           valew
           or
           effect
           .
           The
           office
           of
           this
           vertue
           ,
           is
           to
           consider
           what
           is
           profitable
           ,
           and
           to
           apprehend
           it
           :
           and
           likewise
           to
           eschew
           all
           that
           is
           hurtful
           .
           And
           to
           discourse
           of
           things
           sensible
           and
           vsuall
           ,
           thereby
           to
           shew
           what
           is
           fit
           to
           be
           chosen
           ,
           and
           what
           to
           be
           forsaken
           .
           In
           regard
           wherof
           Plato
           said
           that
           Prudenee
           guided
           vs
           to
           happines
           of
           life
           ,
           and
           imprudence
           made
           vs
           miserable
           and
           vnhappie
           :
           affirming
           that
           she
           onely
           directed
           vs
           to
           do
           all
           our
           affaires
           wel
           ,
           yea
           &
           to
           know
           our selues
           .
           Among
           the
           representations
           of
           vertues
           ,
           Prudence
           is
           commonly
           set
           with
           a
           looking-glas
           in
           her
           hand
           :
           which
           by
           all
           likelihood
           is
           done
           to
           giue
           vs
           to
           vnderstād
           ,
           that
           as
           the
           glasse
           being
           cleere
           sheweth
           a
           man
           his
           face
           ;
           so
           Prudence
           wel
           vsed
           shewes
           to
           him
           himself
           ,
           making
           him
           to
           know
           what
           he
           is
           ,
           and
           to
           what
           end
           created
           .
           The
           knowledge
           wherof
           works
           in
           him
           ,
           that
           as
           he
           trauels
           to
           attain
           for
           himself
           profit
           &
           goodnes
           ;
           so
           acknowledging
           himselfe
           to
           be
           borne
           for
           the
           good
           also
           of
           others
           ,
           endeuoreth
           to
           direct
           the
           affaires
           also
           of
           his
           parēts
           ,
           friends
           and
           Cōmon-weale
           to
           the
           same
           end
           of
           profit
           &
           goodnes
           .
           Now
           although
           it
           hath
           bin
           said
           ,
           that
           Pudence
           is
           a
           science
           of
           good
           and
           euil
           ,
           yet
           is
           it
           to
           be
           vnderstood
           that
           she
           is
           not
           properly
           termed
           a
           science
           ;
           but
           is
           (
           as
           was
           said
           euē
           now
           )
           so
           
           far
           frō
           it
           ,
           that
           she
           is
           busied
           about
           things
           casual
           which
           may
           happen
           and
           not
           happen
           ,
           wherof
           there
           can
           be
           no
           certaine
           science
           :
           wheras
           Science
           laboreth
           about
           things
           certaine
           &
           eternal
           .
           Prudence
           considereth
           what
           is
           profitable
           &
           good
           ;
           Science
           searcheth
           out
           truth
           simply
           .
           And
           as
           these
           two
           be
           different
           the
           one
           frō
           the
           other
           :
           so
           is
           there
           difference
           between
           the
           wise
           man
           &
           the
           prudent
           .
           For
           the
           wise
           man
           being
           stil
           busied
           about
           the
           causes
           of
           things
           ,
           and
           the
           maruellous
           effects
           which
           they
           produce
           by
           the
           meanes
           of
           Gods
           goodnes
           ,
           is
           as
           it
           were
           out
           of
           the
           world
           ,
           litle
           respecting
           any
           profit
           ,
           which
           the
           prudent
           hath
           still
           regard
           vnto
           .
           For
           the
           wise
           mā
           hath
           his
           mind
           alwaies
           raised
           to
           the
           contēplation
           of
           sublime
           things
           ,
           whereby
           these
           baser
           of
           the
           earth
           seeme
           to
           him
           worthy
           no
           estimation
           ,
           the
           rather
           because
           he
           knoweth
           right
           well
           that
           nature
           hath
           need
           of
           very
           little
           to
           sustaine
           her
           .
           And
           although
           Plato
           say
           that
           those
           men
           are
           called
           wise
           ,
           who
           by
           the
           light
           of
           reason
           ,
           know
           what
           is
           profitable
           ,
           not
           onely
           for
           themselues
           and
           particular
           persons
           ,
           but
           generally
           for
           the
           commonweale
           ,
           he
           there
           vseth
           the
           name
           of
           a
           wise
           man
           according
           to
           the
           cōmon
           maner
           of
           speech
           ,
           and
           not
           properly
           .
           But
           that
           you
           may
           the
           better
           vnderstād
           my
           authors
           meaning
           ,
           you
           must
           giue
           me
           leaue
           to
           enlarge
           a
           litle
           the
           ground
           of
           this
           his
           distinction
           .
           You
           are
           therfore
           to
           consider
           ,
           that
           there
           be
           three
           seueral
           things
           in
           vs
           ,
           to
           wit
           ,
           sense
           and
           feeling
           ,
           vnderstanding
           and
           appetite
           .
           Of
           which
           the
           first
           is
           the
           beginning
           of
           no
           action
           properly
           ,
           because
           it
           is
           common
           to
           vs
           with
           brute
           beasts
           ,
           who
           are
           not
           said
           to
           do
           any
           action
           ,
           for
           that
           they
           want
           iudgement
           and
           election
           .
           The
           appetite
           ,
           so
           farre
           forth
           as
           it
           is
           obedient
           to
           reason
           ,
           either
           followeth
           or
           eschueth
           things
           presented
           thereunto
           :
           and
           in
           this
           part
           Counsell
           hath
           place
           and
           election
           ,
           as
           hath
           bin
           formerly
           said
           :
           which
           election
           is
           the
           inducement
           to
           action
           ,
           for
           thereby
           we
           worke
           either
           good
           or
           euil
           ;
           and
           it
           is
           prouoked
           by
           the
           appetite
           ,
           though
           reason
           brideling
           the
           
           concupiscible
           desire
           be
           the
           minister
           of
           good
           electiō
           .
           But
           the
           vnderstanding
           stretcheth
           furder
           then
           so
           .
           For
           it
           trauels
           about
           things
           eternal
           ,
           necessary
           ,
           and
           so
           true
           as
           they
           neuer
           change
           ,
           nor
           can
           be
           any
           other
           then
           as
           by
           nature
           they
           haue
           bin
           framed
           .
           But
           it
           is
           busied
           about
           this
           truth
           two
           manner
           of
           wayes
           ;
           for
           either
           it
           seeketh
           the
           knowledge
           of
           principles
           ,
           from
           whence
           true
           conclusions
           are
           drawne
           ;
           or
           else
           of
           principles
           that
           be
           the
           orig●ne
           of
           things
           .
           If
           we
           consider
           the
           vnderstanding
           according
           to
           the
           first
           manner
           ,
           it
           breedeth
           science
           in
           vs
           ,
           which
           commeth
           from
           the
           knowledge
           of
           true
           principles
           ,
           which
           are
           the
           grounds
           of
           true
           conclusions
           .
           And
           in
           this
           sort
           do
           we
           know
           all
           things
           naturall
           and
           corporall
           ,
           yet
           eternall
           and
           immutable
           ,
           as
           causes
           naturall
           ,
           nature
           her selfe
           ,
           time
           ,
           place
           ,
           the
           elements
           ,
           heauen
           ,
           the
           first
           mouer
           ,
           so
           farre
           forth
           as
           he
           is
           applied
           to
           a
           moueable
           body
           (
           for
           so
           far
           forth
           as
           he
           is
           a
           simple
           substance
           ,
           vnmoueable
           ,
           indiuisible
           ,
           free
           from
           all
           change
           :
           and
           as
           he
           is
           alone
           by
           him selfe
           infinite
           ,
           neither
           body
           ,
           nor
           vertue
           contained
           in
           a
           bodie
           ,
           the
           first
           of
           all
           things
           naturally
           moued
           ,
           yea
           before
           the
           matter
           it selfe
           ,
           &
           al
           other
           the
           properties
           attributed
           to
           that
           simple
           ,
           pure
           and
           diuine
           nature
           ,
           it
           is
           a
           thing
           not
           appertaining
           to
           the
           naturall
           Philosopher
           to
           treate
           of
           him
           )
           and
           generally
           all
           other
           things
           natural
           .
           But
           taking
           the
           vnderstanding
           according
           to
           the
           second
           way
           ,
           it
           raiseth
           vs
           vp
           to
           the
           knowledge
           of
           that
           diuine
           power
           ,
           from
           which
           all
           things
           great
           and
           small
           ,
           mortall
           and
           immortall
           ,
           haue
           their
           beginning
           :
           and
           this
           knowledge
           is
           called
           wisedome
           :
           which
           ,
           together
           with
           vertue
           ,
           we
           attaine
           by
           the
           meanes
           of
           Philosophie
           ,
           the
           only
           school-mistris
           of
           humane
           and
           diuine
           learning
           ,
           and
           the
           true
           guide
           to
           commendable
           life
           and
           vertuous
           actions
           ,
           being
           indeed
           the
           greatest
           gift
           that
           God
           giueth
           to
           man
           in
           this
           transitory
           life
           .
           Now
           as
           these
           vertues
           before
           specified
           direct
           vs
           to
           that
           perfectest
           end
           that
           man
           
           in
           this
           world
           can
           attaine
           vnto
           by
           his
           vertuous
           deeds
           :
           so
           doth
           this
           habit
           ,
           called
           wisedome
           ,
           conduct
           him
           to
           a
           farre
           more
           excellent
           end
           then
           this
           ciuill
           or
           politike
           end
           .
           And
           if
           that
           which
           vertue
           guideth
           vs
           vnto
           ,
           be
           worthy
           to
           be
           called
           perfect
           in
           this
           world
           ,
           this
           other
           (
           which
           wisedome
           leadeth
           vs
           vnto
           )
           may
           well
           be
           termed
           most
           perfect
           :
           because
           this
           diuine
           habit
           addresseth
           vs
           to
           the
           knowledge
           of
           the
           most
           pure
           ,
           simple
           ,
           and
           excellentest
           nature
           ,
           which
           is
           God
           eternall
           and
           immortall
           ,
           the
           fountaine
           of
           all
           goodnesse
           ,
           and
           infallible
           truth
           ,
           the
           onely
           and
           absolute
           rest
           and
           quiet
           of
           our
           soules
           &
           minds
           .
           For
           which
           cause
           Plato
           said
           ,
           that
           humane
           things
           ,
           if
           they
           were
           compared
           to
           diuine
           ,
           were
           vnworthy
           the
           employing
           any
           study
           in
           them
           ,
           as
           being
           of
           no
           price
           or
           estimation
           at
           all
           :
           for
           they
           are
           rather
           shadowes
           of
           things
           then
           things
           indeed
           ,
           euermore
           fleeting
           and
           slippery
           ,
           as
           dayly
           experience
           teacheth
           vs.
           But
           being
           as
           we
           are
           among
           men
           ,
           and
           set
           to
           liue
           and
           conuerse
           with
           them
           ciuilly
           ,
           the
           ciuill
           man
           must
           not
           giue
           himself
           to
           contemplation
           ,
           to
           stay
           vpon
           it
           as
           wisedome
           would
           perswade
           him
           ,
           vntill
           he
           haue
           first
           employed
           his
           wit
           and
           prudence
           to
           the
           good
           and
           profit
           as
           well
           of
           others
           as
           of
           himselfe
           .
           Giuing
           them
           to
           vnderstand
           ,
           how
           man
           is
           the
           perfection
           of
           all
           creatures
           vnder
           heauen
           ,
           and
           placed
           as
           the
           center
           betweene
           things
           diuine
           and
           mortall
           :
           and
           shewing
           to
           them
           how
           great
           is
           the
           perfection
           of
           mans
           mind
           ,
           make
           them
           know
           how
           vnworthy
           &
           vnfit
           it
           is
           for
           a
           mā
           to
           suffer
           those
           parts
           that
           he
           hath
           common
           with
           brute
           beasts
           to
           master
           and
           ouer-rule
           those
           by
           which
           he
           is
           made
           not
           much
           inferiour
           to
           diuine
           creatures
           :
           and
           causing
           them
           to
           lift
           vp
           their
           minds
           to
           this
           consideration
           ,
           instruct
           them
           so
           to
           dispose
           and
           rule
           through
           vertuous
           habits
           those
           parts
           which
           of
           themselues
           are
           rebellious
           to
           reason
           ,
           as
           they
           may
           be
           forced
           to
           obey
           her
           no
           otherwise
           then
           their
           Queene
           and
           
           mistris
           :
           and
           through
           Fortitude
           ,
           Temperance
           ,
           Iustice
           ,
           and
           Prudence
           ,
           with
           the
           rest
           of
           the
           vertues
           that
           spring
           from
           them
           ,
           frame
           their
           behauiour
           ,
           and
           direct
           all
           their
           actions
           to
           that
           end
           which
           we
           haue
           intituled
           by
           the
           name
           of
           ciuill
           felicitie
           ,
           to
           wit
           ,
           that
           perfect
           action
           or
           operation
           according
           to
           vertue
           in
           a
           perfect
           life
           ,
           whereof
           hath
           formerly
           bin
           largely
           discoursed
           .
           Which
           felicitie
           once
           attained
           ,
           is
           of
           that
           nature
           ,
           that
           no
           man
           which
           is
           possessed
           thereof
           can
           become
           miserable
           or
           vnhappie
           .
           For
           vice
           only
           can
           reduce
           man
           to
           be
           miserable
           ,
           and
           that
           is
           euermore
           banished
           from
           felicitie
           ,
           whose
           conuersation
           is
           onely
           with
           vertue
           :
           to
           whom
           she
           is
           so
           fast
           linked
           and
           tied
           in
           the
           mind
           of
           man
           ,
           that
           he
           hath
           no
           power
           to
           dissolue
           or
           seuer
           the
           same
           .
           And
           this
           felicitie
           is
           not
           only
           a
           degree
           ,
           but
           euen
           the
           very
           foundation
           of
           that
           other
           ,
           which
           we
           may
           attaine
           by
           the
           meane
           of
           wisedome
           .
           For
           after
           we
           haue
           once
           setled
           and
           gounded
           our selues
           in
           the
           morall
           vertues
           ,
           and
           done
           well
           in
           respect
           of
           our selues
           ,
           and
           also
           holpen
           others
           as
           much
           as
           we
           could
           ,
           we
           may
           then
           raise
           our
           thoughts
           to
           a
           higher
           consideration
           ,
           and
           examining
           more
           inwardly
           our
           owne
           estate
           ,
           find
           that
           this
           most
           excellent
           gift
           of
           vnderstanding
           hath
           bin
           giuen
           vs
           to
           a
           further
           end
           and
           purpose
           then
           this
           humane
           felicitie
           :
           and
           therfore
           bend
           all
           our
           wits
           to
           a
           better
           vse
           of
           our selues
           ,
           which
           is
           to
           take
           the
           way
           of
           that
           other
           felicitie
           ,
           so
           to
           place
           our selues
           ,
           not
           onely
           aboue
           the
           ordinary
           ranke
           of
           men
           ,
           but
           euen
           to
           approch
           (
           as
           neere
           as
           our
           frailtie
           will
           permit
           )
           to
           God
           himselfe
           ,
           the
           last
           end
           of
           all
           our
           thoughts
           and
           actions
           .
           From
           this
           perfect
           knowledge
           of
           our selues
           we
           ascend
           by
           degrees
           to
           such
           a
           height
           ,
           as
           leauing
           all
           worldly
           cares
           ,
           we
           apply
           al
           our
           studies
           to
           the
           searching
           of
           diuine
           things
           ,
           to
           the
           end
           that
           by
           attaining
           the
           vnderstanding
           and
           knowledge
           of
           our
           maker
           ,
           and
           the
           Creator
           of
           all
           things
           ,
           we
           may
           plainely
           
           discerne
           that
           whatsoeuer
           is
           here
           among
           vs
           on
           earth
           ,
           is
           but
           smoke
           and
           dust
           :
           and
           that
           to
           be
           euen
           glutted
           with
           all
           the
           good
           that
           this
           life
           can
           affoord
           ,
           is
           but
           a
           possession
           of
           smoke
           ,
           and
           a
           shadow
           of
           the
           true
           good
           which
           is
           aboue
           .
           And
           so
           knowing
           that
           the
           mind
           is
           the
           true
           man
           ,
           giuen
           vnto
           vs
           of
           speciall
           grace
           to
           guide
           the
           body
           ,
           we
           may
           turne
           our selues
           to
           that
           happinesse
           which
           maketh
           vs
           immortal
           ,
           by
           raising
           the
           mind
           to
           the
           height
           of
           that
           heauenly
           felicitie
           :
           the
           sweetnesse
           and
           delight
           whereof
           ,
           is
           so
           much
           greater
           then
           that
           of
           humane
           felicitie
           ,
           (
           though
           without
           this
           the
           other
           cannot
           be
           )
           as
           the
           habit
           of
           that
           excellent
           power
           of
           the
           vertue
           intellectiue
           ,
           is
           employed
           about
           a
           more
           noble
           obiect
           ,
           then
           that
           which
           the
           vertue
           actiue
           doth
           intend
           .
           For
           it
           is
           euermore
           busied
           about
           things
           eternall
           and
           vniuersal
           ,
           and
           about
           the
           contemplation
           of
           the
           most
           high
           and
           gracious
           God.
           Of
           this
           excellent
           degree
           of
           felicitie
           hath
           Aristotle
           spoken
           in
           his
           first
           and
           tenth
           books
           of
           Ethikes
           ,
           declaring
           how
           it
           ought
           to
           be
           the
           finall
           end
           of
           all
           our
           operations
           ,
           and
           hath
           attributed
           this
           excellent
           kind
           of
           faculty
           to
           those
           men
           only
           who
           are
           properly
           called
           Sages
           or
           wise
           men
           :
           because
           they
           ,
           by
           the
           meanes
           of
           actions
           and
           of
           sciences
           ,
           finding
           that
           these
           mortall
           things
           are
           not
           able
           to
           bring
           a
           man
           to
           full
           and
           perfect
           happinesse
           ,
           do
           so
           raise
           themselues
           from
           these
           baser
           cogitations
           ,
           as
           they
           apply
           their
           mind
           and
           vnderstanding
           wholy
           to
           the
           knowledge
           of
           diuine
           essences
           .
           And
           such
           men
           (
           saith
           he
           )
           as
           haue
           attained
           that
           degree
           ,
           are
           rather
           to
           be
           esteemed
           diuine
           then
           humane
           .
           For
           whiles
           they
           liue
           in
           contemplation
           ,
           they
           are
           not
           like
           men
           liuing
           among
           men
           ,
           composed
           of
           body
           and
           soule
           ,
           but
           as
           diuine
           creatures
           freed
           from
           mortall
           affections
           arising
           from
           the
           body
           ,
           and
           bent
           onely
           to
           that
           which
           may
           purchase
           the
           neuer-ending
           felicitie
           of
           the
           soule
           ;
           which
           according
           to
           Plato
           and
           Aristotle
           ,
           is
           the
           true
           man.
           
           And
           to
           this
           opinion
           did
           our
           Sauiour
           Christ
           (
           who
           is
           the
           infallible
           veritie
           )
           giue
           authoritie
           and
           confirmation
           ,
           when
           he
           said
           ,
           that
           we
           ought
           to
           haue
           such
           care
           of
           that
           soule
           which
           is
           in
           vs
           according
           to
           the
           image
           of
           God
           ,
           that
           we
           should
           esteeme
           nothing
           (
           how
           great
           or
           precious
           soeuer
           the
           world
           esteemed
           it
           )
           at
           so
           high
           a
           rate
           ,
           as
           for
           the
           purchasing
           thereof
           we
           should
           hurt
           or
           loose
           the
           same
           :
           for
           his
           words
           are
           ,
           
             What
             auaileth
             it
             a
             man
             to
             gaine
             all
             the
             world
             and
             loose
             his
             owne
             soule
             ?
          
           By
           this
           opinion
           of
           these
           two
           Philosophers
           ,
           we
           may
           plainly
           vnderstand
           ,
           that
           euen
           in
           that
           darknesse
           of
           auncient
           superstition
           ,
           God
           had
           yet
           giuen
           such
           light
           of
           reason
           to
           the
           mindes
           of
           men
           to
           illumine
           them
           withall
           ,
           that
           they
           saw
           how
           through
           sciences
           and
           wisedome
           they
           were
           to
           seeke
           the
           way
           that
           should
           leade
           them
           to
           their
           perfect
           felicitie
           ,
           that
           is
           ,
           to
           God
           Almightie
           himselfe
           ,
           who
           is
           such
           an
           end
           as
           no
           other
           end
           can
           be
           supposed
           beyond
           him
           ;
           but
           to
           him
           all
           other
           ends
           are
           directed
           ,
           as
           to
           the
           true
           and
           most
           happie
           terme
           ,
           bound
           or
           limit
           of
           all
           vertues
           and
           vertuous
           actions
           ,
           and
           of
           ciuill
           felicitie
           it selfe
           .
           But
           because
           that
           diuine
           part
           of
           the
           Intellectiue
           soule
           which
           is
           in
           vs
           ,
           is
           to
           haue
           consideration
           not
           onely
           of
           our
           present
           state
           of
           life
           ,
           but
           also
           to
           that
           eternitie
           ,
           wherein
           our
           immortall
           mindes
           ,
           made
           to
           the
           likenesse
           of
           God
           ,
           are
           to
           liue
           with
           him
           eternally
           .
           Therfore
           did
           Aristotle
           fitly
           teach
           ,
           that
           men
           ought
           to
           bend
           and
           frame
           their
           minds
           wholy
           to
           that
           true
           and
           absolute
           end
           :
           for
           that
           the
           minde
           being
           diuine
           ,
           it
           is
           his
           proper
           office
           to
           seeke
           to
           vnite
           it selfe
           to
           his
           first
           principle
           or
           beginning
           ,
           which
           is
           God.
           Neither
           hath
           his
           diuine
           Maiestie
           of
           his
           aboundant
           grace
           bestowed
           the
           vertue
           intellectiue
           vpon
           man
           to
           any
           other
           end
           ,
           then
           that
           he
           might
           know
           it
           to
           be
           his
           speciall
           dutie
           to
           raise
           himselfe
           to
           him
           ,
           as
           to
           the
           author
           and
           free
           giuer
           of
           all
           goodnesse
           :
           and
           as
           he
           hath
           bestowed
           on
           him
           a
           soule
           made
           to
           his
           own
           
           likenes
           ,
           so
           he
           should
           therewith
           bend
           his
           endeuour
           to
           be
           like
           him
           in
           all
           his
           actions
           ,
           as
           farre
           as
           the
           corruption
           contracted
           by
           the
           communion
           of
           the
           bodie
           will
           permit
           .
           Which
           thing
           the
           Platonikes
           considering
           ,
           haue
           spoken
           much
           more
           largely
           thereof
           then
           Aristotle
           ,
           following
           therein
           the
           steps
           of
           their
           master
           .
           But
           some
           will
           say
           ,
           that
           Aristotle
           spake
           the
           lesse
           thereof
           ,
           thinking
           that
           the
           soule
           of
           man
           ,
           euen
           concerning
           the
           vnderstanding
           ,
           was
           not
           immortall
           ;
           because
           it
           seemeth
           to
           them
           ,
           that
           when
           the
           soule
           hath
           no
           more
           the
           senses
           of
           the
           bodie
           to
           serue
           her
           as
           instruments
           whereby
           she
           vnderstandeth
           and
           knoweth
           ,
           she
           should
           no
           longer
           liue
           .
           For
           since
           nature
           cannot
           suffer
           any
           thing
           to
           be
           idle
           in
           the
           world
           ,
           and
           the
           soule
           wanting
           the
           bodie
           can
           haue
           no
           operation
           ,
           therefore
           they
           thinke
           it
           is
           to
           be
           concluded
           ,
           that
           with
           the
           bodie
           she
           must
           needs
           fall
           and
           die
           :
           for
           that
           if
           she
           should
           happen
           to
           remaine
           after
           she
           were
           separated
           from
           the
           bodie
           ,
           yet
           she
           should
           not
           haue
           any
           operation
           ,
           insomuch
           as
           hauing
           the
           vnderstanding
           for
           her
           proper
           operatiō
           ,
           and
           seeing
           she
           cannot
           vnderstand
           but
           by
           the
           ministery
           of
           the
           senses
           ,
           from
           which
           she
           can
           haue
           no
           helpe
           when
           she
           is
           loosed
           from
           the
           bodie
           ,
           it
           followeth
           that
           she
           hath
           no
           operation
           ,
           and
           then
           must
           she
           be
           idle
           in
           nature
           ,
           which
           is
           in
           no
           sort
           to
           be
           allowed
           .
           But
           my
           author
           (
           as
           afore
           is
           said
           )
           doth
           thinke
           ,
           that
           these
           men
           mistake
           Aristotle
           ,
           not
           considering
           that
           he
           ,
           speaking
           as
           a
           natural
           Philosopher
           of
           the
           soule
           ,
           was
           not
           to
           treate
           thereof
           but
           naturally
           ;
           and
           in
           so
           doing
           ,
           was
           to
           restraine
           himselfe
           within
           the
           bounds
           of
           nature
           :
           according
           to
           which
           ,
           he
           is
           not
           to
           consider
           any
           forme
           separate
           from
           the
           matter
           ,
           from
           which
           we
           (
           as
           all
           other
           natural
           things
           )
           haue
           our
           bodies
           .
           This
           Aristotle
           considering
           and
           knowing
           ,
           that
           as
           a
           natural
           Philosopher
           he
           was
           not
           to
           speake
           of
           the
           Intellectiue
           soule
           ,
           said
           ,
           that
           vnderstanding
           being
           separated
           from
           the
           
           other
           powers
           of
           the
           minde
           ,
           as
           a
           thing
           eternall
           ,
           seuered
           from
           the
           corruptible
           part
           ,
           it
           appertained
           not
           to
           him
           to
           treate
           thereof
           in
           that
           place
           ,
           where
           he
           spake
           of
           the
           soule
           as
           she
           was
           the
           actor
           of
           the
           bodie
           ,
           and
           vsed
           it
           as
           her
           instrument
           .
           For
           he
           saw
           wel
           inough
           ,
           that
           though
           the
           vnderstanding
           tooke
           beginning
           with
           the
           bodie
           ,
           because
           it
           was
           the
           forme
           thereof
           ;
           yet
           was
           it
           not
           the
           actor
           of
           the
           body
           ,
           so
           as
           it
           should
           vse
           any
           member
           thereof
           as
           an
           instrument
           :
           but
           was
           onely
           aforme
           that
           was
           to
           exercise
           all
           the
           other
           powers
           of
           the
           other
           soules
           .
           For
           it
           is
           likewise
           Aristotles
           opinion
           ,
           that
           where
           the
           vnderstanding
           is
           in
           things
           corruptible
           ,
           there
           hath
           it
           also
           the
           faculties
           of
           all
           the
           other
           soules
           within
           it selfe
           .
           Which
           thing
           he
           shewed
           more
           cleerely
           in
           his
           first
           booke
           
             de
             Partibus
             Animalium
          
           ,
           saying
           ,
           that
           to
           speake
           of
           the
           Intellectiue
           soule
           all
           that
           might
           be
           sayd
           ,
           was
           not
           the
           office
           of
           a
           naturall
           Philosopher
           .
           And
           this
           for
           two
           reasons
           .
           The
           one
           is
           ,
           that
           the
           Intellectiue
           soule
           is
           no
           actor
           of
           the
           bodie
           ,
           because
           she
           hath
           in
           her
           no
           part
           of
           motion
           ,
           either
           of
           her selfe
           ,
           or
           accidentally
           .
           For
           she
           neither
           increaseth
           nor
           diminisheth
           the
           bodie
           ,
           she
           nourisheth
           it
           not
           ,
           nor
           maintaineth
           it
           ;
           for
           these
           are
           functions
           appertaining
           to
           the
           vegetatiue
           soule
           ;
           shee
           chaungeth
           it
           not
           ,
           nor
           mooueth
           it
           from
           place
           to
           place
           ;
           for
           that
           is
           the
           office
           of
           the
           sensitiue
           soule
           :
           and
           these
           be
           the
           motions
           which
           the
           bodie
           can
           haue
           from
           the
           soule
           (
           sauing
           generation
           and
           corruption
           ,
           which
           are
           changes
           made
           in
           an
           instant
           )
           :
           therefore
           inasmuch
           as
           she
           is
           intellectiue
           ,
           she
           is
           not
           subiect
           to
           the
           consideration
           of
           the
           naturall
           Philosopher
           .
           The
           other
           reason
           is
           ,
           for
           that
           the
           naturall
           Philosopher
           considereth
           not
           the
           substances
           separated
           from
           the
           matter
           ,
           and
           therefore
           his
           office
           is
           not
           to
           consider
           the
           excellencie
           of
           the
           Intellectiue
           soule
           ,
           which
           is
           not
           the
           actor
           of
           the
           bodie
           ,
           though
           
           she
           be
           the
           forme
           thereof
           .
           And
           therefore
           Aristotle
           telleth
           vs
           in
           his
           second
           booke
           of
           Physikes
           ,
           that
           the
           terme
           or
           bound
           of
           the
           naturall
           Philosphers
           consideration
           ,
           is
           the
           Intellectiue
           soule
           .
           For
           albeit
           he
           may
           consider
           the
           soule
           so
           farre
           as
           she
           moueth
           and
           is
           not
           moued
           ;
           as
           he
           may
           also
           the
           first
           mouer
           :
           yet
           doth
           he
           not
           consider
           her
           essence
           ,
           nor
           the
           essence
           of
           the
           first
           mouer
           :
           for
           this
           appertaineth
           to
           the
           Metaphysike
           ,
           who
           considereth
           of
           the
           substances
           separated
           and
           immortall
           .
           And
           hence
           commeth
           it
           that
           Aristotle
           treating
           in
           his
           booke
           of
           Physikes
           of
           nature
           ,
           as
           she
           is
           the
           beginning
           of
           all
           mouings
           and
           of
           rest
           ;
           when
           he
           is
           come
           to
           the
           first
           mouer
           who
           is
           immoueable
           ,
           yet
           moueth
           all
           that
           is
           moued
           in
           the
           world
           ,
           proceeded
           not
           any
           further
           to
           shew
           his
           nature
           :
           vnderstanding
           right
           well
           ,
           that
           the
           naturall
           Philosophers
           office
           was
           not
           ,
           to
           consider
           any
           thing
           that
           is
           simply
           immoueable
           ,
           as
           well
           in
           respect
           of
           the
           whole
           ,
           as
           of
           the
           parts
           ,
           as
           the
           first
           mouer
           is
           .
           But
           let
           vs
           (
           without
           questioning
           further
           thereupon
           )
           hold
           this
           for
           certaine
           ,
           not
           onely
           by
           that
           which
           Christian
           Religion
           teacheth
           vs
           ,
           but
           also
           by
           that
           which
           Aristotle
           hath
           held
           ,
           that
           our
           soules
           are
           immorall
           .
           For
           if
           it
           were
           otherwise
           ,
           we
           should
           be
           of
           all
           other
           creatures
           that
           nature
           produceth
           the
           most
           vnhappie
           :
           and
           in
           vaine
           should
           that
           desire
           of
           immortalitie
           (
           which
           all
           men
           haue
           )
           be
           giuen
           vnto
           vs.
           Besides
           that
           ,
           man
           ,
           as
           man
           ,
           that
           is
           to
           say
           ,
           as
           a
           creature
           intellectiue
           ,
           should
           not
           haue
           that
           end
           which
           is
           ordained
           for
           him
           ,
           which
           is
           contemplatiue
           felicitie
           .
           Neither
           is
           it
           to
           the
           purpose
           to
           say
           ,
           that
           such
           felicitie
           is
           not
           attained
           by
           morall
           vertues
           ,
           but
           by
           wisedome
           only
           ,
           or
           that
           there
           be
           but
           few
           so
           wise
           as
           to
           seek
           this
           excellent
           felicitie
           ,
           and
           infinite
           the
           number
           of
           those
           that
           thinke
           but
           little
           vpon
           it
           :
           for
           all
           men
           are
           borne
           apt
           vnto
           it
           ,
           if
           they
           will
           apply
           their
           minds
           vnto
           the
           same
           .
           
           And
           though
           among
           all
           generations
           of
           men
           there
           should
           be
           but
           three
           or
           foure
           that
           bent
           their
           endeuour
           to
           attaine
           it
           ,
           they
           onely
           were
           sufficient
           to
           proue
           our
           intention
           ,
           because
           it
           is
           most
           certaine
           ,
           that
           the
           number
           of
           foolish
           men
           is
           infinite
           ,
           who
           not
           knowing
           themselues
           ,
           cannot
           tell
           how
           to
           vse
           themselues
           ,
           &
           direct
           their
           endeuours
           to
           that
           which
           is
           the
           proper
           end
           of
           man.
           Of
           whom
           it
           is
           said
           ,
           
             People
             on
             whom
             night
             commeth
             before
             Sunne-set
             .
          
           A
           wicked
           generation
           ,
           whose
           whole
           life-time
           flieth
           from
           them
           vnprofitably
           ,
           in
           such
           sort
           ,
           as
           they
           can
           scarce
           perceiue
           that
           they
           haue
           liued
           .
           For
           although
           there
           be
           infinitely
           more
           such
           in
           this
           world
           then
           of
           quicke
           and
           eleuated
           spirits
           ,
           yet
           ought
           not
           we
           to
           endure
           ,
           that
           their
           negligence
           ,
           who
           know
           not
           themselues
           to
           be
           men
           ,
           should
           preiudice
           the
           mindes
           of
           such
           as
           know
           what
           they
           are
           ,
           and
           raise
           their
           thoughts
           carefully
           to
           diuine
           things
           .
           And
           therefore
           leauing
           their
           opinions
           that
           will
           needs
           say
           ,
           that
           Aristole
           impiously
           and
           madly
           hath
           held
           the
           contrary
           ,
           it
           shall
           be
           best
           to
           proceed
           in
           our
           discourse
           of
           the
           felicitie
           that
           is
           to
           be
           attained
           by
           contemplation
           .
        
         
           I
           pray
           you
           (
           said
           Captaine
           Carleil
           )
           since
           there
           is
           a
           contrarietie
           of
           opinions
           amōg
           Philosophers
           ,
           concerning
           the
           immortalitie
           of
           the
           soule
           ,
           and
           that
           the
           knowledge
           therof
           appertaineth
           to
           the
           better
           vnderstanding
           of
           this
           contemplatiue
           felicitie
           ,
           let
           vs
           heare
           ,
           if
           your
           author
           giue
           any
           furder
           light
           thereunto
           ,
           since
           such
           good
           fellowes
           seeke
           to
           cast
           so
           darke
           a
           mist
           before
           our
           eyes
           ,
           vnder
           the
           cloke
           of
           Aristotles
           opinion
           .
           For
           albeit
           you
           spake
           somewhat
           of
           it
           yesterday
           ,
           so
           farre
           as
           concerned
           our
           maner
           of
           learning
           according
           to
           Aristotle
           ,
           yet
           was
           it
           but
           by
           the
           way
           ,
           and
           not
           as
           it
           concerned
           this
           felicitie
           :
           and
           if
           such
           a
           matter
           as
           this
           were
           twise
           repeated
           ,
           it
           could
           not
           but
           be
           profitable
           to
           vs
           ,
           though
           it
           be
           somewhat
           troublesome
           to
           you
           .
        
         
         
           Whereupon
           I
           said
           :
           that
           which
           my
           author
           was
           not
           willing
           to
           vndertake
           ,
           you
           presse
           me
           vnto
           ,
           as
           if
           you
           were
           the
           same
           persons
           ,
           and
           had
           the
           same
           sence
           that
           those
           introduced
           by
           him
           had
           :
           and
           therefore
           since
           you
           also
           will
           haue
           it
           so
           ,
           I
           am
           content
           to
           close
           vp
           this
           your
           feast
           with
           this
           last
           dish
           ;
           notwithstanding
           that
           the
           euening
           draw
           on
           ,
           and
           that
           to
           speake
           thereof
           at
           large
           would
           aske
           a
           long
           time
           .
           But
           knitting
           vp
           ,
           as
           well
           as
           I
           can
           ,
           a
           great
           volume
           in
           a
           little
           roome
           ,
           I
           will
           deliuer
           vnto
           you
           that
           which
           the
           shortnesse
           of
           our
           time
           wil
           permit
           ,
           and
           pray
           with
           mine
           author
           his
           diuine
           Maiestie
           ,
           who
           hath
           giuen
           vs
           an
           immortall
           soule
           ,
           that
           he
           wil
           vouchsafe
           vs
           his
           grace
           to
           say
           so
           much
           and
           no
           more
           of
           this
           matter
           ,
           as
           may
           be
           to
           his
           glory
           ,
           and
           to
           all
           our
           comforts
           .
           Know
           ye
           then
           that
           these
           men
           ,
           that
           out
           of
           Aristotles
           writings
           gather
           our
           intellectiue
           soule
           to
           be
           mortall
           ,
           take
           for
           their
           foundation
           and
           ground
           this
           ;
           that
           the
           soule
           is
           the
           actor
           of
           the
           bodie
           ,
           and
           vseth
           it
           but
           after
           the
           maner
           before
           mentioned
           .
           And
           to
           maintaine
           this
           their
           opinion
           ,
           they
           wrest
           diuers
           places
           of
           his
           vntruly
           ,
           and
           contrary
           to
           the
           mind
           of
           this
           great
           Philosopher
           ,
           as
           shall
           be
           declared
           vnto
           you
           .
           True
           it
           is
           ,
           that
           while
           the
           intellectiue
           soule
           is
           the
           forme
           of
           the
           body
           ,
           she
           hath
           some
           need
           of
           him
           to
           vnderstand
           .
           For
           without
           the
           fantasie
           we
           can
           vnderstand
           nothing
           in
           this
           life
           ,
           since
           from
           the
           senses
           the
           formes
           of
           all
           things
           are
           represented
           vnto
           vs
           ,
           as
           yesterday
           was
           declared
           .
           And
           this
           did
           Aristotle
           meane
           to
           teach
           vs
           ,
           when
           contrary
           to
           the
           opinion
           of
           some
           former
           Philosophers
           he
           said
           ,
           that
           sense
           and
           vnderstanding
           was
           not
           all
           one
           ,
           although
           there
           be
           some
           similitude
           betweene
           them
           .
           And
           because
           the
           essences
           of
           things
           are
           knowne
           by
           their
           operations
           ,
           according
           to
           Aristotle
           ;
           and
           that
           the
           intellectiue
           soule
           vnderstandeth
           (
           which
           is
           a
           spiritual
           operatiō
           ;
           )
           it
           followeth
           that
           simply
           of
           her
           owne
           nature
           she
           is
           all
           spirit
           ,
           and
           therefore
           
           immortall
           ,
           for
           else
           to
           vnderstand
           ,
           would
           not
           be
           her
           propertie
           .
           Whereunto
           also
           Aristotle
           agreeth
           ,
           in
           saying
           ,
           that
           some
           parts
           of
           the
           soule
           are
           not
           conioyned
           to
           the
           bodie
           ,
           and
           therefore
           are
           separable
           :
           and
           that
           the
           vnderstanding
           and
           the
           cōtemplatiue
           power
           was
           another
           kind
           of
           soule
           ,
           and
           not
           drawne
           from
           the
           power
           of
           matter
           ,
           as
           the
           other
           two
           are
           ,
           whose
           operations
           were
           ordained
           for
           the
           Intellectiue
           soule
           ,
           insomuch
           as
           she
           is
           the
           forme
           of
           the
           bodie
           :
           which
           sheweth
           plainely
           that
           she
           is
           eternall
           and
           immortall
           .
           And
           in
           the
           twelfth
           of
           his
           Metaphysikes
           ,
           making
           a
           doubt
           ,
           whether
           any
           forme
           remaine
           after
           the
           extinguishing
           of
           the
           matter
           ,
           he
           sayd
           doubtfully
           of
           the
           other
           two
           ,
           that
           not
           euery
           soule
           ,
           but
           the
           Intellectiue
           onely
           remained
           .
           And
           here
           is
           to
           be
           noted
           ,
           that
           his
           opinion
           was
           not
           (
           though
           some
           would
           haue
           it
           so
           )
           that
           the
           fantasie
           was
           the
           forme
           of
           the
           bodie
           ,
           for
           that
           dieth
           with
           the
           bodie
           ,
           as
           shall
           be
           shewed
           hereafter
           :
           but
           he
           considered
           the
           vnderstanding
           it selfe
           ,
           as
           a
           soule
           ,
           and
           as
           the
           forme
           of
           the
           bodie
           ;
           and
           not
           as
           a
           separable
           intelligence
           ,
           the
           lowest
           of
           all
           others
           ,
           and
           common
           to
           all
           men
           ,
           as
           Theophrastus
           and
           Themistius
           (
           though
           diuersly
           )
           haue
           thought
           .
           Neither
           yet
           that
           it
           was
           God
           Almightie
           ,
           as
           Alexander
           supposeth
           :
           for
           God
           is
           not
           the
           forme
           of
           our
           bodies
           ,
           nor
           hath
           any
           man
           euer
           doubted
           whether
           God
           were
           immortall
           .
           So
           as
           our
           vnderstanding
           is
           neither
           God
           ,
           nor
           yet
           a
           separate
           intelligence
           ,
           cōmon
           to
           all
           mē
           ,
           like
           those
           that
           gouerne
           an
           vniuersal
           spheare
           ,
           as
           they
           aboue
           mentioned
           haue
           thought
           ,
           &
           as
           some
           of
           our
           Christians
           haue
           dreamed
           ;
           who
           being
           raised
           to
           Ecclesiasticall
           dignitie
           ,
           haue
           chosen
           rather
           to
           follow
           the
           Greeks
           vanity
           and
           the
           Arabians
           ,
           then
           fauour
           the
           religious
           and
           true
           interpreters
           of
           Aristotles
           mind
           .
           Whereas
           they
           ought
           rather
           to
           haue
           rooted
           such
           opinions
           out
           of
           mens
           mindes
           ,
           as
           apt
           to
           draw
           them
           to
           perdition
           ,
           and
           not
           to
           maske
           them
           
           with
           the
           vizard
           of
           naturall
           Philosophers
           :
           as
           if
           things
           naturall
           ,
           that
           may
           seeme
           contrary
           to
           Christianitie
           ,
           were
           to
           be
           set
           before
           men
           in
           writing
           ,
           to
           be
           confirmed
           by
           naturall
           reasons
           apparant
           at
           least
           ,
           though
           not
           true
           ,
           to
           perswade
           their
           mindes
           amisse
           .
           But
           
             Iohannes
             Gramaticus
          
           among
           the
           Greekes
           hath
           declared
           Aristotles
           mind
           aright
           ;
           and
           so
           hath
           he
           that
           is
           called
           the
           Angelicall
           Doctour
           in
           sundry
           places
           as
           a
           most
           excellent
           spirit
           and
           a
           religious
           man
           ,
           whatsoeuer
           Scotus
           write
           against
           him
           .
           And
           what
           better
           testimonie
           neede
           we
           haue
           of
           the
           vanitie
           of
           these
           mens
           interpretations
           ,
           then
           Aristotle
           himselfe
           ?
           who
           most
           effectually
           sheweth
           the
           same
           ,
           where
           he
           sayth
           ,
           that
           the
           waxing
           old
           of
           man
           proceedeth
           not
           from
           the
           Intellectiue
           soule
           ,
           but
           from
           the
           bodie
           wherein
           she
           is
           (
           which
           neuerthelesse
           is
           to
           be
           vnderstood
           as
           she
           is
           the
           forme
           thereof
           :
           )
           and
           in
           so
           saying
           ,
           declareth
           ,
           that
           euery
           man
           hath
           his
           Intellectiue
           soule
           :
           which
           soule
           is
           a
           meane
           betwixt
           separated
           substances
           and
           corporall
           ;
           and
           therefore
           partly
           she
           communicateth
           with
           the
           bodie
           to
           informe
           the
           same
           ,
           and
           partly
           she
           vseth
           (
           as
           proper
           to
           her
           )
           the
           vertue
           of
           the
           separated
           substances
           (
           as
           much
           as
           her
           nature
           may
           beare
           )
           in
           the
           vse
           of
           vnderstanding
           .
           And
           since
           it
           is
           cleere
           ,
           that
           in
           nature
           the
           most
           perfect
           things
           containe
           the
           lesse
           perfect
           ,
           I
           cannot
           conceiue
           from
           whence
           proceedeth
           the
           frensie
           of
           these
           men
           ,
           that
           will
           rather
           draw
           the
           soule
           Intellectiue
           to
           be
           mortall
           then
           immortal
           ;
           seeing
           that
           to
           vnderstand
           is
           the
           most
           singular
           operation
           that
           the
           soule
           hath
           ,
           and
           to
           whom
           the
           powers
           of
           the
           other
           soules
           are
           referred
           ,
           as
           to
           the
           better
           end
           ,
           and
           obey
           as
           hand-maides
           to
           their
           mistresse
           ,
           in
           such
           as
           propose
           to
           themselues
           to
           liue
           like
           men
           .
           Neither
           doth
           the
           reason
           alledged
           by
           some
           serue
           ,
           who
           say
           ,
           that
           because
           there
           is
           great
           imperfection
           in
           the
           Intellectiue
           soule
           in
           comparison
           of
           the
           separate
           intelligences
           ,
           
           it
           sheweth
           the
           same
           to
           be
           mortall
           .
           For
           if
           this
           reason
           were
           true
           ,
           they
           might
           as
           well
           by
           the
           same
           conclude
           ,
           that
           the
           separate
           intelligences
           were
           also
           mortall
           .
           For
           since
           Aristotle
           sayth
           ,
           that
           onely
           the
           first
           intelligence
           (
           who
           in
           his
           phrase
           is
           the
           first
           mouer
           )
           is
           perfect
           ;
           and
           that
           all
           the
           other
           compared
           to
           him
           are
           vnperfect
           ,
           (
           imperfection
           being
           in
           these
           mens
           fancie
           the
           cause
           of
           mortalnesse
           )
           it
           must
           follow
           ,
           that
           as
           imperfect
           ,
           they
           should
           be
           mortall
           :
           which
           is
           as
           contrary
           to
           Aristotles
           mind
           ,
           as
           any
           thing
           can
           be
           .
           Wherefore
           we
           must
           not
           say
           ,
           that
           imperfection
           in
           the
           intellectiue
           soule
           (
           in
           respect
           of
           the
           intelligences
           separated
           )
           causeth
           the
           same
           to
           die
           with
           the
           bodie
           ,
           since
           her
           office
           dependeth
           not
           on
           the
           bodie
           :
           but
           it
           is
           onely
           to
           be
           sayd
           ,
           that
           she
           ceaseth
           to
           informe
           the
           bodie
           through
           the
           defect
           thereof
           ,
           &
           not
           of
           her self
           ;
           who
           being
           freed
           from
           the
           bodie
           ,
           remaineth
           neuerthelesse
           perfect
           in
           her
           being
           .
           For
           albeit
           she
           haue
           some
           respect
           to
           the
           bodie
           whiles
           she
           informeth
           the
           same
           ,
           yet
           hath
           she
           not
           her
           absolute
           being
           from
           it
           .
           And
           therefore
           sayd
           Aristotle
           ,
           that
           the
           vertue
           of
           the
           sense
           is
           not
           equall
           to
           the
           vertue
           of
           the
           vnderstanding
           ;
           for
           that
           a
           mightie
           or
           strong
           Sensible
           ,
           weakeneth
           ,
           and
           oftentimes
           corrupteth
           the
           sense
           ;
           whereas
           from
           an
           excellent
           Intelligible
           ,
           the
           vnderstanding
           gathereth
           greater
           vertue
           :
           which
           thing
           could
           not
           be
           sayd
           ,
           if
           the
           vnderstanding
           were
           as
           these
           people
           suppose
           ,
           a
           separate
           intelligence
           ,
           wherof
           the
           particulars
           did
           participate
           .
           Wherefore
           we
           must
           needs
           say
           he
           meant
           of
           the
           vnderstanding
           of
           euery
           particular
           man
           ,
           as
           of
           the
           forme
           of
           this
           man
           ,
           and
           that
           man
           :
           for
           he
           spake
           of
           the
           vnderstanding
           of
           particular
           men
           ,
           and
           not
           of
           intelligences
           ,
           as
           those
           men
           haue
           belike
           dreamed
           .
           And
           this
           sheweth
           (
           howsoeuer
           any
           thinke
           the
           contrary
           )
           that
           as
           well
           the
           Agent
           vnderstanding
           and
           the
           possible
           also
           
           (
           whereof
           this
           is
           ordained
           as
           matter
           to
           that
           ,
           and
           both
           necessary
           to
           vnderstand
           )
           are
           essentiall
           parts
           of
           the
           soule
           ,
           and
           not
           two
           separate
           intelligences
           ,
           as
           Themistius
           would
           haue
           them
           .
           The
           reason
           likewise
           which
           some
           alledge
           ,
           is
           not
           good
           ,
           when
           they
           argue
           ,
           that
           the
           soule
           being
           the
           forme
           of
           the
           bodie
           ,
           should
           euer
           haue
           a
           desire
           ,
           after
           she
           were
           separated
           from
           the
           same
           ,
           to
           reunite
           her selfe
           againe
           thereunto
           :
           but
           the
           bodie
           being
           rotten
           and
           corrupted
           ,
           her
           desire
           in
           that
           behalfe
           should
           be
           vaine
           .
           For
           I
           say
           ,
           that
           since
           the
           soule
           hath
           informed
           the
           body
           ,
           she
           hath
           done
           as
           much
           as
           to
           her
           appertained
           ,
           neither
           is
           she
           to
           desire
           any
           further
           (
           to
           speake
           naturally
           )
           then
           she
           hath
           accomplished
           :
           and
           therefore
           she
           remaineth
           as
           a
           separate
           intelligence
           .
           Which
           hath
           made
           the
           Peripatetikes
           to
           affirme
           ,
           that
           the
           soule
           separated
           from
           the
           bodie
           ,
           is
           not
           the
           same
           that
           she
           was
           ,
           when
           she
           was
           in
           the
           bodie
           ;
           because
           that
           ioyned
           to
           the
           bodie
           she
           was
           the
           forme
           thereof
           ,
           but
           separated
           she
           can
           no
           more
           be
           so
           .
           But
           this
           difficultie
           ,
           which
           naturall
           Philosophers
           haue
           not
           knowne
           how
           to
           resolue
           as
           they
           ought
           ,
           our
           blessed
           Sauiour
           the
           Sonne
           of
           God
           hath
           fully
           resolued
           ,
           by
           rising
           againe
           the
           third
           day
           (
           not
           to
           say
           any
           thing
           of
           others
           raised
           by
           him
           )
           and
           promising
           to
           vs
           the
           like
           resurrection
           .
        
         
           This
           (
           said
           my
           Lord
           Primate
           )
           all
           true
           Christians
           beleeue
           :
           but
           since
           we
           are
           debating
           of
           Aristotles
           opinions
           ,
           where
           he
           saith
           ,
           that
           the
           passible
           vnderstanding
           dieth
           ,
           and
           some
           of
           his
           Interpreters
           say
           ,
           that
           it
           is
           the
           possible
           vnderstanding
           ,
           how
           shall
           we
           make
           this
           to
           agree
           with
           the
           immortalitie
           of
           the
           soule
           ?
        
         
           Well
           inough
           (
           sayd
           I
           :
           )
           for
           they
           that
           so
           interpret
           him
           deceiue
           thēselues
           :
           for
           there
           is
           as
           great
           difference
           (
           as
           Aristotle
           himselfe
           teacheth
           )
           betweene
           the
           passible
           soule
           and
           the
           possible
           soule
           ,
           as
           betweene
           that
           which
           is
           eternall
           and
           
           that
           which
           is
           corruptible
           .
           The
           passible
           vnderstanding
           according
           to
           Aristotle
           is
           the
           fantasie
           ,
           or
           the
           imaginatiue
           or
           cogitatiue
           power
           ,
           call
           it
           how
           you
           please
           ,
           the
           which
           Auerroes
           sayd
           was
           taken
           at
           large
           ,
           but
           not
           properly
           for
           the
           vnderstanding
           ;
           and
           as
           an
           inward
           sense
           depending
           vpon
           the
           bodie
           ,
           receiueth
           the
           sensible
           kindes
           from
           the
           common
           sense
           ,
           and
           presenteth
           them
           to
           the
           possible
           vnderstanding
           ,
           which
           is
           the
           place
           of
           the
           intelligible
           kindes
           or
           formes
           ,
           as
           Aristotle
           in
           sundrie
           places
           declareth
           .
           And
           who
           so
           shall
           well
           consider
           Themistius
           ,
           where
           he
           speaketh
           of
           the
           multiplication
           of
           the
           vnderstanding
           ,
           shall
           finde
           that
           he
           supposed
           it
           not
           as
           our
           Christian
           writers
           doe
           ,
           but
           tooke
           the
           vertue
           fantastike
           for
           the
           vnderstanding
           ,
           multiplied
           in
           particular
           persons
           .
           And
           therefore
           she
           being
           mingled
           with
           the
           bodie
           ,
           faileth
           also
           with
           the
           same
           :
           and
           this
           is
           that
           interiour
           thing
           which
           Aristotle
           saith
           is
           corrupted
           ,
           whereby
           the
           vnderstanding
           loseth
           his
           vertue
           (
           as
           shall
           be
           shewed
           )
           which
           happeneth
           not
           to
           the
           possible
           vnderstanding
           ,
           because
           it
           is
           an
           essential
           part
           of
           the
           Intellectiue
           soule
           ,
           not
           mingled
           with
           the
           bodie
           ,
           and
           free
           from
           any
           passion
           ,
           as
           a
           diuine
           substance
           .
           Of
           which
           bodie
           she
           vseth
           no
           part
           for
           her
           instrument
           to
           vnderstand
           ,
           though
           she
           haue
           neede
           of
           the
           fantasie
           to
           receiue
           the
           Intelligible
           formes
           whiles
           she
           is
           the
           forme
           of
           the
           bodie
           .
           And
           this
           necessitie
           ,
           which
           the
           vnderstanding
           hath
           of
           the
           fantasie
           to
           vnderstand
           ,
           sheweth
           the
           contrarie
           of
           that
           which
           these
           fellowes
           inferre
           ,
           who
           hold
           the
           vnderstanding
           to
           be
           mortall
           in
           that
           respect
           .
           For
           by
           this
           it
           appeareth
           ,
           that
           the
           vnderstanding
           proceedeth
           not
           from
           the
           power
           of
           the
           matter
           :
           for
           if
           so
           it
           were
           ,
           it
           should
           haue
           no
           neede
           of
           the
           fantasie
           ,
           but
           should
           it selfe
           be
           the
           fantasie
           :
           and
           therefore
           Aristotle
           right
           well
           perceiuing
           that
           our
           vnderstanding
           was
           not
           fantasie
           ,
           nor
           vsed
           anie
           part
           of
           the
           
           body
           for
           an
           instrument
           ,
           sayd
           ,
           that
           the
           vnderstanding
           came
           from
           abroad
           ,
           as
           shall
           be
           declared
           .
           It
           is
           therefore
           no
           good
           consequence
           to
           say
           ,
           that
           because
           the
           passible
           soule
           dieth
           ,
           therefore
           the
           possible
           soule
           likewise
           is
           mortall
           .
        
         
           Yea
           but
           (
           said
           M.
           Spencer
           )
           we
           haue
           frō
           Aristotle
           ,
           that
           the
           possible
           vnderstanding
           suffreth
           in
           the
           act
           of
           vnderstanding
           :
           and
           to
           suffer
           importeth
           corruption
           ;
           by
           which
           reason
           it
           should
           be
           mortall
           as
           is
           the
           passible
           .
        
         
           Neither
           is
           that
           reason
           (
           quoth
           I
           )
           sufficient
           :
           for
           although
           the
           name
           of
           suffering
           agree
           with
           the
           possible
           vnderstanding
           ,
           and
           with
           the
           passible
           ▪
           (
           leauing
           the
           difference
           betweene
           Alexander
           and
           Aristotle
           in
           that
           point
           )
           the
           reason
           and
           manner
           in
           them
           is
           different
           .
           For
           the
           suffering
           of
           the
           passible
           vnderstanding
           tendeth
           to
           the
           destruction
           thereof
           ,
           whereas
           the
           suffering
           of
           the
           possible
           is
           to
           the
           greater
           perfection
           of
           the
           same
           .
           And
           for
           this
           cause
           Aristotle
           telleth
           vs
           ,
           that
           the
           suffering
           of
           the
           senses
           ,
           and
           that
           of
           the
           vnderstanding
           are
           not
           both
           of
           one
           nature
           :
           because
           the
           first
           breedes
           destruction
           ,
           and
           the
           later
           perfection
           ;
           and
           that
           therefore
           an
           excellent
           Intelligible
           giueth
           perfection
           to
           the
           vnderstanding
           ,
           whereas
           an
           excellent
           Sensible
           corrupteth
           the
           sense
           .
           But
           not
           hauing
           any
           other
           word
           meete
           to
           expresse
           this
           suffering
           of
           the
           vnderstanding
           ,
           whiles
           it
           is
           in
           that
           act
           ,
           we
           vse
           the
           same
           that
           agreeth
           to
           the
           passible
           ,
           though
           the
           reason
           of
           them
           both
           be
           verie
           diuerse
           .
           The
           possible
           vnderstanding
           (
           as
           hath
           bene
           sayd
           alreadie
           )
           being
           the
           place
           of
           the
           Intelligible
           formes
           ,
           standeth
           in
           respect
           of
           the
           Agent
           vnderstanding
           ,
           as
           the
           matter
           in
           respect
           of
           the
           forme
           :
           for
           the
           first
           is
           but
           in
           power
           (
           for
           which
           respect
           Auerroes
           called
           it
           the
           materiall
           vnderstanding
           :
           )
           and
           this
           later
           is
           in
           act
           .
           And
           this
           Agent
           vnderstanding
           ,
           by
           illumining
           the
           formes
           which
           are
           in
           him
           as
           blind
           (
           euen
           as
           colours
           are
           in
           things
           
           before
           they
           be
           made
           apparent
           to
           the
           eye
           by
           the
           illumination
           of
           light
           )
           vnderstandeth
           the
           kinds
           of
           things
           ,
           and
           vnderstanding
           them
           vnderstandeth
           it selfe
           .
           For
           in
           spirituall
           things
           ,
           that
           which
           vnderstandeth
           and
           that
           which
           is
           vnderstood
           ,
           become
           all
           one
           thing
           :
           and
           turning
           it selfe
           about
           the
           vniuersall
           kinds
           ,
           vnderstandeth
           withall
           ,
           things
           particular
           .
           And
           this
           is
           that
           which
           the
           possible
           vnderstanding
           suffereth
           from
           the
           Agent
           ,
           receiuing
           thereby
           that
           perfection
           which
           you
           haue
           heard
           .
        
         
           Why
           (
           said
           Maister
           Spenser
           )
           doth
           it
           not
           seeme
           ,
           that
           Aristotle
           when
           he
           saith
           ,
           that
           after
           death
           we
           haue
           no
           memorie
           ,
           that
           he
           meant
           that
           this
           our
           vnderstanding
           was
           mortall
           ?
           For
           if
           it
           were
           not
           so
           ,
           man
           should
           not
           lose
           the
           remembrance
           of
           things
           done
           in
           this
           life
           .
        
         
           Nay
           (
           answered
           I
           )
           what
           a
           sillie
           part
           had
           it
           bene
           of
           Aristotle
           rather
           ,
           if
           he
           had
           thought
           the
           intellectiue
           soule
           to
           be
           mortall
           ,
           to
           say
           that
           we
           remembred
           nothing
           after
           this
           life
           ,
           when
           nothing
           of
           vs
           should
           haue
           remained
           ?
           And
           therefore
           it
           may
           serue
           to
           proue
           the
           immortalitie
           of
           the
           soule
           ,
           and
           not
           the
           corruption
           ,
           as
           you
           surmise
           (
           onely
           for
           arguments
           sake
           )
           that
           truth
           may
           be
           sifted
           out
           .
           But
           our
           not
           remembring
           then
           ,
           commeth
           from
           the
           corruptible
           part
           ,
           which
           is
           the
           vertue
           of
           the
           fantasie
           :
           which
           being
           a
           power
           of
           the
           sensitiue
           soule
           ,
           that
           keepeth
           in
           store
           the
           remembrance
           of
           materiall
           things
           ,
           that
           vertue
           which
           should
           represent
           them
           failing
           in
           vs
           ,
           we
           cannot
           remember
           them
           after
           death
           .
           For
           the
           memorie
           is
           no
           part
           of
           the
           vnderstanding
           ,
           but
           of
           the
           sensitiue
           soule
           :
           and
           therefore
           Aristotle
           said
           ,
           that
           memorie
           came
           from
           sense
           ,
           insomuch
           as
           creatures
           wanting
           reason
           haue
           memorie
           ,
           though
           they
           haue
           not
           rememorating
           as
           man
           hath
           :
           for
           thereto
           is
           discourse
           required
           ;
           which
           according
           to
           Aristotle
           is
           nothing
           else
           but
           an
           action
           of
           the
           vnderstanding
           in
           the
           vertue
           imaginatiue
           .
           
           Which
           thing
           neither
           in
           those
           creatures
           deuoid
           of
           reason
           ,
           nor
           yet
           in
           separated
           intelligences
           can
           haue
           place
           ,
           because
           those
           want
           discourse
           ,
           and
           these
           are
           pure
           acts
           (
           as
           Philosophers
           call
           them
           .
           )
        
         
           Doth
           not
           Aristotle
           (
           sayd
           my
           Lord
           Primate
           )
           in
           his
           Ethikes
           say
           ,
           that
           the
           contentmēts
           and
           the
           troubles
           of
           those
           which
           liue
           ,
           appertaine
           vnto
           the
           dead
           ,
           and
           breede
           them
           griefe
           or
           delight
           ?
           And
           how
           is
           it
           then
           that
           he
           should
           say
           ,
           we
           haue
           no
           memorie
           after
           this
           life
           ?
        
         
           Aristotle
           in
           that
           place
           (
           sayd
           I
           )
           spake
           in
           reproofe
           of
           Solon
           ,
           who
           had
           sayd
           ,
           that
           no
           man
           could
           be
           accounted
           happie
           till
           after
           his
           death
           :
           and
           meant
           there
           to
           shew
           ,
           that
           although
           it
           were
           graunted
           that
           man
           had
           memorie
           after
           his
           death
           ,
           of
           things
           done
           in
           this
           life
           ,
           yet
           could
           he
           not
           be
           happie
           when
           he
           was
           dead
           ,
           by
           reason
           of
           the
           strange
           accidents
           which
           this
           life
           bringeth
           foorth
           :
           and
           therefore
           he
           said
           not
           simply
           that
           we
           remember
           ;
           but
           that
           supposing
           we
           did
           ,
           yet
           could
           we
           not
           be
           happie
           when
           we
           were
           dead
           ,
           so
           making
           good
           his
           opinion
           against
           Solon
           by
           naturall
           reason
           .
        
         
           Yet
           (
           sayd
           Maister
           Spenser
           )
           let
           me
           aske
           you
           this
           question
           ;
           if
           the
           vnderstanding
           be
           immortall
           ,
           and
           multiplied
           still
           to
           the
           number
           of
           all
           the
           men
           ,
           that
           haue
           bene
           ,
           are
           ,
           and
           shall
           be
           ,
           how
           can
           it
           stand
           with
           that
           which
           Aristotle
           telleth
           vs
           of
           multiplication
           ,
           which
           (
           saith
           he
           )
           proceedeth
           from
           the
           matter
           ;
           and
           things
           materiall
           are
           alwayes
           corruptible
           ?
        
         
           Marrie
           (
           Sir
           said
           I
           )
           this
           is
           to
           be
           vnderstood
           of
           materiall
           things
           ,
           and
           not
           of
           Intelligible
           and
           spirituall
           ,
           such
           as
           is
           the
           vnderstanding
           .
           And
           that
           the
           vnderstanding
           might
           remaine
           after
           the
           matter
           were
           gone
           ,
           as
           the
           forme
           of
           the
           bodie
           ,
           he
           hath
           (
           as
           before
           is
           said
           )
           declared
           in
           his
           Metaphysikes
           ,
           affirming
           the
           Intellectiue
           soule
           to
           be
           perpetuall
           ,
           
           though
           it
           be
           separated
           from
           the
           bodie
           ,
           whose
           forme
           it
           was
           .
        
         
           But
           how
           cometh
           it
           to
           passe
           (
           replied
           Maister
           Spenser
           that
           the
           soule
           being
           immortall
           and
           impassible
           ,
           yet
           by
           experience
           we
           see
           dayly
           ,
           that
           she
           is
           troubled
           with
           Lethargies
           ,
           Phrensies
           ,
           Melancholie
           ,
           drunkennesse
           ,
           and
           such
           other
           passions
           ,
           by
           which
           we
           see
           her
           ouercome
           ,
           and
           to
           be
           debarred
           from
           her
           office
           and
           function
           .
        
         
           These
           (
           quoth
           I
           )
           are
           passions
           of
           the
           vertue
           cogitatiue
           ,
           fantastike
           ,
           or
           imaginatiue
           ,
           called
           by
           Aristotle
           (
           as
           I
           haue
           said
           alreadie
           )
           the
           passible
           vnderstanding
           ;
           and
           not
           of
           the
           Intellectiue
           soule
           .
           Which
           passible
           vnderstanding
           being
           an
           inward
           sense
           ,
           and
           therefore
           tyed
           to
           the
           bodie
           ,
           feeleth
           the
           passions
           of
           the
           same
           ;
           whereby
           it
           is
           offended
           ,
           and
           cannot
           performe
           his
           office
           towards
           the
           other
           ,
           but
           runneth
           into
           such
           inconueniences
           by
           reason
           of
           his
           infirmity
           ,
           and
           for
           want
           of
           reasons
           direction
           .
           And
           whereas
           Hippocrates
           saith
           that
           they
           that
           being
           sicke
           in
           minde
           ,
           and
           touched
           with
           anie
           corporall
           disease
           ,
           haue
           little
           or
           no
           feeling
           of
           paine
           ;
           it
           sheweth
           plainely
           that
           it
           is
           as
           I
           haue
           said
           .
           For
           if
           you
           marke
           it
           well
           ,
           this
           word
           feele
           explaneth
           the
           whole
           ,
           since
           feeling
           is
           a
           propertie
           of
           the
           Sensitiue
           soule
           ,
           and
           the
           vnderstanding
           feeleth
           not
           .
           And
           in
           like
           manner
           are
           the
           words
           of
           Aristotle
           to
           be
           vnderstood
           ,
           where
           he
           saith
           ,
           that
           such
           whose
           flesh
           is
           soft
           are
           apt
           to
           learne
           ,
           and
           they
           that
           are
           melancholy
           to
           be
           wise
           .
           For
           that
           the
           Sensitiue
           vertue
           taketh
           more
           easily
           the
           formes
           or
           kindes
           of
           things
           in
           such
           subiects
           according
           to
           their
           nature
           ,
           and
           representeth
           them
           to
           the
           vnderstāding
           ,
           from
           whence
           knowledge
           and
           vnderstanding
           proceedeth
           ,
           as
           yesterday
           was
           sayd
           .
           And
           this
           happeneth
           not
           onely
           in
           these
           passions
           ,
           but
           also
           in
           all
           other
           alterations
           ,
           as
           of
           gladnesse
           ,
           of
           sorow
           ,
           of
           hope
           and
           of
           feare
           ,
           with
           such
           like
           which
           appertaine
           not
           to
           the
           
           vnderstanding
           ,
           to
           which
           (
           sayd
           Aristotle
           )
           who
           would
           ascribe
           such
           affects
           ,
           might
           as
           well
           say
           that
           the
           vnderstanding
           layed
           bricke
           to
           build
           ,
           or
           cast
           a
           loome
           to
           weaue
           .
        
         
           Why
           ,
           (
           say
           M.
           Spencer
           )
           doth
           your
           author
           meane
           (
           as
           some
           haue
           not
           sticked
           euen
           in
           our
           dayes
           to
           affirme
           )
           that
           there
           are
           in
           vs
           two
           seuerall
           soules
           ,
           the
           one
           sensitiue
           and
           mortall
           ,
           and
           the
           other
           Intellectiue
           and
           Diuine
           ?
        
         
           Nothing
           lesse
           (
           said
           I
           )
           for
           that
           I
           hold
           were
           manifest
           heresie
           as
           well
           in
           Philosophie
           as
           in
           Christianitie
           .
           For
           Aristotle
           teacheth
           vs
           ,
           that
           the
           Vegetatiue
           and
           Sensitiue
           soule
           ,
           or
           their
           powers
           ,
           were
           in
           the
           soule
           Intellectiue
           ,
           as
           the
           triangle
           is
           in
           the
           square
           :
           which
           could
           not
           be
           if
           the
           sensitiue
           were
           separated
           from
           the
           Intellectiue
           .
           And
           speaking
           of
           the
           varietie
           of
           soules
           ,
           and
           of
           their
           powers
           ,
           he
           sayth
           ,
           that
           the
           Sensitiue
           could
           not
           be
           without
           the
           Vegetatiue
           ,
           but
           that
           this
           latter
           might
           well
           be
           without
           the
           former
           :
           and
           that
           all
           the
           other
           vertues
           of
           all
           the
           three
           soules
           are
           in
           those
           creatures
           that
           haue
           reason
           and
           vnderstanding
           .
           It
           cannot
           therefore
           be
           sayd
           (
           according
           to
           Aristotle
           )
           that
           the
           Sensitiue
           soule
           in
           man
           is
           seuered
           from
           the
           Intellectiue
           .
           And
           because
           man
           participateth
           (
           as
           hath
           bene
           sayd
           )
           of
           all
           the
           three
           faculties
           of
           the
           soules
           ,
           I
           see
           not
           why
           these
           fellowes
           that
           mention
           two
           ,
           speake
           not
           of
           all
           three
           as
           well
           ,
           seeing
           that
           in
           man
           are
           the
           operations
           of
           all
           three
           .
           For
           if
           they
           say
           that
           it
           sufficeth
           to
           speake
           of
           the
           Sensitiue
           ,
           by
           which
           man
           is
           a
           liuing
           creature
           ,
           and
           containeth
           the
           Vegetatiue
           ;
           why
           should
           they
           not
           as
           well
           say
           ,
           that
           the
           Intellectiue
           alone
           includeth
           both
           the
           other
           ?
           and
           then
           is
           there
           no
           need
           of
           seuering
           at
           all
           .
           By
           which
           it
           may
           appeere
           ,
           that
           this
           frantike
           opinion
           gathered
           from
           the
           Assirians
           ,
           is
           not
           onely
           contrary
           to
           Aristotle
           ,
           but
           to
           reason
           
           it selfe
           .
           For
           Aristotle
           saith
           ,
           that
           all
           things
           haue
           their
           being
           from
           their
           formes
           ;
           and
           that
           in
           naturall
           things
           ,
           the
           more
           perfect
           containe
           the
           lesse
           perfect
           ,
           when
           the
           lesser
           is
           ordained
           for
           the
           more
           :
           and
           that
           therefore
           onely
           the
           Intellectiue
           soule
           which
           containeth
           within
           it
           the
           natures
           of
           both
           the
           others
           ,
           is
           the
           onely
           and
           true
           forme
           of
           man
           ,
           malgre
           all
           such
           dolts
           as
           would
           haue
           man
           to
           be
           (
           by
           reason
           of
           diuers
           formes
           )
           both
           a
           brute
           and
           a
           reasonable
           creature
           ,
           who
           seeke
           to
           set
           men
           astray
           from
           the
           right
           way
           with
           such
           fanaticall
           deuices
           .
           Let
           vs
           therefore
           conclude
           with
           Aristotle
           ,
           that
           both
           the
           passible
           and
           the
           possible
           vnderstandings
           are
           vertues
           of
           the
           Intellectiue
           soule
           ,
           insomuch
           as
           she
           is
           the
           particular
           and
           proper
           forme
           of
           euery
           man
           ,
           and
           that
           as
           a
           humane
           soule
           she
           is
           euerlasting
           ,
           impassible
           ,
           not
           mingled
           with
           the
           bodie
           ,
           but
           seuered
           from
           the
           same
           ,
           simple
           and
           diuine
           ,
           not
           drawne
           from
           any
           power
           of
           matter
           ,
           but
           infused
           into
           vs
           from
           abroade
           ,
           not
           ingendred
           by
           seede
           :
           which
           being
           once
           freed
           from
           the
           bodie
           (
           because
           nature
           admitteth
           nothing
           that
           is
           idle
           )
           is
           altogether
           bent
           and
           intent
           to
           contemplation
           ,
           being
           then
           (
           as
           Philosophers
           call
           it
           )
           
             actus
             purus
          
           ,
           a
           pure
           vnderstanding
           ,
           not
           needing
           the
           bodie
           either
           as
           an
           obiect
           ,
           or
           as
           a
           subiect
           .
           In
           consideration
           whereof
           Aristotle
           sayd
           ,
           that
           man
           through
           contemplation
           became
           diuine
           ;
           and
           that
           the
           true
           man
           (
           which
           both
           he
           and
           his
           diuine
           master
           agreed
           to
           be
           the
           minde
           )
           did
           enioy
           thereby
           (
           not
           as
           a
           mortall
           man
           liuing
           in
           the
           world
           ,
           but
           as
           a
           diuine
           creature
           )
           that
           high
           felicitie
           ,
           to
           which
           ,
           ciuill
           felicitie
           was
           ordained
           ;
           and
           attained
           to
           wisedome
           &
           science
           ,
           after
           the
           exercise
           of
           the
           morall
           vertues
           ,
           as
           meanes
           to
           guide
           and
           conduct
           him
           to
           the
           same
           .
           And
           not
           impertinently
           haue
           the
           Platonikes
           (
           following
           their
           master
           in
           that
           point
           )
           sayd
           ,
           that
           nature
           had
           giuen
           vs
           sense
           ,
           not
           because
           we
           should
           
           stay
           thereupon
           ,
           but
           to
           the
           end
           that
           thereby
           might
           grow
           in
           vs
           imagination
           ,
           from
           imagination
           discourse
           ,
           from
           discourse
           intelligence
           ,
           and
           from
           intelligence
           gladnesse
           vnspeakable
           ,
           which
           might
           raise
           vs
           (
           as
           diuine
           ,
           and
           freed
           from
           the
           bands
           of
           the
           flesh
           )
           to
           the
           knowledge
           of
           God
           ,
           who
           is
           the
           beginning
           and
           the
           end
           of
           all
           goodnesse
           ,
           towards
           whom
           we
           ought
           with
           all
           endeuour
           to
           lift
           vp
           our
           minds
           ,
           as
           to
           our
           chiefe
           and
           most
           perfect
           good
           :
           for
           he
           onely
           is
           our
           
             summum
             bonum
          
           .
           For
           to
           them
           it
           seemed
           that
           the
           man
           whom
           contemplation
           had
           raised
           to
           such
           a
           degree
           of
           felicitie
           ,
           became
           all
           wholy
           vnderstanding
           by
           that
           light
           which
           God
           imparteth
           to
           the
           spirits
           that
           are
           so
           purged
           through
           the
           exercise
           of
           morall
           vertues
           ;
           which
           vertues
           are
           termed
           by
           Plato
           the
           purgers
           of
           the
           mind
           :
           stirring
           vp
           therein
           a
           most
           ardent
           desire
           to
           forsake
           this
           mortall
           bodie
           ,
           and
           to
           vnite
           it selfe
           with
           him
           .
           And
           this
           is
           that
           contemplation
           of
           death
           which
           the
           Philosophie
           of
           Plato
           calleth
           vs
           vnto
           .
           For
           he
           that
           is
           come
           to
           this
           degree
           of
           perfection
           ,
           is
           as
           dead
           to
           the
           world
           and
           worldly
           pleasures
           ,
           because
           he
           considereth
           that
           God
           is
           the
           center
           of
           al
           perfections
           ,
           &
           that
           about
           him
           al
           our
           thoughts
           &
           desires
           are
           to
           be
           turned
           &
           employed
           .
           Such
           doth
           God
           draw
           vnto
           himselfe
           ,
           and
           afterwards
           maketh
           them
           partakers
           of
           his
           ioyes
           euerlasting
           :
           giuing
           them
           in
           the
           meane
           while
           a
           most
           sweet
           tast
           euen
           in
           this
           life
           of
           that
           other
           life
           most
           happie
           ,
           and
           those
           exceeding
           delights
           ,
           beyond
           which
           no
           desire
           can
           extend
           ,
           nor
           yet
           reach
           vnto
           the
           same
           .
           So
           as
           being
           full
           of
           this
           excellent
           felicitie
           ,
           they
           thinke
           euery
           minute
           of
           an
           houre
           to
           be
           a
           long
           time
           that
           debarreth
           them
           from
           issuing
           out
           of
           this
           mortall
           prison
           ,
           to
           returne
           into
           their
           heauenly
           countrey
           ;
           where
           ,
           with
           that
           vertue
           which
           is
           proper
           to
           the
           soule
           alone
           ,
           they
           may
           among
           the
           blessed
           spirits
           enioy
           their
           maker
           :
           whose
           Maiestie
           
           and
           power
           all
           the
           parts
           of
           the
           world
           declare
           ,
           the
           heauens
           ,
           the
           earth
           ,
           the
           sea
           ,
           the
           day
           ,
           the
           night
           :
           whereat
           the
           infernall
           spirits
           tremble
           and
           shake
           ;
           euen
           as
           good
           men
           on
           earth
           bow
           downe
           and
           worship
           the
           same
           with
           continuall
           himnes
           and
           praises
           ;
           and
           in
           heauen
           no
           lesse
           ,
           all
           the
           orders
           and
           blessed
           companie
           of
           Saints
           and
           Angels
           do
           the
           like
           world
           without
           end
           .
        
         
           This
           (
           loe
           )
           is
           as
           much
           as
           mine
           author
           hath
           discoursed
           vpon
           this
           subiect
           ,
           which
           I
           haue
           Englished
           for
           my
           exercise
           in
           both
           languages
           ,
           and
           haue
           at
           your
           intreaties
           communicated
           vnto
           you
           :
           I
           will
           not
           say
           ,
           being
           betrayed
           by
           M.
           Spencer
           ,
           but
           surely
           cunningly
           thrust
           in
           ,
           to
           take
           vp
           this
           taske
           ,
           whereby
           he
           might
           shift
           himselfe
           from
           that
           trouble
           .
           But
           howsoeuer
           it
           be
           ,
           if
           it
           haue
           liked
           you
           as
           it
           is
           ,
           I
           shall
           thinke
           my
           time
           well
           spent
           ,
           both
           in
           the
           translating
           of
           it
           at
           the
           first
           ,
           and
           in
           the
           relating
           of
           it
           vpon
           this
           occasion
           in
           this
           manner
           .
           For
           as
           I
           sayd
           before
           I
           began
           ,
           that
           I
           would
           not
           tye
           my selfe
           to
           the
           strict
           lawes
           of
           an
           interpreter
           :
           so
           haue
           I
           in
           some
           places
           omitted
           here
           and
           there
           haply
           some
           sentences
           (
           without
           which
           this
           our
           Discourse
           might
           be
           complete
           enough
           ,
           because
           they
           are
           rather
           points
           of
           subtiller
           inuestigation
           then
           our
           speech
           required
           ,
           though
           the
           Author
           therein
           perhaps
           aymed
           at
           the
           commendation
           of
           a
           great
           reader
           or
           absolute
           Philosopher
           :
           )
           and
           in
           the
           descriptions
           of
           some
           of
           the
           morall
           vertues
           ,
           added
           somewhat
           out
           of
           others
           .
           And
           what
           hath
           beene
           sayd
           concerning
           ciuill
           felicitie
           by
           him
           ,
           and
           deliuered
           in
           substance
           by
           me
           ,
           I
           thinke
           you
           will
           allow
           to
           be
           sufficient
           .
           Since
           therefore
           my
           taske
           is
           done
           ,
           and
           that
           it
           groweth
           late
           ,
           with
           this
           onely
           petition
           ,
           that
           you
           will
           be
           content
           to
           beare
           with
           the
           roughnesse
           of
           my
           speech
           in
           reporting
           that
           vnto
           you
           ,
           which
           in
           his
           language
           our
           Author
           hath
           
           eloquently
           set
           downe
           ,
           I
           end
           .
        
         
           Here
           all
           the
           companie
           arose
           ,
           and
           giuing
           me
           great
           thankes
           ,
           seemed
           to
           rest
           very
           well
           satisfied
           ,
           as
           well
           with
           the
           manner
           as
           with
           the
           matter
           ,
           at
           the
           least
           so
           of
           their
           courtesie
           they
           protested
           .
           And
           taking
           their
           leaues
           departed
           towards
           the
           Citie
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           ERRATA
           .
        
         
           PAge
           12.
           line
           17.
           climbing
           .
           pag.
           16.
           lin
           .
           32
           auoyde
           .
           pag.
           68.
           lin
           .
           14.
           speake
           of
           .
           pag.
           81.
           lin
           .
           4.
           meere
           .
           pag.
           82.
           lin
           .
           1.
           
           Politikes
           .
           pag.
           95.
           lin
           .
           10.
           men
           .
           pag.
           109.
           lin
           .
           15.
           
           Dioxippus
           .
           pag.
           140.
           lin
           .
           15.
           leaue
           out
           to
           .
           pag.
           143.
           lin
           13.
           supposing
           that
           &c
           ▪
           pag.
           145.
           lin
           .
           6.
           their
           marching
           .
           pag.
           eadē
           .
           lin
           .
           7.
           they
           neuer
           went.
           pag.
           163.
           lin
           .
           17.
           flow
           .
           pag.
           164.
           lin
           .
           4.
           determine
           .
           pag.
           168.
           lin
           .
           25.
           hath
           man.
           pag.
           173.
           lin
           .
           9.
           
           Platonikes
           .
           pag.
           199.
           lin
           .
           17.
           leaue
           out
           to
           .
           pag.
           ib.
           lin
           .
           18.
           leaue
           out
           vvhich
           pag.
           216.
           lin
           .
           5.
           make
           shew
           of
           .
           pag.
           ibid.
           lin
           .
           18.
           that
           she
           be
           .
           Pag.
           238.
           lin
           .
           14.
           himselfe
           .