THere were vnder the Lawe ( excellent King ) both dayly Sacrifices , and free will Offerings ; The one proceeding vpon ordinarie obseruance ; The other vppon a deuout cheerefulnesse : In like manner there belongeth to Kings from their Seruants , both Tribute of dutie , and presents of affection : In the former of these , I hope I shal not liue to be wanting , according to my most humble dutie , and the good pleasure of your Maiesties employments : for the later , I thought it more respectiue to make choyce of some oblation , which might rather referre to the proprietie and excellencie of your indiuiduall person , than to the businesse of your Crowne and State .

Wherefore representing your Maiestie many times vnto my mind , and beholding you not with the inquisitiue eye of presumption , to discouer that which the Scripture telleth me is inscrutable ; but with the obseruant eye of dutie and admiration : leauing aside the other parts of your vertue and fortune , I haue been touched , yea and possessed with an extreame woonder at those your vertues and faculties , which the Philosophers call intellectuall : The largenesse of your capacitie , the faithfulnesse of your memorie , the swiftnesse of your apprehension , the penetration of your Iudgement , and the facilitie and order of your elocution ; and I haue often thought , that of all the persons liuing , that I haue knowne , your Maiestie were the best instance to make a man of Platoes opinion , that all knowledge is but remembrance , and that the minde of man by nature knoweth all things , and hath but her owne natiue and originall motions ( which by the strangenesse and darkenesse of this Tabernacle of the bodie are sequestred ) againe reuiued and restored such a light of Nature I haue obserued in your Maiestie , and such a readinesse to take flame , and blaze from the least occasion presented , or the least sparke of anothers knowledge deliuered . And as the Scripture sayth of the wisest King : That his heart was as the sands of the Sea , which though it be one of the largest bodies , yet it consisteth of the smallest & finest portions ; So hath God giuen your Maiestie a composition of vnderstanding admirable , being able to compasse & comprehend the greatest matters , & neuerthelesse to touch and apprehend the least : wheras it should seeme an impossibility in Nature , for the same Instrument to make it selfe fit for great and small workes . And for your gift of speech , I call to minde what Cornelius Tacitus sayth of Augustus Caesar : Augusto profluens & quae principem deceret , eloquentia fuit : For if we note it well , speech that is vttered with labour and difficultie , or speech that sauoreth of the affectation of art and precepts , or speech that is framed after the imitation of some patterne of eloquence , though neuer so excellent : All this hath somewhat seruile , and holding of the subiect . But your Maiesties manner of speech is indeed Prince-like , flowing as from a fountaine , and yet streaming & branching it selfe into Natures order , full of facilitie , & felicitie , imitating none & ininimitable by any . And as in your ciuile Estate there appeareth to be an emulation & contention of your Maiesties vertue with your fortune , a vertuous disposition with a fortunate regiment , a vertuous expectation ( when time was ) of your greater fortune , with a prosperous possession thereof in the due time ; a vertuous obseruation of the lawes of marriage , with most blessed and happie fruite of marriage ; a vertuous and most christian desire of peace , with a fortunate inclination in your neighbour Princes thereunto , So likewise in these intellectuall matters , there seemeth to be no lesse contention betweene the excellencie of your Maiesties gifts of Nature , and the vniuersalitie and profection of your learning . For I am well assured , that this which I shall say is no amplification at all , but a positiue and measured truth : which is , that there hath not beene since Christs time any King or temporall Monarch which hath ben so learned in all literature & erudition , diuine & humane . For let a man seriously & diligently reuolue and peruse the succession of the Emperours of Rome , of which Caesar the Dictator , who liued some yeeres before Christ , and Marcus Antoninus were the best learned : and so descend to the Emperours of Grecia , or of the West , and then to the lines of Fraunce , Spaine , England , Scotland and the rest , and he shall finde this iudgement is truly made . For it seemeth much in a King , if by the compendious extractions of other mens wits and labours , he can take hold of any superficiall Ornaments and shewes of learning , or if he countenance and preferre learning and learned men : But to drinke indeed of the true Fountaines of learning , nay , to haue such a fountaine of learning in himselfe , in a King , and in a King borne , is almost a Miracle . And the more , because there is met in your Maiesty a rare Coniunction , aswell of diuine and sacred literature , as of prophane and humane ; So as your Maiestie standeth inuested of that triplicitie , which in great veneration , was ascribed to the ancient Hermes ; the power and fortune of a King ; the knowledge and illumination of a Priest ; and the learning and vniuersalitie of a Philosopher . This propriety inherent and indiuiduall attribute in your Maiestie deserueth to be expressed , not onely in the same and admiration of the present time , nor in the Historie or tradition of the ages succeeding ; but also in some solide worke , fixed memoriall , and immortall monument , bearing a Character or signature , both of the power of a king , and the difference and perfection of such a king .

Therefore I did conclude with my selfe , that I could not make vnto your Maiesty a better oblation , then of some treatise tending to that end , whereof the summe will consist of these two partes : The former concerning the excellencie of learning and knowledge , and the excellencie of the merit and true glory , in the Augmentation and Propagation thereof : The latter , what the particuler actes and workes are , which haue been imbraced and vndertaken for the aduancement of learning : And againe what defects and vndervalewes I finde in such particuler actes : to the end , that though I cannot positiuely or affirmatiuelie aduise your Maiestie , or propound vnto you framed particulers ; yet I may excite your princely Cogitations to visit the excellent treasure of your owne mind , and thence to extract particulers for this purpose , agreeable to your magnanimitie and wisedome .

IN the entrance to the former of these ; to cleere the way , & as it were to make silence , to haue the true testimonies concerning the dignitie of Learning to be better heard , without the interruption of tacite obiections ; I thinke good to deliuer it from the discredites and disgraces which it hath receiued ; all from ignorance ; but ignorance seuerally disguised , appearing sometimes in the zeale and iealousie of Diuines ; sometimes in the seueritie and arrogancie of Politiques , and sometimes in the errors and imperfections of learned men themselues .

I heare the former sort say , that knowledge is of those things which are to be accepted of with great limitation and caution , that th' aspiring to ouermuch knowledge , was the originall temptation and sinne , whereupon ensued the fal of Man ; that knowledge hath in it somewhat of the Serpent , and therefore where it entreth into a man , it makes him swel . Scientia inflat . That Salomon giues a Censure , That there is no end of making Bookes , and that much reading is wearinesse of the flesh . And againe in another place , That in spatious knowledge , there is much contristation , and that he that encreaseth knowledge , encreaseth anxietie : that Saint Paul giues a Caueat , that we be not spoyled through vaine Philosophie : that experience demonstrates , how learned men , haue beene Arch-heretiques , how learned times haue been enclined to Atheisme , and how the contemplation of second Causes doth derogate from our dependance vpon God , who is the first cause .

To discouer then the ignorance & error of this opinion , and the misunderstanding in the grounds thereof , it may well appeare these men doe not obserue or consider , that it was not the pure knowledg of nature and vniuersality , a knowledge by the light whereof man did giue names vnto other creatures in Paradise , as they were brought before him , according vnto their proprieties , which gaue the occasion to the fall ; but it was the proude knowledge of good and euill , with an intent in man to giue law vnto himselfe , and to depend no more vpon Gods commaundements , which was the fourme of the temptation ; neither is it any quantitie of knowledge how great soeuer that can make the minde of man to swell ; for nothing can fill , much lesse extend the soule of man , but God , and the contemplation of God ; and therfore Salomon speaking of the two principall sences of Inquisition , the Eye , and the Eare , affirmeth that the Eye is neuer satisfied with seeing , nor the Eare with hearing ; and if there be no fulnesse , then is the Continent greater , than the Content ; so of knowledge it selfe , and the minde of man , whereto the sences are but Reporters , he defineth likewise in these wordes , placed after that Kalender or Ephemerides , which he maketh of the diuersities of times and seasons for all actions and purposes ; and concludeth thus : God hath made all thinges beautifull or decent in the true returne of their seasons . Also hee hath placed the world in Mans heart , yet cannot Man finde out the worke which God worketh from the beginning to the end : Declaring not obscurely , that God hath framed the minde of man as a mirrour , or glasse , capable of the Image of the vniuersall world , and ioyfull to receiue the impression thereof , as the Eye ioyeth to receiue light , and not onely delighted in beholding the varietie of thinges and vicissitude of times , but raysed also to finde out and discerne the ordinances and decrees which throughout all those Changes are infallibly obserued . And although hee doth insinuate that the supreame or summarie law of Nature , which he calleth , The worke which God worketh from the beginning to the end , is not possible to be found out by Man ; yet that doth not derogate from the capacitie of the minde ; but may bee referred to the impediments as of shortnesse of life , ill coniunction of labours , ill tradition of knowledge ouer from hand to hand , and many other Inconueniences , whereunto the condition of Man is subiect . For that nothing parcell of the world , is denied to Mans enquirie and inuention : hee doth in another place rule ouer ; when hee sayth , The Spirite of Man is as the Lampe of God , wherewith hee searcheth the inwardnesse of all secrets . If then such be the capacitie and receit of the mind of Man , it is manifest , that there is no daunger at all in the proportion or quantitie of knowledge howe large soeuer ; least it should make it swell or outcompasse it selfe ; no , but it is meerely the qualitie of knowledge , which be it in quantitie more or lesse , if it bee taken without the true correctiue thereof , hath in it some Nature of venome or malignitie , and some effects of that venome which is ventositie or swelling . This correctiue spice , the mixture whereof maketh knowledge so soueraigne , is Charitie , which the Apostle imediately addeth to the former clause , for so he sayth , Knowledge bloweth vp , but Charitie buildeth vp ; not vnlike vnto that which hee deliuereth in another place : If I spake ( sayth hee ) with the tongues of men and Angels , and had not Charitie , it were but as a tinckling Cymball ; not but that it is an excellent thinge to speake with the tongues of Men and Angels , but because if it bee seuered from Charitie , and not referred to the good of Men and Mankind , it hath rather a sounding and vnworthie glorie , than a meriting and substantiall vertue . And as for that Censure of Salomon concerning the excesse of writing and reading Bookes , and the anxietie of spirit which redoundeth from knowlegde , and that admonition of Saint Paule , That wee bee not seduced by vayne Philosophie ; let those places bee rightly vnderstoode , and they doe indeede excellently sette foorth the true bounds and limitations , whereby humane knowledge is confined and circumscribed : and yet without any such contracting or coarctation , but that it may comprehend all the vniuersall nature of thinges : for these limitations are three : The first , That wee doe not so place our felicitic in knowledge , as wee forget our mortalitie . The second , that we make application of our knowledge to giue our selues repose and contentment , and not distast or repining . The third : that we doe not presume by the contemplation of Nature , to attaine to the misteries of God ; for as touching the first of these , Salomon doth excellently expound himselfe in another place of the same Booke , where hee sayth ; I sawe well that knowledge recedeth as farre from ignorance , as light doth from darkenesse , and that the wise mans eyes keepe watch in his head whereas the foole roundeth about in darkenesse : But withall I learned that the same mortalitie inuolueth them both . And for the second , certaine it is , there is no vexation or anxietie of minde , which resulteth from knowledge otherwise than meerely by accident ; for all knowledge and wonder ( which is the seede of knowledge ) is an impression of pleasure in it selfe ; but when men fall to framing conclusions out of their knowledge , applying it to their particuler , and ministring to themselues thereby weake feares , or vast desires , there groweth that carefulnesse and trouble of minde , which is spoken of : for then knowledge is no more Lumen sic●…um , whereof Heraclitus the profound sayd , Lumen siccum optima anima , but it becommeth Lumen madidum , or maceratum , being steeped and infused in the humors of the affections . And as for the third point , it deserueth to be a little stood vpon , and not to be lightly passed ouer : for if any man shall thinke by view and enquiry into these sensible and material things to attaine that light , whereby he may reueale vnto himselfe the nature or will of God : then indeed is he spoyled by vaine Philosophie : for the contemplation of Gods Creatures and works produceth ( hauing regard to the works and creatures themselues ) knowledge , but hauing regard to God , no perfect knowledg , but wonder , which is broken knowledge : And therefore it was most aptly sayd by one of Platoes Schoole , That the sence of man caryeth a resemblance with the Sunne , which ( as we see ) openeth and reuealeth all the terrestriall Globe ; but then againe it obscureth and concealeth the stars & celestiall Globe : So doth the Sence discouer naturall thinges , but it darkeneth and shutteth vp Diuine . And hence it is true that it hath proceeded that diuers great learned men haue beene hereticall , whilest they haue sought to flye vp to the secrets of the Deitie by the waxen winges of the Sences : And as for the conceite that too much knowledge should encline a man to Atheisme , and that the ignorance of second causes should make a more deuoute dependance vppon God , which is the first cause ; First , it is good to aske the question which Iob asked of his friends ; Will you lye for God , as one man will doe for another , to gratifie him ? for certaine it is , that God worketh nothing in Nature , but by second causes , and if they would haue it otherwise beleeued , it is meere imposture , as it were in fauour towardes God ; and nothing else , but to offer to the Author of truth , the vncleane sacrifice of a lye . But further , it is an assured truth , and a conclusion of experience , that a little or superficiall knowledge of Philosophie may encline the minde of Man to Atheisme , but a further proceeding therein doth bring the mind backe againe to Religion : for in the entrance of Philosophie , when the second Causes , which are next vnto the sences , do offer themselues to the minde of Man , if it dwell and stay there , it may induce some obliuion of the highest cause ; but when a man passeth on further , and seeth the dependance of causes , and the workes of prouidence ; then according to the allegorie of the Poets , he will easily beleeue that the highest Linke of Natures chaine must needes be tyed to the foote of Iupiters chaire . To conclude therefore , let no man vppon a weake conceite of sobrietie , or an ill applyed moderation thinke or maintaine , that a man can search too farre , or bee too well studied in the Booke of Gods word , or in the Booke of Gods workes ; Diuinitie or Philosophie ; but rather let men endeauour an endlesse progresse or proficience in both : only let men beware that they apply both to Charitie , and not to swelling ; to vse , and not to ostentation ; and againe , that they doe not vnwisely mingle or confound these learnings together .

And as for the disgraces which learning receiueth from Politiques , they bee of this nature ; that learning doth soften mens mindes , and makes them more vnapt for the honour and exercise of Armes ; that it doth marre and peruert mens dispositions for matter of gouernement and policie ; in making them too curious and irresolute by varietie of reading ; or too peremptorie or positiue by stricktnesse of rules and axiomes ; or too immoderate and ouerweening by reason of the greatnesse of examples ; or too incompatible and differing from the times , by reason of the dissimilitude of examples ; or at least , that it doth diuert mens trauailes from action and businesse , and bringeth them to a loue of leasure and priuatenesse ; and that it doth bring into States a relaxation of discipline , whilst euerie man is more readie to argue , than to obey and execute . Out of this conceit , Cato surnamed the Censor , one of the wisest men indeed that euer liued , when Carneades the Philosopher came in Embassage to Rome , and that the young men of Rome began to flocke about him , being allured with the sweetnesse and Maiestie of his eloquence and learning , gaue counsell in open Senate , that they should giue him his dispatch with all speede , least hee should infect and inchaunt the mindes and affections of the youth , and at vnawares bring in an alteration of the manners and Customes of the State . Out of the same conceite or humor did Virgill , turning his penne to the aduantage of his Countrey , and the disaduantage of his owne profession , make a kind of separation betweene policie and gouernement , and betweene Arts and Sciences , in the verses so much renowned , attributing and challenging the one to the Romanes , and leauing & yeelding the other to the Grecians , Turegere imperio populos Romane mem●…to , Hae tibi erunt artes , &c. so likewise we see that Anytus the accuser of Socrates layd it as an Article of charge & accusation against him , that he did with the varietie and power of his discourses and disputations withdraw young men from due reuerence to the Lawes and Customes of their Countrey : and that he did professe a dangerous and pernitious Science , which was to make the worse matter seeme the better , and to suppresse truth by force of eloquence and speech .

But these and the like imputations haue rather a countenance of grauitie , than any ground of Iustice : for experience doth warrant , that both in persons and in times , there hath beene a meeting , and concurrence in learning and Armes , flourishing and excelling in the same men , and the same ages . For as for men , there cannot be a better nor the like instance , as of that payre Alexander the Great , and Iulius Caesar the Dictator , whereof the one was Aristotles Scholler in Philosophie , and the other was Ciceroes Riuall in eloquence ; or if any man had rather call for Schollers , that were great Generals , then Generals that were great Schollers ; let him take Epaminondas the Thebane , or Xenophon the Athenian , whereof the one was the first that abated the power of Sparta ; and the other was the first that made way to the ouerthrow of the Monarchie of Persia : And this concurrence is yet more visible in times than in persons , by how much an age is greater obiect than a Man . For both in Aegypt , Assyria , Persia , Grecia , and Rome the same times that are most renowned for Armes , are likewise most admired for learning ; so that the greatest Authors and Philosophers , and the greatest Captaines and Gouernours haue liued in the same ages : neither can it otherwise be ; for as in Man , the ripenesse of strength of the bodie and minde commeth much about an age , saue that the strength of the bodie commeth somewhat the more early ; So in States , Armes and Learning , whereof the one correspondeth to the bodie , the other to the soule of Man , haue a concurrence or nere sequence in times .

And for matter of policie and gouernement , that Learning should rather hurt , than inable thereunto , is a thing verie improbable : we see it is accounted an errour , to commit a naturall bodie to Emperique Phisitions , which commonly haue a fewe pleasing receits , whereupon they are confident and aduenturous , but know neither the causes of diseases , nor the complexions of Patients , nor perill of accidents , nor the true methode of Cures ; We see it is a like error to rely vpon Aduocates or Lawyers , which are onely men of practise , and not grounded in their Bookes , who are many times easily surprised , when matter falleth out besides their experience , to the preiudice of the causes they handle : so by like reason it cannot be but a matter of doubtfull consequence , if States bee managed by Emperique Statesmen , not well mingled with men grounded in Learning . But contrary wise , it is almost without instance contradictorie , that euer any gouernement was disastrous , that was in the hands of learned Gouernors . For howsoeuer it hath beene ordinarie with politique men to extenuate and disable learned men by the names of Pedantes : yet in the Records of time it appeareth in many particulers , that the Gouernements of Princes in minority ( notwithstanding the infinite disaduantage of that kinde of State ) haue neuerthelesse excelled the gouernement of Princes of mature age , euen for that reason , which they seek to traduce , which is , that by that occasion the state hath been in the hands of Pedantes : for so was the State of Rome for the first fiue yeeres , which are so much magnified , during the minoritie of Nero , in the handes of Seneca a Pedanti : So it was againe for ten yeres space or more during the minoritie of Gordianus the younger , with great applause and contentation in the hands of Misi●…heus a Pedanti : so was it before that , in the minoritie of Alexander Seuerus in like happinesse , in hands not much vnlike , by reason of the rule of the women , who were ayded by the Teachers and Preceptors . Nay , let a man looke into the gouernement of the Bishops of Rome , as by name , into the gouernement of Pius Quintus , and Sex●… Quintus in out times , who were both at their entrance esteemed , but as Pedanticall Friers , and he shall find that such Popes doe greater thinges , and proceed vpon truer principles of Estate , than those which haue ascended to the Papacie from an education & breeding in affaires of Estate , and Courts of Princes ; for although men bred in Learning , are perhaps to seeke in points of conuenience , and accommodating for the present which the Italians call Ragioni di 〈◊〉 , whereof the same Pius Quintus could not heare spoken with patience , tearming them Inuentions against Religion and the morall vertues ; yet on the other side to recompence that , they are perfite in those same plaine grounds of Religion , Iustice , Honour , and Morall vertue ; which if they be well and watchfully pursued , there will bee seldome vse of those other , no more than of Phisicke in a sound or well dieted bodie ; neither can the experience of one mans life , furnish examples and presidents for the euents of one mans life . For as it happeneth sometimes , that the Graund child , or other descendent , resembleth the Ancestor more than the Sonne : so many times occurrences of present times may sort better with ancient examples , than with those of the later or immediate times ; and lastly , the wit of one man , can no more counteruaile learning , than one mans meanes can hold way with a common purse .

And as for those particular seducements or indispositions of the minde for policie and gouernement , which learning is pretended to insinuate ; if it be graunted that any such thing be , it must be remembred withall , that learning ministreth in euery of them greater strength of medicine or remedie , than it offereth cause of indisposition or infirmitie ; For if by a secret operation , it make men perplexed and irresolute , on the other side by plaine precept , it teacheth them when , and vpon what ground to resolue : yea , and how to carrie thinges in suspence without preiudice , till they resolue : If it make men positiue and reguler , it teacheth them what thinges are in their nature demonstratiue , & what are coniecturall ; and aswell the vse of distinctions , and exceptions , as the latitude of principles and rules . If it mislead by disproportion , or dissimilitude of Examples , it teacheth men the force of Circumstances , the errours of comparisons , and all the cautions of application : so that in all these it doth rectifie more effectually , than it can peruert And these medicines it conueyeth into mens minds much more forcibly by the quicknesse and penetration of Examples : for let a man looke into the errours of Clement the seuenth , so liuely described by Guicciardine , who serued vnder him , or into the errours of Cicero painted out by his owne pensill in his Epistles to Atticus , and he will flye apace from being irresolute . Let him looke into the errors of P●…ion and he will beware how he be obstinate or inflexible Let him but read the Fable of Ixion , and it will hold him from being vaporous or imaginatiue ; let him look into the errors of Cato the second , and he will neuer be one of the Antipodes , to tread opposite to the present world .

And for the conceite that Learning should dispose men to leasure and priuatenesse , and make men slouthfull : it were a strange thing if that which accustometh the minde to a perpetuall motion and agitation , should induce slouthfulnesse , whereas contrariwise it may bee truely affirmed , that no kinde of men loue businesse for it selfe , but those that are learned ; for other persons loue it for profite ; as an hireling that loues the worke for the wages ; or for honour ; as because it beareth them vp in the eyes of men , and refresheth their reputation , which otherwise would weare ; or because it putteth them in mind of their fortune , and giueth them occasion to pleasure and displeasure ; or because it exerciseth some faculty , wherein they take pride , and so entertaineth them in good humor , and pleasing conceits toward themselues ; or because it aduanceth any other their ends . So that as it is sayd of vntrue valors , that some mens valors are in the eyes of them that look on ; So such mens industries are in the eyes of others , or at least in regard of their owne designements ; onely learned men loue businesse , as an action according to nature , as agreable to health of minde , as exercise is to health of bodie , taking pleasure in the action it selfe , & not in the purchase : So that of all men , they are the most indefatigable , if it be towards any businesse , which can hold or detaine their minde .

And if any man be laborious in reading and study , and yet idle in busines & action , it groweth from some weakenes of body , or softnes of spirit ; such as Seneca speaketh of : Quidam tam sunt vmbratiles , vt putent in turbido esse , quicquid in luce est ; and not of learning ; wel may it be that such a point of a mans nature may make him giue himselfe to learning , but it is not learning that breedeth any such point in his Nature .

And that learning should take vp too much time or leasure , I answere , the most actiue or busie man that hath been or can bee , hath ( no question ) many vacant times of leasure , while he expecteth the tides and returnes of businesse ( except he be either tedious , and of no dispatch , or lightly and vnworthily ambitious , to meddle in thinges that may be better done by others ) and then the question is , but how those spaces and times of leasure shall be filled and spent : whether in pleasures , or in studies ; as was wel answered by Demosthenes to his aduersarie Aeschynes , that was a man giuen to pleasure , and told him , That his Orations did smell of the Lampe : Indeede ( sayd Demosthenes ) there is a great difference betweene the thinges that you and I doe by Lampe-light ; so as no man neede doubt , that learning will expulse businesse , but rather it will keepe and defend the possession of the mind against idlenesse and pleasure , which otherwise , at vnawares , may enter to the preiudice of both .

Againe , for that other conceit , that learning should vndermine the reuerence of Lawes and gouernement , it is assuredly a meere deprauation and calumny without all shadowe of truth : for to say that a blind custome of obedience should be a surer obligation , than dutie taught and vnderstood ; it is to affirme that a blind man may tread surer by a guide , than a seeing man can by a light : and it is without all controuersie , that learning doth make the minds of men gentle , generous , maniable , and pliant to gouernment whereas Ignorance makes them churlish , thwart , and mutinous ; and the euidence of time doth cleare this assertion , considering that the most barbarous , rude , and vnlearned times haue beene most subiect to tumults , seditions , and changes .

And as to the iudgement of Cato the Censor , he was well punished for his blasphemie against learning in the same kinde wherein hee offended ; for when he was past threescore yeeres old , he was taken with an extreame desire to goe to Schoole againe , and to learne the Greeke tongue , to the end to peruse the Greeke Authors ; which doth well demonstrate , that his former censure of the Grecian Learning , was rather an affected grauitie , than according to the inward sence of his owne opinion . And as for Virgils verles , though it pleased him to braue the world in taking to the Romanes , the Art of Empire , and leauing to others the arts of subiects : yet so much is manifest , that the Romanes neuer ascended to that height of Empire , till the time they had ascended to the height of other Arts : For in the time of the two first Caesars , which had the art of gouernement in greatest perfection ; there li●…ed the best Poet Virgilius Maro , the best Hifforiographer Titus Liuius , the best Antiquarie Marcus Varro , and the best or second Orator Marcus Cicero , that to the memorie of man are knowne . As for the accusation of Socrates , the time must be remembred , when it was prosecuted ; which was vnder the thirtie Tyrants , the most base , bloudy , and enuious persons that haue gouerned ; which reuolution of State was no sooner ouer , but Socrates , whom they had made a person criminall , was made a person heroycall , and his memorie accumulate with honors diuine and humane ; and those discourses of his which were then tearmed corrupting of manners , were after acknowledged for soueraigne Medicines of the minde and manners , and so haue beene receiued euer since till this day . Let this therefore serue for answere to Politiques , which in their humorous seueritie , or in their fayned grauitie haue presumed to throwe imputations vpon learning , which redargution neuerthelesse ( saue that wee know not whether our labours may extend to other ages ) were not needefull for the present , in regard of the loue and reuerence towards Learning , which the example and countenance of twoo so learned Princes Queene Elizabeth , and your Maiestie ; being as Castor and Pollux , Lucida Sydera , Starres of excellent light , and most benigne influence , hath wrought in all men of place and authoritie in our Nation .

Now therefore , we come to that third sort of discredite , or diminution of credite , that groweth vnto learning from learned men themselues , which commonly cleaueth fastest ; It is either from their Fortune , or from their Manners , or from the nature of their Studies : for the first , it is not in their power ; and the second is accidentall ; the third only is proper to be handled : but because we are not in hand with true measure , but with popular estimation & conceit , it is not amisse to speak somwhat of the two former . The derogations therefore , which grow to learning from the fortune or condition of learned men , are either in respect of scarsity of meanes , or in respect of priuatenesse of life , and meanesse of employments .

Concerning want , and that it is the case of learned men , vsually to beginne with little , and not to growe rich so fast as other men , by reason they conuert not their labors chiefely to luker , and encrease ; It were good to leaue the common place in commendation of pouertie to some Frier to handle , to whom much was attributed by Macciauell in this point , when he sayd , That the Kingdome of the Cleargie had beene long before at an end , if the reputation and reuerence towards the pouertie of Friers had not borne out the scandall of the superfluities and excesses of Bishops and Prelates . So a man might say , that the felicitie and delicacie of Princes and great Persons , had long since turned to Rudenes and Barbarisme , if the pouertie of Learning had not kept vp Ciuilitie and Honor of life ; But without any such aduantages , it is worthy the obseruation , what a reuerent and honoured thing pouertie of fortune was , for some ages in the Romane State , which neuerthelesse was a State without paradoxes . For we see what Titus Liuius sayth in his introduction . Caeterum aut me amor neg●… 〈◊〉 , aut 〈◊〉 vnquam respublica , nec ma●…or , nec sanctior , nec bonis exemplis ditior fuit ; nec in quamt●…m serae 〈◊〉 luxuri●…que immigra●… , nec vbitantus ac tam diu paupertati ac parsimoniae honos fuerit . We se●… likewise after that the State of Rome was not it selfe , but did degenerate ; how that person that tooke vpon him to be Counsellor to Iulius Caesar , after his victori●… , where to begin his restauration of the State , maketh it of all points the most summarie to take away the estimation of wealth . Verum haec & omnia mala pariter cum honore 〈◊〉 desinent ; Si neque Magistratus , neque alia v●…lgo ●…pienda venalia e●…unt . To conclude this point , as it was truely sayd , that Ru●…or est virtutis color , though sometime it come from vice : So it may be ●…itly sayd , that Poupertas est virtutis fortun●… . Though sometimes it may proceede from misgouernement and accident . Surely Salomon hath pronounced it both in censure , Qui fes●…inat ad diu●…tias non erit insons ; and in precept : Buy the truth , and sell it not : and so of wisedome and knowledge ; iudging that meanes were to be spent vpon learning , and not learning to be applyed to meanes . And as for the priuatenesse or obscurenesse ( as it may be in vulgar estimation accounted ) of life of contemplatiue men ; it is a Theame so common , to extoll a priuatelife , not taxed with sensualitie and sloth in comparison , and to the disaduantage of a ciuile life , for safety , libertie , pleasure and dignitie , or at least freedome from indignitie , as no man handleth it , but handleth it well : such a consonancie it hath to mens conceits in the expressing , and to mens consents in the allowing : this onely I will adde ; that learned men forgotten in States , and not liuing in the eyes of men , are like the Images of Cassius and Brutus in the funerall of Iunia ; of which not being represented , as many others were Tacitus sayth , Eo ipso prefulgebant , quod non visebantur .

And for meanesse of employment , that which is most traduced to contempt , is that the gouernment of youth is commonly allotted to them , which age , because it is the age of least authoritie , it is transferred to the disesteeming of those employments wherin youth is conuersant , and which are conuersant about youth . But how vniust this traducement is , ( if you will reduce thinges from popularitie of opinion to measure of reason ) may appeare in that we see men are more curious what they put into a new Vessell , than into a Vessell seasoned ; and what mould they lay about a young plant , than about a Plant corroborate ; so as the weakest Termes and Times of all things vse to haue the best applications and helpes . And will you hearken to the Hebrew Rabynes ? Your young men shall see Visions , and your old men shal dreame dreames , say they youth is the worthier age , for that Visions are neerer apparitions of God , than dreames ? And let it bee noted , that how soeuer the Conditions of life of Pedantes hath been scorned vpon Theaters , as the Ape of Tyrannie ; and that the modern loosenes or negligence hath taken no due regard to the choise of Schoolemasters , & Tutors ; yet the ancient wisdome of the best times did alwaies make a iust complaint ; that States were too busie with their Lawes , and too negligent in point of education : which excellent part of ancient discipline hath been in some sort reuiued of late times , by the Colledges of the Iesuites : of whom , although in regard of their superstition I may say , Quo meliores , eo deteriores , yet in regard of this , and some other points concerning humane learning , and Morall matters , I may say as Agesilaus sayd to his enemie Farnabasus , Talis quum sis , vtinam noster esses . And thus much touching the discredits drawn from the fortunes of learned men .

As touching the Manners of learned men , it is a thing personall and indiuiduall , and no doubt there be amongst them , as in other professions , of all temperatures ; but yet so as it is not without truth , which is sayd , that Abeunt studia in mores , Studies haue an influence and operation , vpon the manners of those that are conuersant in them .

But vpon an attentiue , and indifferent reuiew ; I for my part , cannot find any disgrace to learning , can proceed from the manners of learned men ; not inherent to them as they are learned ; except it be a fault , ( which was the supposed fault of Demosthenes , Cicero , Cato the second ; Seneca , and many moe ) that because the times they read of , are commonly better than the times they liue in ; and the duties taught , better than the duties practised : They contend somtimes too farre , to bring thinges to perfection ; and to reduce the corruption of manners , to honestie of precepts , or examples of too great height ; And yet hereof they haue Caueats ynough in their owne walkes : For Solon , when he was asked whether he had giuen his Citizens the best laws , answered wisely , Y ea of such , as they would receiue : and Plato finding that his owne heart , could not agree with the corrupt manners of his Country , refused to beare place or office , saying : That a mans Countrey was to be vsed as his Parents were , that is , with humble per swasions , and not with contestations . And Caesars Counsellor put in the same Caueat , Non ad vetera instituta reuocans quae iampridem corruptis moribus ludibrio sunt ; and Cicero noteth this error directly in Cato the second , when he writes to his friend Atticus ; Cato optimè sentit , sed nocet interdum reipublicae ; lo quitur enim tanquam in repub : Platonis , non tanquam in foece Romuli ; and the same Cicero doth excuse and expound the Philosophers for going too far , and being too exact in their prescripts , when he saith ; Isti ipsi praeceptores virtutis & Magistri , videntur fines officiorum paulo longius quam natura vellet protulisse , vt cum ad vltimum animo contendissemus , ibi tamen , vbi oportet , consisteremus : and yet himself might haue said : Monitis sum minor ipse meis , for it was his own fault , thogh not in so extream a degre .

Another fault likewise much of this kind , hath beene incident to learned men ; which is that they haue esteemed the preseruation , good , and honor of their Countreys or Maisters before their owne fortunes or safeties . For so sayth Demosthenes vnto the Athenians ; If it please you to note it , my counsels vnto you , are not such , whereby I should grow great amongst you , and you become little amongst the Gre●…ians : But they be of that nature as they are sometimes not good for me to giue , but are alwaies good for you to follow . And so Seneca after he had consecrated that Quinquennium Neronis to the eternall glorie of learned Gouernors , held on his honest and loyall course of good and free Counsell , after his Maister grew extreamely corrupt in his gouernment ; neither can this point otherwise be : for learning endueth mens mindes with a true sence of the ●…railtie of their persons , the casualtie of their fortun̄es , and the dignitie of their soule and vocation ; so that it is impossible for them to esteeme that any greatnesse of their owne fortune can bee , a true or worthy end of their being and ordainment ; and therefore are desirous to giue their account to God , and so likewise to their Maisters vnder God ( as Kinges and the States that they serue ) in these words ; Ecce tibi lucrifeci , and not ●…cce mihi lucrifeci : whereas the corrupter sort of meere Politiques , that haue not their thoughts established by learning in the loue and apprehension of dutie , nor neuer looke abroad into vniuersalitie ; doe referre all thinges to themselues , and thrust themselues into the Center of the world , as if all lynes should meet in them and their fortunes ; neuer caring in all tempests what becoms of the shippe of Estates , so they may saue themselues in the Cocke-boat of their owne fortune , whereas men that seele the weight of dutie , and know the limits of selfe-loue , vse to make good their places & duties , though with perill . And if they stand in seditious and violent alterations ; it is rather the reucrence which many times both aduerse parts doegiue to honestie , than any versatile aduantage of their owne carriage . But for this point of tender sence , and ●…ast obligation of dutie , which learning doth endue the minde withall , howsoeuer fortune may taxe it , and many in the depth of their corrupt principles may despise it yet it will receiue an open allowance , and therefore needes the lesse di●…proofe or excusation .