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 found 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 , St 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 complexion 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 opinion 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 accomplishment 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 understanding 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 from 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 cannot be without grace ) do not fashion 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 , when 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 comptrollers 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 resolution , 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 heauen , 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 common 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 instruction , but also for the contentment 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 tending 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 beaten 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 often examination 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 violence , 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 compell 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 written 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 , whom 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 gentleman 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 from 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 considered , 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 from 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 direction 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 reason , 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 man , 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 children 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 bring furth 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 from place to place , proper to the second kind ; and it hath besides that other part , wherby it knoweth , vnderstandeth , discourseth , consulteth , 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 opinion 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 giuen 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 mans life haue similitude with the same . As the soule of life therfore , called vegetatiue , is the foundation of the rest , and consequently of the basest : so is the age of childhood the foundation of the other ages , and therfore the least noble , for the necessity which it carieth with it . And because vpon 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 conceiue a hope , that from a wel-guided childhood the child may enter into a commendable youth , and thence passe to a more riper age , by the direction of vertue . But first ye must vnderstand , 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 giuen 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 them . 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 vnderstand , that he receiues al goodnes from 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 children 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 tender 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 holpen 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 manners 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 howes 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 among 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 granted 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 vpon 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 reputation 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 euen 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 men , but euen 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 conuersation . 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 commendable 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 accompany 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 .