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Julius Cæsar after his victory, where to begin his restoration of the state, maketh it of all points the most summary to take away the estimation of wealth: "Verum hæc, et omnia mala pariter cum "honore pecuniæ desinent: si neque magistratus, 66 neque alia vulgo cupienda, venalia erunt." To conclude this point, as it was truly said, that " rubor "est virtutis color," though sometime it come from vice; so it may be fitly said that " paupertas est "virtutis fortuna," though sometime it may proceed from misgovernment and accident. Surely Solomon hath pronounced it both in censure, "Qui festi"nat ad divitias non erit insons;" and in precept; "Buy the truth, and sell it not ;" and so of wisdom and knowledge; judging that means were to be spent upon learning, and not learning to be applied to means. And as for the privateness, or obscureness (as it may be in vulgar estimation accounted) of life of contemplative men; it is a theme so common, to extol a private life not taxed with sensuality and sloth, in comparison and to the disadvantage of a civil life, for safety, liberty, pleasure, and dignity, or at least freedom from indignity, as no man handleth it, but handleth it well:

such a conexpressing, This only I

sonancy it hath to men's conceits in the and to men's consents in the allowing. will add, that learned men forgotten in states, and not living in the eyes of men, are like the images of Cassius and Brutus in the funeral of Junia: of which not being represented, as many others were, Tacitus saith, "Eo ipso præfulgebant, quod non visebantur."

And for meanness of employment, that which is most traduced to contempt is that the government of youth is commonly allotted to them; which age, because it is the age of least authority, it is transferred to the disesteeming of those employments wherein youth is conversant, and which are conversant about youth. But how unjust this traducement is (if you will reduce things from popularity of opinion to measure of reason) may appear in that, we see men are more curious what they put into a new vessel, than into a vessel seasoned; and what mould they lay about a young plant, than about a plant corroborate; so as the weakest terms and times of all things use to have the best applications and helps. And will you hearken to the Hebrew Rabbins ? "Your young men shall see visions, and your old "men shall dream dreams;" say the youth is the worthier age, for that visions are nearer apparitions of God than dreams. And let it be noted, that howsoever the condition of life of pedants hath been scorned upon theatres, as the ape of tyranny; and that the modern looseness or negligence hath taken no due regard to the choice of school-masters and tutors; yet the ancient wisdom of the best times did always make a just complaint, that states were too busy with their laws, and too negligent in point of education: which excellent part of ancient discipline hath been in some sort revived of late times by the colleges of the Jesuits; of whom, although in regard of their superstition I may say, 66 quo meli

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ores, eo deteriores ;" yet in regard of this, and some

other points concerning human learning and moral matters, I may say, as Agesilaus said to his enemy Pharnabaus, " talis quum sis, utinam noster esses." And thus much touching the discredits drawn from the fortunes of learned men.

As touching the manners of learned men, it is a thing personal and individual: and no doubt there be amongst them, as in other professions, of all temperatures: but yet so as it is not without truth, which is said, that " abeunt studia in mores," studies have an influence and operation upon the manners of those that are conversant in them.

But upon an attentive and indifferent review, I for my part cannot find any disgrace to learning can proceed from the manners of learned men not inherent to them as they are learned; except it be a fault (which was the supposed fault of Demosthenes, Cicero, Cato the second, Seneca, and many more) that, because the times they read of are commonly better than the times they live in, and the duties taught better than the duties practised, they contend sometimes too far to bring things to perfection, and to reduce the corruption of manners to honesty of precepts, or examples of too great height. And yet hereof they have caveats enough in their own walks. For Solon, when he was asked whether he had given his citizens the best laws, answered wisely, " Yea, of "such as they would receive :" and Plato, finding that his own heart could not agree with the corrupt manners of his country, refused to bear place or office; saying, "That a man's country was to be

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"used as his parents were, that is, with humble per"suasions, and not with contestations." And Cæsar's counsellor put in the same caveat, "Non ad vetera " instituta revocans quæ jampridem corruptis moribus "ludibrio sunt:" and Cicero noteth this error directly in Cato the second, when he writes to his friend Atticus; "Cato optime sentit, sed nocet interdum reipublicæ; loquitur enim tanquam in republica Platonis, non tanquam in fæce Romuli." And the same Cicero doth excuse and expound the philosophers for going too far, and being too exact in their prescripts, when he saith, "Isti ipsi præceptores "virtutis et magistri, videntur fines officiorum paulo "longius quam natura vellet protulisse, ut cum ad "ultimum animo contendissemus, ibi tamen, ubi opor"tet, consisteremus:" and yet himself might have said, "Monitis sum minor ipse meis;" for it was his own fault, though not in so extreme a degree.

Another fault likewise much of this kind hath been incident to learned men; which is, that they have esteemed the preservation, good and honour of their countries or masters before their own fortunes or safeties. For so saith Demosthenes unto the Athenians: "If it please you to note it, my counsels "unto you are not such whereby I should grow great "amongst you, and you become little amongst the "Grecians: but they be of that nature, as they are "sometimes not good for me to give, but are always good for you to follow." And so Seneca, after he had consecrated that Quinquennium Neronis to the eternal glory of learned governors, held on his honest

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and loyal course of good and free counsel, after his master grew extremely corrupt in his government. Neither can this point otherwise be; for learning endueth men's minds with a true sense of the frailty of their persons, the casualty of their fortunes, and the dignity of their soul and vocation: so that it is impossible for them to esteem that any greatness of their own fortune can be a true or worthy end of their being and ordainment; and therefore are desirous to give their account to God, and so likewise to their masters under God (as kings and the states that they serve) in these words; "Ecce tibi lucre"feci," and not " Ecce mihi lucrefeci:" whereas the corrupter sort of mere politicians, that have not their thoughts established by learning in the love and apprehension of duty, nor ever look abroad into universality, do refer all things to themselves, and thrust themselves into the centre of the world, as if all lines should meet in them and their fortunes; never caring, in all tempests, what becomes of the ship of state, so they may save themselves in the cock boat of their own fortune: whereas men that feel the weight of duty, and know the limits of selflove, use to make good their places and duties, though with peril; and if they stand in seditious and violent alterations, it is rather the reverence which many times both adverse parts do give to honesty, than any versatile advantage of their own carriage. But for this point of tender sense, and fast obligation of duty, which learning doth endue the mind withal, howsoever fortune may tax it, and many in