the advancement of learning-第4部分

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d　for　sovereign　medicines　of　the　mind　and　manners；　and　so　have　been　received　ever　since　till　this　day。　Let　this；　therefore；　serve　for　answer　to　Politiques；　which　in　their　humorous　severity；　or　in　their　feigned　gravity；　have　presumed　to　throw　imputations　upon　Learning；　which　redargution　nevertheless　（save　that　we　know　not　whether　our　la。bours　may　extend　to　other　ages）　were　not　needful　for　the　present；　in　regard　of　the　love　and　reverence　towards　Learning；　which　the　example　and　countenance　of　two　so　learned　Princes；　Queen　Elizabeth；　and　your　Majesty；　being　as　Castor　and　Pollux；　LUCIDA　SIDERA；　stars　of　excellent　light　and　most　benign　influence；　hath　wrought　in　all　men　of　place　and　authority　in　our　nation。

III。　1。　Now　therefore　we　come　to　that　third　sort　of　discredit　or　diminution　of　credit　that　groweth　unto　Learning　from　learned　men　themselves；　which　commonly　cleaveth　fastest：　it　is　either　from　their　fortune；　or　from　their　manners；　or　from　the　nature　of　their　studies。　For　the　first；　it　is　not　in　their　power；　and　the　second　is　accidental；　the　third　only　is　proper　to　be　handled。　But　because　we　are　not　in　hand　with　true　measure；　but　with　popular　estimation　and　conceit；　it　is　not　amiss　to　speak　somewhat　of　the　two　former。　The　derogations　therefore　which　grow　to　Learning　from　the　fortune　or　condition　of　learned　men；　are　either　in　respect　of　scarcity　of　means；　or　in　respect　of　privateness　of　life　and　meanness　of　employments。

2。　Concerning　want；　and　that　it　is　the　case　of　learned　men　usually　to　begin　with　little；　and　not　to　grow　rich　so　fast　as　other　men　by　reason　they　convert　not　their　labours　chiefly　to　lucre　and　increase：　it　were　good　to　leave　the　common　place　in　commendation　of　poverty　to　some　friar　to　handle；　to　whom　much　was　attributed　by　Machiavel　in　this　point；　when　he　said；　THAT　THE　KINGDOM　OF　THE　CLERGY　HAD　BEEN　LONG　BEFORE　AT　AN　END；　IF　THE　REPUTATION　AND　REVERENCE　TOWARDS　THE　POVERTY　OF　FRIARS　HAD　NOT　BORNE　MD　THE　SCANDAL　OF　THE　SUPERFLOSTICS　AND　EXCESSES　OF　BISHOPS　AND　PRELATES。　So　a　man　might　say　that　the　felicity　and　delicacy　of　princes　and　great　persons　had　long　since　turned　to　rudeness　and　barbarism；　if　the　poverty　of　Learning　had　not　kept　up　civility　and　honour　of　life：　but　without　any　such　advantages；　it　is　worthy　the　observation　what　a　reverend　and　honoured　thing　poverty　was　for　some　ages　in　the　Roman　state；　which　nevertheless　was　a　state　without　paradoxes。　For　we　see　what　Titus　Livius　saith　in　his　introduction：　CAETERUM　AUT　ME　AMOR　NEGOTII　SUSCEPTI　FALLIT；　AUT　NULLA　UNQUAM　RESPUBLICA　NEC　MAJOR；　NEC　SANCTIOR；　NEC　BONIS　EXEMPLIS　DITIOR　FUIT；　NEC　IN　QUAM　TAM　SERAE　AVARITIA　LUXURIAQUE　IMMIGRAVERINT；　NEC　UBI　TANTUS　AC　TAM　DIU　PAUPERTATI　AC　PARSIMONIAE　HONOS　FUERIT。　We　see　likewise；　after　that　the　state　of　Rome　was　not　itself；　but　did　degenerate；　how　that　person　that　took　upon　him　to　be　counsellor　to　Julius　Caesar　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　HAEC；　ET　OMNIA　MALA　PARITER　CUM　HONORE　PECUNIAE　DESINENT；　SI　NEQUE　MAGISTRATUS；　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　Salomon　hath　pronounced　it　both　in　censure；　QUI　FESTINAT　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　＇with＇　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　consonancy　it　hath　to　men's　conceits　in　the　expressing；　and　to　men's　consents　in　the　allowing。　This　only　I　will　add；　that　learned　men　forgotten　in　states　and　not　living　in　the　eyes　of　men；　are　like　images　of　Cassius　and　Brutus　in　the　funeral　of　Junia：　of　which　not　being　represented；　as　many　others　were；　Tacitus　saith；　EO　IPSO　PRAEFULGEBANT；　QUOD　NON　VISEBANTUR。

3。　And　for　meanness　of　employment；　that　which　is　most　traduced　to　contempt　is　that　the　government　＇7＇　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　they　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　PEDANTES　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　schoolmasters　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；　QUO　MELIORES；　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　Pharnabazus。　TALIS　QUUM　SIS；　UTINAM　NOSTER　ESSES。　And　thus　much　touching　the　discredits　drawn　from　the　fortunes　of　learned　men。

4。　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。

5。　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　once；　saying；　THAT　A　MAN'S　COUNTRY　WAS　TO　BE　USED　AS　HIS　PARENTS　WERE；　THAT　IS；　WITH　HUMBLE　PERSUASIONS；　AND　NOT　WITH　CONTESTATIONS。　And　Caesar's　counsellor　put　in　the　same　caveat；　NON　AD　VETERA　INSTITUTA　REVOCANS　QUAE　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　REIPUBLICAE；　LOQUITUR　ENIM　TANQUAM　IN　REIPUBLIC？PLATONIS；　　NON　TANQUAM　IN　FAECE　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　IPSE　PRAECEPTORES　VIRTUTIS　ET　MAGISTRI；　VIDENTUR　FINES　OFFICIORUM　PAULO　LONGIUS　QUAM　NATURA　VELLET　PROTULISSE；　UT　CUM　AD　ULTIMUM　ANIMO　CONTENDISSEMUS；　IBI　TAMEN；　UBI　OPORTET；　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。

6。　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　YE；　AND　YE　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　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　states　that　they　serve）　in　these　words；　ECCE　TIBI　LUCREFECI；　and　not　ECCE　MIHI　LUCREFECI；　whereas；　the　corrupter　sort　of　mere　Politiques；　that　have　not　their　thoughts　established　by　learning　in　the　love　and　apprehension　of　duty；　nor　never　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　estates；　so　they　may　save　themselves　in　the　cockboat　of　their　own　fortune：　whereas　men　that　feel　the　weight　of　duty　and　know　the　limits　of　self　love；　use　to　make　good　their　places　and　duties；　though　with　peril；　and　if　they　stand　in　seditious　and　violent