ee ee ee we nt n oe =, er 
20 OF THE ADVANCEMENT OF LEARNING, |lIIl.2. — a 
conclude this point, as it was truly said, that Rubor es# 
virtutis color, though sometime it come from vice; so it 
may be fitly said that Pauperias est virtutis fortuna, though 
sometimes it may proceed from misgovernment and ac- 
cident. Surely Salomon hath pronounced it both in 
& censure, Qui festinal ad divitias non erit insons ; and in 
precept; Puy the truth, and sell tt 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 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 the images of Cassius and Brutus in the 
funeral of Junia ; of which not being represented, as many 
others were, Tacitus saith, Lo zpso prefulgebant, quod non. 
visebaniur. 
3. 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 con- 
versant, 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 
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