writing. And therefore lest it should seem to any that 
Faber fore it is not comprehensible by axiom, it is re- 
tune, sivede quisite, as we did in the former, that we 
ambitu vite. set down some heads or passages of it. 
13. Wherein it may appear at the first a new and un- 
wonted argument to teach men how to raise and make 
their fortune; a doctrine wherein every man perchance 
will be ready to yield himself a disciple, till he see the 
difficulty: for fortune layeth as heavy impositions as 
‘virtue; and it is as hard and severe a thing to be a 
true politique, as to be truly moral. But the handling 
hereof concerneth learning greatly, both in honour and 
in substance. In honour, because pragmatical men may 
not go away with an opinion that learning is like a lark, 
that can mount, and sing, and please herself, and nothing | 
else; but may know that she holdeth as well of the hawk, 
that can soar aloft, and can also descend and strike upon 
the prey. In substance, because it is the perfect law of 
inquiry of truth, that nothing be in the globe of matter, 
which should not be likewise in the globe of crystal, or 
form; that is, that there be not any thing in being and 
action, which should not be drawn and collected into con- 
templation and doctrine. Neither doth learning admire 
or esteem of this architecture of fortune, otherwise than 
as of an inferior work: for no man’s fortune can be 
‘an end worthy of his being; and many times the worthi- 
est men do abandon their fortune willingly for better 
respects: but nevertheless fortune as an organ of virtue 
and merit deserveth the consideration. 
14. First therefore the precept which I conceive to 
be most summary towards the prevailing in fortune, is to 
obtain that window which Momus did require: who see- 
ing in the frame of man’s heart such angles and recesses, 
