(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 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 this 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, utunam noster esses. And that 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 studua 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 II., 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 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 II. when he writes to his friend Atticus, Cato optime sentit, sed nocet interdum reipublicae; loquitur enim tanquam in republica 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.