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Therfore compare we the Poet with the Historian, & with the morall Philosopher: and if hee goe beyond them both, no other humaine skill can match him. For as for the diuine, with all reuerence it is euer to be excepted, not onely for hauing his scope as far beyond any of these, as Eternitie exceedeth a moment: but euen for passing ech of these in themselues. And for the Lawier, though Ius be the daughter of Iustice, the chiefe of vertues, yet because he seeks to make men good, rather formidine poenae, then virtutis amore: or to say righter, doth not endeuor to make men good, but that their euill hurt not others, hauing no care so he be a good citizen, how bad a man he be. Therfore as our wickednes maketh him necessarie, and necessitie maketh him honorable, so is he not in the deepest truth to stand in ranck with these, who al endeuour to take naughtinesse away, and plant goodnesse euen in the secretest cabinet of our soules: and these foure are all that any way deale in the consideration of mens manners, which being the supreme knowledge, they that best breed it, deserue the best commendation. The Philosopher therefore, and the Historian, are they which would win the goale, the one by precept, the other by example: but both, not hauing both, doo both halt. For the Philosopher set- ting downe with thornie arguments, the bare rule, is so hard of vtterance, and so mistie to be conceiued, that one that hath no other guide but him, shall wade in him till he be old, before he shall finde sufficient cause to be honest. For his knowledge standeth so vpon the abstract and generall that happie is that man who may vnderstand him, and more happie, that can apply what he doth vnderstand. On the other side, the Historian wanting the precept, is so tied, not to what should be, but to what is, to the particular truth of things, and not to the general reason of things, that his example draweth no necessarie consequence, and therefore a lesse fruitfull doctrine.

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