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SEd quomodo iu∣stitiam diligere poteris, si non pri∣mó legum scienti∣am, quib{us} ipsa cog∣noscatur, vtcunque apprehēderis? Dicit namque Philoso∣phus, quod nihil a∣matum nisi cogni∣tum. Quare Fabius Orator ait, Quod fe∣lices essent artes, si de illis soli artifices iudicarent. Igno∣tum vero non so∣lum non amari, sed & sperni solet. Quo poeta quidam sic ait.
Omnia quae nes∣cit, dicit spernenda colonus.
Etnon coloni solum vox haec est, sed & doctorū peritissimo rum quo{que} virorū. Nam si ad Philoso∣phum naturalē qui in Mathemat. nun∣quam studit, meta∣phisicus dicat, qd sciētia sua cōsiderat res separatas ab om∣ni materia & motu secundum esse et se∣cundū rationē: Vel Mathematic{us} dicat, {quod} sua scientia consi∣derat res cōiunctas materiae, & motui, secundū esse, sed se∣paratas secūdū rati∣onē: ābos hos, licet philosophos, philo∣sophus ille naturalis qui nunquam noui•• res aliquas separatas a materia & motu,
essentia vel ratione, spernet, eorumque scientias, licet sua scientia nobiliores, ipse deridebit, non alia ductus causa, nisi quia eorum sci∣entias ipse penitus ignorat. Sic & tu, Princeps, legis An∣gliae peritum mira∣beris, si dicat, quod frater fratri sibi ne∣quaquam vterino, non succedet in hae∣reditate paterna, sed potius haereditas il∣la, sorori integri san∣guinis sui descen∣det, aut capitali dn̄o feodi accidet vt es∣caeta sua: Cum cau∣sam legis hui{us} tu ig∣nores, in lege tamen Angliae doctū, hui{us} casus difficultas nul∣latenus
perturbat. Quare & vulgari∣ter dicitur: quod ars non habet ini∣micum nisi ignoran∣ten••.
Sed absit a te, fi∣li Regis, vt inimi∣ceris legibus Reg∣ni, quo tu suc∣cessurus es, vel vt eas spernas, quum iustitiam dilige∣re, praedicta sapi∣entiae lectio te eru∣diat. Iterum igi∣tur atque iterum, Princeps inclitissi∣me, te adiuro, vt leges Regni pa∣tris tui, cui succes∣surus es, addiscas. Ne dum vt in∣conuenientias has tu euites: Sed quia mens huma∣na,
quae naturali∣ter bonum appetit, & nihil potest ap∣petere, nisi sub ra∣tione boni, mox vt per doctrinam bonum apprehen∣derit, gaudet & il∣lud amat, ac quan∣to deinceps illud plus recordatur, tanto amplius de∣lectatur in eodem, quo doceris, quod si leges praedictas quas iam ignoras, intellexeris per do∣ctrinam, cum op∣timae illae sint, a∣mabis eos. Et quan∣to plus easdem mente pertractaue∣ris, delectabilius tu frueris.
Nam omne, quod amatur, vsu tra∣hit
amatorem su∣um in naturam e∣ius. Vnde, vt di∣eit Philosophus, vsus altera fit na∣tura: sic ramuncu∣lus pyri, stipiti po∣mi insertus, post∣quam coaluerit, ita pomum trahit in naturam pyri, vt ambae dein∣ceps, merito pyrus appellentur, fruc∣tusque producant pyri, Sic & vsita∣ta virtus habitum generat, vt vtens ea deinde a vir∣tute illa deno∣minetur, quo mo∣destia praeditus, vsu modestus no∣minatur, continen∣tiae continens, & sapientiae sapiens.
Quare & tu prin∣ceps, postquam iu∣stitia delectabili∣ter functus fueris, habitumque legis indutus fueris, me∣rito denominabe∣ris iustus, cuius gratia tibi dicetur, Dilexisti iustitiam, quo & odisti ini∣quitatem, propte∣rea vnxit te domi∣nus Deus tuus o∣leo letitiae prae consor∣tibus tuis regibus terrae.
BUt how can you loue Iustice, vnlesse you first haue a sufficient knowledge in the lawes, whereby the knowledge of it is won and had, for the Philosopher sayth, that nothing can bee lo∣ued except it bee knowen. And therefore Quintilian the Oratour saith, That happie should Arts bee, if Artificers onely were Iud∣ges of them. As for that which is vnknowne, it is wont not onely not to bee loued, but also to be dispi∣sed. And therefore a cer∣taine Poet thus saith:
The plowman doth de∣spise and skof, The thing he is not skil∣full of.
And this is the saying not of Plowmen alone, but also of learned and right skilfull men. For if vnto a naturall Philo∣sopher, that neuer st••ided the Mathematicall scien∣ces, a supernaturall phi∣losopher should say, that this Science considereth things seuered from all matter and moouing, ac∣cording to their substan∣tiall being and reason: or the Mathematicall man should say that this Sci∣ence considereth things ioyned to matter, and mo∣uing, after their substāce, but seuered according to reason: both these, though Philosophers, will the naturall Philosopher, which neuer vnderstood thinges seuered from matter and motion, either
in being or in reason, vt∣terly despise, and their sciences, though in déede more excellent then his, will hee laugh to scorne, mooued so to doe by none other cause, but that he is altogether ignorant in their sciences. Likewise you, most worthy Prince, would wonder at one skilfull in the Lawes of England, if he should say, that the brother shall not succéede his halfe brother in their Fathers inheri∣tance, but rather his inhe∣ritance shal discend to the sister of the whole bloud, or else it shall be intituled to the chiefe Lord of the fée as his escheat: Hereat you would much maruel, because you know not the cause of this law, howbeit the difficultie of this case
nothing troubleth him that is learned in ye laws of England. Wherfore it is a common saying, that an Art hath no foe but an ignorant person.
But God forbid, O no∣ble Prince, yt you should be an enemie to the Lawes of that Realme, which you shall by succession in∣herite: or that you should despise them, seeing that ye aforecited text of scrip∣tu••e instructeth you to the loue of Iustice. Where∣fore, most Soueraigne Prince, I doe with most earnest affection require you to learne the laws of your fathers kingdome, whom you shall succeede, not only to the intent you may the rather auoyde these inconueniences, but also because mans
minde, which naturally desireth the thing that is good, & can desire nothing but in respect that it is good, as soone as by lear∣ning it hath taken hold of that which is good, it be∣commeth ioyfull and lo∣ueth the same: & the more that it is afterward occu∣pied in the remembrance of the same, so much it is more delighted therein: Whereby you are taught yt if you once by learning attain to ye vnderstanding of ye foresaid lawes, wher∣in you are now ignorant, seeing they bee perfectly good, you must needs loue thē. And ye more yt you re∣cord thē in your mind, so much ye more delite & plea¦sure shall you haue in thē. For whatsoeuer it is that is loued, the same draw∣eth
the louer of it into the nature therof. So that as the Philosopher saith, vse or exercise becommeth an other nature: So a slip of a Peare trée being graffed into the stock of an Apple trée, after yt it hath taken, it so draweth ye apple tree into ye nature of the peare trée, yt they both for euer after are rightly called a pear trée, & do bring forth the fruit of a peare tree. In like sort, continuall vse and practise of vertue causeth a full perfection thereof, in so much that the practiser of the same is afterward named ther∣by: as a man indued with modestie, of the vse there∣of is named modest, Hee that vseth continencie is called continent, and one garnished with wisdome
is called wise. Wherfore you also, most mightie prince, when you are ple∣santly delited in Iustice, and therewith indued, in respect of the perfectiō of the law you shal worthily be called Iust, For which cause it shall be said vnto you: Thou hast loued Iu∣stice & hated iniquity, and therfore the Lord thy God hath annointed thee with the oyle of gladnes aboue the Kings of the earth thy companions.