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they fly from Goliath, they talk of the reward that should be given to that encounter and victory which they dare not undertake; so those which have not grace to believe, yet can say, "There is glory laid up for the faithful.”

Ever since his anointing was David possessed with God's spirit, and thereby filled both with courage and wisdom: the more strange doth it seem to him, that all Israel should be thus dastardly; ready to undertake the quarrel, because no man else dare do it. His eyes sparkled with holy anger, and his heart rose up to his mouth when he heard this proud challenger; "Who is this uncircumcised Philistine that he should revile the host of the living God?" It was for his brethren's sake, that David came thither; and yet his very journey is cast upon him by them, for a reproach; "Wherefore camest thou down hither?" and when their bitterness can meet with nothing else to shame him, his sheep are cast in his teeth" Is it for thee, an idle proud boy, to be meddling with our martial matters? Doth not yonder champion look as if he were a fit match for thee? What makest thou of thyself, or what dost thou think of us? I wis it were fitter for thee to be looking to thy sheep, than looking to Goliath: the wilderness would become thee better than the field; wherein art thou equal to any man thou seest, but in arrogance and presumption? The pastures of Bethlehem could not hold thee, but thou thoughtest it a goodly matter to see the wars; I know thee, as if I were in thy bosom; this was


thy thought, There is no glory to be got among fleeces, I will go seek it in arms; now are my. brethren winning honour in the troops of Israel, while I am basely tending on sheep; why should not I be as forward as the best of them?' This vanity would make thee straight of a shepherd, a soldier, a champion; get thee home, foolish stripling, to thy hook and thy harp: let swords and spears alone to those that know how to use them.”

David's first victory is of himself; next, of his brother; he overcomes himself, in a patient forbearance of his brother; he overcomes the malicious rage of his brother, with the mildness of his answer. There now lieth the great defier of Israel, grovelling and grinning in death: and is not suffered to deal one blow for his life and bites the unwelcome earth for indignation that he dies by the hand of a shepherd.


I CAN wonder at nothing more than how a man can be idle; but of all others, a scholar; in so many improvements of reason, in such sweetness of knowledge, in such variety of studies, in such importunity of thoughts: other artizans do but practise, we still learn; others run still in the

* From his Epistle to Mr. Milward. A discourse of the pleasure of study and contemplation, with the varieties of scholarlike employments, not without incitation of others thereunto; and a censure of their neglect.


same gyre to weariness, to satiety; our choice is infinite; other labours require recreations; our very labour recreates our sports; we can never want either somewhat to do, or somewhat that we would do. How numberless are the volumes which men have written of arts, of tongues! How endless is that volume which God hath written of the world! wherein every creature is a letter; every day a new page. Who can be weary of either of these? To find wit in poetry; in philosophy, profoundness; in mathematics, acuteness; in history, wonder of events; in oratory, sweet eloquence; in divinity, supernatural light, and holy devotion; as so many rich metals in their proper mines; whom would it not ravish with delight? After all these, let us but open our eyes we cannot look beside a lesson, in this universal book of our Maker, worth our study, worth taking out. What creature hath not his miracle? what event doth not challenge his observation? And, if, weary of foreign employment, we list to look home into ourselves, there we find a more private world of thoughts which set us on work anew, more busily and not less profitably: now our silence is vocal, our solitariness popular; and we are shut up, to do good unto many; if once we be cloyed with our own company, the door of conference is open; here interchange of discourse (besides pleasure) benefits us; and he is a weak companion from whom we return not wiser. I could envy, if I could believe that anchoret, who, secluded from the world, and pent up in his vo

luntary prison walls, denied that he thought the day long, whiles yet he wanted learning to vary his thoughts. Not to be cloyed with the same conceit is difficult, above human strength; but to a man so furnished with all sorts of knowledge, that according to his dispositions he can change his studies, I should wonder that ever the sun should seem to pass slowly. How many busy tongues chase away good hours in pleasant chat, and complain of the haste of night! What ingenious mind can be sooner weary of talking with learned authors, the most harmless and sweetest companions? What a heaven lives a scholar in, that at once in one close room can daily converse with all the glorious martyrs and fathers? that can single out at pleasure, either sententious Tertullian, or grave Cyprian, or resolute Hierome, or flowing Chrysostome, or divine Ambrose, or devout Bernard, or, (who alone is all these) heavenly Augustine, and talk with them and hear their wise and holy counsels, verdicts, resolutions; yea, (to rise higher) with courtly Esay, with learned Paul, with all their fellow-prophets, apostles; yet more, like another Moses, with God himself, in them both? Let the world contemn us; while we have these delights we cannot envy them; we cannot wish ourselves other than we are. Besides, the way to all other contentments is troublesome; the only recompense is in the end. To delve in the mines, to scorch in the fire for the getting, for the fining of gold is a slavish toil; the comfort is in the wedge to the owner, not the labourers;

where our very search of knowledge is delightsome. Study itself is our life; from which we would not be barred for a world. How much sweeter then is the fruit of study, the conscience of knowledge? In comparison whereof the soul that hath once tasted it, easily contemns all human comforts. Go now, ye worldlings, and insult over our paleness, our neediness, our neglect. Ye could not be so jocund if you were not ignorant; if you did not want knowledge, you could not overlook him that hath it; for me, I am so far from emulating you, that I profess I had as lieve be a brute beast, as an ignorant rich man. How is it then, that those gallants, which have privilege of blood and birth, and better education, do so scornfully turn off these most manly, reasonable, noble exercises of scholarship? a hawk becomes their fist better than a book; no dog but is a better company: any thing or nothing, rather than what we ought. O minds brutishly sensual! Do they think that God made them for disport, who even in his paradise, would not allow pleasure without work? And if for business, either of body or mind: those of the body are commonly servile, like itself. The mind therefore, the mind only, that honourable and divine part, is fittest to be employed of those which would reach to the highest perfection of men, and would be more than the most. And what work is there of the mind but the trade of a scholar, study? Let me therefore fasten this problem on our school gates, and challenge all comers, in the defence of it;

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