r spirite from our flesh, the pure and clean
part of our soule from the vncleane, which within vs euermore
bandeth it selfe for the worlde, appeaseth by this seperation
that, which conioyned in one and the same person coulde not,
without vtter choaking of the spirit, but be in perpetuall
contention.

And as touching the contentment that may be in the exercises of
the wisest men in their solitarinesse, as reading diuine or
prophane Bookes, with all other knowledges and learnings: I hold
well that it is indeed a far other thing, then are those madde
huntings, which make sauage a multitude of men possessed with
these or the like diseases of the minde. Yet must they all abide
the iudgement pronounced by the wisest among the wise,
_Salomon_, that all this neuerthelesse applied to mans naturall
disposition, is to him but vanitie and vexation of minde. Some
are euer learning to correct their speach, and neuer thinke of
correcting their life. Others dispute in their Logique of
reason, and the Arte of reason: and loose thereby many times
their naturall reason. One learnes by Arithmetike to diuide to
the smallest fractions, and hath not skill to part one shilling
with his brother. Another by Geometry can measure fields, and
townes, and countries: but can not measure himselfe. The
Musitian can accord his voyces, and soundes, and times togither:
hauing nothing in his heart but discordes, nor one passion in
his soule in good tune. The Astrologer lookes vp on high, and
falles in the next ditch: fore-knowes the future, and forgoes
the present: hath often his eie on the heauens, his heart long
before buried in the earth. The Philosopher discourseth of the
nature of all other things: and knowes not himselfe. The
Historian can tell of the warres of _Thebes_ and of _Troy_: but
what is doone in his owne house can tell nothing. The Lawyer
will make lawes for all the world, and not one for himselfe. The
Physition will cure others, and be blinde in his owne disease:
finde the least alteration in his pulse, and not marke the
burning feauers of his minde. Lastlie, the Diuine will spend the
greatest parte of his time in disputing of faith and cares not
to heare of charity: wil talke of God, and not regard to succor
men. These knowledges bring on the mind an endlesse labour, but
no contentment: for the more one knowes, the more he would know.

They pacify not the debates a man feeles in himselfe, they cure
not the diseases of his minde. They