evill, neither for want of strength or knowledge, but for lacke of will.  Multum interest utrum peccare quis nolit, aut nesciat:  [Footnote:  Hor.  Epist. xvii. 23.] “There is a great difference, whether one have no will, or no wit to doe amisse.”  I thought to have honoured a gentleman (as great a stranger, and as far from such riotous disorders as any is in France) by enquiring of him in verie good companie, how many times in all his life he had bin drunke in Germanie during the time of his abode there, about the necessarie affaires of our King; who tooke it even as I meant it, and answered three times, telling the time and manner how.  I know some, who for want of that qualitie, have been much perplexed when they have had occasion to converse with that nation.  I have often noted with great admiration, that wonderfull nature of Alcibiades, to see how easilie he could sute himselfe to so divers fashions and different humors, without prejudice unto his health; sometimes exceeding the sumptuousnesse and pompe of the Persians, and now and then surpassing. the austeritie and frugalitie of the Lacedemonians; as reformed in Sparta, as voluptuous in Ionia.

     Omnis Atistippum decuit color, et status, et res.
     [Footnote:  Hor.  Epist. xvii. 25.]

     All colours, states, and things are fit
     For courtly Aristippus wit.

Such a one would I frame my Disciple,

   —­quem duplici panno patientia velat,
      Mirabor, vita via si conversa decebit.

     Whom patience clothes with sutes of double kind,
     I muse, if he another way will find.

     Personavnque feret non inconcinnus utramque.
     [Footnote:  Cic.  Tusc.  Qu. 1. iv.]

     He not unfitly may,
     Both parts and persons play.

Loe here my lessons, wherein he that acteth them, profiteth more than he that but knoweth them, whom if you see, you heare, and if you heare him, you see him.  God forbid, saith some bodie in Plato, that to Philosophize, be to learne many things, and to exercise the arts.  Hanc amplissimam omnium artium bene vivendi disciplinam, vita magis quant litteris persequntd sunt [Footnote:  Ib. 29.] “This discipline of living well, which is the amplest of all other arts, they followed rather in their lives than in their learning or writing.”  Leo Prince of the Phliasians, enquiring of Heraclides Ponticus, what art he professed, he answered, “Sir, I professe neither art nor science; but I am a Philosopher.”  Some reproved Diogenes, that being an ignorant man, he did neverthelesse meddle with Philosophie, to whom he replied, “So much the more reason have I and to greater purpose doe I meddle with it.”  Hegesias praid him upon a time to reade some booke unto him:  “You are a merry man,” said he:  “As you chuse naturall and not painted, right and not counterfeit figges to eat, why doe you not likewise chuse, not the painted and written, but the true and naturall