For the skill of the trayner I take it to be verie euident, both whence it may be had, and how plentiful a store house he hath for his prouision. Thence he may haue the generall groundes, and causes of his cunning.
3. But there is a third thing yet besides these two, which is proper to his owne person, which if he haue not, his cunning is worth nought. For though he see and embrace the worthines of his subiect, though he haue gathered in his whole haruest from out of all writers, yet if he want _discretion_ how to apply it according vnto that, which is most fit to the verie meanest not bowghes and braunches, but euen the twigges and sprigges of the petiest circumstances, he is no skillfull trayner: but so much the more daungerous, the more helpe of learning he hath, which will bolden him to much. Therefore of these two other pointes, the one being throughly resolued on, the other perfitly obtained, and all the contemplatiue reasons well vnderstoode, he must bend his wittes to wey the particularities, whereby both the generall conclusions be brought to be profitable, and his owne iudgement to be thought discrete. The want of this is the cause of such a number of discoursers, which swarm ech where, and both like their owne choice, and can say pretily well to the generall position, which is not denyed to any toward youthe, but they shew themselues altogither lame in the particular applying, which is a thing that attendeth onely vpon experience and yeares. The hauing of it will prouide vs notable store of excellent executours, to all their profites, vpon whom they shall execute. _Aristotle_ the great _philosopher_ in all his _morall_ discourses tieth all those vertues which make mens maners praiseworthie, and be subiect to circumstances, to the rule of foresight and _discretion_, whose commendation he placeth in skill of speciallities to direct mens doinges. Therefore it is no dishonour to the trayner, to be reclaymed vnto _discretion_, which hath all those so many and so manerly vertues to attend vpon her traine. Is not death commendable, and ascribed to valiancie, when it is voluntary for the common good, by reason of the circumstance? and the sauing of life is it not basely thought of, when it had bene better spent, considering the circumstance? Which circumstance is the line to liue by, the guide to all our doinges, the tuchestone to try a contemplatiue creature from an actiue courage.