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tent to show you any pleasure whensoever you will; and now the sun is down, therefore, if it please you, we will go home and drink in my chamber, and there I will tell you plainly what I think of this communication, and also what day we will appoint, at your request, for the other matter to meet here again.

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THE TABLE OF THE FIRST BOOK OF THE SCHOOL OF SHOOTING.

Page Earnest business ought to be refreshed with honest pastime

59 Shooting most honest pastime

61 The invention of shooting,

.63 Shooting fit for princes and great men

64 Shooting fit for scholars and students

67 Shooting fitter for students than any music or instruments 69 Youth ought to learn to sing

72 No manner of man doth or can use too much shooting 76 Against unlawful games, and namely cards and dice 79 Shooting in war

88 Obedience the best property of a soldier

89 Reasons and authorities against shooting in war, with the confutation of the same

91 God is pleased with strong weapons and valiant feats of The commodity of shooting in war through the his

tories Greek and Latin, and all nations, Christian and Heathen

96 Use of shooting at home causeth strong shooting in war 111 Use of shooting at home, except men be apt by nature,

and cunning by teaching, doth little good at all 112 Lack of learning to shoot causeth England lack many a good archer

116 In Jearning any thing, a man must covet to be best, or

war

95

else he shall never attain to be mean

118

THE TABLE OF THE SECOND BOOK OF THE

SCHOOL OF SHOOTING.

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170

Bold courage.
Avoiding all affec-

within a man

tion

ib.

DIVÆ ELIZABETHÆ.

Most Excellent Princess, The unlearned persons hath perfectly learned this lesson, that no one matter maketh more difference betwixt man and man, than doth learning. And though learning bring to every kind of man (who godly doth use it) the truest pleasure, the surest profit, the greatest praise, that can be either gotten in earth or given from heaven, (heaven itself only excepted,) yet is not learning more fit and necessary to any other person, than it is to a prince. For we subjects are, by duty, and ought to be by reason, obeyers and followers; and so as scholars and learners: you princes are, in dignity, and ought to be in worthiness, commanders and leaders, and therefore as masters and teachers. And how shall he lead another, that cannot go himself; or what shall he teach, that nothing hath learned ? But, how happy be we, that have a prince who knoweth full well, that that prince is unhappy for himself, and all his, who knoweth nothing, but by another man's head: nor must see nothing, but by other men's eyes : nor will hear nothing, but by other men's ears: nor can speak nothing, but by another man's tongue. Such a monster, without head, eyes, ears, and tongue, were marvellous to be seen, more perilous to be had, but most perilous to be made keeper of others. And yet was he a very wise man, that made this the very figure of an unlearned, and of an unruly prince.

The deformity and hurt of ignorance, the comeliness and good of learning in a prince, is well set out, as your Majesty well knoweth, in Xenophon and Isocrates; but yet no otherwise, than like a well-painted image, without sense, without life, in comparison of that lively voice and trump of the Holy Ghost, sounding daily in every good Christian prince's ears, Nunc reges intelligite: Erudimini qui judicatis terram ; and that joined with a terrible sore threat, Ne forte irascatur Dominus, et pereatis de via justa.

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