"Qui finem vitae extremum inter munera ponat Naturae."

So have they sought to make men's minds too uniform and harmonical, by not breaking them sufficiently to contrary motions; the reasons whereof I suppose to be, because they themselves were men dedicated to a private, free, and unapplied course of life. For as we see, upon the lute or like instrument, a ground, though it be sweet and have show of many changes, yet breaketh not the hand to such strange and hard stops and pa.s.sages, as a set song or voluntary; much after the same manner was the diversity between a philosophical and civil life. And, therefore, men are to imitate the wisdom of jewellers: who, if there be a grain, or a cloud, or an ice which may be ground forth without taking too much of the stone, they help it; but if it should lessen and abate the stone too much, they will not meddle with it: so ought men so to procure serenity as they destroy not magnanimity.

(6) Having therefore deduced the good of man which is private and particular, as far as seemeth fit, we will now return to that good of man which respecteth and beholdeth society, which we may term duty; because the term of duty is more proper to a mind well framed and disposed towards others, as the term of virtue is applied to a mind well formed and composed in itself; though neither can a man understand virtue without some relation to society, nor duty without an inward disposition. This part may seem at first to pertain to science civil and politic; but not if it be well observed. For it concerneth the regiment and government of every man over himself, and not over others. And as in architecture the direction of framing the posts, beams, and other parts of building, is not the same with the manner of joining them and erecting the building; and in mechanicals, the direction how to frame an instrument or engine is not the same with the manner of setting it on work and employing it; and yet, nevertheless, in expressing of the one you incidently express the aptness towards the other; so the doctrine of conjugation of men in society differeth from that of their conformity thereunto.

(7) This part of duty is subdivided into two parts: the common duty of every man, as a man or member of a state; the other, the respective or special duty of every man in his profession, vocation, and place. The first of these is extant and well laboured, as hath been said. The second likewise I may report rather dispersed than deficient; which manner of dispersed writing in this kind of argument I acknowledge to be best. For who can take upon him to write of the proper duty, virtue, challenge, and right of every several vocation, profession, and place? For although sometimes a looker on may see more than a gamester, and there be a proverb more arrogant than sound, "That the vale best discovereth the hill;" yet there is small doubt but that men can write best and most really and materially in their own professions; and that the writing of speculative men of active matter for the most part doth seem to men of experience, as Phormio's argument of the wars seemed to Hannibal, to be but dreams and dotage. Only there is one vice which accompanieth them that write in their own professions, that they magnify them in excess. But generally it were to be wished (as that which would make learning indeed solid and fruitful) that active men would or could become writers.

(8) In which kind I cannot but mention, honoris causa, your Majesty's excellent book touching the duty of a king; a work richly compounded of divinity, morality, and policy, with great aspersion of all other arts; and being in some opinion one of the most sound and healthful writings that I have read: not distempered in the heat of invention, nor in the coldness of negligence; not sick of dizziness, as those are who leese themselves in their order, nor of convulsions, as those which cramp in matters impertinent; not savouring of perfumes and paintings, as those do who seek to please the reader more than nature beareth; and chiefly well disposed in the spirits thereof, being agreeable to truth and apt for action; and far removed from that natural infirmity, whereunto I noted those that write in their own professions to be subject--which is, that they exalt it above measure. For your Majesty hath truly described, not a king of a.s.syria or Persia in their extern glory, but a Moses or a David, pastors of their people. Neither can I ever leese out of my remembrance what I heard your Majesty in the same sacred spirit of government deliver in a great cause of judicature, which was, "That kings ruled by their laws, as G.o.d did by the laws of nature; and ought as rarely to put in use their supreme prerogative as G.o.d doth His power of working miracles." And yet notwithstanding in your book of a free monarchy, you do well give men to understand, that you know the plenitude of the power and right of a king, as well as the circle of his office and duty. Thus have I presumed to allege this excellent writing of your Majesty, as a prime or eminent example of tractates concerning special and respective duties; wherein I should have said as much, if it had been written a thousand years since. Neither am I moved with certain courtly decencies, which esteem it flattery to praise in presence. No, it is flattery to praise in absence--that is, when either the virtue is absent, or the occasion is absent; and so the praise is not natural, but forced, either in truth or in time. But let Cicero be read in his oration pro Marcello, which is nothing but an excellent table of Caesar's virtue, and made to his face; besides the example of many other excellent persons, wiser a great deal than such observers; and we will never doubt, upon a full occasion, to give just praises to present or absent.

(9) But to return; there belongeth further to the handling of this part, touching the duties of professions and vocations, a relative or opposite, touching the frauds, cautels, impostures, and vices of every profession, which hath been likewise handled; but how? rather in a satire and cynically, than seriously and wisely; for men have rather sought by wit to deride and traduce much of that which is good in professions, than with judgment to discover and sever that which is corrupt. For, as Solomon saith, he that cometh to seek after knowledge with a mind to scorn and censure shall be sure to find matter for his humour, but no matter for his instruction: Quaerenti derisori scientiam ipsa se abscondit; sed studioso fit obviam. But the managing of this argument with integrity and truth, which I note as deficient, seemeth to me to be one of the best fortifications for honesty and virtue that can be planted. For, as the fable goeth of the basilisk--that if he see you first, you die for it; but if you see him first, he dieth--so is it with deceits and evil arts, which, if they be first espied they leese their life; but if they prevent, they endanger. So that we are much beholden to Machiavel and others, that write what men do, and not what they ought to do. For it is not possible to join serpentine wisdom with the columbine innocency, except men know exactly all the conditions of the serpent; his baseness and going upon his belly, his volubility and lubricity, his envy and sting, and the rest--that is, all forms and natures of evil. For without this, virtue lieth open and unfenced. Nay, an honest man can do no good upon those that are wicked, to reclaim them, without the help of the knowledge of evil.

For men of corrupted minds presuppose that honesty groweth out of simplicity of manners, and believing of preachers, schoolmasters, and men's exterior language. So as, except you can make them perceive that you know the utmost reaches of their own corrupt opinions, they despise all morality. Non recipit stultus verba prudentiae, nisi ea dixeris quae, versantur in corde ejus.

(10) Unto this part, touching respective duty, doth also appertain the duties between husband and wife, parent and child, master and servant. So likewise the laws of friendship and grat.i.tude, the civil bond of companies, colleges, and politic bodies, of neighbourhood, and all other proportionate duties; not as they are parts of government and society, but as to the framing of the mind of particular persons.

(11) The knowledge concerning good respecting society doth handle it also, not simply alone, but comparatively; whereunto belongeth the weighing of duties between person and person, case and case, particular and public. As we see in the proceeding of Lucius Brutus against his own sons, which was so much extolled, yet what was said?

"Infelix, utcunque ferent ea fata minores."

So the case was doubtful, and had opinion on both sides. Again, we see when M. Brutus and Ca.s.sius invited to a supper certain whose opinions they meant to feel, whether they were fit to be made their a.s.sociates, and cast forth the question touching the killing of a tyrant being a usurper, they were divided in opinion; some holding that servitude was the extreme of evils, and others that tyranny was better than a civil war: and a number of the like cases there are of comparative duty. Amongst which that of all others is the most frequent, where the question is of a great deal of good to ensue of a small injustice. Which Jason of Thessalia determined against the truth: Aliqua sunt injuste facienda, ut multa juste fieri possint.

But the reply is good: Auctorem praesentis just.i.tiae habes, sponsorem futurae non habes. Men must pursue things which are just in present, and leave the future to the Divine Providence. So then we pa.s.s on from this general part touching the exemplar and description of good.

XXII. (1) Now, therefore, that we have spoken of this fruit of life, it remaineth to speak of the husbandry that belongeth thereunto, without which part the former seemeth to be no better than a fair image or statue, which is beautiful to contemplate, but is without life and motion; whereunto Aristotle himself subscribeth in these words: Necesse est scilicet de virtute dicere, et quid sit, et ex quibus gignatur. Inutile enum fere fuerit virtutem quidem nosse, acquirendae autem ejus modos et vias ignorare. Non enum de virtute tantum, qua specie sit, quaerendum est, sed et quomodo sui copiam faciat: utrumque enum volumeus, et rem ipsam nosse, et ejus compotes fieri: hoc autem ex voto non succedet, nisi sciamus et ex quibus et quomodo. In such full words and with such iteration doth he inculcate this part. So saith Cicero in great commendation of Cato the second, that he had applied himself to philosophy, Non ita disputandi causa, sed ita vivendi. And although the neglect of our times, wherein few men do hold any consultations touching the reformation of their life (as Seneca excellently saith, De partibus vitae quisque deliberat, de summa nemo), may make this part seem superfluous; yet I must conclude with that aphorism of Hippocrates, Qui gravi morbo correpti dolores non sentiunt, iis mens aegrotat.

They need medicine, not only to a.s.suage the disease, but to awake the sense. And if it be said that the cure of men's minds belongeth to sacred divinity, it is most true; but yet moral philosophy may be preferred unto her as a wise servant and humble handmaid. For as the Psalm saith, "That the eyes of the handmaid look perpetually towards the mistress," and yet no doubt many things are left to the discretion of the handmaid to discern of the mistress' will; so ought moral philosophy to give a constant attention to the doctrines of divinity, and yet so as it may yield of herself (within due limits) many sound and profitable directions.

(2) This part, therefore, because of the excellency thereof, I cannot but find exceeding strange that it is not reduced to written inquiry; the rather, because it consisteth of much matter, wherein both speech and action is often conversant; and such wherein the common talk of men (which is rare, but yet cometh sometimes to pa.s.s) is wiser than their books. It is reasonable, therefore, that we propound it in the more particularity, both for the worthiness, and because we may acquit ourselves for reporting it deficient, which seemeth almost incredible, and is otherwise conceived and presupposed by those themselves that have written. We will, therefore, enumerate some heads or points thereof, that it may appear the better what it is, and whether it be extant.

(3) First, therefore, in this, as in all things which are practical we ought to cast up our account, what is in our power, and what not; for the one may be dealt with by way of alteration, but the other by way of application only. The husbandman cannot command neither the nature of the earth nor the seasons of the weather; no more can the physician the const.i.tution of the patient nor the variety of accidents. So in the culture and cure of the mind of man, two things are without our command: points of Nature, and points of fortune. For to the basis of the one, and the conditions of the other, our work is limited and tied. In these things, therefore, it is left unto us to proceed by application

"Vincenda est omnis fertuna ferendo:"

and so likewise,

"Vincenda est omnis Natura ferendo."

But when that we speak of suffering, we do not speak of a dull and neglected suffering, but of a wise and industrious suffering, which draweth and contriveth use and advantage out of that which seemeth adverse and contrary; which is that properly which we call accommodating or applying. Now the wisdom of application resteth princ.i.p.ally in the exact and distinct knowledge of the precedent state or disposition, unto which we do apply; for we cannot fit a garment except we first take measure of the body.

(4) So, then, the first article of this knowledge is to set down sound and true distributions and descriptions of the several characters and tempers of men's natures and dispositions, specially having regard to those differences which are most radical in being the fountains and causes of the rest, or most frequent in concurrence or commixture; wherein it is not the handling of a few of them in pa.s.sage, the better to describe the mediocrities of virtues, that can satisfy this intention. For if it deserve to be considered, that there are minds which are proportioned to great matters, and others to small (which Aristotle handleth, or ought to have bandied, by the name of magnanimity), doth it not deserve as well to be considered that there are minds proportioned to intend many matters, and others to few? So that some can divide themselves: others can perchance do exactly well, but it must be but in few things at once; and so there cometh to be a narrowness of mind, as well as a pusillanimity. And again, that some minds are proportioned to that which may be dispatched at once, or within a short return of time; others to that which begins afar off, and is to be won with length of pursuit:-

"Jam tum tenditqus fovetque."

So that there may be fitly said to be a longanimity, which is commonly also ascribed to G.o.d as a magnanimity. So further deserved it to be considered by Aristotle, "That there is a disposition in conversation (supposing it in things which do in no sort touch or concern a man's self) to soothe and please, and a disposition contrary to contradict and cross;" and deserveth it not much better to be considered. "That there is a disposition, not in conversation or talk, but in matter of more serious nature (and supposing it still in things merely indifferent), to take pleasure in the good of another; and a disposition contrariwise, to take distaste at the good of another?" which is that properly which we call good nature or ill nature, benignity or malignity; and, therefore, I cannot sufficiently marvel that this part of knowledge, touching the several characters of natures and dispositions, should be omitted both in morality and policy, considering it is of so great ministry and suppeditation to them both. A man shall find in the traditions of astrology some pretty and apt divisions of men's natures, according to the predominances of the planets: lovers of quiet, lovers of action, lovers of victory, lovers of honour, lovers of pleasure, lovers of arts, lovers of change, and so forth. A man shall find in the wisest sort of these relations which the Italians make touching conclaves, the natures of the several cardinals handsomely and lively painted forth. A man shall meet with in every day's conference the denominations of sensitive, dry, formal, real, humorous, certain, huomo di prima impressione, huomo di ultima impressione, and the like; and yet, nevertheless, this kind of observations wandereth in words, but is not fixed in inquiry. For the distinctions are found (many of them), but we conclude no precepts upon them: wherein our fault is the greater, because both history, poesy, and daily experience are as goodly fields where these observations grow; whereof we make a few posies to hold in our hands, but no man bringeth them to the confectionary that receipts might be made of them for use of life.

(5) Of much like kind are those impressions of Nature, which are imposed upon the mind by the s.e.x, by the age, by the region, by health and sickness, by beauty and deformity, and the like, which are inherent and not extern; and again, those which are caused by extern fortune, as sovereignty, n.o.bility, obscure birth, riches, want, magistracy, privateness, prosperity, adversity, constant fortune, variable fortune, rising per saltum, per gradus, and the like. And, therefore, we see that Plautus maketh it a wonder to see an old man beneficent, benignitas hujis ut adolescentuli est. Saint Paul concludeth that severity of discipline was to be used to the Cretans, increpa eos dure, upon the disposition of their country, Cretensus semper mendaces, malae bestiae, ventres. Sall.u.s.t noteth that it is usual with kings to desire contradictories: Sed plerumque regiae voluntates, ut vehementes sunt, sic mobiles, saepeque ipsae sibi advers. Tacitus observeth how rarely raising of the fortune mendeth the disposition: solus Vespasia.n.u.s mutatus in melius. Pindarus maketh an observation, that great and sudden fortune for the most part defeateth men qui magnam felicitatem concoquere non possunt. So the Psalm showeth it is more easy to keep a measure in the enjoying of fortune, than in the increase of fortune; Divitiae si affluant, nolite cor apponere. These observations and the like I deny not but are touched a little by Aristotle as in pa.s.sage in his Rhetorics, and are handled in some scattered discourses; but they were never incorporate into moral philosophy, to which they do essentially appertain; as the knowledge of this diversity of grounds and moulds doth to agriculture, and the knowledge of the diversity of complexions and const.i.tutions doth to the physician, except we mean to follow the indiscretion of empirics, which minister the same medicines to all patients.

(6) Another article of this knowledge is the inquiry touching the affections; for as in medicining of the body, it is in order first to know the divers complexions and const.i.tutions; secondly, the diseases; and lastly, the cures: so in medicining of the mind, after knowledge of the divers characters of men's natures, it followeth in order to know the diseases and infirmities of the mind, which are no other than the perturbations and distempars of the affections. For as the ancient politiques in popular estates were wont to compare the people to the sea, and the orators to the winds; because as the sea would of itself be calm and quiet, if the winds did not move and trouble it; so the people would be peaceable and tractable if the seditious orators did not set them in working and agitation: so it may be fitly said, that the mind in the nature thereof would be temperate and stayed, if the affections, as winds, did not put it into tumult and perturbation. And here again I find strange, as before, that Aristotle should have written divers volumes of Ethics, and never handled the affections which is the princ.i.p.al subject thereof; and yet in his Rhetorics, where they are considered but collaterally and in a second degree (as they may be moved by speech), he findeth place for them, and handleth them well for the quant.i.ty; but where their true place is he pretermitteth them. For it is not his disputations about pleasure and pain that can satisfy this inquiry, no more than he that should generally handle the nature of light can be said to handle the nature of colours; for pleasure and pain are to the particular affections as light is to particular colours. Better travails, I suppose, had the Stoics taken in this argument, as far as I can gather by that which we have at second hand. But yet it is like it was after their manner, rather in subtlety of definitions (which in a subject of this nature are but curiosities), than in active and ample descriptions and observations. So likewise I find some particular writings of an elegant nature, touching some of the affections: as of anger, of comfort upon adverse accidents, of tenderness of countenance, and other. But the poets and writers of histories are the best doctors of this knowledge; where we may find painted forth, with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves; how they work; how they vary; how they gather and fortify: how they are enwrapped one within another; and how they do fight and encounter one with another; and other the like particularities. Amongst the which this last is of special use in moral and civil matters; how, I say, to set affection against affection, and to master one by another; even as we used to hunt beast with beast, and fly bird with bird, which otherwise percase we could not so easily recover: upon which foundation is erected that excellent use of praemium and paena, whereby civil states consist: employing the predominant affections of fear and hope, for the suppressing and bridling the rest. For as in the government of states it is sometimes necessary to bridle one faction with another, so it is in the government within.

(7) Now come we to those points which are within our own command, and have force and operation upon the mind, to affect the will and appet.i.te, and to alter manners: wherein they ought to have handled custom, exercise, habit, education, example, imitation, emulation, company, friends, praise, reproof, exhortation, fame, laws, books, studies: these as they have determinate use in moralities, from these the mind suffereth, and of these are such receipts and regiments compounded and described, as may serve to recover or preserve the health and good estate of the mind, as far as pertaineth to human medicine: of which number we will insist upon some one or two, as an example of the rest, because it were too long to prosecute all; and therefore we do resume custom and habit to speak of.

(8) The opinion of Aristotle seemeth to me a negligent opinion, that of those things which consist by Nature, nothing can be changed by custom; using for example, that if a stone be thrown ten thousand times up it will not learn to ascend; and that by often seeing or hearing we do not learn to see or hear the better. For though this principle be true in things wherein Nature is peremptory (the reason whereof we cannot now stand to discuss), yet it is otherwise in things wherein Nature admitteth a lat.i.tude. For he might see that a strait glove will come more easily on with use; and that a wand will by use bend otherwise than it grew; and that by use of the voice we speak louder and stronger; and that by use of enduring heat or cold we endure it the better, and the like: which latter sort have a nearer resemblance unto that subject of manners he handleth, than those instances which he allegeth. But allowing his conclusion, that virtues and vices consist in habit, he ought so much the more to have taught the manner of superinducing that habit: for there be many precepts of the wise ordering the exercises of the mind, as there is of ordering the exercises of the body, whereof we will recite a few.

(9) The first shall be, that we beware we take not at the first either too high a strain or too weak: for if too high, in a diffident nature you discourage, in a confident nature you breed an opinion of facility, and so a sloth; and in all natures you breed a further expectation than can hold out, and so an insatisfaction in the end: if too weak, of the other side, you may not look to perform and overcome any great task.

(10) Another precept is to practise all things chiefly at two several times, the one when the mind is best disposed, the other when it is worst disposed; that by the one you may gain a great step, by the other you may work out the knots and stonds of the mind, and make the middle times the more easy and pleasant.

(11) Another precept is that which Aristotle mentioneth by the way, which is to bear ever towards the contrary extreme of that whereunto we are by nature inclined; like unto the rowing against the stream, or making a wand straight by bending him contrary to his natural crookedness.

(12) Another precept is that the mind is brought to anything better, and with more sweetness and happiness, if that whereunto you pretend be not first in the intention, but tanquam aliud agendo, because of the natural hatred of the mind against necessity and constraint.

Many other axioms there are touching the managing of exercise and custom, which being so conducted doth prove indeed another nature; but, being governed by chance, doth commonly prove but an ape of Nature, and bringeth forth that which is lame and counterfeit.

(13) So if we should handle books and studies, and what influence and operation they have upon manners, are there not divers precepts of great caution and direction appertaining thereunto? Did not one of the fathers in great indignation call poesy vinum daemonum, because it increaseth temptations, perturbations, and vain opinions?

Is not the opinion of Aristotle worthy to be regarded, wherein he saith, "That young men are no fit auditors of moral philosophy, because they are not settled from the boiling heat of their affections, nor attempered with time and experience"? And doth it not hereof come, that those excellent books and discourses of the ancient writers (whereby they have persuaded unto virtue most effectually, by representing her in state and majesty, and popular opinions against virtue in their parasites' coats fit to be scorned and derided), are of so little effect towards honesty of life, because they are not read and revolved by men in their mature and settled years, but confined almost to boys and beginners? But is it not true also, that much less young men are fit auditors of matters of policy, till they have been thoroughly seasoned in religion and morality; lest their judgments be corrupted, and made apt to think that there are no true differences of things, but according to utility and fortune, as the verse describes it, Prosperum et felix scelus virtus vocatur; and again, Ille crucem pretium sceleris tulit, hic diadema: which the poets do speak satirically and in indignation on virtue's behalf; but books of policy do speak it seriously and positively; for so it pleaseth Machiavel to say, "That if Caesar had been overthrown, he would have been more odious than ever was Catiline;" as if there had been no difference, but in fortune, between a very fury of l.u.s.t and blood, and the most excellent spirit (his ambition reserved) of the world? Again, is there not a caution likewise to be given of the doctrines of moralities themselves (some kinds of them), lest they make men too precise, arrogant, incompatible; as Cicero saith of Cato, In Marco Catone haec bona quae videmus divina et egregia, ipsius scitote esse propria; quae nonunquam requirimus ea sunt omnia non a natura, sed a magistro? Many other axioms and advices there are touching those proprieties and effects, which studies do infuse and instil into manners. And so, likewise, is there touching the use of all those other points, of company, fame, laws, and the rest, which we recited in the beginning in the doctrine of morality.

(14) But there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground; that the minds of all men are at some times in a state more perfect, and at other times in a state more depraved. The purpose, therefore, of this practice is to fix and cherish the good hours of the mind, and to obliterate and take forth the evil. The fixing of the good hath been practised by two means, vows or constant resolutions, and observances or exercises; which are not to be regarded so much in themselves, as because they keep the mind in continual obedience. The obliteration of the evil hath been practised by two means, some kind of redemption or expiation of that which is past, and an inception or account de novo for the time to come. But this part seemeth sacred and religious, and justly; for all good moral philosophy (as was said) is but a handmaid to religion.

(15) Wherefore we will conclude with that last point, which is of all other means the most compendious and summary, and again, the most n.o.ble and effectual to the reducing of the mind unto virtue and good estate; which is, the electing and propounding unto a man's self good and virtuous ends of his life, such as may be in a reasonable sort within his compa.s.s to attain. For if these two things be supposed, that a man set before him honest and good ends, and again, that he be resolute, constant, and true unto them; it will follow that he shall mould himself into all virtue at once.

And this indeed is like the work of nature; whereas the other course is like the work of the hand. For as when a carver makes an image, he shapes only that part whereupon he worketh; as if he be upon the face, that part which shall be the body is but a rude stone still, till such times as he comes to it. But contrariwise when nature makes a flower or living creature, she formeth rudiments of all the parts at one time. So in obtaining virtue by habit, while a man practiseth temperance, he doth not profit much to fort.i.tude, nor the like but when he dedicateth and applieth himself to good ends, look, what virtue soever the pursuit and pa.s.sage towards those ends doth commend unto him, he is invested of a precedent disposition to conform himself thereunto. Which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous, but divine. His words are these: Immanitati autem consentaneum est opponere eam, quae supra humanitatem est, heroicam sive divinam virtutem; and a little after, Nam ut ferae neque vitium neque virtus est, swic neque Dei: sed hic quidem status altius quiddam virtute est, ille aluid quiddam a vitio. And therefore we may see what celsitude of honour Plinius Secundus attributeth to Trajan in his funeral oration, where he said, "That men needed to make no other prayers to the G.o.ds, but that they would continue as good lords to them as Trajan had been;" as if he had not been only an imitation of divine nature, but a pattern of it. But these be heathen and profane pa.s.sages, having but a shadow of that divine state of mind, which religion and the holy faith doth conduct men unto, by imprinting upon their souls charity, which is excellently called the bond of perfection, because it comprehendeth and fasteneth all virtues together. And as it is elegantly said by Menander of vain love, which is but a false imitation of divine love, Amor melior Sophista loevo ad humanam vitam--that love teacheth a man to carry himself better than the sophist or preceptor; which he calleth left-handed, because, with all his rules and preceptions, he cannot form a man so dexterously, nor with that facility to prize himself and govern himself, as love can do: so certainly, if a man's mind be truly inflamed with charity, it doth work him suddenly into greater perfection than all the doctrine of morality can do, which is but a sophist in comparison of the other.

Nay, further, as Xenophon observed truly, that all other affections, though they raise the mind, yet they do it by distorting and uncomeliness of ecstasies or excesses; but only love doth exalt the mind, and nevertheless at the same instant doth settle and compose it: so in all other excellences, though they advance nature, yet they are subject to excess. Only charity admitteth no excess. For so we see, aspiring to be like G.o.d in power, the angels transgressed and fell; Ascendam, et ero similis altissimo: by aspiring to be like G.o.d in knowledge, man transgressed and fell; Eritis sicut Dii, scientes bonum et malum: but by aspiring to a similitude of G.o.d in goodness or love, neither man nor angel ever transgressed, or shall transgress. For unto that imitation we are called: Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro persequentibus et calumniantibus vos, ut sitis filii Patris vestri qui in coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. So in the first platform of the divine nature itself, the heathen religion speaketh thus, Optimus Maximus: and the sacred Scriptures thus, Miscericordia ejus super omnia opera ejus.

(16) Wherefore I do conclude this part of moral knowledge, concerning the culture and regiment of the mind; wherein if any man, considering the arts thereof which I have enumerated, do judge that my labour is but to collect into an art or science that which hath been pretermitted by others, as matter of common sense and experience, he judgeth well. But as Philocrates sported with Demosthenes, "You may not marvel (Athenians) that Demosthenes and I do differ; for he drinketh water, and I drink wine;" and like as we read of an ancient parable of the two gates of sleep -

"Sunt geminae somni portae: quarum altera fertur Cornea, qua veris facilis datur exitus umbris: Altera candenti perfecta nitens elephanto, Sed falsa ad coelum mittunt insomnia manes:"

so if we put on sobriety and attention, we shall find it a sure maxim in knowledge, that the more pleasant liquor ("of wine") is the more vaporous, and the braver gate ("of ivory") sendeth forth the falser dreams.

(17) But we have now concluded that general part of human philosophy, which contemplateth man segregate, and as he consisteth of body and spirit. Wherein we may further note, that there seemeth to be a relation or conformity between the good of the mind and the good of the body. For as we divided the good of the body into health, beauty, strength, and pleasure, so the good of the mind, inquired in rational and moral knowledges, tendeth to this, to make the mind sound, and without perturbation; beautiful, and graced with decency; and strong and agile for all duties of life. These three, as in the body, so in the mind, seldom meet, and commonly sever.

For it is easy to observe, that many have strength of wit and courage, but have neither health from perturbations, nor any beauty or decency in their doings; some again have an elegancy and fineness of carriage which have neither soundness of honesty nor substance of sufficiency; and some again have honest and reformed minds, that can neither become themselves nor manage business; and sometimes two of them meet, and rarely all three. As for pleasure, we have likewise determined that the mind ought not to be reduced to stupid, but to retain pleasure; confined rather in the subject of it, than in the strength and vigour of it.

XXIII. (1) Civil knowledge is conversant about a subject which of all others is most immersed in matter, and hardliest reduced to axiom. Nevertheless, as Cato the Censor said, "That the Romans were like sheep, for that a man were better drive a flock of them, than one of them; for in a flock, if you could get but some few go right, the rest would follow:" so in that respect moral philosophy is more difficile than policy. Again, moral philosophy propoundeth to itself the framing of internal goodness; but civil knowledge requireth only an external goodness; for that as to society sufficeth. And therefore it cometh oft to pa.s.s that there be evil times in good governments: for so we find in the Holy story, when the kings were good, yet it is added, Sed adhuc poulus non direxerat cor suum ad Dominum Deum patrum suorum. Again, states, as great engines, move slowly, and are not so soon put out of frame: for as in Egypt the seven good years sustained the seven bad, so governments for a time well grounded do bear out errors following; but the resolution of particular persons is more suddenly subverted.

These respects do somewhat qualify the extreme difficulty of civil knowledge.

(2) This knowledge hath three parts, according to the three summary actions of society; which are conversation, negotiation, and government. For man seeketh in society comfort, use, and protection; and they be three wisdoms of divers natures which do often sever--wisdom of the behaviour, wisdom of business, and wisdom of state.

(3) The wisdom of conversation ought not to be over much affected, but much less despised; for it hath not only an honour in itself, but an influence also into business and government. The poet saith, Nec vultu destrue verba tuo: a man may destroy the force of his words with his countenance; so may he of his deeds, saith Cicero, recommending to his brother affability and easy access; Nil interest habere ostium apertum, vultum clausum: it is nothing won to admit men with an open door, and to receive them with a shut and reserved countenance. So we see Atticus, before the first interview between Caesar and Cicero, the war depending, did seriously advise Cicero touching the composing and ordering of his countenance and gesture.

And if the government of the countenance be of such effect, much more is that of the speech, and other carriage appertaining to conversation; the true model whereof seemeth to me well expressed by Livy, though not meant for this purpose: Ne aut arrogans videar, aut obnoxius; quorum alterum est alienae libertatis obliti, alterum suae: the sum of behaviour is to retain a man's own dignity, without intruding upon the liberty of others. On the other side, if behaviour and outward carriage be intended too much, first it may pa.s.s into affectation, and then Quid deformius quam scenam in vitam transferre--to act a man's life? But although it proceed not to that extreme, yet it consumeth time, and employeth the mind too much. And therefore as we use to advise young students from company keeping, by saying, Amici fures temporis: so certainly the intending of the discretion of behaviour is a great thief of meditation. Again, such as are accomplished in that form of urbanity please themselves in it, and seldom aspire to higher virtue; whereas those that have defect in it do seek comeliness by reputation; for where reputation is, almost everything becometh; but where that is not, it must be supplied by puntos and compliments.

Again, there is no greater impediment of action than an over-curious observance of decency, and the guide of decency, which is time and season. For as Solomon saith, Qui respicit ad ventos, non seminat; et qui respicit ad nubes, non metet: a man must make his opportunity, as oft as find it. To conclude, behaviour seemeth to me as a garment of the mind, and to have the conditions of a garment. For it ought to be made in fashion; it ought not to be too curious; it ought to be shaped so as to set forth any good making of the mind and hide any deformity; and above all, it ought not to be too strait or restrained for exercise or motion. But this part of civil knowledge hath been elegantly handled, and therefore I cannot report it for deficient.

(4) The wisdom touching negotiation or business hath not been hitherto collected into writing, to the great derogation of learning and the professors of learning. For from this root springeth chiefly that note or opinion, which by us is expressed in adage to this effect, that there is no great concurrence between learning and wisdom. For of the three wisdoms which we have set down to pertain to civil life, for wisdom of behaviour, it is by learned men for the most part despised, as an inferior to virtue and an enemy to meditation; for wisdom of government, they acquit themselves well when they are called to it, but that happeneth to few; but for the wisdom of business, wherein man's life is most conversant, there be no books of it, except some few scattered advertis.e.m.e.nts, that have no proportion to the magnitude of this subject. For if books were written of this as the other, I doubt not but learned men with mean experience would far excel men of long experience without learning, and outshoot them in their own bow.