the advancement of learning-第38部分

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such　time　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　fortitude；　nor　the　like：　but　when　he　dedicateth　and　applieth　himself　to　good　ends；　look；　what　virtue　soever　the　pursuit　and　passage　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；　SIC　NEQUE　DEI：　SED　HIC　QUIDEM　STATUS　ALTIUS　QUIDDAM　VIRTUTE　EST；　ILLE　ALIUD　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　GODS；　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　＇65＇　heathen　and　profane　passages；　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　LAEVO　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　precepts；　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　a　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　excellencies；　though　they　advance　nature；　yet　they　are　subject　to　excess；　only　charity　admitteth　no　excess。　For　so　we　see；　aspiring　to　be　like　God　in　power；　the　angels　transgressed　and　fell；　ASCENDAM；　ET　ERO　SIMILIS　ALTISSIMO：　by　aspiring　to　be　like　God　in　knowledge；　man　transgressed　and　fell；　ERITIS　SICUT　DII；　SCIENTES　BONUM　ET　MALUM：　　but　by　aspiring　to　a　similitude　of　God　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；　MISERICORDIA　EJUS　SUPER　OMNIA　OPERA　EJUS。

16。　Wherefore　I　do　conclude　this　part　of　moral　knowledge；　concerning　the　culture　and　regimen　of　the　mind；　wherein　if　any　man；　considering　the　parts　thereof　which　I　have　enumerated；　do　judge　that　my　labour　is　but　to　collect　into　an　art　of　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　plea。sure；　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　MIGHT　BETTER　DRIVE　A　FLOCK　OF　THEM；　THAN　ONE　OF　THEM；　FOR　IN　A　FLOCK；　IF　YOU　COULD　BUT　GET　SOME　FEW　TO　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　pass　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　POPULUS　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　verbo　tuo：

a　man　may　destroy　the　force　of　his　words　with　his　countenance：　so　may　he　of　his　deeds；　saith　Cicero；　recommending　to　his　＇66＇　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　pass　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　hour　　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　Salomon　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