nineteeen there remain two appendix touch the tradition of knowledge the one  critical the other pedantical for all knowledge be either deliver by teacher  or attain by man proper endeavour and therefore as the principal part of  tradition of knowledge concern chief write of book so the relative part  thereof concern read of book whereunto appertain incidently these  consideration the first be concern the true correction and edition of author  wherein nevertheless rash diligence have do great prejudice for these critic  have often presume that that which they understand not be false set down as  the priest that where he find it write of saint Paul lowered be per basket  mend his book and make it lowered be per port because basket be a hard word  and out of his read and sure their error though they be not so palpable and  ridiculous yet be of the same kind and therefore as it have be wise note the  most correct copy be common the least correct the second be concern the  exposition and explication of author which rest in annotation and commentary  wherein it be over usual to blanch the obscure place and discourse upon the  plain the three be concern the time which in many case give great light to  true interpretation the four be concern some brief censure and judgement of  the author that man thereby may make some election unto themselves what book  to read and the five be concern the syntax and disposition of study that man  may know in what order or pursuit to read for pedantical knowledge it contain  that difference of tradition which be proper for youth whereunto appertain  diverse consideration of great fruit as first the time and season of knowledge  as with what to initiate they and from what for a time to refrain they second  the consideration where to begin with the easy and so proceed to the more  difficult and in what course to press the more difficult and then to turn they  to the more easy for it be one method to practice swim with bladder and  another to practice dance with heavy shoe a three be the application of  learning accord unto the propriety of the wit for there be no defect in the  faculty intellectual but seem to have a proper cure contain in some study as  for example if a child be bird witted that be have not the faculty of  attention the mathematics give a remedy thereunto for in they if the wit be  catch away but a moment one be new to begin and as science have a propriety  towards faculty for cure and help so faculty or power have a sympathy towards  science for excellency or speedy profit and therefore it be a inquiry of great  wisdom what kind of wit and nature be most apt and proper for what science  fourthly the order of exercise be matter of great consequence to hurt or help  for as be well observe by Cicero man in exercise their faculty if they be not  well advice do exercise their fault and get ill habit as well as good so as  there be a great judgement to be have in the continuance and intermission of  exercise it be too long to particularize a number of other consideration of  this nature thing but of mean appearance but of singular efficacy for as the  wrong or cherish of seed or young plant be that that be most important to  their thrive and as it be note that the first six king be in truth as tutor of  the state of Rome in the infancy thereof be the principal cause of the immense  greatness of that state which follow so the culture and manurance of mind in  youth have such a forcible though unseen operation as hardly any length of  time or contention of labour can countervail it afterward and it be not amiss  to observe also how small and mean faculty get by education yet when they fall  into great man or great matter do work great and important effect whereof we  see a notable example in Tacitus of two stage player Percennius and Vibulenus  who by their faculty of play put the pannonian army into a extreme tumult and  combustion for there arise a mutiny among they upon the death of Augustus  Caesar Blaesus the lieutenant have commit some of the mutineer which be sudden  rescue whereupon Vibulenus get to be hear speak which he do in this manner  these poor innocent wretch appoint to cruel death you have restore to behold  the light but who shall restore my brother to I or life unto my brother that  be send hither in message from the legion of Germany to treat of the common  cause and he have murder he this last night by some of his fencer and ruffian  that he have about he for his executioner upon soldier answer Blaesus what be  do with his body the mortal enemy do not deny burial when I have perform my  last duty to the corpse with kiss with tear command I to be slay beside he so  that these my fellow for our good meaning and our true heart to the legion may  have leave to bury we with which speech he put the army into a infinite fury  and uproar whereas truth be he have no brother neither be there any such  matter but he play it mere as if he have be upon the stage but to return we be  now come to a period of rational knowledge wherein if I have make the division  other than those that be receive yet will I not be think to disallow all those  division which I do not use for there be a double necessity impose upon I of  alter the division the one because it differ in end and purpose to sort  together those thing which be next in nature and those thing which be next in  use for if a secretary of estate shall sort his paper it be like in his study  or general cabinet he will sort together thing of a nature as treaty  instruction c but in his box or particular cabinet he will sort together those  that he be like to use together though of several nature so in this general  cabinet of knowledge it be necessary for I to follow the division of the  nature of thing whereas if myself have be to handle any particular knowledge I  will have respect the division fit for use the other because the bring in of  the deficience do by consequence alter the partition of the rest for let the  knowledge extant for demonstration sake be fifteen let the knowledge with the  deficience be twenty the part of fifteen be not the part of twenty for the  part of fifteen be three and five the part of twenty be two four five and ten  so as these thing be without contradiction and can not otherwise be twenty we  proceed now to that knowledge which consider of the appetite and will of man  whereof Solomon say ante all fili guard cor tuum nam ind to go before act  vitae in the handle of this science those which have write seem to I to have  do as if a man that profess to teach to write do only exhibit fair copy of  alphabet and letter join without give any precept or direction for the  carriage of the hand and frame of the letter so have they make good and fair  exemplar and copy carry the draught and portraiture of good virtue duty  felicity propound they well describe as the true object and scope of man will  and desire but how to attain these excellent mark and how to frame and subdue  the will of man to become true and conformable to these pursuit they pass it  over altogether or slight and unprofitable for it be not the dispute that  moral virtue be in the mind of man by habit and not by nature or the  distinguish that generous spirit be win by doctrine and persuasion and the  vulgar sort by reward and punishment and the like scatter glance and touch  that can excuse the absence of this part the reason of this omission I suppose  to be that hide rock whereupon both this and many other bark of knowledge have  be cast away which be that man have despise to be conversant in ordinary and  common matter the judicious direction whereof nevertheless be the wise  doctrine for life consist not in novelty nor subtlety but contrariwise they  have compound science chief of a certain resplendent or lustrous mass of  matter choose to give glory either to the subtlety of disputatious or to the  eloquence of discourse but Seneca give a excellent check to eloquence  to do harm strike against eloquence who non a thing enthusiasm compose say  Himself doctrine shall be such as shall make man in love with the lesson and  not with the teacher be direct to the auditor benefit and not to the author  commendation and therefore those be of the right kind which may be conclude as  Demosthenes conclude his counsel who si to make non speaker to this extent in  present time to praise say vosmetipsos now too non ita much post position  a thing vestraram good neither needs man of so excellent part to have despair  of a fortune which the poet Virgil promise himself and indeed obtain who get  as much glory of eloquence wit and learning in the express of the observation  of husbandry as of the heroical act of Aeneas nec sum animi moving two ways  word she to conquer magnum how sit et small space his to put to rebus honor  and sure if the purpose be in good earnest not to write at leisure that which  man may read at leisure but real to instruct and suborn action and active life  these georgic of the mind concern the husbandry and tillage thereof be no less  worthy than the heroical description of virtue duty and felicity wherefore the  main and primitive division of moral knowledge seem to be into the exemplar or  platform of good and the regiment or culture of the mind the one describe the  nature of good the other prescribe rule how to subdue apply and accommodate  the will of man thereunto the doctrine touch the platform or nature of good  consider it either simple or compare either the kind of good or the degree of  good in the latter whereof those infinite disputatious which be touch the  supreme degree thereof which they term felicity beatitude or the high good the  doctrine concern which be as the heathen divinity be by the Christian faith  discharge and as Aristotle say that young man may be happy but not otherwise  but by hope so we must all acknowledge our minority and embrace the felicity  which be by hope of the future world free therefore and deliver from this  doctrine of the philosopher heaven whereby they feign a high elevation of man  nature than be for we see in what height of style Seneca writ veer magnum  to have brittleness man freedom from care God we may with more sobriety and  truth receive the rest of their inquiry and labour wherein for the nature of  good positive or simple they have set it down excellent in describe the from  of virtue and duty with their situation and posture in distribute they into  their kind part province action and administration and the like nay further  they have commend they to man nature and spirit with great quickness of  argument and beauty of persuasion yea and fortify and entrench they as much as  discourse can do against corrupt and popular opinion again for the degree and  comparative nature of good they have also excellent handle it in their  triplicity of good in the comparison between a contemplative and a active life  in the distinction between virtue with reluctation and virtue secure in their  encounter between honesty and profit in their balance of virtue with virtue  and the like so as this part deserve to be report for excellent labour  notwithstanding if before they have come to the popular and receive notion of  virtue and vice pleasure and pain and the rest they have stay a little long  upon the inquiry concern the root of good and evil and the string of those  root they have give in my opinion a great light to that which follow and  special if they have consult with nature they have make their doctrine less  prolix and more profound which be by they in part omit and in part handle with  much confusion we will endeavour to resume and open in a more clear manner  there be from in everything a double nature of good the one as everything be a  total or substantive in itself the other as it be a part or member of a great  body whereof the latter be in degree the great and the worthy because it tend  to the conservation of a more general from therefore we see the iron in  particular sympathy move to the loadstone but yet if it exceed a certain  quantity it forsake the affection to the loadstone and like a good patriot  move to the earth which be the region and country of massy body so may we go  forward and see that water and massy body move to the centre of the earth but  rather than to suffer a divulsion in the continuance of nature they will move  upward from the centre of the earth forsake their duty to the earth in regard  of their duty to the world this double nature of good and the comparative  thereof be much more engrave upon man if he degenerate not unto who the  conservation of duty to the public ought to be much more precious than the  conservation of life and be accord to that memorable speech of pompe magnus  when be in commission of purveyance for a famine at Rome and be dissuade with  great vehemency and instance by his friend about he that he shall not hazard  himself to sea in a extremity of weather he say only to they necessary be ut  she non ut to live but it may be true affirm that there be never any  philosophy religion or other discipline which do so plain and high exalt the  good which be communicative and depress the good which be private and  particular as the holy faith well declare that it be the same God that give  the Christian law to man who give those law of nature to inanimate creature  that we speak of before for we read that the elect saint of God have wish  themselves an offering and raze out of the book of life in a ecstasy of  charity and infinite feel of communion this be set down and strong plant do  judge and determine most of the controversy wherein moral philosophy be  conversant for first it decide the question touch the preferment of the  contemplative or active life and decide it against Aristotle for all the  reason which he bring for the contemplative be private and respect the  pleasure and dignity of a man self in which respect no question the  contemplative life have the preeminence not much unlike to that comparison  which Pythagoras make for the grace and magnify of philosophy and  contemplation who be ask what he be answer that if hiero be ever at the  Olympian game he know the manner that some come to try their fortune for the  prize and some come as merchant to utter their commodity and some come to make  good cheer and meet their friend and some come to look on and that he be one  of they that come to look on but man must know that in this theatre of man  life it be reserve only for God and angel to be looker on neither can the like  question ever have be receive in the church notwithstanding their Pretiosa in  eye domini mors sanctorum he by which place they will exalt their civil death  and regular profession but upon this defence that the monastical life be not  simple contemplative but perform the duty either of incessant prayer and  supplication which have be true esteem as a office in the church or else of  write or take instruction for write concern the law of God as Moses do when he  abide so long in the mount and so we see Enoch the seven from Adam who be the  first contemplative and walk with God yet do also endow the church with  prophecy which saint Judas cite but for contemplation which shall be finish in  itself without cast beam upon society assure divinity know it not it decide  also the controversy between Zeno and Socrates and their school and succession  on the one side who place felicity in virtue simple or attend the action and  exercise whereof do chief embrace and concern society and on the other side  the Cyrenaics and epicurean who place it in pleasure and make virtue as it be  use in some comedy of error wherein the mistress and the maid change habit to  be but as a servant without which pleasure can be serve and attend and the  reform school of the epicurean which place it in serenity of mind and freedom  from perturbation as if they will have depose Jupiter again and restore Saturn  and the first age when there be no summer nor winter spring nor autumn but all  after one air and season and Herillus which place felicity in extinguishment  of the dispute of the mind make no fix nature of good and evil esteem thing  accord to the clearness of the desire or the reluctation which opinion be  revive in the heresy of the anabaptist measure thing accord to the motion of  the spirit and the constancy or waver of belief all which be manifest to tend  to private repose and contentment and not to point of society it censure also  the philosophy of Epictetus which presuppose that felicity must be place in  those thing which be in our power lest we be liable to fortune and disturbance  as if it be not a thing much more happy to fail in good and virtuous end for  the public than to obtain all that we can wish to ourselves in our proper  fortune as Consalvo say to his soldier show they Naples and protest he have  rather die one foot forward than to have his life secure for long by one foot  of retreat whereunto the wisdom of that heavenly leader have sign who have  affirm that a good conscience be a continual feast show plain that the  conscience of good intention howsoever succeed be a more continual joy to  nature than all the provision which can be make for security and repose it  censure likewise that abuse of philosophy which grow general about the time of  Epictetus in convert it into a occupation or profession as if the purpose have  be not to resist and extinguish perturbation but to fly and avoid the cause of  they and to shape a particular kind and course of life to that end introduce  such a health of mind as be that health of body of which Aristotle speak of  Herodicus who do nothing all his life long but intend his health whereas if  man refer themselves to duty of society as that health of body be best which  be able to endure all alteration and extremity so likewise that health of mind  be most proper which can go through the great temptation and perturbation so  as Diogenes opinion be to be accept who commend not they which abstain but  they which sustain and can refrain their mind in a steep place and can give  unto the mind as be use in horsemanship the short stop or turn last it censure  the tenderness and want of application in some of the most ancient and  reverend philosopher and philosophical man that do retire too easy from civil  business for avoid of indignity and perturbation whereas the resolution of man  true moral ought to be such as the same Consalvo say the honour of a soldier  shall be e fenugreek  solid and not so fine as that everything shall catch in  it and endanger it XXI to resume private or particular good it fall into the  division of good active and passive for this difference of good not unlike to  that which among the Roman be express in the familiar or household term of  butler and one who stores  be from also in all thing and be best disclose in  the two several appetite in creature the one to preserve or continue  themselves and the other to dilate or multiply themselves whereof the latter  seem to be the worthy for in nature the heaven which be the more worthy be the  agent and the earth which be the less worthy be the patient in the pleasure of  live creature that of generation be great than that of food in divine doctrine  happily be dare how to take without effort and in life there be no man spirit  so soft but esteem the effect of somewhat that he have fix in his desire more  than sensuality which priority of the active good be much uphold by the  consideration of our estate to be mortal and expose to fortune for if we may  have a perpetuity and certainty in our pleasure the state of they will advance  their price but when we see it be but great to determine the value of  become void  slow and ne to boast de tomorrow not to know birth a day it make  we to desire to have somewhat secure and exempt from time which be only our  deed and work as it be say need the dawn to follow eos the preeminence  likewise of this active good be uphold by the affection which be natural in  man towards variety and proceed which in the pleasure of the sense which be  the principal part of passive good can have no great latitude  to consider thoroughly Interrog. by the same route to make food somnus ludus  per haec circle to run become void  velle non so much fortis or miser or aware  say now too full of disgust to be able but in enterprise pursuit and purpose  of life there be much variety whereof man be sensible with pleasure in their  inception progression recoil reintegrations approach and attain to their end  so as it be well say Vita without mode of life faint et roving be neither have  this active good a identity with the good of society though in some case it  have a incidence into it for although it do many time bring forth act of  beneficence yet it be with a respect private to a man own power glory  amplification continuance as appear plain when it find a contrary subject for  that gigantine state of mind which possess the troubler of the world such as  be Lucius Sulla and infinite other in small model who will have all man happy  or unhappy as they be their friend or enemy and will give from to the world  accord to their own humour which be the true theomachy pretend and aspire to  active good though it recede further from good of society which we have  determine to be the great to resume passive good it receive a subdivision of  conservative and effective for let we take a brief review of that which we  have say we have speak first of the good of society the intention whereof  embrace the from of human nature whereof we be member and portion and not our  own proper and individual from we have speak of active good and suppose it as  a part of private and particular good and right for there be impress upon all  thing a triple desire or appetite proceed from love to themselves one of  preserve and continue their from another of advance and perfect their from and  a three of multiply and extend their from upon other thing whereof the  multiply or signature of it upon other thing be that which we handle by the  name of active good so as there remain the conserve of it and perfect or raise  of it which latter be the high degree of passive good for to preserve in state  be the less to preserve with advancement be the great so in man of fire be pot  vigour et divinity origin his approach or assumption to divine or angelical  nature be the perfection of his from the error or false imitation of which  good be that which be the tempest of human life while man upon the instinct of  a advancement formal and essential be carry to seek a advancement local for as  those which be sick and find no remedy do tumble up and down and change place  as if by a remove local they can obtain a remove internal so be it with man in  ambition when fail of the mean to exalt their nature they be in a perpetual  estuation to exalt their place so then passive good be as be say either  conservative or perfective to resume the good of conservation or comfort which  consist in the fruition of that which be agreeable to our nature it seem to be  most pure and natural of pleasure but yet the soft and low and this also  receive a difference which have neither be well judge of nor well inquire for  the good of fruition or contentment be place either in the sincereness of the  fruition or in the quickness and vigour of it the one superinduce by equality  the other by vicissitude the one have less mixture of evil the other more  impression of good whether of these be the great good be a question controvert  but whether man nature may not be capable of both be a question not inquire  the former question be debate between Socrates and a sophist Socrates place  felicity in a equal and constant peace of mind and the sophist in much desire  and much enjoy they fall from argument to ill word the sophist say that  Socrates felicity be the felicity of a block or stone and Socrates say that  the sophist felicity be the felicity of one that have the itch who do nothing  but itch and scratch and both these opinion do not want their support for the  opinion of Socrates be much uphold by the general consent even of the epicure  themselves that virtue bear a great part in felicity and if so certain it be  that virtue have more use in clear perturbation then in compass desire the  sophist opinion be much favour by the assertion we last speak of that good of  advancement be great than good of simple preservation because every obtain a  desire have a show of advancement as motion though in a circle have a show of  progression but the second question decide the true way make the former  superfluous for can it be doubt but that there be some who take more pleasure  in enjoy pleasure than some other and yet nevertheless be less trouble with  the loss or leave of they so as this same non in order that ut non  to strive for non to strive for ut non to fear are animi petty et to distrust  and it seem to I that most of the doctrine of the philosopher be more fearful  and cautious than the nature of thing require so have they increase the fear  of death in offer to cure it for when they will have a man whole life to be  but a discipline or preparation to die they must needs make man think that it  be a terrible enemy against who there be no end of prepare better say the poet  who that which divides vitae extremum inter service to put down nature so have  they seek to make man mind too uniform and harmonical by not break they  sufficient to contrary motion the reason whereof I suppose to be because they  themselves be man dedicate 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 change yet break not the hand to such strange and hard stop  and passage as a set song or voluntary much after the same manner be the  diversity between a philosophical and civil life and therefore man be to  imitate the wisdom of jeweller who if there be a grain or a cloud or a ice  which may be ground forth without take too much of the stone they help it but  if it shall lessen and abate the stone too much they will not meddle with it  so ought man so to procure serenity as they destroy not magnanimity have  therefore deduce the good of man which be private and particular as far as  seem fit we will now return to that good of man which respect and behold  society which we may term duty because the term of duty be more proper to a  mind well frame and dispose towards other as the term of virtue be apply to a  mind well from and compose in itself though neither can a man understand  virtue without some relation to society nor duty without a inward disposition  this part may seem at first to pertain to science civil and politic but not if  it be well observe for it concern the regiment and government of every man  over himself and not over other and as in architecture the direction of frame  the post beam and other part of building be not the same with the manner of  join they and erect the building and in mechanical the direction how to frame  a instrument or engine be not the same with the manner of set it on work and  employ it and yet nevertheless in express of the one you incidently express  the aptness towards the other so the doctrine of conjugation of man in society  differ from that of their conformity thereunto this part of duty be subdivide  into two part 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 be extant and well labour as have be say the  second likewise I may report rather disperse than deficient which manner of  disperse write in this kind of argument I acknowledge to be best for who can  take upon he to write of the proper duty virtue challenge and right of every  several vocation profession and place for although sometime a looker on may  see more than a gamester and there be a proverb more arrogant than sound that  the vale best discover the hill yet there be small doubt but that man can  write best and most real and material in their own profession and that the  write of speculative man of active matter for the most part do seem to man of  experience as Phormio's argument of the war seem to Hannibal to be but dream  and dotage only there be one vice which accompany they that write in their own  profession that they magnify they in excess but general it be to be wish as  that which will make learning indeed solid and fruitful that active man will  or can become writer in which kind I can but mention honor cause your majesty  excellent book touch the duty of a king a work rich compound of divinity  morality and policy with great aspersion of all other be and be in some  opinion one of the most sound and healthful write that I have read not  distemper in the heat of invention nor in the coldness of negligence not sick  of dizziness as those be who lose themselves in their order nor of convulsion  as those which cramp in matter impertinent not savour of perfume and paint as  those do who seek to please the reader more than nature bear and chief well  dispose in the spirit thereof be agreeable to truth and apt for action and far  remove from that natural infirmity whereunto I note those that write in their  own profession to be subject which be that they exalt it above measure for  your majesty have true describe not a king of Assyria or Persia in their  extern glory but a Moses or a David pastor of their people neither can I ever  lose out of my remembrance what I hear your majesty in the same sacred spirit  of government deliver in a great cause of judicature which be that king rule  by their law as God do by the law of nature and ought as rare to put in use  their supreme prerogative as God do his power of work miracle and yet  notwithstanding in your book of a free monarchy you do well give man 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 presume to allege this  excellent write of your majesty as a prime or eminent example of tractates  concern special and respective duty wherein I shall have say as much if it  have be write a thousand year since neither be I move with certain courtly  decency which esteem it flattery to praise in presence no it be flattery to  praise in absence that be when either the virtue be absent or the occasion be  absent and so the praise be not natural but force either in truth or in time  but let Cicero be read in his oration pro Marcello which be nothing but a  excellent table of Caesar virtue and make to his face beside the example of  many other excellent person wise a great deal than such observer and we will  never doubt upon a full occasion to give just praise to present or absent but  to return there belong further to the handle of this part touch the duty of  profession and vocation a relative or opposite touch the fraud cautel  imposture and vice of every profession which have be likewise handle but how  rather in a satire and cynical than serious and wise for man have rather seek  by wit to deride and traduce much of that which be good in profession than  with judgement to discover and sever that which be corrupt for as Solomon say  he that come 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 to seek  derisory knowledge self see hidden place say eager fit in the way but the  manage of this argument with integrity and truth which I note as deficient  seem to I to be one of the best fortification for honesty and virtue that can  be plant for as the fable go of the basilisk that if he see you first you die  for it but if you see he first he die so be it with deceit and evil be which  if they be first espy they lose their life but if they prevent they endanger  so that we be much behold to Machiavelli and other that write what man do and  not what they ought to do for it be not possible to join serpentine wisdom  with the columbine innocency except man know exact all the condition of the  serpent his baseness and go upon his belly his volubility and lubricity his  envy and sting and the rest that be all from and nature of evil for without  this virtue lie open and unfenced nay a honest man can do no good upon those  that be wicked to reclaim they without the help of the knowledge of evil for  man of corrupt mind presuppose that honesty grow out of simplicity of manner  and believe of preacher schoolmaster and man exterior language so as except  you can make they perceive that you know the utmost reach of their own corrupt  opinion they despise all morality non record  fool word discretion nisi she  to say who to turn often in cord he unto this part touch respective duty do  also appertain the duty between husband and wife parent and child master and  servant so likewise the law of friendship and gratitude the civil bind of  company college and politic body of neighbourhood and all other proportionate  duty not as they be part of government and society but as to the frame of the  mind of particular person the knowledge concern good respect society do handle  it also not simple alone but comparative whereunto belong the weigh of duty  between person and person case and case particular and public as we see in the  proceed of Lucius Brutus against his own son which be so much extol yet what  be say unfortunate whatever to bear she utterance those inferior in rank so  the case be doubtful and have opinion on both side again we see when m Brutus  and Cassius invite to a supper certain who opinion they mean to feel whether  they be fit to be make their associate and cast forth the question touch the  kill of a tyrant be a usurper they be divide in opinion some hold that  servitude be the extreme of evil and other that tyranny be better than a civil  war and a number of the like case there be of comparative duty among which  that of all other be the most frequent where the question be of a great deal  of good to ensue of a small injustice which Jason of Jason determine against  the truth largely are injust to make ut many men  just fieri to be able but  the reply be good seller present circumstance the whole of the laws to have  a bondsman going to be non to have man must pursue thing which be just in  present and leave the future to the divine providence so then we pass on from  this general part touch the exemplar and description of good