XXII now therefore that we have speak of this fruit of life it remain to speak  of the husbandry that belong thereunto without which part the former seem to  be no better than a fair image or statue which be beautiful to contemplate but  be without life and motion whereunto Aristotle himself subscribe in these word  necessary be scilicet de army to dedicate et quid sit et ex who to produce  inutile enum fere to be army indeed  to get knowledge of acquirend autem he  manner et way not to know non enum de army so much how specie sit to seek be  say et quomodo Himself copy to make a bag of hide enum volumeus et remember  self to get knowledge of et he  a drinking fieri hoc autem ex vow non  to go below nisi to know et ex who et quomodo in such full word and with such  iteration do he inculcate this part so say Cicero in great commendation of  Cato the second that he have apply himself to philosophy non ita to weigh  cause say ita to live and although the neglect of our time wherein few man do  hold any consultation touch the reformation of their life as Seneca excellent  say de birth vitae whoever it be deliberate de summa nemo may make this part  seem superfluous yet I must conclude with that aphorism of Hippocrates who  heavy sickness to seize pain non to discern by sense ii man aegrotat they  needs medicine not only to assuage the disease but to awake the sense and if  it be say that the cure of man mind belong to sacred divinity it be most true  but yet moral philosophy may be prefer unto her as a wise servant and humble  handmaid for as the psalm say that the eye of the handmaid look perpetual  towards the mistress and yet no doubt many thing be leave to the discretion of  the handmaid to discern of the mistress will so ought moral philosophy to give  a constant attention to the doctrine of divinity and yet so as it may yield of  herself within due limit many sound and profitable direction this part  therefore because of the excellency thereof I can but find exceed strange that  it be not reduce to write inquiry the rather because it consist of much matter  wherein both speech and action be often conversant and such wherein the common  talk of man which be rare but yet come sometime to pass be wise than their  book it be reasonable therefore that we propound it in the more particularity  both for the worthiness and because we may acquit ourselves for report it  deficient which seem almost incredible and be otherwise conceive and  presuppose by those themselves that have write we will therefore enumerate  some head or point thereof that it may appear the better what it be and  whether it be extant first therefore in this as in all thing which be  practical we ought to cast up our account what be in our power and what not  for the one may be deal with by way of alteration but the other by way of  application only the husbandman can command neither the nature of the earth  nor the season of the weather no more can the physician the constitution of  the patient nor the variety of accident so in the culture and cure of the mind  of man two thing be without our command point of nature and point of fortune  for to the basis of the one and the condition of the other our work be limit  and tie in these thing therefore it be leave unto we to proceed by application  to conquer be all men  fertuna to bear and so likewise to conquer be all men   nature to bear but when that we speak of suffer we do not speak of a dull and  neglect suffer but of a wise and industrious suffer which draw and contrive  use and advantage out of that which seem adverse and contrary which be that  proper which we call accommodate or apply now the wisdom of application rest  principal in the exact and distinct knowledge of the precedent state or  disposition unto which we do apply for we can fit a garment except we first  take measure of the body so then the first article of this knowledge be to set  down sound and true distribution and description of the several character and  temper of man nature and disposition special have regard to those difference  which be most radical in be the fountain and cause of the rest or most  frequent in concurrence or commixture wherein it be not the handle of a few of  they in passage the better to describe the mediocrities of virtue that can  satisfy this intention for if it deserve to be consider that there be mind  which be proportion to great matter and other to small which Aristotle handle  or ought to have bandy by the name of magnanimity do it not deserve as well to  be consider that there be mind proportion to intend many matter and other to  few so that some can divide themselves other can perchance do exact well but  it must be but in few thing at once and so there come to be a narrowness of  mind as well as a pusillanimity and again that some mind be proportion to that  which may be dispatch at once or within a short return of time other to that  which begin afar off and be to be win with length of pursuit Jam tum tenditqus  to warm so that there may be fit say to be a longanimity which be common also  ascribe to God as a magnanimity so further deserve it to be consider by  Aristotle that there be a disposition in conversation suppose it in thing  which do in no sort touch or concern a man self to sooth and please and a  disposition contrary to contradict and cross and deserve it not much better to  be consider that there be a disposition not in conversation or talk but in  matter of more serious nature and suppose it still in thing mere indifferent  to take pleasure in the good of another and a disposition contrariwise to take  distaste at the good of another which be that proper which we call good nature  or ill nature benignity or malignity and therefore I can sufficient marvel  that this part of knowledge touch the several character of nature and  disposition shall be omit both in morality and policy consider it be of so  great ministry and suppeditation to they both a man shall find in the  tradition of astrology some pretty and apt division of man nature accord to  the predominances of the planet lover of quiet lover of action lover of  victory lover of honour lover of pleasure lover of be lover of change and so  forth a man shall find in the wise sort of these relation which the Italian  make touch conclave the nature of the several cardinal handsome and lively  paint forth a man shall meet with in every day conference the denomination of  sensitive dry formal real humorous certain huomo if prima impression huomo if  ultima impression and the like and yet nevertheless this kind of observation  wander in word but be not fix in inquiry for the distinction be find many of  they but we conclude no precept upon they wherein our fault be the great  because both history poesy and daily experience be as goodly field where these  observation grow whereof we make a few posy to hold in our hand but no man  bring they to the confectionary that receipt may be make of they for use of  life of much like kind be those impression of nature which be impose upon the  mind by the sex by the age by the region by health and sickness by beauty and  deformity and the like which be inherent and not extern and again those which  be cause by extern fortune as sovereignty nobility obscure birth riches want  magistracy privateness prosperity adversity constant fortune variable fortune  rise per narrow passage  per gradus and the like and therefore we see that  Plautus make it a wonder to see a old man beneficent kindness hujis ut  young man be saint Paul conclude that severity of discipline be to be use to  the Cretan to sound eos dure upon the disposition of their country Cretensus  always lying evil beast stomach Sallust note that it be usual with king to  desire contradictories say generally palace will ut vehements are such mobiles  often Self Himself adverse Tacitus observe how rare raise of the fortune mend  the disposition solus Vespasianus different in well Pindar make a observation  that great and sudden fortune for the most part defeat man who great luck  to digest non to be able so the psalm show it be more easy to keep a measure  in the enjoy of fortune than in the increase of fortune riches  si in ample   not cor to put at these observation and the like I deny not but be touch a  little by Aristotle as in passage in his rhetoric and be handle in some  scatter discourse but they be never incorporate into moral philosophy to which  they do essential appertain as the knowledge of this diversity of ground and  mould do to agriculture and the knowledge of the diversity of complexion and  constitution do to the physician except we mean to follow the indiscretion of  empiric which minister the same medicine to all patient another article of  this knowledge be the inquiry touch the affection for as in medicine of the  body it be in order first to know the diverse complexion and constitution  second the disease and last the cure so in medicine of the mind after  knowledge of the diverse character of man nature it follow in order to know  the disease and infirmity of the mind which be no other than the perturbation  and distempars of the affection for as the ancient politic in popular estate  be wont to compare the people to the sea and the orator to the wind because as  the sea will of itself be calm and quiet if the wind do not move and trouble  it so the people will be peaceable and tractable if the seditious orator do  not set they in work and agitation so it may be fit say that the mind in the  nature thereof will be temperate and stay if the affection as wind do not put  it into tumult and perturbation and here again I find strange as before that  Aristotle shall have write diverse volume of ethic and never handle the  affection which be the principal subject thereof and yet in his rhetoric where  they be consider but collateral and in a second degree as they may be move by  speech he find place for they and handle they well for the quantity but where  their true place be he pretermits they for it be not his disputation about  pleasure and pain that can satisfy this inquiry no more than he that shall  general handle the nature of light can be say to handle the nature of colour  for pleasure and pain be to the particular affection as light be to particular  colour better travail I suppose have the Stoic take in this argument as far as  I can gather by that which we have at second hand but yet it be like it be  after their manner rather in subtlety of definition which in a subject of this  nature be but curiosity than in active and ample description and observation  so likewise I find some particular write of a elegant nature touch some of the  affection as of anger of comfort upon adverse accident of tenderness of  countenance and other but the poet and writer of history be the best doctor of  this knowledge where we may find paint forth with great life how affection be  kindle and incite and how pacify and refrain and how again contain from act  and further degree how they disclose themselves how they work how they vary  how they gather and fortify how they be enwrap one within another and how they  do fight and encounter one with another and other the like particularity among  the which this last be of special use in moral and civil matter how I say to  set affection against affection and to master one by another even as we use to  hunt beast with beast and fly bird with bird which otherwise percase we can  not so easy recover upon which foundation be erect that excellent use of prize  and penalty whereby civil state consist employ the predominant affection of  fear and hope for the suppress and bridle the rest for as in the government of  state it be sometime necessary to bridle one faction with another so it be in  the government within now come we to those point which be within our own  command and have force and operation upon the mind to affect the will and  appetite and to alter manner wherein they ought to have handle custom exercise  habit education example imitation emulation company friend praise reproof  exhortation fame law book study these as they have determinate use in morality  from these the mind suffer and of these be such receipt and regiment compound  and describe as may serve to recover or preserve the health and good estate of  the mind as far as pertain to human medicine of which number we will insist  upon some one or two as a example of the rest because it be too long to  prosecute all and therefore we do resume custom and habit to speak of the  opinion of Aristotle seem to I a negligent opinion that of those thing which  consist by nature nothing can be change by custom use for example that if a  stone be throw ten thousand time up it will not learn to ascend and that by  often see or hear we do not learn to see or hear the better for though this  principle be true in thing wherein nature be peremptory the reason whereof we  can now stand to discuss yet it be otherwise in thing wherein nature admit a  latitude for he may see that a strait glove will come more easy on with use  and that a wand will by use bend otherwise than it grow and that by use of the  voice we speak loud and strong and that by use of endure heat or cold we  endure it the better and the like which latter sort have a near resemblance  unto that subject of manner he handle than those instance which he allege but  allow his conclusion that virtue and vice consist in habit he ought so much  the more to have teach the manner of superinduce that habit for there be many  precept of the wise order the exercise of the mind as there be of order the  exercise of the body whereof we will recite a few 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  a opinion of facility and so a sloth and in all nature you breed a further  expectation than can hold out and so a insatisfaction in the end if too weak  of the other side you may not look to perform and overcome any great task  another precept be to practice all thing chief at two several time the one  when the mind be best dispose the other when it be worst dispose that by the  one you may gain a great step by the other you may work out the knot and stand  of the mind and make the middle time the more easy and pleasant another  precept be that which Aristotle mention by the way which be to bear ever  towards the contrary extreme of that whereunto we be by nature incline like  unto the row against the stream or make a wand straight by bend he contrary to  his natural crookedness another precept be that the mind be bring to anything  better and with more sweetness and happiness if that whereunto you pretend be  not first in the intention but tanquam other ritual because of the natural  hatred of the mind against necessity and constraint many other axiom there be  touch the manage of exercise and custom which be so conduct do prove indeed  another nature but be govern by chance do common prove but a ape of nature and  bring forth that which be lame and counterfeit so if we shall handle book and  study and what influence and operation they have upon manner be there not  diverse precept of great caution and direction appertain thereunto do not one  of the father in great indignation call poesy vinum spirit because it increase  temptation perturbation and vain opinion be not the opinion of Aristotle  worthy to be regard wherein he say that young man be no fit auditor of moral  philosophy because they be not settle from the boil heat of their affection  nor attempre with time and experience and do it not hereof come that those  excellent book and discourse of the ancient writer whereby they have persuade  unto virtue most effectual by represent her in state and majesty and popular  opinion against virtue in their parasites coat fit to be scorn and deride be  of so little effect towards honesty of life because they be not read and  revolve by man in their mature and settle year but confine almost to boy and  beginner but be it not true also that much less young man be fit auditor of  matter of policy till they have be through season in religion and morality  lest their judgement be corrupt and make apt to think that there be no true  difference of thing but accord to utility and fortune as the verse describe it  of good omen et happy wicked virtus voice and again that cross price crime  to bear hic diadem which the poet do speak satirical and in indignation on  virtue behalf but book of policy do speak it serious and positive for so it  please Machiavelli to say that if Caesar have be overthrow he will have be  more odious than ever be catiline as if there have be no difference but in  fortune between a very fury of lust and blood and the most excellent spirit  his ambition reserve of the world again be there not a caution likewise to be  give of the doctrine of morality themselves some kind of they lest they make  man too precise arrogant incompatible as Cicero say of Cato in Marco  of high morality haec good who to see of a god et select Self to know be  not common with others who nonunquam to seek again she are all non a nature  say a instructress many other axiom and advice there be touch those propriety  and effect which study do infuse and instil into manner and so likewise be  there touch the use of all those other point of company fame law and the rest  which we recite in the beginning in the doctrine of morality but there be a  kind of culture of the mind that seem yet more accurate and elaborate than the  rest and be build upon this ground that the mind of all man be at some time in  a state more perfect and at other time in a state more deprave the purpose  therefore of this practice be to fix and cherish the good hour of the mind and  to obliterate and take forth the evil the fix of the good have be practice by  two mean vow or constant resolution and observance or exercise which be not to  be regard so much in themselves as because they keep the mind in continual  obedience the obliteration of the evil have be practice by two mean some kind  of redemption or expiation of that which be pass and a inception or account de  to make new for the time to come but this part seem sacred and religious and  just for all good moral philosophy as be say be but a handmaid to religion  wherefore we will conclude with that last point which be of all other mean the  most Compendious and summary and again the most noble and effectual to the  reduce of the mind unto virtue and good estate which be the elect and propound  unto a man self good and virtuous end of his life such as may be in a  reasonable sort within his compass to attain for if these two thing be suppose  that a man set before he honest and good end and again that he be resolute  constant and true unto they it will follow that he shall mould himself into  all virtue at once and this indeed be like the work of nature whereas the  other course be like the work of the hand for as when a carver make a image he  shape only that part whereupon he work as if he be upon the face that part  which shall be the body be but a rude stone still till such time as he come to  it but contrariwise when nature make a flower or live creature she from  rudiment of all the part at one time so in obtain virtue by habit while a man  practice temperance he do not profit much to fortitude nor the like but when  he dedicate and apply himself to good end look what virtue soever the pursuit  and passage towards those end do commend unto he he be invest of a precedent  disposition to conform himself thereunto which state of mind Aristotle do  excellent express himself that it ought not to be call virtuous but divine his  word be these monstrous size autem concurrent circumstances  be to put down  she who above human nature be of heroes sive of a god army and a little after  nam ut ferae nor fault nor virtus be swic nor God say hic indeed  status high  something army be that aluid something a fault and therefore we may see what  celsitude of honour Plinius secundus attribute to Trajan in his funeral  oration where he say that man needs to make no other prayer to the God but  that they will continue as good lord to they as Trajan have be as if he have  not be only a imitation of divine nature but a pattern of it but these be  heathen and profane passage have but a shadow of that divine state of mind  which religion and the holy faith do conduct man unto by imprint upon their  soul charity which be excellent call the bind of perfection because it  comprehend and fasten all virtue together and as it be elegant say by Menander  of vain love which be but a false imitation of divine love love melior sophist  loevo and of man vine that love teach a man to carry himself better than the  sophist or preceptor which he call leave hand because with all his rule and  preception he can from a man so dexterous nor with that facility to prize  himself and govern himself as love can do so certain if a man mind be true  inflame with charity it do work he sudden into great perfection than all the  doctrine of morality can do which be but a sophist in comparison of the other  nay further as Xenophon observe true that all other affection though they  raise the mind yet they do it by distort and uncomeliness of ecstasy or excess  but only love do exalt the mind and nevertheless at the same instant do settle  and compose it so in all other excellence though they advance nature yet they  be subject to excess only charity admit no excess for so we see aspire to be  like God in power the angel transgress and fall to mount et er comparison  altissimo by aspire to be like God in knowledge man transgress and fall to be  as day to know good et malum but by aspire to a similitude of God in goodness  or love neither man nor angel ever transgress or shall transgress for unto  that imitation we be call to single out enemy  your benefacit the dawn who  to hate thou et orate pro to follow perseveringly et calumniant thou ut thirst  son Patris thou who in sky be who solemn suum to arise compose super good et  evil et to rain super legitimate et unjust so in the first platform of the  divine nature itself the heathen religion speak thus good maxim and the sacred  scripture thus Miscericordia he super all need he wherefore I do conclude this  part of moral knowledge concern the culture and regiment of the mind wherein  if any man consider the be thereof which I have enumerate do judge that my  labour be but to collect into a be or science that which have be pretermit by  other as matter of common sense and experience he judge well but as  Philocrates sport with Demosthenes you may not marvel Athenian that  Demosthenes and I do differ for he drink water and I drink wine and like as we  read of a ancient parable of the two gate of sleep are twins  dream portae who  one hit cornea how spit  easy to do to hand over exitus shade one shining   to achieve to shine elephant say falsehood and coelum to cause to go insomnia  mane so if we put on sobriety and attention we shall find it a sure maxim in  knowledge that the more pleasant liquor of wine be the more vaporous and the  brave gate of ivory send forth the false dream but we have now conclude that  general part of human philosophy which contemplate man segregate and as he  consist of body and spirit wherein we may further note that there seem to be a  relation or conformity between the good of the mind and the good of the body  for as we divide the good of the body into health beauty strength and pleasure  so the good of the mind inquire in rational and moral knowledge tend to this  to make the mind sound and without perturbation beautiful and grace with  decency and strong and agile for all duty of life these three as in the body  so in the mind seldom meet and common sever for it be easy to observe that  many have strength of wit and courage but have neither health from  perturbation nor any beauty or decency in their do some again have a elegancy  and fineness of carriage which have neither soundness of honesty nor substance  of sufficiency and some again have honest and reform mind that can neither  become themselves nor manage business and sometime two of they meet and rare  all three as for pleasure we have likewise determine that the mind ought not  to be reduce to stupid but to retain pleasure confine rather in the subject of  it than in the strength and vigour of it