the advancement of learning-第33部分

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se　together；　though　of　several　natures；　so　in　this　general　cabinet　of　knowledge　it　was　necessary　for　me　to　follow　the　divisions　of　the　nature　of　things；　whereas　if　myself　had　been　to　handle　any　particular　knowledge；　I　would　have　respected　the　divisions　fittest　for　use。　The　other；　because　the　bringing　in　of　the　deficiencies　did　by　consequence　alter　the　partitions　of　the　rest。　For　let　the　knowledge　extant；　for　demonstration　sake；　be　fifteen；　let　the　knowledge　with　the　deficiencies　be　twenty；　the　parts　of　fifteen　are　not　the　parts　of　twenty；　for　the　parts　of　fifteen　are　three　and　five；　the　parts　of　twenty　are　two；　four；　five；　and　ten。　So　as　these　things　are　without　contradiction；　and　could　not　otherwise　be。

XX。　1。　We　proceed　now　to　that　knowledge　which　considereth　of　the　appetite　and　will　of　man：　whereof　Salomon　saith；　ANTE　OMNIA；　FILI；　CUSTODI　COR　TUUM；　NAM　INDE　PROCEDUNT　ACTIONES　VITAE。　In　the　handling　of　this　science；　those　which　have　written　seem　to　me　to　have　done　as　if　a　man；　that　professed　to　teach　to　write；　did　only　exhibit　fair　copies　of　alphabets　and　letters　joined；　without　giving　any　precepts　or　directions　for　the　carriage　of　the　hand　and　framing　of　the　letters。　So　have　they　made　good　and　fair　exemplars　and　copies；　carrying　the　draughts　and　portraitures　of　good；　virtue；　duty；　felicity；　propounding　them　well　described　as　the　true　objects　and　scopes　of　man's　will　and　desires。　But　how　to　attain　these　excellent　marks；　and　how　to　frame　and　subdue　the　will　of　man　to　become　true　and　conformable　to　these　pursuits；　they　pass　it　over　altogether；　or　slightly　and　unprofitably。　For　it　is　not　the　disputing　that　moral　virtues　are　in　the　mind　of　man　by　habit　and　not　by　nature；　or　the　distinguishing　that　generous　spirits　are　won　by　doctrines　and　persuasions；　and　the　vulgar　sort　by　reward　and　punishment；　and　the　like　scattered　glances　and　touches；　that　can　excuse　the　absence　of　this　part。

2。　The　reason　of　this　omission　I　suppose　to　be　that　hidden　rock　whereupon　both　this　and　many　other　barks　of　knowledge　have　been　cast　away；　which　is；　that　men　have　despised　to　be　conversant　in　ordinary　＇57＇　and　common　matters；　the　judicious　direction　whereof　nevertheless　is　the　wisest　doctrine；　（for　life　consisteth　not　in　novelties　or　subtilties；）　but　contrariwise　they　have　compounded　sciences　chiefly　of　a　certain　resplendent　or　lustrous　mass　of　matter；　chosen　to　give　glory　either　to　the　subtilty　of　disputations；　or　to　the　eloquence　of　discourses。　But　Seneca　giveth　an　excellent　check　to　eloquence；　NOCET　ILLIS　ELOQUENTIA；　QUIBUS　NON　RERUM　CUPIDIDATEM　FACIT；　SED　SUI。　Doctrine　should　be　such　as　should　make　men　in　love　with　the　lesson；　and　not　with　the　teacher；　being　directed　to　the　auditor's　benefit；　and　not　to　the　author's　commendation。　And　therefore　those　are　of　the　right　kind　which　may　be　concluded　as　Demosthenes　concludes　his　counsel；　QUAE　SI　FECERITIS；　NON　ORATOREM　DUNTAXAT　IN　PRAESENTIA　LAUDABITIS；　SED　VOSMETIPSOS　ETIAM　NON　ITA　MULTO　POST　STATU　RERUM　VESTRARUM　MELIORE。

3。　Neither　needed　men　of　so　excellent　parts　to　have　despaired　of　a　fortune；　which　the　poet　Virgil　promised　himself；　and　indeed　obtained；　who　got　as　much　glory　of　eloquence；　wit；　and　learning　in　the　expressing　of　the　observations　of　husbandry；　as　of　the　heroical　acts　of　Aeneas：　

Nec　sum　animi　debius；　verbis　ea　vincere　magnum　Quam　sit；　et　angustis　his　addere　rebus　honorem。

And　surely；　if　the　purpose　be　in　good　earnest；　not　to　write　at　leisure　that　which　men　may　read　at　leisure；　but　really　to　instruct　and　suborn　action　and　active　life；　these　Georgics　of　the　mind；　concerning　the　husbandry　and　tillage　thereof；　are　no　less　worthy　than　the　heroical　descriptions　of　virtue；　duty；　and　felicity。　Wherefore　the　main　and　primitive　division　of　moral　knowledge　seemeth　to　be　into　the　exemplar　or　platform　of　good；　and　the　regiment　or　culture　of　the　mind：　the　one　describing　the　nature　of　good；　the　other　prescribing　rules　how　to　subdue；　apply；　and　accommodate　the　will　of　man　thereunto。

4。　The　doctrine　touching　the　platform　or　nature　of　good　considereth　it　either　simple　or　compared；　either　the　kinds　of　good；　or　the　degrees　of　good；　in　the　latter　whereof　those　infinite　disputations；　which　were　touching　the　supreme　degree　thereof；　which　they　term　felicity；　beatitude；　or　the　highest　good；　the　doctrines　concerning　which　were　as　the　heathen　divinity；　are　by　the　Christian　faith　discharged。　And　as　Aristotle　saith；　THAT　YOUNG　MEN　MAY　BE　HAPPY；　BUT　NOT　OTHERWISE　BUT　BY　HOPE；　so　we　must　all　acknowledge　our　minority；　and　embrace　the　felicity　which　is　by　hope　of　the　future　world。

5。　Freed　therefore　and　delivered　from　this　doctrine　of　the　philosopher's　heaven；　whereby　they　feigned　a　higher　elevation　of　man's　nature　than　was；　（for　we　see　in　what　a　height　of　style　Seneca　writeth；　VERE　MAGNUM；　HABERE　FRAGILITATEM　HOMINIS；　SECURITATEM　DEI；）　we　may　with　more　sobriety　and　truth　receive　the　rest　of　their　inquiries　and　labours。　Where　in　for　the　nature　of　good　positive　or　simple；　they　have　set　it　down　excellently；　in　describing　the　forms　of　virtue　and　duty；　with　their　situations　and　postures；　in　distributing　them　into　their　kinds；　parts；　provinces；　actions；　and　administrations；　and　the　like：　nay　further；　they　have　commended　them　to　man's　nature　and　spirit；　with　great　quickness　of　argument　and　beauty　of　persuasions；　yea；　and　fortified　and　entrenched　them；　as　much　as　discourse　can　do；　against　corrupt　and　popular　opinions。　Again；　for　the　degrees　and　comparative　nature　of　good；　they　have　also　excellently　handled　it　in　their　triplicity　of　good；　in　the　comparison　between　a　contemplative　and　an　active　life；　in　the　distinction　between　virtue　with　reluctation　and　virtue　secured；　in　their　encounters　between　honesty　and　profit；　in　their　balancing　of　virtue　with　virtue；　and　the　like；　so　as　this　part　deserveth　to　be　reported　for　excellently　laboured。

6。　Notwithstanding；　if　before　they　had　come　to　the　popular　and　received　notions　of　virtue　and　vice；　pleasure　and　pain；　and　the　rest；　they　had　stayed　a　little　longer　upon　the　inquiry　concerning　the　roots　of　good　and　evil；　and　the　strings　of　those　roots；　they　had　given；　in　my　opinion；　a　great　light　to　that　which　followed；　and　specially　if　they　had　consulted　with　nature；　they　had　made　their　doctrines　less　prolix　and　more　profound；　which　being　by　them　in　part　omitted　and　in　part　handled　with　much　confusion；　we　will　endeavour　to　resume　and　open　in　a　more　clear　manner。

7。　There　is　formed　in　every　thing　a　double　nature　of　good：　the　one；　as　every　thing　is　a　total　or　substantive　in　itself；　the　other；　as　it　is　a　part　or　member　of　a　greater　body；　whereof　the　latter　is　in　degree　the　greater　and　the　worthier；　because　it　tendeth　to　the　conservation　of　a　more　general　form。　Therefore　we　see　the　iron　in　particular　sympathy　moveth　to　the　lodestone；　but　yet　if　it　exceed　a　certain　quantity；　it　forsaketh　the　affection　to　the　lodestone；　and　like　a　good　patriot　moveth　to　the　earth；　which　is　the　region　and　country　of　massy　bodies：　so　may　we　go　forward；　and　see　that　water　and　massy　bodies　move　to　the　centre　of　the　earth；　but　rather　than　to　suffer　a　divulsion　in　the　continuance　of　nature；　they　will　move　upwards　from　the　centre　of　the　earth；　forsaking　their　duty　to　the　earth　in　regard　to　their　duty　to　the　world。　This　double　nature　of　good；　and　the　comparative　thereof；　is　much　more　engraven　upon　man；　if　he　degenerate　not：　unto　whom　the　conservation　of　duty　to　the　public　ought　to　be　much　more　precious　than　the　conservation　of　life　and　being：　according　to　that　memorable　speech　of　Pompeius　Magnus；　when　being　in　commission　of　purveyance　for　a　famine　at　Rome；　and　being　dissuaded　with　great　vehemency　and　instance　by　his　friends　about　him　that　he　should　not　hazard　himself　to　sea　in　an　extremity　of　weather；　he　said　only　to　them；　NECESSE　EST　UT　EAM；　NON　UT　VIVAM。　But　it　may　be　truly　affirmed　that　there　was　never　any　philosophy；　religion；　or　other　discipline；　which　did　so　plainly　and　highly　exalt　the　good　which　is　communicative；　and　depress　the　good　which　is　private　and　particular；　as　the　Holy　Faith；　well　declaring　that　it　was　the　same　God　that　gave　the　Christian　law　to　men；　who　gave　those　laws　of　nature　to　inanimate　creatures　that　we　spoke　of　before；　for　we　read　that　the　elected　saints　of　God　have　wished　themselves　anathematized　and　razed　out　of　the　book　of　life；　in　an　ecstasy　of　charity　and　infinite　feeling　of　communion。

8。　This　being　set　down　and　strongly　planted；　doth　judge　and　determine　most　of　the　controversies　＇58＇　wherein　moral　philosophy　is　conversant。　For　first；　it　decideth　the　question　touching　the　preferment　of　the　contemplative　or　active　life；　and　decideth　it　against　Aristotle。　For　all　the　reasons　which　he　bringeth　for　the　contemplative　are　private；　and　respecting　the　pleasure　and　dignity　of　a　man's　self；　（in　which　respects；　no　question；　the　contemplative　life　hath　the　pre…eminence）　not　much　unlike　to　that　comparison；　which　Pythagoras　made　for　the　gracing　and　magnifying　of　philosophy　and　contemplation：　who　being　asked　what　he　was；　answered；　THAT　IF　HIERO　WERE　EVER　AT　THE　OLYMPIAN　GAMES；　HE　KNEW　THE　MANNER；　THAT　SOME　CAME　TO　TRY　THEIR　FORTUNE　FOR　THE　PRIZES；　AND　SOME　CAME　AS　MERCHANTS　TO　UTTER　THEIR　COMMODITIES；　AND　SOME　CAME　TO　MAKE　GOOD　CHEER　AND　MEET　THEIR　FRIENDS；　AND　SOME　CAME　TO　LOOK　ON；　AND　THAT　HE　WAS　ONE　OF　THEM　THAT　CAME　TO　LOOK　ON。　But　men　must　know；　that　in　this　theatre　of　man's　life　it　is　reserved　only　for　God　and　angels　to　be　lookers　on：　neither　could　the　like　question　ever　have　been　received　in　the　church　（notwithstanding　their　PRETIOSA　IN　OCULIS　DOMINI　MORS　SANCTORUM　EJUS；　by　which　place　they　would　exalt　their　civil　death　and　regular　professions；）　but　upon　this　defence；　that　the　monastical　life　is　not　simply　　contemplative；　but　performeth　the　duty　either　of　incessant　prayers　and　supplications；　which　hath　been　truly　esteemed　as　an　office　in　the　church；　or　else　of　writing　or　taking　instructions　for　writing　concerning　the　law　of　God；　as　Moses　did　when　he　abode　so　long　in　the　mount。　And　so　we　see　Enoch　the　seventh　from　Adam；　who　was　the　first　contemplative；　and　walked　with　God；　yet　did　also　endow　the　church　with　prophecy；　which　St。　Jude　citeth。　But　for　contemplation　which　should　be　finished　in　itself；　without　casting　beams　upon　society；　assuredly　divinity　knoweth　it　not；

9。　It　decideth　also