THE SECOND BOOK. 157 



(17) But we have now concluded that general part of human 

 philosophy, which contemplateth man segregate, and as he con- 

 sisteth 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 know 

 ledges, 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, 

 &quot;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 : &quot; 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 ex 

 ternal goodness ; for that as to society sufficeth. And therefore 

 it cometh oft to pass that there be evil times in good govern 

 ments : 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 follow 

 ing ; 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, negotia 

 tion, and government. For man seeketh in society comfort, 



