218 ADVANCEMENT OF LEARNING. [Book 



in goodness, or love, neither man nor angel ever transgressed, or shall 

 transgress. For unto that imitation we are called ; &quot; Diligite inimicos 

 vestros, benefacite cis qui oderunt vos, et orate pro perscqucntibus 

 et calumniantibus vos, ut sitis filii Patris vestri, qui in ccelis est, qui 

 solem suum oriri facit super bonos et malo-3, et pluit super justos et 

 injustos.&quot; So in the first platform of the divine nature itself, the 

 heathen religion speakcth thus, &quot; Optimus Maximusj&quot; and the sacred 

 Scriptures thus, &quot; Misericordia ejus super omnia opera cjus.&quot; 



Wherefore I do conclude this part of moral knowledge, concerning 

 the culture and regiment of the mind ; wherein if any man, consider 

 ing the parts thereof, which I have enumerated, do judge that my 

 labour is but to collect into an art or science that which hath been 

 pretermitted by others, as matters of common sense and experience, 

 he judgeth well : but as Philocrates sported with Demosthenes, &quot; You 

 may not marvel, Athenians, that Demosthenes and I do differ, for he 

 drinketh water, and I drink wine.&quot; And like as we read of an ancient 

 parable of the two gates of sleep, 



Sunt gcininx somni portne, quarum altera fcrtur 

 Cornea, qua veris facilis datur cxitus umbris : 

 Altera candcnti pcrfecta nitens elephanto, 

 Sed falsa ad coeluin 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. 

 But we have now concluded that general part of human philosophy 

 which contcmplateth man segregate, and as he consisteth of body and 

 spirit. Wherein we may farther note, that there seemcth 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, tendcth 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 stupidity, but to retain pleasure ; con 

 fined rather in the subject of it, than in the strength and vigour of it. 



CIVIL Knowledge is conversant about a subject which of all others 

 is most immersed in matter, and hardliest reduced to axiom. Never 

 theless, as Cato the Censor said, &quot;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 get but some few to go right, the rest would 



