et pluit super justos et injustos." So in the first platform of the divine nature itself, the heathen religion speaketh thus, "Optimus Maximus:" and the sacred Scriptures thus, "Misericordia ejus super omnia opera ejus."
Wherefore I do conclude this part of moral knowledge, concerning the culture and regimen of the mind; wherein if any man, considering 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 matter of common sense and experience, he judgeth well. But as Philocrates sported with Demosthenes, "You may not marvel, Athenians, that Demosthenes and I do differ; for he drinketh water, and I drink wine;" and like as we read of an ancient parable of the two gates of sleep,
"Sunt geminæ sonmi portæ: quarum altera fertur
Cornea, qua veris facilis datur exitus umbris:
Altera candenti perfecta nitens elephanto,
Sed falsa ad cœlum 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 contemplateth man segregate, and as he consisteth 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 knowledges, 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 stupidity, but to retain pleasure; confined 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. Nevertheless, us Cato the Censor said, "that the Romans were like sheep, for that a man might better drive a flock of them, that one of them: for in a flock, if you could get but some few to go right, the rest would follow:" 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 external goodness; for that as to society sufficeth. And therefore it cometh oft to pass that there be evil times in good governments: 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 following: but the resolution of particular persons is more suddenly subverted. These respects do somewhat qualify the extreme difficulty of civil knowledge.
This knowledge hath three parts, according to the three summary actions of society; which are Conversation, Negotiation, and Government. For man seeketh in society comfort, use, and protection: and they be three wisdoms of divers natures, which do often sever; wisdom of the behaviour, wisdom of business, and wisdom of state.
The wisdom of Conversation ought not to be over much affected, but much less despised; for it hath not only an honour in itself, but an influence also into business and government. The poet saith,
"Nec vulta destrue verba tuo:"
a man may destroy the force of his words with his countenance: so may he of his deeds, saith Cicero, recommending to his brother affability and easy access; "Nil interest habere ostium apertum, vultum clausum;" it is nothing won to admit men with an open door, and to receive them with a shut and reserved countenance. So, we see, Atticus, before the first interview between Cæsar and Cicero, the war depending, did seriously advise Cicero touching the composing and ordering of his countenance and gesture. And if the government of the countenance be of such effect, much more is that of the speech, and other carriage appertaining to conversation; the true model whereof seemeth to me well expressed by Livy, though not meant for this purpose: "Ne aut arrogans videar, aut obnoxius; quorum alterum est alienæ libertatis obliti, alterum suæ:" the sum of behaviour is to retain a man's own dignity, without intruding upon the liberty of others. On the other side, if behaviour and outward carriage be intended too much, first it may pass into affectation, and then "quid deformius quam scenam in vitam transferre" (to act a man's life?) But although it proceed not to that extreme, yet it consumeth time, and employeth the mind too much. And therefore as we use to advise young students from company keeping, by saying, "Amici fures temporis;" so certainly the intend-
