salvo said the honour of a soldier should be, "e "telâ crassiore," and not so fine as that every thing should catch in it and endanger it.

To resume private or particular good, it falleth into the division of good active and passive: for this difference of good, not unlike to that which amongst the Romans was expressed in the familiar or household terms of Promus and Condus, is formed also in all things, and is best disclosed in the two several appetites in creatures; the one to preserve or continue themselves, and the other to dilate or multiply themselves; whereof the latter seemeth to be the worthier for in nature the heavens, which are the more worthy, are the agent; and the earth, which is the less worthy, is the patient. In the pleasures of living creatures, that of generation is greater than that of food; in divine doctrine, "Beatius est dare quam accipere ;" and in life, there is no man's spirit so soft, but esteemeth the effecting of somewhat that he hath fixed in his desire, more than sensuality: which priority of the active good, is much upheld by the consideration of our estate to be mortal and exposed to fortune: for if we might have a perpetuity and certainty in our pleasures, the state of them would advance their price; but when we see it is but "Magni æstimamus mori tardius," and "Ne glorieris de crastino, nescis partum diei," it maketh us to desire to have somewhat secured and exempted from time, which are only our deeds and works: as it is said "Opera eorum sequuntur eos." The pre-eminence likewise of this active good is up

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held by the affection which is natural in man towards variety and proceeding; which in the pleasures of the sense, which is the principal part of Passive Good, can have no great latitude: "Cogita quamdiu " eadem feceris; cibus, somnus, ludus per hunc cir"culum curritur; mori velle non tantum fortis, aut "miser, aut prudens, sed etiam fastidiosus potest." But in enterprises, pursuits, and purposes of life, there is much variety; whereof men are sensible with pleasure in their inceptions, progressions, recoils, reintegrations, approaches and attainings to their ends: so as it was well said, "Vita sine "proposito languida et vaga est.” Neither hath this Active Good an identity with the good of society, though in some case it hath an incidence into it: for although it do many times bring forth acts of beneficence, yet it is with a respect private to a man's own power, glory, amplification, continuance; as appeareth plainly, when it findeth a contrary subject. For that gigantine state of mind which possesseth the troublers of the world, (such as was Lucius Sylla, and infinite other in smaller model, who would have all men happy or unhappy as they were their friends or enemies, and would give form to the world, according to their own humours, which is the true theomachy,) pretendeth and aspireth to active good, though it recedeth farthest from good of society, which we have determined to be the greater.

To resume Passive Good, it receiveth a subdivision of conservative and perfective. For let us take

a brief review of that which we have said: we have spoken first of the good of society, the intention whereof embraceth the form of human nature, whereof we are members and portions, and not our own proper and individual form: we have spoken of active good, and supposed it as a part of private and particular good and rightly, for there is impressed upon all things a triple desire or appetite proceeding from love to themselves; one of preserving and continuing their form; another of advancing and perfecting their form; and a third of multiplying and extending their form upon other things; whereof the multiplying, or signature of it upon other things, is that which we handled by the name of active good. So as there remaineth the conserving of it, and perfecting or raising of it; which latter is the highest degree of passive good. For to preserve in state is the less, to preserve with advancement is the greater. So in man,

"Igneus est ollis vigor, et cœlestis origo."

His approach or assumption to divine or angelical nature is the perfection of his form; the error or false imitation of which good is that which is the tempest of human life; while man, upon the instinct of an advancement formal and essential, is carried to seek an advancement local. For as those which are sick, and find no remedy, do tumble up and down and change place, as if by a remove local they could obtain a remove internal; so is it with men in ambition, when failing of the means to exalt their nature, they are in a perpetual estuation to

exalt their place. So then Passive Good is, as was said, either conservative or perfective.

To resume the good of conservation or comfort, which consisteth in the fruition of that which is agreeable to our natures; it seemeth to be the most pure and natural of pleasures, but yet the softest and the lowest. And this also receiveth a difference, which hath neither been well judged of, nor well inquired for the good of fruition or contentment is placed either in the sincereness of the fruition, or in the quickness and vigour of it; the one superinduced by the equality, the other by vicissitude; the one having less mixture of evil, the other more impression of good. Which of these is the greater good, is a question controverted; but whether man's nature may not be capable of both, is a question not inquired.

The former question being debated between Socrates and a sophist, Socrates placing felicity in an equal and constant peace of mind, and the sophist in much desiring and much enjoying, they fell from argument to ill words: the sophist saying that Socrates's felicity was the felicity of a block or stone; and Socrates saying that the sophist's felicity was the felicity of one that had the itch, who did nothing but itch and scratch. And both these opinions do not want their supports: for the opinion of Socrates is much upheld by the general consent even of the Epicures themselves, that virtue beareth a great part in felicity; and if so, certain it is, that virtue hath more use in clearing perturbations than

in compassing desires. The sophist's opinion is much favoured by the assertion we last spake of, that good of advancement is greater than good of simple preservation; because every obtaining a desire hath a shew of advancement, as motion though in a circle hath a shew of progression.

But the second question, decided the true way, maketh the former superfluous. For can it be doubted, but that there are some who take more pleasure in enjoying pleasures than some other, and yet nevertheless are less troubled with the loss or leaving of them? so as this same, "Non uti ut

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non appetas, non appetere ut non metuas, sunt "animi pusilli et diffidentis." And it seemeth to me, that most of the doctrines of the philosophers are more fearful and cautionary than the nature of things requireth. So have they increased the fear of death in offering to cure it: for when they would have a man's whole life to be but a discipline or preparation to die, they must needs make men think that it is a terrible enemy, against whom there is no end of preparing. Better saith the poet :

"Qui finem vitæ extremum inter munera ponat

"Naturæ."

So have they sought to make men's minds too uniform and harmonical, by not breaking them sufficiently to contrary motions: the reason whereof I suppose to be, because they themselves were men dedicated to a private, free, and unapplied course of life. For as we see, upon the lute or like instrument, a ground, though it be sweet and have shew