(12) Lastly, it censureth the tenderness and want of application in some of the most ancient and reverend philosophers and philosophical men, that did retire too easily from civil business, for avoiding of indignities and perturbations; whereas the resolution of men truly moral ought to be such as the same Consalvo said the honour of a soldier should be, e tela crassiore, and not so fine as that everything should catch in it and endanger it.

XXI. (1) 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 aestimamus 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 upheld 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 circulum 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 cases 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 furthest from good of society, which we have determined to be the greater.