(10) Unto this part, touching respective duty, doth also appertain the duties between husband and wife, parent and child, master and servant.  So likewise the laws of friendship and gratitude, the civil bond of companies, colleges, and politic bodies, of neighbourhood, and all other proportionate duties; not as they are parts of government and society, but as to the framing of the mind of particular persons.

(11) The knowledge concerning good respecting society doth handle it also, not simply alone, but comparatively; whereunto belongeth the weighing of duties between person and person, case and case, particular and public.  As we see in the proceeding of Lucius Brutus against his own sons, which was so much extolled, yet what was said?

“Infelix, utcunque ferent ea fata minores.”

So the case was doubtful, and had opinion on both sides.  Again, we see when M. Brutus and Cassius invited to a supper certain whose opinions they meant to feel, whether they were fit to be made their associates, and cast forth the question touching the killing of a tyrant being a usurper, they were divided in opinion; some holding that servitude was the extreme of evils, and others that tyranny was better than a civil war:  and a number of the like cases there are of comparative duty.  Amongst which that of all others is the most frequent, where the question is of a great deal of good to ensue of a small injustice.  Which Jason of Thessalia determined against the truth:  Aliqua sunt injuste facienda, ut multa juste fieri possint.  But the reply is good:  Auctorem praesentis justitiae habes, sponsorem futurae non habes.  Men must pursue things which are just in present, and leave the future to the Divine Providence.  So then we pass on from this general part touching the exemplar and description of good.

XXII. (1) Now, therefore, that we have spoken of this fruit of life, it remaineth to speak of the husbandry that belongeth thereunto, without which part the former seemeth to be no better than a fair image or statue, which is beautiful to contemplate, but is without life and motion; whereunto Aristotle himself subscribeth in these words:  Necesse est scilicet de virtute dicere, et quid sit, et ex quibus gignatur.  Inutile enum fere fuerit virtutem quidem nosse, acquirendae autem ejus modos et vias ignorare.  Non enum de virtute tantum, qua specie sit, quaerendum est, sed et quomodo sui copiam faciat:  utrumque enum volumeus, et rem ipsam nosse, et ejus compotes fieri:  hoc autem ex voto non succedet, nisi sciamus et ex quibus et quomodo.  In such full words and with such iteration doth he inculcate this part.  So saith Cicero in great commendation of Cato the second, that he had applied himself to philosophy, Non ita disputandi causa, sed ita vivendi.  And although the neglect of our times, wherein few men do hold any consultations touching the reformation of their life (as Seneca excellently saith, De partibus