(17) 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 stupid, but to retain pleasure; confined rather in the subject of it, than in the strength and vigour of it.

XXIII. (1) Civil knowledge is conversant about a subject which of all others is most immersed in matter, and hardliest reduced to axiom.  Nevertheless, as Cato the Censor said, “That the Romans were like sheep, for that a man were better drive a flock of them, than one of them; for in a flock, if you could get but some few 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 poulus 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.

(2) 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.