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6. The affections not being pliant to reason, rhetoric is ne

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1. Want of a collection of the popular signs of good and evil; of the defects of Aristotle's collection.

2. Want of a collection of common places

9. Appendices to the art of delivery.

1. The art critical.

2. The of art instruction.

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1. It contains that difference of tradition which is proper for

youth.

2. Different considerations.

1. The timing and seasoning of knowledges.

2. The judicious selection of difficulties and of easy studies.

It is one method to practise swimming with bladders, and another to practise dancing with heavy shoes.

3. The application of learning according to the mind to be instructed.

There is no defect in the faculties intellectual, but seemeth to have a proper cure contained in some studies: as for example, if a child be bird-witted, that is, hath not the faculty of attention, the mathematics giveth a remedy thereunto; for in them, if the wit be caught away but a moment, one is to begin anew.

4. The continuance and intermission of exercises. 217

As the wronging or cherishing of seeds or young plants is that that is most important to their thriving: so the culture and manurance of minds in youth hath such a forcible, though unseen, operation, as hardly any length of time or contention of labour can countervail it afterwards.

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1. Writers on this subject have described virtues without pointing out the mode of attaining them.

Those which have written seem to me to have done as if a man, that professeth to teach to write, did only exhibit fair copies of alphabets and letters joined, without giving any precepts or directions for the carriage of the hand and framing of the letters.

These Georgics of the mind, concerning the husbandry and tillage thereof, are no less worthy than the heroical descriptions of virtue, duty, and felicity.

2. Division of moral philosophy

1. The image of good.

2. The culture of the mind.

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THE IMAGE OF GOOD.

1. Describes the nature of good.

2. Division.

1. The kinds of good.

2. The degrees of good.

3. The antients were defective in not examining the springs of good and evil.

4. Good is: 1. Private. 2. Public.

There is formed in every thing a double nature of good : the one, as every thing is a total or substantive in itself; the other, as it is a part or member of a greater body; whereof the latter is in degree the greater and the worthier, because it tendeth to the conservation of a more general form. Therefore we see the iron in particular sympathy moveth to the loadstone; but yet if it exceed a certain quantity, it forsaketh the affection to the loadstone, and like a good patriot moveth to the earth, which is the region and country of massy bodies.

5. Public is more worthy than private good.

Pompeius Magnus, when being in commission for a famine at Rome, and being dissuaded wi mency and instance by his friends about him

not hazard himself to sea in an extremity of weather, he said only to them, "Necesse est ut eam, non ut vivam."

The Degrees of Good.

The questions respecting the supreme good are by Christianity disclosed.

6. An active is to be preferred to contemplative life.

Pythagoras being asked what he was, answered, "That if Hiero were ever at the Olympian games, he knew the manner, that some came to try their fortune for the prizes, and some came as merchants to utter their commodities, and some came to make good cheer and meet their friends, and some came to look on; and that he was one of them that came to look on." But men must know, that in this theatre of man's life it is reserved only for God and angels to be lookers on.

For contemplation which should be finished in itself, without casting beams upon society, assuredly divinity knoweth it not.

7. The ascendancy of public good terminates many disputes of the ancient philosophers

226 1. It decides the controversies between Zeno and Socratas, and the Cyrenaics and Epicureans, whether felicity consisted in virtue or pleasure, or serenity of mind

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2. It censures the philosophy of Epictetus, which placed felicity in things within our power.

Gonsalvo said to his soldiers, shewing them Naples, and protesting, "He had rather die one foot forwards, than to have his life secured for long by one foot of retreat."

The conscience of good intentions, howsoever succeeding, is a more continual joy to nature, than all the provision which can be made for security and repose.

3. It censures the abuse of philosophy in Epictetus's time, in converting it into an occupation or profession

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This philosophy introduces such a health of mind, as was

that of Herodicus in body, who did nothing all his life, but intend his health.

'Sustine,' and not ' Abstine,' was the commendation of Diogenes.

4. It censures the hasty retiring from business.

The resolution of men truly moral ought to be such as the same Gonsalvo said the honour of a soldier should be,

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e telá crassiore," and not so fine as that every thing should catch in it and endanger it.

PRIVATE GOOD

1. It is: 1st. Active. 2d. Passive.

Active Private Good.

2. Active is preferable to passive private good.

Vita sine proposito languida et vaga est.

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3. Active private good has not an identity with the good of

society

Passive Private Good.

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4. It is: 1st. Conversative. 2d. Perfective.

Good Perfective

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5. Good perfective is of a higher nature than good conversative. Man's approach or assumption to divine or angelical nature is the perfection of his form.

6. The imitation of perfection is the tempest of life.

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.

Good Conversative

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7. It consists in the practice of that which is agreeable to our

nature.

Q Is not this the difference between the love of excelling and the love of excellence?

8. It is the most simple, but lowest good.

9. Good conversative consists in the steadiness and intensity of

the enjoyment.

10. Doubts whether felicity results most from the steadiness or

intensity.

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.

As we see, upon the lute or like instrument, a ground, though it be sweet and have shew of many changes, yet breaketh not the hand to such strange and hard stops and passages, as a set song or voluntary; much after the same manner was the diversity between a philosophical and a civil life. And therefore men are to imitate the wisdom of jewellers; who, if there be a grain, or a cloud, or an ice which may be ground forth without taking too much of the stone, they help it; but if it should lessen and abate the stone too much, they will not meddle with it: so ought men so to procure serenity as they destroy not magnanimity.

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1. It is duty, and relates to a mind well framed towards others. 2. Error in confusing this science with politics.

As in architecture the direction of framing the posts, beams, and other parts of building, is not the same with the manner of joining them and erecting the building; and in mechanicals, the direction how to frame an instrument or engine, is not the same with the manner of setting it on work and employing it, so the doctrine of conjugation of men in society differeth from that of their conformity there

unto.

3. Duties are: 1st. Common to all men. 2d. Peculiar to professions or particular pursuits

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4. The duties common to all men has been excellently laboured. 5. The duties respecting particular professions have, of necessity, been investigated diffusedly.

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