upon adverse accidents, of Tenderness of countenance, and other.

But the Poets and writers of Hiftories are the best Doctors of this knowledge; where we may find painted forth with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves; how they work; how they vary; how they gather and fortify; how they are inwrapped one within another; and how they do fight and encounter one with another; and other the like particularities: amongst the which this last is of special use in Moral and Civil matters; how, I say, to set affection against affection, and to mafter one by another; even as we use to hunt beaft with beaft, and fly bird with bird, which otherwise perhaps we could not so easily recover: upon which foundation is erected that excellent ufe of Præmium and poena, whereby Civil States confift: employing the predominant affections of fear and hope, for the fuppreffing and bridling the reft. For as in the government of states it is fometimes necessary to bridle one faction with another, fo it is in the government within.

Now come we to those points which are within our own command, and have force and operation upon the mind, to affect the will and appetite, and to alter manners: wherein they ought to have handled cuftom, exercise, habit, education, example, imitation, emulation, company, friends, praise,

reproof, exhortation, fame, laws, books, ftudies: these as they have determinate use in moralities, from these the mind fuffereth; and of these are fuch receipts and regimens compounded and described, as may feem to recover or preferve the health and good estate of the mind, as far as pertaineth to human medicine: of which number we will infift upon some one or two, as an example of the reft, because it were too long to profecute all; and therefore we do refume Custom and Habit to speak of.

The opinion of Aristotle seemeth to me a negligent opinion, that of those things which confift by Nature, nothing can be changed by Custom; using for example, that if a ftone be thrown ten thousand times up, it will not learn to ascend; and that by often seeing or hearing, we do not learn to fee or hear the better. For though this principle be true in things wherein Nature is peremptory (the reason whereof we cannot now stand to discuss,) yet it is otherwise in things wherein nature admitteth a latitude. For he might fee that a ftrait glove will come more eafily on with use; and that a wand will by use bend otherwise than it grew; and that by use of the voice we speak louder and stronger; and that by use of enduring heat or cold, we endure it the better, and the like: which latter fort have a nearer resemblance unto that subject of manners he handleth, than those instances which he allegeth. But allowing his Conclufion, that virtues and vices confift in habit, he ought fo much the more to have

taught the manner of fuperinducing that habit: for there be many precepts of the wife ordering the exercises of the mind, as there is of ordering the exercises of the body; whereof we will recite a few.

The first shall be, that we beware we take not at the first either too High a ftrain, or too weak: for if too High, in a diffident nature you discourage in a confident nature you breed an opinion of facility, and fo a floth; and in all natures you breed a further expectation than can hold out, and fo an infatisfaction on the end if too weak of the other fide, you may not look to perform and overcome any great task.

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Another precept is, to practise all things chiefly at two several times, the one when the mind is best disposed, the other when it is worst disposed; that by the one you may gain a great step, by the other you may work out the knots and ftonds of the mind, and make the middle times the more eafy and pleasant.

Another precept is, that which Aristotle mentioneth by the way, which is to bear ever towards the contrary extreme of that whereunto we are by Nature inclined; like unto the Rowing against the stream, or making a wand straight by bending him contrary to his natural crookedness.

Another precept is, that the mind is brought to any thing better, and with more sweetness and happiness, if that whereunto you pretend be not firft in the intention, but Tanquam aliud agendo,

because of the Natural hatred of the mind against neceffity and constraint. Many other Axioms there are touching the managing of Exercise and custom; which being fo conducted, doth prove indeed another nature; but being governed by chance, doth commonly prove but an ape of nature, and bringeth forth that which is lame and counterfeit.

So if we should handle books and studies, and what influence and operation they have upon manners, are there not divers precepts of great caution and direction appertaining thereunto? Did not one of the fathers in great indignation call Poefy, vinum Dæmonum, because it increaseth temptations, perturbations, and vain opinions? Is not the opinion of Ariftotle worthy to be regarded, wherein he faith, That young men are no fit auditors of Moral Philofophy, because they are not fettled from the boiling heat of their affections, nor attempered with Time and experience? And doth it not hereof come, that those excellent books and discourses of the ancient writers, (whereby they have perfuaded unto virtue moft effectually, by representing her in state and Majefty, and popular opinions against virtue in their Parafites' Coats fit to be scorned and derided,) are of fo little effect towards honesty of life, because they are not read and revolved by men in their mature and fettled years, but confined almost to boys and beginners? But is it not true also, that much less young men are fit auditors of Matters of Policy, till they have been thoroughly feafoned in religion and Morality; left their Judg

ments be corrupted, and made apt to think that there are no true Differences of things, but according to utility and fortune, as the verse describes it. Profperum et Felix fcelus virtus vocatur :

and again,

Ille crucem pretium fceleris tulit, Hic diadema: which the Poets do speak fatirically, and in indignation on virtue's behalf; but books of policy do speak it seriously and pofitively; for so it pleaseth Machiavel to fay, That if Cæfar had been overthrown, he would have been more odious than ever was Catiline; as if there had been no difference, but in fortune, between a very fury of luft and blood, and the most excellent spirit (his ambition referved) of the world? Again, is there not a Caution likewise to be given of the doctrines of Moralities themselves, (fome kinds of them,) left they make men too precise, arrogant, incompatible; as Cicero faith of Cato, In Marco Catone Hæc bona que videmus divina et egregia, ipfius fcitote effe propria; quæ nonnunquam requirimus, ea funt omnia non a naturâ, fed a Magiftro? Many other Ax-ioms and advices there are touching those proprieties and effects, which ftudies do infuse and instil into manners. And fo likewife is there touching the use of all those other points, of Company, fame, laws, and the reft, which we recited in the beginning in the doctrine of Morality.

But there is a kind of Culture of the Mind that