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vain opinions? Is not the opinion of Aristotle worthy to be regarded, wherein he saith, "That young men are no fit auditors of moral philosophy, because they are not settled 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 persuaded unto virtue most effectually, by representing her in state and majesty; and popular opinions against virtue in their parasites coats, fit to be scorned and derided, are of so little effect towards honesty of life, because they are not read, and revolved by men in their mature and settled 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 seasoned in religion and morality, lest their judgments 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?

Prosperum et felix scelus virtus vocatur.
And again,

Ille crucem pretium sceleris tulit, hic diadema: which the poets do speak satirically, and in indigna tion on virtue's behalf: but books of policy do speak it seriously and positively; for it so pleaseth Machiavel to say, "that if Cæsar 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 lust and blood, and the most excellent spirit, his ambition reserved, of the world? Again, is there not a caution likewise to be given of the doctrines of moralities themselves, some kinds of them, lest they make men too precise, arrogant, incompatible, as Cicero saith of Cato in Marco Catone: "Hæc bona, quæ videmus, divina et egregia, ipsius scitote esse propria: quæ nonnunquam requirimus, ea sunt omnia non a natura, sed a magistro?" Many other axioms and advices there are touching those proprieties and effects, which studies do infuse and instil into manners. And so likewise is there touching the use of all those

other points, of company, fame, laws, and the rest, which we recited in the beginning in the doctrine of morality.

But there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground: that the minds of all men are sometimes in a state more perfect, and at other times in a state more depraved. The purpose therefore of this practice is, to fix and cherish the good hours of the mind, and to obliterate and take forth the evil. The fixing of the good hath been practised by two means, vows or constant resolutions, and observances or exercises; which are not to be regarded so much in themselves, as because they keep the mind in continual obedience. The obliteration of the evil hath been practised by two means, some kind of redemption or expiation of that which is past, and an inception or account de novo, for the time to come: but this part seemeth sacred and religious, and justly; for all good moral philosophy, as was said, is but an handmaid to religion.

Wherefore we will conclude with that last point, which is of all other means the most compendious and summary; and, again, the most noble and effectual to the reducing of the mind unto virtue and good estate ; which is, the electing and propounding unto a man's self good and virtuous ends of his life, such as may be in a reasonable sort within his compass to attain. For if these two things be supposed, that a man set before him honest and good ends, and again that he be resolute, constant, and true unto them; it will follow, that he shall mould himself into all virtue at once. And this is indeed like the work of nature, whereas the other course is like the work of the hand for as when a carver makes an image, he shapes only that part whereupon he worketh, as if he be upon the face, that part which shall be the body is but a rude stone still, till such time as he comes to it: but, contrariwise, when nature makes a flower or living creature, she formeth rudiments of all the parts at one time: so in obtaining virtue by habit, while a man practiseth tem

perance, he doth not profit much to fortitude, nor the like; but when he dedicateth and applieth himself to good ends, look, what virtue soever the pursuit and passage towards those ends doth commend unto him, he is invested of a precedent disposition to conform himself thereunto. Which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous but divine: his words are these; "Immanitati autem consentaneum est, opponere eam, quæ supra humanitatem est, heroicam sive divinam virtutem." And a little after, "Nam ut feræ neque vitium neque virtus est, sic neque Dei. Sed hic quidem status altius quiddam virtute est, ille aliud quiddam a vitio." And therefore we may see what celsitude of honour Plinius Secundus attributeth to Trajan in his funeral oration; where he said, "that men needed make no other prayers to the gods, but that they would continue as good lords to them as Trajan had been;" as if he had not been only an imitation of divine nature, but a pattern of it. But these be heathen and profane passages, having but a shadow of that divine state of mind, which religion and the holy faith doth conduct men unto, by imprinting upon their souls charity, which is excellently called the bond of perfection, because it comprehendeth and fasteneth all virtues together. And as it is elegantly said by Menander, of vain love, which is but a false imitation of divine love," Amor melior sophista lævo ad humanam vitam," that love teacheth a man to carry himself better than the sophist or preceptor, which he calleth left-handed, because, with all his rules and preceptions, he cannot form a man so dexterously, nor with that facility, to prize himself, and govern himself, as love can do: So certainly if a man's mind be truly inflamed with charity, it doth work him suddenly into greater perfection than all the doctrine of morality can do, which is but a sophist in comparison of the other. Nay farther, as Xenophon observed truly, that all other affections, though they raise the mind, yet they do it by distorting and uncomeliness of ecstasies or excesses; but only love doth exalt the mind, and nevertheless at

the same instant doth settle and compose it: so in all other excellencies, though they advance nature, yet they are subject to excess. Only charity admitteth no excess; for so we see by aspiring to be like God in power the angels transgressed and fell; "Ascendam, et ero similis Altissimo;" by aspiring to be like God in knowledge, man transgressed and fell; "Eritis sicut Dii, scientes bonum et malum :" but by aspiring to a similitude of God in goodness, or love, neither man nor angel ever transgressed, or shall transgress. For unto that imitation we are called; " Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro persequentibus et calumniantibus vos, ut sitis filii Patris vestri, qui in cœlis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos." So in the first platform of the divine nature itself, the heathen religion speaketh thus, Optimus Maximus ;" and the sacred Scriptures thus, "Misericordia ejus super omnia opera ejus."


Wherefore I do conclude this part of moral knowledge, concerning the culture and regiment of the mind; wherein if any man, considering the parts thereof, which I have enumerated, do judge that my labour is but to collect into an art or science, that which hath been pretermitted by others, as matters of common sense and experience, he judgeth well: but as Philocrates sported with Demosthenes, "You may not marvel, Athenians, that Demosthenes and I do differ, for he drinketh water, and I drink wine." And like as we read of an ancient parable of the two gates of sleep,

Sunt geminæ somni portæ, quarum altera fertur
Cornea, qua veris facilis datur exitus umbris:
Altera candenti perfecta nitens elephanto,
Sed falsa ad cœlum mittunt insomnia manes:

So if we put on sobriety and attention, we shall find it a sure maxim in knowledge, that the more pleasant liquor, of wine, is the more vaporous, and the braver gate of ivory sendeth forth the falser dreams.

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 farther 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.

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 might 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 populus 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

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