moral and civil matters; how, I say, to set affection against affliction, and to master one by another; even as we use to hunt beast with beast, and fly bird with bird, which otherwise perhaps we could not so easily recover: upon which foundation is erected that excellent use of "præmium" and "pœna," whereby civil states consist; employing the predominant affections of fear and hope, for the suppressing and bridling the rest. For as in the government of states it is sometimes necessary to bridle one faction with another, so 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 custom, exercise, habit, education, example, imitation, emulation, company, friends, praise, reproof, exhortation, fame, laws, books, studies: these as they have determinate use in moralities, from these the mind suffereth; and of these are such receipts and regimens compounded and described, as may seem to recover or preserve the health and good estate of the mind, as far as pertaineth to human medicine: of which number we will insist upon some one or two, as an example of the rest, because it were too long to prosecute all; and therefore we do resume custom and habit to speak of.
The opinion of Aristotle seemeth to me a negligent opinion, that of those things which consist by nature, nothing can be changed by custom; using for example, that if a stone be thrown ten thousand times up, it will not learn to ascend; and that by often seeing or hearing, we do not learn to see 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 adrnitteth a latitude. For he might see that a strait glove will come more easily 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 and cold, we endure it the better, and the like: which latter sort have a nearer resemblance unto that subject of manners he handleth, than those instances which he allegeth. But allowing his conclusion, that virtues and vices consist in habit, he ought so much the more to have taught the manner of superinducing that habit: for there be many precepts of the wise 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 strain, or too weak: for if too high, in a diffident nature you discourage; in a confident nature you breed an opinion of facility, and so a sloth; and in all natures you breed a further expectation than can hold out, and so an insatisfaction on the end: if too weak, of the other side, you may not look to perform and overcome any great task.
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 stonds of the mind, and make the middle times the more, easy 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 first in the intention, but "tanquam aliud agendo," because of the natural hatred of the mind against necessity and constraint. Many other axioms there are touching the managing of exercise and custom; which, being so conducted, doth prove indeed another nature; but being governed by change, 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 poesy "vinum dæmonum," because it increaseth temptations, perturbations, and 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 thereof 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 throroughly 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 tullit, hic diadema:"
which the poets do speak satirically, and in indignation on virtue's behalf; but books of policy
