232 Of the Advancement of Learning, L i b . VIL 



N' 



Chap. III. 



I. The Partition of the Do&ritie of the Culture of the Mind, into the 



Unovpledge of the Chara&ers of the Mind. II. Of the AffeUions or 



Tajfions. Wl.And of the Remedies or Cures. W .An Append of the 



fame DoBrine , touching the Congruitji between the Good of the 



Mind^ and the Good of the Body, 



[ Ow that wc have fpokeq in a PhiJofophiGal fence of the fruit of 

 I Life, it remains that we Ipeak of the Culture of the Mind, which 

 is due unto it, without which the former part feems nothing elfe, 

 than an Image or Statue, beautiful to contemplate, but deftitute of 

 . Life and Motion ; to which opinion, Arijiotle himfelf fubfcribes in 

 lib. I . ' thefe plain words, Wherefore it is necejjary tofpeak^of virtue, both what 

 ■ it is, and frorft what it proceeds : for it vpould be to little purpofe, to 

 know virtue, and to be ignorant of the manner and means how to com- 

 pafs it. Concerning virtue therefore inquiry muii be made, n4)t only of 

 what kind it is but by what ways it may be acquired : for we defire both 

 thefe,the knowledge of the thing itfelfand the fruition thereof^ but this 

 cannot be effected, unlef? we know of what materials it is compounded^ 

 and how to procure the jame : In fuch full words, and with fuch itera- 

 tion doth he inculcate this Part 5 which yet notwithftanding hirafelf 

 purfues not. This likewife is the very fame which Cicero attributes 

 to Cato the Younger, as a great commendation, which was, that he 

 Pro.L.Mu- had applyed himlelf to Philofophy, Non difpntandi caufa, ut magna 

 ran. pars, fed ita vivendi. And although, through the negligence of th€ 



times wherein we live, few hold any confiiltation diligently, to ma- 

 ' nure and till the Mind, and frame their courle of life (according to 



Ee Brev.vit*. fome Rule 3 according to that oi Seneca, De partibus vita quifque de- 

 liberat, defummanemo-, (b as this part may feemfiiperfluous,) yet this 

 moves us not, fo as to leave it untouched, but rather we conclude^ 

 with that Aphorifin of Hippocrates, They who arefick,ofa dangerous di- 

 Aphor.1.2. feafe, and feci no pain, are diliemperedin their understanding: Such 

 men need medicine, not only toalTwagethe difeafe, but to awake 

 thefenfe. Andif it be faid that the C«re tf/«;e«/ «//»^x, belongs to 

 facred Divinity, it is moft truly faid 5 but yet why may not Moral 

 rhilofophy be accepted into the train of Theology, as a wife fervant 

 and a faithful handmaid, ready at all commands to do herfervice? 

 Pfal.i2?, For as it is in the Pfalm, That the eyes of the Handmaid, lookperpetw 

 ally towards the Miifrefj and yet no doubt many things are left to 

 the difcretion and care of the Hand-maid j fo ought Moral rhilofophy 

 togive alldueobfervance to Divinity, and to beobfequious to her 

 Precepts; yet fo, as it may yield of it felf, within its own limits,ma- 

 ■ny found and profitable direftions. This Part therefore, when Iferi- 

 oufly confider, the excellency thereof^ I cannot but find exceeding 

 ftrange, that it is not yet reduced into a Body of Knowledge. Where- 

 fore feeing we have reported it as Deficient, we will after our manner 

 give (brae Adumbrations thereof. I. firfi 



