2 1 6 AD VANCEMENT OF LEARNING. [Book 



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 para 

 sites coats, fit to be scorned and derided, arc 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, hie diadema : 



which the poets do speak satirically, and in indignation on virtue s 

 behalf: but books of policy do speak it seriously and positively ; for it 

 so pleaseth Machiavel to say, &quot; that if Caesar had been overthrown, he 

 would hare been more odious than ever was Catiline :&quot; 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 mor 

 alities themselves, some kinds of them, lest they make men too precise, 

 arrogant, incompatible, as Cicero saith of Cato in Marco Catone: 

 &quot; Haec bona, quae videmus, divina et egregia, ipsius scitote esse pro- 

 pria : qua? nonnunquam requirimus, ca sunt omnia non a natura, sed a 

 magistro ?&quot; 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 tie 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 



