The works of Francis Bacon, lord chancellor of England.

BOOK II. ADVANCEMENT OF LEARNING. 227
do speak it seriously and positively; for so it ing virtue by habit, while a man practiseth templeaseth Machiavel to say, " that if C.esar had perance, he doth not profit mucl to fortitude, nor
been overthrown, he would have been more odious the like; but when he dedicattth and applieth
than ever was Catiline;" as if there had been no himself to good ends, look, what virtue soever
difference, but in fortune, between a very fury of the pursuit and passage towards those ends doth
lust and blood, and the most excellent spirit (his commend unto him, he is invested of a precedent
ambition reserved) of the world. Again, is there disposition to conform himself thereunto. Which
not a caution likewise to be given of the doctrines state of mind Aristotle doth excellently express
of moralities themselves, (some kinds of them,) himself, that it ought not to be called virtuous,
lest they make men too precise, arrogant, incom- but divine: his words are these: "Immanitati
patible; as Cicero saith of Cato, "6 In Marco Ca- autem consentaneum est opponere eam, quwa supra
tone haec bona quae videmus divina et egregia, humanitatem est, heroicam sive divinam virtuipsius scitote esse propria; quae nonnunquam tem:" and a little after, "cNam ut ferae neque
requirimus, ea sunt omnia non a natur&, sed a vitium neque virtus est, sic neque Dei: sed hic
magistro." Many other axioms and advices there quidem status altius quiddam virtute est, ille aliud
are touching those proprieties and effects, which quiddam a vitio." And therefore we may see
studies do infuse and instil into manners. And what celsitude of honour Plinius Secundus attriso likewise is there touching the use of all those buteth to Trajan in his funeral oration; where he
other points, of company, fame, laws, and the said, " that men needeth to make no other prayers
rest, which we recited in the beginning in the to the gods, but that they would continue as good
doctrine of morality. lords to them as Trajan had been;" as if he had
But there is a kind of culture of the mind that not been an imitation of divine nature, but a patseemeth yet more accurate and elaborate than the tern of it. But these be heathen and profane
rest, and is built upon this ground; that the minds passages, having but a shadow of that divine state
of all men are at some times in a state more per- of mind, which religion and the holy faith doth
feet, and at other times in a state more depraved. conduct men unto, by imprinting upon their souls
The purpose therefore of this practice is, to fix charity, which is excellently called the bond of
and cherish the good hours of the mind, and to perfection, because it comprehendeth and fasteneth
obliterate and take forth the evil. The fixing of all virtues together. And it is elegantly said by
the good hath been practised by two means, vows Menander of vain love, which is but a false imi-.
or constant resolutions, and observances or exer- tation of divine love, "cAmor melior sophista
cises; which are not to be regarded so much in laevo ad humanam vitam," that love teacheth a
themselves, as because they keep the mind in man to carry himself better than the sophist or
continual obedience. The obliteration of the evil preceptor; which he calleth left-handed, because,
hath been practised by two means, some kind of with all his rules and precepts, he cannot form a
redemption or expiation of that which is past, and man so dexterously, nor with that facility to prize
an inception or account 6"de novo," for the time himself and govern himself, as love can do: so
to come. But this part seemeth sacred and reli- certainly, if a man's mind be truly inflamed with
gious, and justly; for all good moral philosophy, charity, it doth work him suddenly into greater
as was said, is but a handmaid to religion. perfection than all the doctrine of morality can do,?Wherefore we will conclude with that last point which is but a sophist in comparison of the other.: which is of all other means the most compendi- Nay further, as Xenophon observed truly, that all
ous and summary, and again, the most noble and other affections, though they raise the mind, yet
effectual to the reducing of the mind unto virtue they do it by distorting and uncomeliness of ecand good estate; which is, the electing and pro- stasies or excesses; but only love doth exalt the
pounding unto a man's self good and virtuous mind, and nevertheless at the same instant doth
ends of his life, such as may be in a reasonable settle and compose it: so in all other excellencies,.sort within his compass to attain. For if these though they advance nature, yet they are subject
two things be supposed, that a man set before him to excess; only charity admitteth no excess. For
honest and good ends, and again, that he be reso- so we see, aspiring to be like God in power, the
lute, constant, and true unto them; it will follow angels transgressed and fell; ", Ascendam, et ero
that he shall mould himself into all virtue at once. similis Altissimo:" by aspiring to be like God
And this indeed is like the work of nature; where- in knowledge, man transgressed and fell; " Eritis
as the other course is like the work of the hand. sicut Dii, scientes bonum et malum:" but by asFor as when a carver makes an image, he shapes piring to a similitude of God in goodness or love,
only that part whereupon he worketh, (as if he neither man nor angel ever transgressed, or shall
be upon the face, that part which shall be the transgress. For unto that imitation we are called:
body is but a rude stone still, till such time as he," Diligite inimicos vestros, benefacite eis qui odecomes to it;) but, contrariwise, when nature runt vos, et orate pro persequentibus et calumni
makes a flower or living creature, she formeth ru- antibus vos, ut sitis filii Patris vestri qui in ecelis
diments of all the parts at one time: so in obtain- est, qui solem suum oriri facit superbonos et nralos,