Colours. Better Travels, I fuppofe, had the Stoicks taken in this Argument, as far as I can gather by that which we have at fecond hand: But yet it is like, it was after their manner, rather in Subtilty of Definitions, (which, in a Subject of this Nature, are but Curiofities) than in active and ample Defcriptions and Obfervations. So likewife I find fome particular Writings of an elegant Nature touching fome of the Affections, as of Anger, of Comfort upon adverfe Accidents, of Tendernefs of Countenance, and fome few other. But to speak Truth, the beft Doctors of this Knowledge are the Poets and Writers of Hiftories, where we may find painted forth with great Life, How Affections are kindled and incited; how pacified and refrained; and how again contained from Act, and further Degree how they difclofe and betray themselves, tho checkt and hid; how they work; how they vary; how they gather, and fortify; how they are enwrapt one within another; and how they fight and encounter one with another, and other the like Particularities: Amongst the which, this laft is of fpecial Ufe in Moral and Civil Matters; how I fay to fet Affection against Affection, and to mafter one by another; even as we ufe to hunt Beast with Beaft, and fly Bird with Bird, which otherwife perchance we could not fo eafily recover: Upon which Foundation is erected that excellent Ufe of Reward and Punishment,

nishment, whereby Civil States confift, imploying the predominant Affections of Fear and Hope, for the fuppreffing and bridling the reft. For as in the Government of States, it is neceffary to bridle one Faction with another, fo it is in the Government Within.

NOW come we to thofe 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 the Philofophers ought to have made a diligent and painful Inquiry concerning the Force and Energy of Cuftom, Exercife, Habit, Education, Imitation, Emulation, Company, Friendship, Praife, Reproof, Exhortation, Fame, Laws, Books, Studies, and the like. For thefe are the Points which have Dominion in Morali ty; From thefe Agents the Mind fuffereth, and is turn'd about: Of these, as Ingredients, Receipts are compounded, which conduce to the Prefervation and Recovery of the Health and Good Eftate of the Mind, as far as pertaineth to Human Medicine, Of which Number we will felect fome one or two to infift upon as an Example of the reft, because it were too long to profecute all; and therefore we refume Cuftom and Habit to touch upon.

THAT Opinion of Ariftotle feems to me to favour much of Negligence, and a narrow Contemplation, where he afferts, That over

thofe

thofe Actions which are natural, Custom hath no Power; ufing for Example; That if a Stone be thrown ten thoufand Times up, it will not learn to afcend of it felf; 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 Reafon whereof we cannot now ftand to difcufs) yet it is otherwife in Things, wherein Nature, according to a Latitude, admitteth of Intention and Remiffion. For he might fee that a ftreight Glove will come more eafily on with Ufe, and that a Wand will by Ufe bend otherwife than it grew: And that by Ufe of the Voice, we fpeak louder and ftronger: And that by Ufe of enduring Heat and Cold, we endure it the better: Which two latter Examples have a Inearer Refemblance to the Subject he is handling, than those Inftances which he alledgeth. But allowing his Conclufion, That Virtues and Vices confift in Habit, he ought fo much the more to have taught the manner of fuperinducing that Habit: For a great many Precepts may be given concerning the wife Ordering of the Mind, no less than thofe of the Body. - We will recite a few of them. I

THE First shall be, to beware, at the veery Beginning, of harder, or finaller Taiks, than the Cafe requires: For if too great a Burden be laid on, in a diffident Nature,

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you'll blunt the Chearfulness of good Hopes: In a Nature full of Affurance, you'll raife an Opinion, whereby a Man will promife himfelf more than he is able to perform; which occafions Sloth. And in both Tempers, it will come to pafs, that the Experiment will not fatisfy the Expectation; which ever difcourages and confounds the Mind. But if the Tasks are too eafy, as to the Progress, in the main, there's great Lofs.

A Second fhall be, that for the Exercising of any Faculty, whereby a Habit may be acquir'd, two Seafons chiefly be obferv'd: The Ône, when the Mind is beft difpofed for the Thing; the Other, when it is worft: That by the former, we may rid Ground amain; and by the latter, we may by a. ftrenuous Contention work out the Knots and Stops of the Mind: Whereby the middle Times will pafs easily and smoothly.

T

THE Third Precept fhall be that which Ariftotle mentions by the by; That we bear with all our Might (provided it be a Thing not vicious) towards the contrary of that, whereunto we are by Nature moft inclin'd! Like as when we row against the Stream; or bend a crooked Wand, to make it ftraight, the contrary Way.

THE

THE Fourth Precept depends upon a Principle that is moft True; viz. That the Mind is more happily and fweetly brought to any Thing, if that, at which we aim, be not principal in the Intention of the Doer, but be mafter'd as it were, aliud agendo; because fuch is the Instinct of Nature, that she in a manner hates Neceffity and fevere Commands. Many other Rules there are which may profitably be prescribed touching the Direction of Cuftom: For Cuftom, if it be wifely and skilfully induced, really proves (as is commonly faid) a fecond Nature: But if it be conducted unskilfully, and at hap-hazard, it will be only Nature's Ape; which imitates nothing to the Life, but only unhandsomly and uglily.

IN like manner, if we would fpeak of Books and Studies, and of their Power and Influence upon Manners, are there not divers Precepts, and useful Directions appertaining thereunto? Hath not one of the Fathers, in great Indignation, called Poetry, the Wine of Devils; because it really fprings a World of Temptations, Defires, and vain Opinions? Is it not a very wife Opinion of Ariflotle's, and worthy to be well-weigh'd; That Young Men are not fit Auditors of Moral Philofophy; because the Boyling of their Paffions is not yet fettled, nor laid afleep by Time and Experience?