(13) 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 daemonum, 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 hereof 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 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, hic 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 so it pleaseth Machiavel to say, “That if Caesar had been overthrown, he would have been more odious than ever was Catiline;” 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 moralities themselves (some kinds of them), lest they make men too precise, arrogant, incompatible; as Cicero saith of Cato, In Marco Catone haec bona quae videmus divina et egregia, ipsius scitote esse propria; quae nonunquam requirimus ea sunt omnia non a natura, sed a magistro?  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.

(14) 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 at some times 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