2. I know there are , who accuse the divine Providence , as more niggardly or sparing towards men , then other Animals ; which without teaching , know not onely what is sufficient for their subsistence , but some things also , which men learn by long imitation : As , to go , to swim , to express their passions and thoughts . Yea and some manual arts , which are in us the effects of Education , are in beasts the actions of sense , or instinct . But truely this complaint is without reason . For if we think Impotency to be an advantage , and those creatures to be in the best condition who have least to do ; it is true that beasts are happier than men , and vegetables than Animals . But if every thing be made for action , and the more able it is to work , the more noble ; if plus posse follows & argues nobilius & perfectius esse ; then is our condition infinitely the better ; as not only having more , but more various , more sublime , and more difficult Operations . It is necessary for beasts to be born with haire , feathers , scales , or shels , because they had not the ingeny to make themselves garments ; which , to their very great convenience , they might alter according to the seasons : nor had they the knowledge of creating fire , building houses , and the like . Nature furnished them with beaks , claws , and horns , because they could never arrive to find out a stone , to be melted and framed into all sorts of instruments and utensils . Their knowledge ariseth no higher then of what is pleasant or painful ; they apprehend not convenient , or inconvenient ; just , or unjust ; happy , or miserable . God , as a Master of a family , gives the servants their set salary , and employs them ; but his Children he educates and instructs to command and dispose , not their own onely , but even the faculties of all the other : therefore were beasts to live by Nature , but man by Art . Beasts were to be perfect at first that they might be presently employed , man by habits of his own acquiring . For beasts , besides their sustentation in this present life , were to expect no other recompense ; but man by his labour was to merit , and by wel-employing his abilities to inherit a reward , and that eternal . He made indeed no creature , which he endowed not with sufficient abilities for the uses of their Creation : and most also with a power to better and advance them by assiduous practice ; but the end of all inferior Creatures was comprehended in their actions of life , for the conserving , and propagating that: But man he created capable of a supernatural employment ; of a life to be continued infinitely beyond and above this small moment ; and of operations sublimer then providing for the belly . And therefore he adorned him with faculties accordingly ; an ability to discern betwixt good and bad , virtue and vice ; reflection upon his own actions ; an understanding capable to know and comprehend the whole World ; and more then that also , to be present to all past , and future , as well as present things ; to multiply a small inconsiderable proposition to infinity ; and to know him who exceedeth all knowledg .

3. NOR are these faculties even in infants ( tho imperfect ) altogether obscure . For as soon as they have strength ( with which beasts are born ) they do more then beasts ; they exert greater testimonies of Natures bounty , framing in themselves human actions , whereas beasts work only according to their own kind . For even the nobler faculties shew themselves betimes ; Fancy in imitation of others ; Memory in retaining what is imitated ; and Judgment in selecting certain actions , and parts of actions for their imitation , which are the principles and manner of all learning . I deny not , but sometimes there is such an impotency , or defect in the Organs ( which also I doubt not most frequently , if not alwaies , to be a disease , and often curable by a discreet Physician ) as renders the subjects , according to the degrees of the indisposition , unfit or uncapable of any Instruction ; and that all labour bestowed upon them is lost : or at least so unapt are they , as it is not tanti to employ so much industry as is requisite to render them , indifferently , like other men . Neither is this exact difference of capacities alwaies ( in childhood especially ) so easily discerned , as it may be with conversation and tryal . Let the Educator therefore think himself to be but as a Midwife , who cannot bring forth a child , where there is none ; but where there is , can assist the birth , though the mother be sickly , and the child infirm . And as it is loss of labour to sow where there is no soil ; and as where the parts are meaner , the greater measure of cultivating by Instruction and practice is requisite ; by which even mean parts may be bettered : So where there is a greater measure of parts , less institution and exercise will advance in them a greater harvest , and great industry will raise them to admiration . Of these several degrees , it is diligently to be considered , that some have a bare capacity , sufficient to be instructed , moving only as they are drawn ; who , like Bottles , render no more then is just put into them . Others have a great inclination to knowledg , running , when once set in the way , either to any , or some one science in particular ; and having the grounds and principles given , they are able to raise Conclusions , gather Corollaries ; and having the foundation laid , build up the rest themselves . Others ( though few ) are as automata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their own Masters ; and have a genius , or somewhat extraordinary , to assist them . Which who so have , and withal a probity of affection , and willingnes to take pains , they seem set out by God himself richly fraught for his glory , and the good of Mankind . It is also to be observed , that , where there is a great indisposition to one study , ( as many times there is , some being by nature more inventive , others more retentive ; some very active , others slow , &c. ) it is seldome worth the labour to strive to introduce the contrary to such inclination . Amended and bettered such persons may be , but totally cured they rarely are ; and in their own way they may prosper excellently with less pains . I speak not here of inclination to virtue or vice ; for there is no man so disposed , but he may be virtuous if he please , as shall be shewed hereafter . This of Capacities .

4. BUT the best Capacity , without Instruction by precepts and examples , to which are subservient exhortations , admonitions , threatnings , corrections , &c. is ready to spend it self upon low , mean , and many times vicious employments : as the best ground , except tilled and sowed with profitable seed , produceth only ranker weeds . Satis norunt prudentes ( saith Pasch. in vitâ Pybrach ) virtutis & vitiorum semina cum nascendi origine copulata , vi educationis , in alteram partem necessario emicare : adeo ut bonum esse , non à natura datum , sed arte sit quaesitum ; ac proinde bene institui sit efficacius , quam feliciter nasci . His meaning is ; That parts are indifferent of themselves to produce good or evil ; and great parts ( as Themistocles was told by his Master , fili , tu nihil mediocre eris , sed vel magnum patriae lumen , vel magna pestis ) are fitted for great , whether good or bad , undertakings ; great errors and wickednesses proceeding only from great Wits . Education and Discipline form our manners ; and that only every one knows which he is taught . The faculties of the soul can work of themselves ; but as not except upon an external object ; so neither to the utmost of their power , without imitation ; nor in the best , i. e. the right and true manner , but by instruction . We are born with hands , feet , and tongue ; and have by nature power to write , dance , and speak ; yet none of these can we do , except assisted , sustained , and formed by either those , whom we see so to employ the same members ; or by those by whom we are , as soon as strength permits , taught and moulded into such habits . So all men are born with reason , but have not the use of it at first . And when we begin to serve our selves of it , it is so weakly , that we are easily overcome by sense , which till then hath guided us . And , if at this dangerous conjuncture we be not assisted , 't is much to be feared our reason will be but of small use to us : especially since we find great store of tracks and encouragements in the broad way of pleasure ; and therefore shall be unwilling to leave it for the narrow , rough , and unbeaten routtes of Industry and labour . It is true , that persons of very great parts can , out of their own observation , ( for so all Sciences at first began ) or when they arrive at years of discretion by the help of books , ( that is , other mens experience ) advance without a Teacher to a considerable perfection . As Lucullus is said to have come into Asia an excellent General , who departed from Rome an unexperienced Soldier . The same is also storied of the Lord Deputy Montjoy . Though , to confess the truth , these instances are not very rare : for ( which seems strangely absurd ) there is no Art , to obtain which less diligence is used , then this of Soldiership , though of the greatest consequence . But we had lately a person , who without any experience in Navigation , by reading and study , at the very first essay of his Art , happily and discreetly commanded a Ship to the East-Indies . Some commend only practice : Others think reading sufficient ; both to blame : joyned together they do best . Reading advanceth more , and sooner then practise alone . A Reader is more universal , better for many things ; more accurate and observant in his practise : A Practisers knowledge is in a shorter compass , in ordinary cases , and is longer before it come to perfection . Reading is other mens experience , which by meditation and practise becomes our own ; but it makes us somewhat too exact , and to expect all things should fall out according to our Imaginations ; whereas the World in fancy is much different from that in reality ; not clothed with those particularities , and circumstances , which are either parts of , or inseparable from it . Though reading however be good , yet 't is best with those who have already had an Instructer ; who can apply his precepts and advices to all accidents , supply defects , answer all doubts , retrench excesses , inculcate what is neglected , call to mind what is forgotten , and set his charge in the straightest and nearest way .

5. YET both Capacity and Instruction are effectles without practise and exercise ; which consists ( according to the nature of the thing to be learned ) in Meditation , thinking , or contriving ; observing others practises ; and actually trying and working . Precepts serve very well for a guide ; but advance not the guided , except himself follow them ; they facilitate the beginning and progress , but the person himself must set to his own endeavour , if ever he intends to attain perfection . Never have I seen parts , how great soever , without industry and study to produce any good ; much evil indeed I have known proceed from thence . Such persons may prove sometimes plausible discoursers , and of an agreable conversation in ordinary companies for a time , till their Stock be spent : but it is industry and exercise , that renders a man knowing and solid ; that makes him not fear to be asked a question in what he professeth . And if industry be necessary to great , much more to mean parts ; which it bettereth and advanceth to perfection and honour . And since to have great natural parts is not in our power , but we must be contented with those which God hath given us ; we must set our rest upon our labour and industry , for correcting our bad , bettering our indifferent , and perfecting our good inclinations . And of this ( the use and profit we make of our talents ) must we give a severe account . Nothing changeth Nature , but another Nature , Custome ; not force , not reward , not passion . Our thoughts are according to our inclinations , our discours and speeches according to what we have learned , but our Actions according to what we have bin accustomed . How often do we see men promise , vow , engage , yea and resolve to change v. g. an ill habit , and yet continue to do as they did before ? How many see we daily who began well , and , as long as they took pains , profited exceedingly ; but when trusting to the goodness of their parts , and that small stock of knowledge laid in before , not improving it further , but giving themselves liberty of mirth and pleasure , have not only not profited , but bankerupted also , and lost their principal ? Besides , industry and exercise of themselves render us thinking , vigilant , attentive , provident for all cases , and accidents ; lay up a treasury against all events ; prevent surprizes ; and make us familiar , and ready to all that may happen . But by idleness , and pleasures , the spirit is relaxed , the understanding unbended , the fancy over-grown with rust and rubbish , and the memory perished .

6. THESE two last ( Instruction , and Practise ) are comprehended in Education . There is but one way and manner of learning , be the subject what ever it will . In manual Arts the Master first sheweth his Apprentice what he is to do ; next works it himself in his presence , and gives him rules , and then sets him to work . The same is the way of breeding a Gentleman , or a Scholar . The Educator prescribeth his end ; gives him rules and precepts ; presents him examples and patterns ; and then sets him to act according to what was before taught him . And if the Educated apply himself seriously to meditate , contrive , observe his copy , and be content to be admonished and corrected when faulty , he will , no doubt , arrive to the intended perfection ; which is to perform his duty with ease , readiness , and delight ; i. e. to advance his Art into another Nature . For in this Art equals Nature , that is , as she , works without deliberation , and is indisposed to the contrary ; as a good Musicians hand consulteth not what string to touch , but runs to it as readily , as Nature doth to the proper muscle , when she would move a finger . Only in this they differ , that Nature God hath given us , Art is of our own acquisition ; Nature is perfect at the first moment , Art is not obtained without study and industry . And the earlier we begin , the better it is . For should we suffer young-men , as they say of Hercules , to chuse virtue or vice , labour or pleasure , when they come to years of Discretion ; and in the interim let them spend their youth in the vanities , and follies , that age suggests to them ; is not this that wherein the Devil tempted our first Parents , presenting them the excellency of the knowledge of good and evil ? whereas it had bin much better to have known good only , and left evil to have been understood by the examples of such , as would not consider . But into what hazzards are these uninstructed persons cast , should it please God to cut them of in their youth ? Is it not , as if they said ; let them habituate themselves in vanity , idlenes and folly , that they may afterwards judg better of virtue , i. e. of that whereof they have no experience ? How can they chuse good , since they know not what it is ? and every one must follow and embrace what he knows . Shall we let them first vent their malice ? but by practise it increaseth : let them defer their choice till they may make it with Discretion ? but without teaching they will never come to Discretion . For every habit , especially when according to a natural inclination ( as these are by reason of the remainder of that evil , left in us for our exercise ) hurries them violently , and at length irresistably also . At best ; suppose a child should escape accidentally , i. e. by the care of parents , or his own naturally good disposition , this rock ; yet those , who start late , are so far behind , that when they should be ready for employment , they are learning the principles of it , and are surpriz'd and at a gaze where to begin . The great inclination of Youth is to pleasures ; and that , either to idlenes and sleep ; whence proceed inconsideration , carelesnes , hatred of labour and thinking ; or else to eating , drinking , or the other lusts of the flesh . And all these , indulged and accustomed , grow stronger , and at last inextirpable . For they end in habitual sin , darknes of understanding , and extinguishing the light both of Gods spirit , and reason . Virtutem ( saith Pasc. vit. Pibr . ) nisi in primaeva germina , dum tenera sint & mollia , instilletur , frustra in adultis requiras . The reason why we see so many old men fools , is because we see so many young men unlearned . Those , who are employed in Missions for converting Nations to Christianity , find little fruit in treating with ancient men . It is also necessary to get an habitude of virtue and knowledg in Youth , that in that Age , when our understanding fails us , wee may do nothing unbeseeming us . But the force of Education is seen in nothing more , then that whole Nations , from age to age , continue in the very same customes and manners : and to change these , especially to the better , is a difficulty even beyond imagination . Those , who are brought up in Wars , are active , restles , violent , ungovernable but by force ; brought up in peace , lazy , unexperienced ; in trade , subtil , interessed , covetous ; amongst poor men , mean-spirited ; amongst idle persons , good for nothing . Again , were there a City consisting of Subjects without Education , what a confusion would it be ? without obedience , without breaking their own humors and passions , every one following his own lusts , without regarding any other , without discretion , civility , even without humanity it self . T is good Education of Youth , that makes virtuous men and obedient Subjects ; that fills the Court with wise Councellers , and the Common-wealth with good Patriots . Even Trees , if not cultivated when young , change their nature into wildnes ; and Beasts grow fierce and resty if not tamed and broken in youth . Nature is bettered , and made useful by Education ; and what our industry produceth in us contrary to Nature , is stronger , and converts Nature into it self . To neglect instructions is to want other mens experience , and to begin again at the very foundation of every Art , or Science ; which being by little and little advanced , and not yet perfected ; he much hinders himself , that takes not advantage of the height they are already arrived to . And not to exercise parts is to loose them ; and not to use them to the best , is to debase and vilify them . For they , whose spirit suffers them not to be idle , and yet are not instructed to the best advantage , fall upon trifles , turning , watchmaking , hunting , or worse . One I have read of brought to Alexander , who by many years practise , had obtained the dexterity of throwing a small seed through a needles eye . The King for a just reward gave him a sack full of those Seeds . But Math. Huniades the Warlike King of Hungary , was more severe with him , that brought him a wooden Coat of male , wherein was not one ring wanting , a work of fifteen years ; for he commanded him to prison for fifteen yeares more , to expiate for so much time and parts spent in so fruitles an employment .