Men’s thoughts are much according to their inclination;[412] their
discourse and speeches according to their learning and infused
opinions; but their deeds are, after, as they have been accustomed;
and, therefore, as Machiavel well noteth (though in an evil-favored
instance), there is no trusting to the force of nature, nor to the
bravery of words, except it be corroborate by custom.[413] His instance
is, that, for the achieving of a desperate conspiracy, a man should
not rest upon the fierceness of any man’s nature, or his resolute
undertakings, but take such a one as hath had his hands formerly
in blood; but Machiavel knew not of a Friar Clement,[414] nor a
Ravaillac,[415] nor a Jaureguy,[416] nor a Baltazar Gerard;[417] yet
his rule holdeth still, that nature, nor the engagement of words, are
not so forcible as custom. Only superstition is now so well advanced,
that men of the first blood are as firm as butchers by occupation; and
votary[418] resolution is made equipollent to custom, even in matter
of blood. In other things, the predominancy of custom is everywhere
visible, insomuch as a man would wonder to hear men profess, protest,
engage, give great words, and then do just as they have done before,
as if they were dead images and engines, moved only by the wheels of
custom. We see, also, the reign or tyranny of custom, what it is.
The Indians[419] (I mean the sect of their wise men) lay themselves
quietly upon a stack of wood, and so sacrifice themselves by fire;
nay, the wives strive to be burned with the corpses of their husbands.
The lads of Sparta, of ancient time, were wont to be scourged upon
the altar of Diana, without so much as quecking.[420] I remember, in
the beginning of Queen Elizabeth’s time of England, an Irish rebel
condemned, put up a petition to the deputy that he might be hanged in
a withe, and not in a halter, because it had been so used with former
rebels. There be monks in Russia for penance, that will sit a whole
night in a vessel of water, till they be engaged with hard ice. Many
examples may be put of the force of custom, both upon mind and body;
therefore, since custom is the principal magistrate of man’s life,
let men, by all means, endeavor to obtain good customs. Certainly,
custom is most perfect when it beginneth in young years: this we call
education, which is, in effect, but an early custom. So we see, in
languages, the tongue is more pliant to all expressions and sounds, the
joints are more supple to all feats of activity and motions in youth,
than afterwards; for it is true, that late learners cannot so well take
the ply, except it be in some minds that have not suffered themselves
to fix, but have kept themselves open and prepared to receive continual
amendment, which is exceeding rare. But if the force of custom, simple
and separate, be great, the force of custom, copulate and conjoined
and collegiate, is far greater; for there example teacheth, company
comforteth, emulation quickeneth, glory raiseth; so as in such places
the force of custom is in his exaltation. Certainly, the great
multiplication of virtues upon human nature resteth upon societies well
ordained and disciplined; for commonwealths and good governments do
nourish virtue grown, but do not much mend the seeds; but the misery
is, that the most effectual means are now applied to the ends least to
be desired.