because we adde nothing here of our own but describe the naked Formes only out of Dcmosthenes or Cicero or some other select Author they may seem a more triviall and common observation than that we should wast much time therein EXAMPLES OF MINOR FORMES A Conclusion of a speech Deliberative So wee may both redime the Fault which is Passed and with the same diligence provide against future Inconveniences The Corollary of an accurate Partition That every one may understand that J seek not to balke any thing by silence or to cloud any thing by words A Transition With a Caveat But let us so passe by these that reflecting upon them and keeping them within view we may leave them A preoccupation against an inveterate opinion I shall so open the matter as you may understand in the whole manage of the businesse what the case it selfe hath brought forth what error hath fastned upon it what envy hath rais'd And let these suffice for example wherewith annexing two Rhetoricall Appendices which respect the PROMPTUARY PART we conclude CAP. IV. I. Two Generall Appendices of the Art of Delivery Art Criticall II. And Pedanticall THere remaines two Appendices in generall touching the Tradition of knowledge the one Criticall the other Pedanticall For as the principall part of Tradition of Knowledge consisteth in writing of books so the relative part thereof consists in reading of Books but reading is governed and directed either by the help of Preceptors and Tutors or perfited by every mans particular and proper endeavour and industry and to this purpose conduce those two knowledges whereof we have spoken To the Criticall part appertaines first an emaculate correction and amended edition of approved Auctors Whereby both the honour of Auctors themselves is vindicated and a light given to the studious Readers Wherein neverthelesse the rash diligence of some writers hath done great prejudice to studies For it is the manner of many Critiques when they fall upon a passage which they doe not understand presently to presume a fault in the copy As in that place in Tacitus when a certain Colony in the open Senate claimed the priviledge of an Asylum Tacitus reports that the reasons they preferr'd were not much favour'd by the Emperour and the Lords of the Senate wherefore the Embassadors mistrusting the issue of the businesse gave a round summe of mony to Titus Vinius that he would mediate their cause and take upon him the protection of their liberties by this means their petition was heard and granted Tum dignitas antiquitas Coloniae valuit saith Tacitus as if the arguments that seemed light before were now made waighty through bribes and corruption But one of the Critiques a man of no obscure note hath expunged the word Tum and in stead thereof put in Tantum And by this perverse custome of Critiques it comes to passe as one wisely noteth that the most corrected copies are commonly the least correct Nay to speak truth unlesse the Critiques be well skill'd in the knowledges handled in the Books which they set forth their diligence is with perill and prejudice Secondly there appertaines to the Critique Art the Exposition and Explication of Auctors by commentaries Scholies Notes Spicilegies and the like In labours of this kind that worst disease of Critiques hath ceas'd on many that they blanch and wave many obscurer passages and such as are plaine and perspicuous those they dwell and expatiate upon even to a fastidious tediousnesse and it is not so much intended that the Auctor may be illuminated as that the Critique may take occasion hereby to glorify himselfe in his multiplicious and various learning It could be especially wished although this point belongs to Tradition in chiefe and not to Appendices that the writer which handles obscure and noble Arguments should annexe his own explications that neither the text it selfe may be broken off by Digressions and Explications and that the Annotations may not depart from the mind and intention of the writer Some such thing we conceive of Theon upon Euclid Thirdly it belongs to Critique Art from whence it derives the name to interpose a briefe censure and judgement of the Auctors which they publish and to compare and valew them with other Auctors upon the same subject That by such a censure the Learned and studious may be both advertis'd of the choice of Books and come better provided to the peruseing of them This last duty is as it were the Chaire of the Critiques which many great and famous men in our age have ennobled greater surely in our judgement than for the model of Critiques II. For Pedanticall knowledge it were soon said consult the Schooles of the Iesuites for there is nothing for the use and practice better then their Precepts but we will according to our manner as it were gleaning a few eares give some few advertisements We doe by all means approve a Collegiat education and Institution of Childhood and Youth not in private houses nor only under Schoolemasters There is in Colledges a greater emulation of Youth towards their equalls besides there is the sight and countenance of Grave men which seems to command modesty and fashions and moulds tender minds even from their first growth to the same Patterne in some there are many other utilities of Collegiat Education § For the order and manner of Discipline this I would principally advise that Youth beware of compends and abridgements and too forward maturation of knowledge which maks men bold and confident and rather wants great proceeding than causeth it § Further there is an indulgence to be given to the liberty and vent of nature in particulars as if there be any which performes such taskes as the discipline of the place requires and yet withall steales some howers to bestow on other studies to which he hath a naturall propensity such a disposition by no means should be checkt or restrain'd § Againe it will be worth the paines diligently to observe which perchance hetherto hath not bin noted that there are two waies and they as it were reflexively opposite of training up of wits and of exercising and preparing them The one begins with the more easy precepts and by degrees leads us to the more difficult the other at first commands and presseth more difficult practises which when they are conquered the other sweetly yeeld and are won with ease For it is one Method to practise swimming by bladders which lift up and an other Method to practise dauncing with heavy shooes which presse down the Body and it is not easy to expresse how much a wise intermixtion of these Methods conduceth to the advanceing of the faculties both of Mind and of the Body § So the Application and Election of studies according to the propriety of wits which are instructed is a matter of singular use and judgement a true and perfit discovery whereof Schoolemasters and Tutors owe to the Parents of Children from whom they may expect such informations
ancient and honourable sence Magia amongst the Persians was taken for a sublime sapience and a Science of the Harmony and concents of universalls in Nature so those three Easterne Kings which came to adore Christ are stiled by the name of Magi and we understand it in that sense as to be a Science which deduceth the knowledge of hidden formes to strange and wonderfull effects operations and as it is commonly said by joyning Actives with Passives which discloseth the great wonders of Nature As for the Naturall Magique which flies abroad in many mens bookes containing certain credulous and superstitious traditions and observations of Sympathies and Antipathies and of hidden and specifique proprieties with some experiments commonly frivolous strange rather for the art of convayance and disguisement than the thing it selfe surely he shall not much erre who shall say that this kind of magique is as farre differing in truth of Nature from such a knowledge as we require as the Bookes of the Gests of Arthur of Brittaine or of Hugh of Burdeaux differs from Caesars Commentaries in truth of story For it is manifest that Caesar did greater things de vero then they durst faine of their Heroes but he did them not in that fabulous manner Of this kind of Learning the Fable of Ixion was a figure who projecting with himselfe to enjoy Juno the Goddesse of Power had copulation with a cloude of which he begot Centaures and Chimeraes So whoever are carried away with a frantique and impotent passion and vaporous conceit to those things which only through the fumes and clouds of Imagination they fancy to themselves to see in stead of substantiall operations they are delivered of nothing but ayrie hopes and certain deformed and monstrous apparitions The operation and effect of this superficiary and degenerous Naturall Magique upon Men is like some soporiferous drugges which procure sleep and withall exhale into the fancy merry and pleasant dreams in sleepe First it casts mans understanding into a sleep still chanting and suggesting specificique proprieties and secret virtues and sent downe as it were from heaven to be delivered and to be learned only by auricular traditions whence it comes to passe that men are no more stirred up and awaked to search with diligence and to force out the true causes but sit downe satisfied with these frivolous and credulous opinions and then it instilles an infinite number of pleasing fictions in the manner of dreams and such as one would most wish to be true And it is worth the paines to note that in these sciences which hold so much of imagination as are that adulterate Magique whereof we now speak Alchymie Astronomie and the like the meanes and Theorie are ever more monstrous than the end and pretences The turning of Silver or Quick-silver or any other mettall into Gold is a hard thing to believe yet it is a thing farre more probable to a man well skilled and experimented in the natures of waight yellow Colour malleable and extensible as also fixt and volatile and likewise to one who hath exactly searcht into the first seeds and menstruous Purgings of Mineralls that Gold by an industrious and curious wit may at last be produced than that a few graines of Elixir or of the powder of Production should be of force in a few Minutes to turne Metalls into Gold by the activity of the same Elixir which is able to perfect nature and to deliver it from all impediments So the retarding of Age or the restoreing of some degree of youth doth not easily purchase a beliefe yet it is farre more likely to a man that knowes perfectly the nature of Arefaction and the depredations of the spirits upon the solide parts of the body and hath throughly observed the nature of Assimilation and of Alimentation either more perfect or more peccant also the nature of the spirits and of the Flame as it were of the body assigned sometimes to consume sometimes to repaire may by diets Bathings Anointings proper Medicines and accommodate motions and the like prolong life or renew some degrees of youth or vivacity then that this should be effected by a few drops or scruples of some precious Liquor or Quintescence Againe that Fates may be drawne from the starres men will not sodainly and easily assent unto but these that the houre of Nativity which oftentimes through many naturall accidents is either accelerated or differed should governe the fortune of the whole life or that the houre of Question is co-fatall with the thing it selfe which is sought you will say are meere impostures But such a rash impotency and intemperance doth possesse and infatuate the whole race of man that they doe not only presume upon and promise to themselves what is repugnant in nature to be performed but also are confident that they are able to conquer even at their pleasure and that by way of recreation the most difficult passages of nature without trouble or travaile And of Magique thus much the name whereof we have vindicated from reproach and separated the true and noble kind from the base and counterfeit II. Of this operative part of Nature there are two Appendices both of much importance The first is ✿ INVENTARIVM OPVM HVMANARVM that there be made an Jnventary of the estate of Man in which there should be taken and compendiously cast up the summe of all the wealth and fortunes of men whether they arise from the fruits and revenewes of nature or of Art which are now extant and whereof men are already possest adding such inventions as is manifest have bin in times past celebrated but are now perisht To this end and purpose that he who addresseth himselfe to the search of new Inventions may not be arrested in his inquest nor wast time and study in those things which are already invented and are now extant And this Inventary will be more artificiall and more serviceable if you adde those things which in populare conceit are reputed impossible and together with them couple such inventions as are neerest in degree to impossibles and yet are extant that the one may set an edge on mans enquiry the other may in a sort direct it and that from these Optatives and Potentialls mans Actives may be more readily conducted § The second is ✿ CATALOGVS POLYCHRESTORVM that there be made a Calendare of those experiments which are Polychrests things of a multifarious use most universall consequence which conduce and direct to the Invention of other experiments For example the artificiall experiment of conglaciation of water by Jce with black salt pertaines to infinite purposes and essaies for this discloseth the secret and abstruse manner of condensation than which nothing is more commodious for man As for Fire that is a ready and known Agent for Rarefaction but the mystery of Condensation is not yet fully discovered and it makes much for the abridgement of invention if Polychrests of this nature
they will not meddle with it so ought men so to procure Serenitie of minde as they destroy not Magnanimitie Thus much of Particulare Good III. Now therefore after we have spoken of Selfe-good which also we use to call Good Particular Private Individuall let us resume the Good of Communion which respecteth Society This is commonly termed by the name of Duty because the terme of Duty is more proper to a mind well fram'd and dispos'd towards others the terme of Virtue to a mind well form'd and compos'd in it selfe But this part at first sight may seeme to pertaine to Science Civile or Politique but not if it be well observed for it concernes the Regiment and Government of every man over himselfe and not over others And as in Architecture it is one thing to frame the Posts Beams and other parts of an Edifice and to prepare them for the use of building and another thing to fit and joyne the same parts togither and as in Mechanicalls the direction how to frame and make an instrument or engine is not the same with the manner of erecting moving and setting it on work So the doctrine of the conjugation of men in a Citty or Society differs from that which makes them conformed and well affected to the weale of such a Society § This Part of Duties is likewise distributed into two portions whereof the one respects the common duty of every man the other the speciall and respective Duties of every man in his profession vocation state person and place The first of these hath bin well laboured and diligently explicated by the Ancients and others as hath bin said the other we find to have bin sparsedly handled althoe not digested into an entire body of a Science which manner of dispersed kind of writing we doe not dislike howbeit in our judgement to have written of this Argument by parts were farre better For who is endewed with so much perspicacity and confidence as that he can take upon him to discourse and make a judgement skilfully and to the life of the peculiar and respective duties of every particular order condition and profession And the treatises which are not seasond with experience but are drawne only from a generall and Scholasticall notion of things are touching such matters for most part idle and fruitlesse discourses For althoe sometimes a looker on may see more then a gamester and there be a common proverbe more arrogant than sound proceeding from the censure of the vulgar touching the actions of Princes That the vale best discovereth the Hills yet it could be especially wished that none would intermeddle or engage themselves in subjects of this nature but only such as are well experienc'd and practis'd in the particular customes of men For the labours and vigilancies of speculative men Cic. Lib. 2. de Oratore in Active Matters doe seem to men of experience litle better than the discourses of Phormio of the warres seemed to Hanniball which estimed them but dreams and dotage Only there is one vice which accompanies them which write books of matters pertaining to their own profession and Art which is that they magnify and extoll them in excesse K. IAMES DORON BASIL § In which kind of Books it were a crime Piacular not to mention Honoris causa Your Majesties excellent work touching the duty of a King for this writing hath accumulated and congested within it many treasures as well open as secret of Divinity Morality and Policy with great aspersion of all other Arts and it is in my opinion one of the most sound and healthfull writings that J have read It doth not float with the heat of Invention nor freez and sleepe with the coldnesse of negligence it is not now than taken with a wheeling dizzines so to confound and loose it selfe in its order nor is it distracted and discontinued by digressions as those discourses are which by a winding expatiation fetch in and enclose matter that speaks nothing to the purpose nor is it corrupted with the cheating Arts of Rhetoricall perfumes and paintings who chuse rather to please the Reader than to satisfy the nature of the Argument But chiefly that work hath life and spirit as Body and Bulke as excellently agreeing with truth and most apt for use and action and likewise clearely exempt from that vice noted even now which if it were tolerable in any certainly it were so in KINGS and in a writing concerning Regal Majesty namely that it doth not excessively and invidiously exalt the Crowne and Dignity of Kings For Your Majesty hath not described a King of Persia or Assyria radiant and shining in extreme Pompe and Glory but really a Moses or a David Pastors of the People Neither can I ever loose out of my remembrance a Speech which Your Majesty in the sacred Spirit wherewith you are endowed to governe Your people delivered in a great cause of Iudicature which was IACOB R. dictum memorab That Kings rul'd by the Lawes of their Kingdomes as God did by the Lawes of Nature and ought as rarely to put in use that their prerogative which transcends Lawes as we see God put in use his power of working Miracles And yet notwithstanding in that other book written by Your Majesty DE LIB MONAR of a free Monarchy You give all men to understand that Your Majesty knowes and comprehends the Plenitude of the Power of Kings and the Vltimities as the Schooles speak of Regall Rights as well as the circle and bounds of their Office and Royall Duty Wherefore I have presumed to alleage that book written by Your Majesty as a prime and most eminent example of Tractates concerning speciall and Respective Duties Of which Book what I have now said I should in truth have said as much if it had bin written by any King a thousand years since Neither doth that kind of nice Decency move me whereby commonly it is prescribed not to praise in presence so those Praises exceed not measure or be attributed unseasonably or upon no occasion presented Surely Cicero in that excellent oration Pro M. Marcello studies nothing else Cicero but to exhibite a faire Table drawne by singular Art of Caesars virtues thoe that Oration was made to his face which likewise Plinius secundus did to Trajan Plin. Iun. Now let us resume our intended purpose § There belongs farther to this part touching the Respective Duties of vocations and particular Professions ✿ SATYRA SERIA sive de Interioribus rerum and other knowledge as it were Relative and Opposite unto the former concerning the Fraudes Cautels Impostures and vices of every Profession For Corruptions and Vices are opposed to Duties and Virtues Nor are these Depravations altogither silenced in many writings and Tractates but for most part these are noted only upon the By and that by way of Digression but how rather in a Satyre and Cynically after Lucians manner than seriously and gravely for
Naturall V. Politicall VI. Morall THE THIRD BOOK CAP. I. I. The Partition of Sciences into Theology and Philosophy II. The Partition of Philosophy into three Knowledges of God of Nature of Man III. The Constitution of Philosophia Prima as the Commune Parent of All. CAP. II. Of Naturall Theology § Of the Knowledge of Angels and Spirits an Appendix thereof CAP. III. The Partition of Naturall Philosophy into Speculative and Operative § These two both in the Intention of the Writer and Body of the Treatise ought to be separate CAP. IV. I. The Partition of speculative Science concerning Nature into Physique speciall and Metaphysique whereof Physique inquires the Efficient Cause and the Matter Metaphysique the Finall cause of the Forme II. The Partition of Physique into the knowledges of the Principles of things of the Fabrique of things or of the World and of the variety of things III. The Partition of Physique respecting the variety of Things into the Doctrine of Concretes and into the Doctrine of Abstracts The Partition of Concretes is the same with the Distribution of Naturall History IV. The Partition of of the Doctrine of Abstracts into the knowledge of the Schemes of Matter and into the knowledge of Motions V. Two Appendices of Speculative Physique Naturall Problems And the Placits of Ancient Philosophers VI. The Partition of Metaphysique into the Doctrine of Formes and into the Doctrine of Finall Causes CAP. V. I. The Partition of Operative Knowledge concerning Nature into Mechanique and Magique respondent to the Parts of Speculative knowledge Mechanique to Physique Magique to Metaphysique § A purging of the word Magia II. Two Appendices to Operative knowledge An Inventary of the estate of Man § A Catalogue of Polychrests or things of multifarious use CAP. VI. Of the great Appendix of Naturall Philosophy as well Speculative as Operative Mathematique knowledge and that it ought to be placed rather amongst Appendices than amongst substantiall Sciences § The Partition of Mathematiques into Pure and Mixt. THE FOVRTH BOOK CHAP. I. I. THe Partition of the Knowledge of Man into the Philosophy of Humanity and Civile § The partition of the knowledge of Humanity into the knowledge touching the Body of Man and into the knowledge touching the Soule of Man II. The constitution of a generall knowledge touching the Nature and Estate of Man § The partition of the knowledge concerning the Estate of Man into the knowledge touching the Person of Man and into the knowledge touching the League of Soule and Body § The partition of the knowledge touching the Person of Man into the knowledge of Mans miseries § And of Mans prerogatives III. The partition of the knowledge touching the League into the knowledge of Jndications § And of Impressions § The assignement of Physiognomy § And of Interpretation of Naturall Dreams unto the Doctrine of Jndications CAP. II. I. The partition of the knowledge respecting the Body of Man into Art Medicinall § Cosmetique § Athletique § And Voluptuary II. The partition of Medicine into three duties § Conservation of Health III. Cure of Diseases IV. And Prolongation of life and that the last Part Prolongation of life should be seperate from the other two CAP. III. I. The partition of Human Philosophy touching the soule into the knowledge of the Inspired Essence and into the knowledge of the sensible or traduced soule § The second partition of the same Philosophy into the knowledge of the Substance and Faculties of the Soule And into the knowledge of the Vse and Objects of the Faculties II. Two Appendices of the knowledge concerning the Faculties of the soule the knowledge of Naturall Divination § And the knowledge of Fascination III. The Distribution of the Faculties of the sensible soule into Motion and Sense THE FIFTH BOOK CAP. I. I. THE partition of the knowledge which respecteth the use and objects of the Faculties of the Mind of Man into Logique and Ethique II. The Division of Logique into the Arts of Invention of Iudgement of Memory and of Tradition CAP. II. I. The partition of the Art of Jnvention into the Inventive of Arts and of Arguments § The former of these which is the more eminent is Deficient II. The partition of the Jnventive Art of Arts into Literate Experience § And a New Organ III. A delineation of Literate Experience CAP. III. I. The partition of the Inventive Art of Arguments into Promptuary or Places of Preparation And Topique or Places of Suggestion II. The partition of Topiques into Generall § And Particular Topiques III. An Example of Particular Topique in the Inquiry De Gravi Levi. CAP. IV. I. The partition of the Art of Iudging into Iudgement by Induction § And by Syllogisme Of the first a Collection is made in the Novum Organum § The first partition of Iudgement by Syllogisme into Reduction Direct and Inverst § The second partition thereof into Analytique Art and the knowledge of Elenches II. The division of the knowledge of Elenches into Elenches of Sophismes § Into Elenches of Interpretation of Termes § And into Elenches of Images or Idolaes III. The division of Idolaes § Into Impression from the generall nature of Man or Idola Tribus § Into Impressions from the Jndividuall temper of Particulars or Jdola specûs § Into Impressions by words and Communicative nature or Jdola Fori IV. An Appendix to the Art of Iudging namely of the Analogy of Demonstration according to the nature of the subject CAP. V. I. The Partition of Art Retentive or of Memory into the knowledge of the Helps of Memory § And the Knowledge of Memory it selfe II. The Divivision of the Doctrine of Memory into Prenotion and Embleme THE SIXTH BOOK CAP. I. I. THE Partition of the Art of Tradition into the Doctrine of the Organ of Speech The Doctrine of the Method of Speech and the Doctrine of the Illustration of Speech § The partition of the Doctrine of the Organ of Speech into the knowledge of the Notes of things of Speaking and of Writing Of which the two last constitute Grammer and the Partitions thereof § The Partition of the knowledge of the Notes of Things into Hieroglyphiques and into Characters Reall II. A second Partition of Grammer into Literary and Philosophicall III. The aggregation of Poesy referring to Measure to the knowledge of Speech § An aggregation of the knowledge of Ciphers to the knowledge of Scripture CAP. II. I The Doctrine of the Method of speech is assigned a substantiall and Principall Part of Traditive knowledge it is stiled the Wisdome of Delivery II The divers kinds of Methods are enumerated their Profits and Disprofits annext § The Parts of Method CAP. III. I. The Grounds and Office of Rhetorique II. Three Appendices which appertain only to the preparatory Part. The Colours of Good and Evill as well simple as compared III. The Anti-theta of Things IV. Lesser stiles or usuall Formes of Speech CAP. IV. I Two generall Appendices of Traditive knowledge Art Criticall II. And
Pedagogicall THE SEVENTH BOOK CAP. I. I. THe Partition of Morall Philosophy into the knowledge of the Exemplar or Platforme and into the Georgiques or Culture of the Mind § The division of the Exemplar namely of Good into Good Simple and Good Compared II. The Partition of Good Simple into Jndividuall Good and Good of Communion CAP. II. I. The Partition of Individuall or Private Good into Good Active and Good Passive II. The Partition of Passive Good into Conservative Good and Perfective Good III. The Partition of the Good of Communion into Generall § And into Respective Duties CAP. III. I. The Partition of the Doctrine of the Culture of the Mind into the knowledge of the Characters of the Mind II. Of the Affections III. Of the Remedies and Cures thereof IV. An Appendix to the same Doctrine touching the Congruity between the Good of the Mind and the Good of the Body THE EIGHT BOOK CHAP. I. THe Partition of Civile knowledge § Into the knowledge of Conversation § The knowladge of Negociation § And the knowledge of Empire or State-Goverment CAP. II. I. The Partition of the knowledge of Negociation into the knowledge of dispersed Occasions II. And into the knowledge of the Advancement of life § Examples of the knowledge of scattered Occasions from some of Solomons Parables § Precepts concerning the Advancement of Fortune CAP. III. The Partition of the Art of Empiry or Goverment is omitted only accesse is made to two Deficients I. The knowledge of enlarging the Bounds of Empire II. And the knowledge of universall Iustice or of the Fountains of Law THE NINTH BOOK CAP. I. The Partitions of inspired Theology are omitted only way is made unto three Desiderats I. The knowledge of the right Vse of Human Reason in matters Divine II. The knowledge of the degrees of unity in the Citty of God III. The Emanations of SS Scripture FRANCISCI DE VERVLAMIO ARCHITECTVRA SCIENTIARVM THE GENERALE IDEA AND PROIECT OF THE LO VERVLAM'S INSTAVRATIO MAGNA Represented in the PLATFORM OF THE DESIGNE OF THE I PART thereof As it was Conceav'd in the mind of the Author and is expressed in the Modell of the VVork DEUS OMNIA IN MENSVRA ET NVMERO ET ORDINE DISPOSVIT THE PLATFORME OF THE DESJGNE LIB I. THE DIGNITY OF LEARNING Reporting the Dishonors and Derogations of Learning in the Discredites from Divines Cap. 1. Desire of Knowledge the first sinne Knowledge an Infinite an Anxious thing Learning the cause of Eresy and Atheisme Objected Answered Politiques C. 2. Learning makes men unapt for Armes Disables men for Civile affaires Particular indispositions pretended Objected Answered Learned Mens Cap. 3. Fortunes Scarcity of means Privatenesse of life Meannesse of imployment Māners Too incompatible with the times Too sensible of the common good Not applying to Persons of quality A failing in points of behaviour Grosse flattery practised by some Studies in some impertinents Distempers in studies Cap 4. Phantasticall Learning Contentious Learning Delicate Learning Peccant Humors Cap. 5. Affection to two extremes Antiquity Novelty A distrust that any thing New should now be found out A conceit that the best Opinions still prevaile A too peremptory reduction of Sciences into Methods A neglect of Primitive Philosophy A divorce of the Intellect from the Object A contagion of Knowledge frō particular inclinations An impatience of suspense hast to Positive Assertion A Magistrall manner of Tradition of Knowledge Aime of Writers Illustration not Propagation End of studies Curiosity Pleasure Profit Promotiō c. Honors and Prerogatives of Learning from Arguments Divine Cap. 6. Wisdome of God § Angels of Illumination First light § Adams § Abels Contēplations c. The learning of Moses Iob Solomon c. Humane cap. 7. 8. Inventors of Arts consecrate as Gods Civile Estates advanc'd by learning The concurrency of Armes and Letters The Dominion § Donations of Learning LIB II. THE ADVANCEMENT OF LEARNING Personall in Proem lib. Generall by the Amplitude of Reward Wisdome of Direction Conjunction of Labours Speciall Promoted by Places as Buildings § Revenewes Priviledges § Discipline Books as Libraries Good Editions Persons as Lectures for Arts extant Inquirers into Arts non-extant Prejudiced for Want of foundations for Arts at large Want of sufficient Salarie to Lecturers Want of allowance for Experiments Want of a right course of proceeding in studies Want of Intelligence between Vniversities Want of Inquiries into Arts Deficient Reall by a right Partition of Learning Jnto Cap. 1. 1 History referr'd to Memory Naturall the Subject Cap. 2. Generations Heavens § Meteors Earth § Sea Elements § Specifiques Preter Gener. Monsters § Marvels Magique c. Arts mechanique Agriculture Alchimy c. Vse and end Cap. 3. Narrative Inductive Civile into Civil in speciall C. 5. 6. 7. 8. 9. 10. 1 Memorialls Antiquities Perfect History Chronicles Lives Relations 2 Pure § Mixt. Ecclesiasticall Cap. 11. Generall of the Church Speciall Prophesy Providence Literary cap. 4. Ages § Climates § Declinations Instaurations c. of Learning Append. to History Orations § Epistles § Apophthegmes Cap. 12. 2 Poesy referred to the Imagination Cap. 13. Narrative or Historicall Drammaticall or Representative Parabolicall or Allusive 3 Philosophy referring to Reason and the will Lib. seqq LIB III. THE PARTITION OF KNOWLEDGES IN GENERALL INTO PHILOSOPHY Cap. 1. Summary or Primitive Axioms of universality Transcendents of Entity Speciall respecting three Objects 1 God hence Divine Philosophy or Cap. 1. Naturall Theology Appen Angels Spirits 2 Nature So Naturall Philosophy Cap. 3. Speculative cap. 4. Physique into the Principles of Things Fabrique of things or of the world variety of things Concrets Generations Heavens Meteors Earth Sea Elements Specifiques Preter-Generations Abstracts of Matter Hot. § Cold. Dense § Grave § Light c. Motions Simple motiōs Summs of moti Measurs of mot Append. Problems Placits Metaphysiques Formes Finall causes Operative Mechanique subservient to Metaphysique Metaphysique Magique Apend Cap. 5. An Inventary of the estate of man A Catalogue of Polychrestes Append. Mathematiques Cap. 6. Arithmetique Geometry 3 Man Hence the Emanations of Humane Philosophy Lib. seq Civile Philosophy Lib. seq THEOLOGY inspired Lib. ult LIB IV. THE PARTITION OF HUMANE KNOWLEDGE OR THE KNOWLEDGE OF HVMANITY Generall of the nature and state of man in respect of Cap. 1. His Person his Miseries Prerogatives Intellectuall And Morall The league of soule Body by Indication of the Mind by the Body Body by the mind Appendices Physiognomy Interpret of dreams Impression of the Body upon the Mind Mind upon the Body Speciall divided into Philosophy Humane properly so called which referr's to mans Body into Art Cap. 2. Medicinall Conservation of Health Cure of Diseases Prolongation of life Cosmeteque or of Decoration Athletique or of Activity Voluptuary as Pictures Musique c. Soule the Cap. 3. Substance Rationall whether Native or advētive Separable or insep Mortall or immor Passible or impassi Sensible A corporall Fiery Aeriall substance Faculties Rationall Intellect § Reason
generale Axioms III. Derivative Divine or Natur. Theol. III. Naturale Speculative Physicks III. Metaph. III. Operative Mechanick III. Magick III. Humane Generale of the nature of man c IV. Speciale into Philosophy A. IV. A. Humane so called of Body into Arts Medicinale against diseases § Cosmetick or of Decoration IV. Athletick or of Activity § Voluptuary or Sensuale IV. Soule the Substance Spirituale Native or Adventive c. IV. Sensuale Fiery Aëriall substance c. IV. Foculties Rationale Jntellect reason Imagination c. IV. Sensuale Voluntary motion Sense c. IV. Vse of Faculties LOGICK Invnetion or Inquisition V. Iudgement or Examination V. Memory or Custody V. Elocution or Tradition Grāmar VI. Method VI. Rhetorick VI. ETHICKS Platform of good Kinds of Good VII Degrees of Good VII Culture of the Mind Tempers VII Distempers Cures VII Civile of Conversation Negociation Government of States Art of enlarging a State VIII Fountainee of Laws VIII Inspir'd Divinity is here separat from Philosophy yet Reason receives the signet of Faith DEFICIENTS Vse of Reason in Divinity IX Degrees of unity in Rligion IX Dirivations frō Scripture IX The Preparation to these Books is populare not Acroamatique Relates the Prerogatives Derrgations of Learning LIB I. FRANCIS LO VERVLAM VICOVNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING THE FIRST BOOK CHAP. I. The Consecration of this work unto the most learned of PRINCES K. IAMES who in high but just conceptions is here admired § The Distribution into the DIGNITY and the PROFICIENCY of LEARNING I. Discredites of Learning from the objections of Divines That the aspiring unto knowledge was the first sinne That Learning is a thing infinite and full of anxiety That knowledge inclines the Mind to Heresy and Atheisme II. The solution Originall Guilt was not in the Quantity but in the Quality of Knowledge § The Corrective hereof Charity III. Against Infinity Anxiety and seducements of Sciences three preservatives That we forget not our Mortality § That Learning give us content § That it soare not too high § And so Philosophy leads the mind by the Links of second Causes unto the First THERE were under the Old Law Excellent KING both Free-will Offerings and Daily Sacrifices the one proceeding upon ordinary observance the other upon a Devout Cheerfulnesse Certainly in my opinion some such kind of Homage belongs to KINGS from their servants namely that every one should tender not only Tributes of his Duty but Presents of Affection In the former of these I hope I shall not be wanting for the latter I was in suspense what I should most principally undertake and in conclusion I thought it more respective to make choice of some oblation which might referre rather to the propriety and excellency of Your individuall person than to the businesse of Your Crowne and State § Representing Your Majesty as my duty is many times unto my mind leaving aside the other parts whether of Your Vertue or of Your Fortune I have been possest with extream wonder when I consider the excellency of those vertues and faculties in You which the Philosophers call intellectuall the capacity of Your mind comprehending so many and so great Notions the faithfulnesse of Your memory the swiftnesse of Your apprehension the penetration of Your judgement the order and facility of Your elocution In truth Plato's opinion sometimes comes into my mind which maintaines That knowledge is nothing else but remembrance In Phaedo and that the mind of man by nature knowes all things once redimed and restored to her own native light which the cloudy vault or gloomy Tabernacle of the body had or e-spread with darknesse For certainly the best and clearest instance for this assertion shines in Your Majesty whose mind is so ready to take flame from the least occasion presented or the least spark of anothers knowledge delivered Wherefore as the sacred Scripture saith of the wisest King That his heart was as the sands of the sea 1. Reg. 4. which though it be one of the largest bodies yet it consisteth of the smallest portions so hath God given Your Majesty a composition of understanding exceeding admirable being able to compasse and comprehend the greatest matters and neverthelesse to apprehend the least and not to suffer them to escape Your observation whereas it should seem very difficult or rather an impossibility in nature for the same instrument to make it selfe fit for great and small works And for Your gift of Speech I call to mind what Cornelius Tacitus saith of Augustus Caesar Annal. 13 Augusto saith he prompta ac profluens qúae deceret principem eloquentia fuit In truth if we note it well speech that is Elaborate or Affectate or Jmitating although otherwise excellent hath somewhat servile in it and holding of the subject but Your Majesties manner of speech is indeed Prince-like flowing as from a fountaine and yet streaming and branching it selfe into natures order full of facility and felicity Imitating none Inimitable of any And as in Your Civill estate respecting as well Your Kingdome as Your Court there apeareth to be an Emulation and Contention of Your Majesties Vertue with Your Fortune namely excellent Morall endowments with a fortunate Regiment a Pious and Patient expectation when time was of Your greater fortune with a prosperous and seasonable possession of what was expected a Holy observation of the lawes of Marriage with a blessed and happy fruit of Marriage in a most faire Progeny a Godly propension and most beseeming a Christian Prince to Peace with a fortunate concurrence of the like inclination in Your neighbour Princes so likewise in Your intellectuall abilities there seemeth to be no lesse Contention and Emulation if we compare Your Majesties gifts of Nature with the rich treasury of multiplicious Erudition and the knowledge of many Arts. Neither is it easy to finde any KING since Christs time which may be compared with Your Majesty for variety and improvement of all kind of learning Divine and Humane let who will revolve and peruse the succession of Kings and Emperours and he shall finde this judgement is truly made For indeed it seemeth much in Kings if by the compendious extraction of other mens wits and Labours they can take hold of knowledge or attain any superficiall ornaments or shewes of learning or if they countenance and preferre learned men but for a King and a King borne to drink indeed the true fountaines of Learning nay to be himselfe a fountaine of Learning is almost a Miracle And this also is an accesse to Your Majesty that in the same closet of your Mind there are treasured up as well Divine and Sacred Literature as Prophane and Humane so that Your Majesty stands invested with that triplicity of Glory which was ascribed to that famous Hermes Trismegistus The Power of a King The Jllumination of a Priest The Learning of a Philosopher Wherefore since in these glorious attributes of Learning so
For the Custome of the Levant whereby it was accounted a hainous offence to gaze and fixe their eyes upon Princes is indeed in the outward ceremony barbarous but good in the morall for it becomes not Subjects by bent and inquisitive observations to penetrate into the hearts of Kings Prov. 25. which the Scripture hath declared to be inscrutable § There is yet another fault with which I will conclude this Part which is often noted in Learned men namely that in small and outward matters of behaviour and carriage as in countenance gesture march ordinary discourse and the like they doe many times faile to observe decensy and discretion so as the vulgar sort of capacities make a judgement of them in greater matters by that which they finde wanting in small and ordinary points of Action But this prejudication doth oftentimes deceive them nay let them know they have their answer from Themistocles who being invited to touch a lute said arrogantly enough being applied to himselfe but pertinently to the purpose in hand That he could not Plut. in Themist indeed fiddle but he knew how to make a small Towne a great State And there are no doubt many well seen in the Arts of Government and Policy which are to seeke in ordinary conversation and punctuall occasions I referre such scoffers to the Elogie Alcibiades gave of his Master Socrates Plato Conv. whom he compar'd to the Gallipots of the Apothecaries which on the outside were drawne with Apes Owles and Antiques but contained within precious liquors and soveraigne confections acknowledging that to vulgar capacity and popular report he was not without some superficiall levities and deformities but was inwardly replenisht with excellent powers and virtues And so much touching the Point of Manners of learned men § In the mean time I thought good to advertise that I have no purpose to give allowance to some base and unworthy Conditions of some Professours whereby they have discredited both Themselves and Learning such were those trencher Philosophers which in the later age of the Roman state were usually in the howses of Great Persons whom not improperly you may call solemne Parasites of which kinde Lucian makes a merry description of the Philosopher that the great Lady took to ride with her in the Coach and would needs have him carry her litle Dogge Melitaeus which he doing officiously and yet uncomely the page scoffing said De Merc. conduct I doubt our Philosopher of a Stoick will turne Cynique But above all the rest the grosse and palpable flattery whereunto many not unlearned have abased and abused their wits and pens turning as Du Bartus saith Hecuba into Helena and Faustina into Lucretia hath diminisht the prize and estimation of Learning § Neither is the Moderne Dedication of Bookes to Patrons to be Commended for that Bookes such as are worthy the name of Bookes ought to have no Patron but Truth and Reason The custome of the Ancients was better who were wont to dedicate their writings only to private and equall friends or to entitle the Bookes with the names of such friends or if they Dedicated their Books to Kings or Great Persons it was to some such as the Argument of the Book was fit and proper for These and the like Courses may deserve rather reprehension than defence § Nor say I this as if I condemned the Morigeration and application of Learned men to men in fortune and place for the answer was good that Aristippus made to one that askt him in mockery Laert. in Aristip How it came to passe that Philosophers were followers of Rich men and not Rich-men of Philosophers He answered soberly and yet sharpely That it was because Philosophers knew well what they had need of but Rich mē did not Of like nature was the answer which the same Philosopher made when having a Petition to Dionysius and no eare given to him he fell downe at his feet in manner of a worshipper Ibid. whereupon Dionysius staid and gave him the hearing and granted it but a litle after some person tender of the honour and credit of Philosophy reproved Aristippus that he would offer the Profession of Philosophy such an indignity as for a private suite to fall to a Tyrants feet to whom he relied That was not his fault but it was the fault of Dionysius that had his eares in his feet Neither was it accounted weaknesse but a discretion in him that would not dispute his best with Adrianus Caesar Spartian in Hadrian excusing the fact That it was reason to yeeld to him that commanded thirty Legions These and such like applications and stoopeings of Learned men below the termes of Gravity at the command of necessity or the advantage of occasion cannot be condemned for though they may seeme at first sight somewhat base and servile yet in a judgement truly made they are to be accounted submissions to the Occasion and not to the Person CAP. IV. I. Distempers of Learning from Learned mens studies are of three sorts Phantasticall Learning Contentious Learning Delicate Learning II. Delicate Learning a Curiosity in words through Profusenesse of speech § Decent expression commended § Affected Brevity censured III. Contentious Learning a Curiosity in matter through the novelty of termes or strictnesse of Positions § A vanity either in Matter or in Method IV. Phantasticall Learning hath two branches Imposture Credulity § Credulity is a beliefe of History § Or a beliefe of Art or Opinion and that either Reall in the Art it selfe § Or Personall in the Auctor of such an Art or Science LET us now proceed to those Errors and Vanities which have intervened amongst the studies of Learned men and therewith are intermingled which is the principall point and proper to the present Argument wherein my purpose is not to patronize errors but by a Censure and separation of the errors to sift out that which is sound and solid and to deliver the same from aspersion For we see it is the manner of men especially of envious persons to scandalize and deprave that which retaines the State and Virtue by takeing advantage upon that which is corrupt and degenerate as the Heathens in the Primitive Church us'd to blemish and taint the Christians with the faults and corruptions of Heretiques Neverthelesse I have no meaning to make any exact animadversion of the Errors and Jmpediments in matters of Learning which are more secret and remote from vulgar opinion but only to speak of such as doe fall under a common and popular observation and known or at least which recede not farre of therefrom I. I finde therefore chiefly three vanities and vacuities in Learning which have given occasion to the reproach and disgrace thereof For those things are esteemed vaine which are either false or frivolous namely wherein there is either no truth or no use those Persons we esteeme vaine which are either Credulous in things false or Curious in things of
and diligence of Demosthenes went so farre that in regard of the great force that the entrance and accesse into a Cause hath to make a good Impression upon the Minds of Auditors he thought it worth his labour to frame Ejus 65 Exordia si ejus and to have in readinesse a number of Prefaces for Orations and Speeches And these Presidents Authorities may deservedly overwaigh Aristotles Opinion that would advise us change a Wardrope for a paire of Sheares Therefore this part of knowlede touching Promptuary Preparation was not to be omitted where of for this place this is sufficient And seeing it is common to both Logique and Rhetorique we thought good here a-amongst Logiques only in Passage to touch it referring over a more ample handling of it to Rhetorique II The other Part of Invention which is Topique we will divide into Generall and Particular Topique Generall is that which is diligently and copiously handled in Logique or rationall knowledge as it were needlesse to stay upon the explication thereof Yet thus much we thought meet to admonish by the way that this Topique is of use not only in argumentations when we come to dispute with another but in meditations also when we reason and debate matters within our selves Neither doe these places serve only for suggestion or admonition what we ought to affirme or assert but also what we ought to inquire and demand In Menone And a facultie of wise interrogating is halfe a knowledge for Plato saith well Whosoever seekes comprehends that he seekes for in generall notion else how shall he know it when he hath found it And therefore the larger and more certaine our anticipation is the more direct and compendious is our search The same places therefore which will conduce to search the mind of our inward conceptions and understanding and to draw forth the knowledge there stored up will also helpe us to produce knowledge from without So as if a man of Learning and understanding be in presence we might be able aptly and wisely to propound a Question thereof and likewise profitably select and peruse Auctors and Books or parts of Books which might teach and informe us of those points we enquire § But Particular Topiques doe much more conduce to the Purpose we speake of ✿ TOPICAE PARTICVLARES and is to be accompted a thing of farre greater use There hath bin indeed some slight mention made hereof by some Writers but it hath not yet bin handled fully and according to the dignity of the Subject But to let passe that humour and pride which hath raigned too long in Schools which is to pursue with infinite subtiltie things that are within their command but never to touch at things any whit removed we doe receive and embrace Particular Topique as a matter of great use that is Places of Enquiry and Jnvention appropriate to Particular Subjects and Sciences and these Places are certaine mixtures of Logique and the proper matter of Particular Sciences For he is but a weake man and of narrow capacity who conceives that the Art of finding out Sciences may be found out propounded and perfected at once even in their first conception and presently be set downe and practised in some worke But let men know for certaine That solid and true Arts of Invention doe shoote up come to maturity with the Inventions themselves So as when a man first enters upon the search of a knowledge he may have many profitable Precepts of Invention but after he hath made farther progresse in the knowledge it selfe he may and must excogitate new Precepts of Jnvention which may lead him more prosperously to further Discoveries For this kind of Pursuite is like a going upon a Plaine and open Champion for after we have gone a part of the way we have not only gained this that we are now neerer to our journeyes end but we gaine the better sight of that part of the way which remaines So every degree of Proceeding in Sciences having past over that which is left behind gives a better prospect to that which followes And because we set downe this Part of Topique as DEFICIENT we will annex an example thereof III A Particular Topique or the Articles of Enquiry de GRAVI LEVI LEt it be enquired what Bodies those are which are susceptible of the Motion of Gravity what of Levity and whether there be any of a midle and indifferent Nature 2 After an absolute Inquiry de Gravi Levi proceed to comparative Inquiry as of Ponderous Bodies which doth weigh more which lesse in the same dimension so of Light Bodies which are more speedily caried upward which more slowly 3 Let it be inquired what the Quantum of a Body may contribute and effect towards the Motion of Gravitie But this at first sight may seeme a superfluous Inquiry because the computation of Motion must follow the Computation of Quantity But the matter is otherwise for although the Quantity in the skales doe compensate the weight of the Body it selfe the force of the Body every way meeting by repercussion or by resistance of the Basins or of the Beame yet where there is but small resistance as in the falling downe of a body thorow the Aire the Quantity of a body litle availes to the incitation of the descent seeing two Balls of Lead one of twenty the other of one pound waight fall to the earth almost in an equall space of time 4 Let it be inquired whether the Quantity of a Body may be so increased as that the Motion of Gravitie may be utterly deposed and cast off as in the Globe of the earth which is pensile and falls not Whether may there be other massive substances so great as may sustaine themselves V. DIGRES For Locall Descent to the Centre of the Earth is a meere fiction and every great Masse abhorres all Locall Motion unlesse it be overrul'd by another more predominant Appetite 5 Let it be inquired what the resistance of a Body interposing or incountring may doe or actuate towards the managing of the Motion of Gravitie For a Body descending either penetrates and cutteth the Body occurrent or is arrested by it If it Penetrate then there is Penetration or with weaker resistance as in Aire or with more strong as in Water If it be staid it is staid either by a resistance unequall where there is a Pregravation as if wood should be put upon wax or equall as if water should be put upon water or wood upon wood of the same kind which the Schooles in a vaine apprehension call the non-Ponderation of a body within its owne Spheare All these doe vary the Motion of Gravitie for heavy substances are otherwaies moved in skales otherwise in falling downe nay otherwise which may seem strange in Ballances hanging in the Aire otherwise in Ballances immersed in water otherwise in falling down thorow water otherwise in swimming or transportation upon water 6 Let it
practice may be exalted to a great degree of wonder All these and the like we make no more estimation of than we doe of the agilities and tricks of Tumblers Buffones Iuglers For they are almost all one thing seeing these abuse the Powers of the Body these the Powers of the mind and perchance they may have some strangenesse in them but litle or no worthinesse II This Art of Memory is built upon two Intentions Prenotion and Emblem we call Prenotion a Precision of endlesse investigation for when a man would recall any thing to Memory if he have no Prenotion or Preception of that he seeketh he searcheth indeed and taketh paines rounding this way and that way as in a maze of infinitie But if he have any certaine Prenotion presently that which is infinite is discharged cut off and the questing of the Memory is brought within a more narrow compasse as in the hunting of a Fallow Deere within the Parke Therefore it is evident that Method helpes the Memory for Prenotion suggesteth that it must agree with order So verses are sooner gotten by heart than Prose for if a man make a doubtfull stand at a word Prenotion prompts him that the word which agrees with the verse must be of such a Nature And this Prenotion is the first part of Artificiall Memory For in Memory Artificiall we have places digested provided before hand But we make Jmages extempore according as the present shall require But Prenotion doth admonish that the Image must be such as hath some resemblance with the Place this is that which awaketh and in some sort muniteth the Memory in the chase of what we seeke § Embleme deduceth Conceptions Jntellectuall to Images sensible and that which is sensible more forcibly strikes the Memory and is more easily imprinted than that which is Jntellectuall So we see that even the Memory of Beasts is stirr'd up by a sensible object not by an Jntellectuall So you will more easily remember the Image of a Hunts-man pursuing the Hare or of an Apothecary setting in order his Boxes or of a Pedant making a speech or of a boy reciting verses by heart or of a Iester acting upon a stage than the Notions of Invention Disposition Elocution Memory Action There are other things that pertaine to the helpe of Memory as we said even now but the Art which now is in use consists of these two Intentions now set downe To pursue the Particular Defects of Arts would be to depart from our intended Purpose Wherefore let thus much suffice for the Art of Retaining or of Custodie Now we descend in order to the fourth member of Logique which handles Tradition and Elocution THE SIXTH BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING CAP. I. I The Partition of the Art of Tradition into the Doctrine of the Organ of Speech The Doctrine of the Method of Speech And the Doctrine of the Illustration of Speech § The Partition of the Doctrine of the Organ of Speech into the Knowledge of the Notes of things of Speaking and of Writing of which the two last constitute Grammar and the Partitions thereof §. The Partition of the Knowledge of the Notes of things into Hieroglyphiques And into Characters Reall II. A second Partition of Grammar into Literarie and Philosophicall III. An Aggregation of Poesie referring to Measure unto the Knowledge of Speech An Aggregation of the Knowledge of Cyphers to the Knowledge of Writing CERTAINLY any man may assume the liberty Excellent King if he be so humourd to jest and laugh at himselfe or his owne Projects Who then knowes whether this worke of ours be not perchance a Transcript out of an Ancient Booke found amongst the Books of that famous Library of S. Victor Liv. 2. c. 7. des faicts dicts du bon Pantag◠a Catalogue whereof M. Fra. Rabelais hath collected For there a Book is found entitled FORMICARIUM ARTIUM wee have indeed accumulated a litle heape of small Dust and laid up many Graines of Arts and Sciences therein whereto Ants may creepe and there repose a while and so betake themselves to new labours Nay the wisest of Kings sends the slothfull Prov. 6. of what ranke or qualitie soever unto the Ants and those we define to be slothfull whose only care is to live upon the maine stock but not to improve it by sowing the Ground of Sciences over againe and reaping a new Harvest I Now let us come unto the Art of Delivery or of Expressing and Transferring those things which are Invented Iudged and laid up in the Memory which by a generall name we will terme Tradition This comprehendeth in it all Arts touching Words Speeches for though Reason be as it were the Soule of Speech yet in the manner of handling Reason and Speech should be separate even as the Soule and the Body are We will divide these Traditive Sciences into three Parts into the Knowledge concerning the Organ of Speech into the Knowledge concerning the Method of Speech and into the Knowledge concerning the Illustration or Ornament of Speech § The Knowledge concerning the Organ of Speech generally receiv'd which is also called Grammer hath two Parts De Interpret the one of Speech the other of Writing For Aristotle saith well Words are the Images of Cogitations letters are the Images of words we will assigne both to Grammer But to derive the matter somewhat higher before we come to Grammer and the parts thereof now set downe we must speake of the Organ of Tradition in generall For there seemes to be other Traditive Emanations besides Words and Letters For this is certaine whatsoever may be distinguisht into differences sufficient for number to expresse the variety of Notions so those differences be perceptible to sense may be the Convoy of the Cogitations from man to man For we see Nations of different Language to trade with one the other well enough to serve their turne by Gestures Nay in the Practice of many that have bin dumbe and deafe from their birth and otherwise were ingenious we have seen strange Dialogues held between them and their friends who have learn'd their Gestures Moreover it is now generally knowne that in in China and the Provinces of the high Levant there are at this day in use certaine Reall and not Nominall Characters that is such as expresse neither Letters nor Words but Things and Notions in so much that many Countries that understand not one an others Language but consenting in such kind of Characters which are more generally receiv'd amongst them can communicate one with another by such Figures written so as every Country can read and deliver in his owne native tongue the meaning of any Book written with these Characters § Notes therefore of things ✿ DE NOTIS RERVM which without the helpe and mediation of Words signifie Things are of two sorts whereof the first sort is
dispersed Directions Lastly Aphorismes representing certaine Portions only and as it were fragments of Sciences invite others to contribute and adde something whereas Methodicall Delivery carrying shew of a totall perfect Knowledge forthwith secureth men as if they were at the furthest § An other diversity of Method followes which is likewise of great waight which is when Sciences are delivered either by Assertions with their Proofes annext or by Questions togither with their Determinations The later kind whereof if it be immoderately followed is as prejudicious to the progression of Sciences as it is to the fortunes and proceedings of an Army to goe about to besiege every title Fort or Hold. For if the field be kept and the summe of the enterprize with diligence pursued those smaller places will come in of themselves Yet this I cannot deny that it is not alway safe to leave any great and fortified towne at his back In like manner the use of Confutations in the Delivery of Sciences ought to be very sparing and to serve only to remove and breake strong Preoccupations and Prejudgments of mens minds and not to excite and provoke smaller Doubts § Another diversity of Method followeth which is that the Method be accommodated to the purposed matter which is to be handled For there is a great difference in Delivery of the Mathematiques which are of knowledges the most abstracted and most simple and the Politiques which are the most immersed and compounded Neither can an uniformity of Method as we have observ'd already be fitly sorted with multi-formity of Matter and therefore as we have allowed Particular Topiques for Invention so we would likewise in some measure have Particular Methods for Tradition § Another diversity of Method followeth with judgment to be practis'd in the Delivery of Sciences and it is directed according to the light of Informations and anticipations of the Knowledge to be delivered infused and impressed in the minds of the Learners For that Knowledge which is new and forraine to mens minds is to be delivered in an other forme than that which by long-receiv'd and imbibed opinions is naturalized and made familiar And therefore Aristotle when he thinks to taxe Democritus doth in truth commend him where he saith If we shall indeed dispute and not follow after similitudes c. Charging it as a defect upon Democritus that he was too copious in Comparisons But those whose conceits are seated in popular opinions have nothing else to doe but to dispute and prove Whereas on the contrary those whose conceits are beyond popular opinions have a double labour first that what they produce may be conceiv'd then that they be proved So that it is of necessity with them to have recourse to Similitudes and Translations whereby they may insinuate themselves into mens capacities Therefore we see in the infancy of Learning in rude times when those Comprehensions which are now Vulgar and triviall were then new and unheard of the world was full of Parables and Similitudes for otherwise men would have passed over without mark or due attention or else rejected for Paradoxes that which was propounded For it is a rule of Traditive Art That whatsoever Science is not consonant to Anticipations or Presuppositions must pray in ayd of Similitudes and Comparisons And thus much of the diverse sorts of Methods namely such as have not heretofore bin noted by others As for those other Methods Analytique Systatique Dieritique Cryptique Homericall and the like they have bin well invented and distributed nor doe we see any cause why we should dwell upon them III But these are the kinds of Method the Parts are two the one of the Disposition of a whole worke or of the Argument of some Book the other of the Limitation of Propositions For there belongs to Architecture not only the frame of the whole Building but likewise the forme and figure of the Columnes Beames and the like and Method is as it were the Architecture of Sciences Ramus And herein Ramus merited better a great deale in reviving those excellent Rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than in obtruding one only Method and Dichotomie But it falls out I know not by what fate that of humane things according as the Poets often faigne the most precious have the most pernicious Keepers Certainly diligent endeavours about the ranke and file of Propositions cast him upon those Epitomes and shallowes of Sciences for he had need set out in a lucky houre and to goe on by the conduct of a happy Genius that attempts to make Axiomes of Sciences Convertible and yet withall not make them Circular or returning into themselves notwitstanding we deny not but that Ramus intention in this kind was profitable There remaines yet two Limitations of Propositions besides that they may be made Convertible the one touching the Extension the other touching the Production of them Surely Knowledges have if a man marke it well two other dimensions besides Profunditie namely Latitude and Longitude For Profunditie is referr'd to the Truth and Reality of them and these make them solid As for the other two Latitude may be taken and reckoned of Science into Science Longitude may be accepted and understood from the higest generall Proposition to the lowest particular in the same science The one comprehends the bounds and true limits of Sciences that Propositions may be properly not promiscuously handled and that all Repetition Excursion Confusion may be avoided the other gives rule how farre and to what degree of Particularitie Propositions of sciences may be deduced Certainly there is no doubt but somewhat must be left to use and Practice for we ought to avoid the precise error of Antoninus Pius that we be not Cumini sectores in Scientijs Dion in Anton. P. Mincers of Commin in sciences nor that we multiply divisions to the lowest Particularity Wherefore how we should moderate our selves in this point is well worth the inquiry For we see too remove Generalities unlesse they be drawne downe doe litle informe nay rather expose Knowledge to the scorne of Practicall men and are no more ayding to Practice than an Ortelius Vniversall Mappe is to direct the way between London and York Surely the better sort of Rules have not unfitly bin compared to Glasses of steele wherein you may see the Images of things but first they must be filed and burnisht so Rules and Precepts doe then help after they have bin laboured and polisht by Practice but if those Rules may be made cleere and Chrystalline afore-hand it would be the more excellent because they would lesse stand in need of diligence labour and exercise after And thus much of the Knowledge of Method which we have named the Wisdome of Delivery Nor can we here pretermit that many more vain-glorious than learned have laboured about a Method which is not worthy the name of a lawfull Method seeing it is rather a Method of Imposture which yet to some vaporous and vain-boasting
natures without doubt hath bin most acceptible This Method doth so sprinkle drops of any Knowledge that any halfe-learned Clark may with a litle superficiary Knowledge make a glorious shew Lullius Such was the Art of Lullius such the Typocosmie drawne by many which were nothing else but a heap and masse of words of all Arts to give men countenance that those which have the termes of Art might be thought to understand the Arts themselves Which kind of Collections are like a Frippers or Brokers shop that hath ends of every thing but nothing of worth CAP. III. I The Grounds and Duty of Rhetorique II. Three Appendices of Rhetorique which appertaine only to the Preparatorie Part. The Colours of Good and Evill as well simple as Compared III. The Antitheta of things IV. Lesser Stiles or usuall Formes of Speech NOw come we to the Knowledge which concerneth the Jllustration of Speech it is that which is called Rhetorique or Art of Eloquence a Science certainly both excellent in it selfe and by Authors excellently well laboured But Eloquence if a man value things truly is without doubt inferior to Wisdome For we see how farre this leaves that behind in those words of God to Moses when he disabled himselfe for that service imposed upon him for want of this Facultie Exod. 7. There is Aaron he shall be thy Speaker thou shalt be to him as God Yet in profit and popular estime Wisdome gives place to Eloquence for so Salomon Prov. XVI Sapiens corde appelatur prudens sed dulcis eloquio majora reperiet signifying not obscurely that profoundnesse of Wisdome will help a man to fame admiration but that it is Eloquence which prevailes in businesse and active Life And as to the labouring and culture of this Art the Aemulation of Aristotle with the Rhetoricians of his time and the earnest and vehement diligence of Cicero labouring with all might to raise enoble that Art joyned with long Experience hath made them in their Books written of this Art to exceed themselves Againe the excellent examples of Eloquence in the Orations of Demosthenes and Cicero added to the subtlety and diligence of Precepts have doubled the Progression in this Art Wherefore the DEFICIENTS which we find in this Art will be rather in some Collections which may as Hand-maids attend the Art than in the Rules and the use of the Art it selfe For even then when we made mention of a Promptuarie Knowledge in Logique we engaged our selves by Promise to exhibite examples at large thereof in Rhetorique I Notwithstanding that we may stirre up and subdue the earth a litle about the Roots of this Science as our manner is to doe in the rest surely Rhetorique is sub-servient to the Imagination as Logique is to the Vnderstanding And the office and duty of Rhetorique if a man well weigh the matter is no other then to apply and commend the Dictates of Reason to the Jmagination for the better moveing of the appetite and will For we see the goverment of Reason is disquieted and assailed three waies either by Illaqueation of Sophismes which pertaines to Logique or by the deceits of words which pertaines to Rhetorique or by the violence of Passions which pertaines to Morality And as in negociation with others a man may be wrought and overcome either by cunning or by Importunity or by vehemency so in that inward negociation which we practise within ourselves either we are undermined by the Fallacies of Arguments or sollicited and disquieted by the assiduity of impressions and observations or shaken and transported by the assault of affections Passions But yet the state of mans nature is not so unfortunate as that those Powers and Arts should have force to disturbe Reason and not to establish and advance it nay rather much more doe they conduce to this effect than to the contrary For the end of Logique is to teach a forme of Arguments to secure Reason and not to entrap it so the end of Morality is to compose the Affections that they may fight for Reason and not that they may invade it the end likewise of Rhetorique is to fill the Jmagination with observations and resemblances which may second Reason and not oppresse and betray it for these abuses of Arts come in but ex obliquo for prevention not for practise And therefore it was great injustice in Plato though springing out of a just hatred to the Rhetoricians of his time to place Rhetorique amongst Arts voluptuary In Gorg. resembling it to Cookery that did marre wholsome meats and help unwholsome by the abuse of variety of sawces and seasonings to the pleasure of the tast But be it farre away that speech should not be much more conversant in adorning that which is faire and honest than in colouring that which is foule and evill for this is every where at hand and there is no man but speaks more honestly than he can doe or think Indeed it was excellently noted by Thucydides that some such thing as this used to be objected to Cleon Lib. 3. that because he used to hold the bad side in causes he pleaded therefore he was ever inveighing against Eloquence and good speech for he knew no man could speak faire of things sordid and base but in things honest it was an easy matter to be eloquent In Menon Plato saith elegantly though the saying be now popular That virtue if she could be seene would move great love and affection but Rhetorique paints out virtue and goodnesse to the life and makes them in a sort conspicuous For seeing they can not be shewed to sense in corporall shape the next degree is by the faire attire of words to shew them to the Imagination so farre as may be in a lively representation for the custome of the Stoiques was deservedly derided by Cicero Tusc Q. lib. 2. who labour'd to thrust virtue upon men by concise and sharpe sentences and conclusions which have no sympathy with the Imagination and will Againe if the Affections themselves were brought into order and so reclaim'd from exorbitant courses as to be pliant and obedient to Reason it were true there should be no great use of Perswasions and insinuations which might give accesse to the mind but it would be enough if things were nakedly and simply proposed and proved but on the contrary the Affections make such revolts and raise up such mutinies and seditions according to that video meliora Proboque Ovid. Met. 7. Deteriora sequor That Reason would be forcibly led away into servitude and captivity if the perswasion of Eloquence did not practise and winne the Imagination from the Affections part and contract a league between Reason and Imagination against Affections For it must be noted that the Affections themselves are ever carried to a good Apparent and in this respect have somewhat common with Reason but herein they differ that the affections behold Principally Good in Present
temperatures it will come to passe that the experiment doth not satisfie the expectation which ever discourageth and confounds the minde but if the Tasks be too weake and easie in the summe of proceeding there is a losse and prejudice § A second shall be that to the practising of any facultie whereby a habit may be superinduced two Seasons are chiefly to be observed the one when the minde is best disposed to a businesse the other when it is worst that by the one we may be well forwards on our way by the latter we may by a strenuous contention worke out the knots and stonds of the minde which makes midle times to passe with more ease and pleasure § A third Precept shall be that which Aristotle mentions by the way Moral Nicom lib. 2. which is to beare ever towards the contrary extreme of that whereunto we are by nature inclin'd so it be without vice Like as when we rowe against the streame or when wee make a crooked wand straight by bending it the contrary way § The Fourth Precept is grounded upon that Axiome which is most true That the minde is brought to any thing with more sweetnesse and happinesse if that whereunto we pretend bee not principal in the intention of the Doer but be overcome as it were doing somewhat else because the instinct of nature is such a freedome as hates necessity and compulsive commands Many other rules there are which might profitably be prescribed touching the Direction of Custome for Custome if it be wisely and skilfully induced proves as it is commonly said an other nature but being conducted absurdly and by chance it is only the Ape of Nature which imitates nothing to the life but in a foolish deformity onely § So if we should speake of Bookes and Studies and of their power and influence upon Manners are there not divers Precepts and fruitfull Directions appertaining thereunto Hath not one of the Fathers in great indignation called Poesie vinum Daemonum being indeed it begets many Temptations Lusts and vaine Opinions It is not a wise opinion of Aristotle and worthy to be regarded That young men are no fit auditors of Morall Philosophy Moral Nicom Lib. 1. because the boyling heat of their affections is not yet setled nor attemperd with Time and Experience And to speake truth doth it not hereof come that those excellent Books and Discourses of ancient Writers whereby they have perswaded unto virtue most effectually representing as well her stately Majestie to the eyes of the world as exposing to Scorne popular Opinions in disgrace of Virtue attired as it were in their Parasite Coats are of so litle effect towards honesty of life and the reformation of corrupt Manners because they use not to be read and revolv'd by men mature in yeeres and judgement but are left and confin'd onely to Boyes and Beginners But is it not true also that young men are much lesse fit Auditors of Policie than Moralitie till they have bin throughly season'd with Religion and the knowledge of Manners and Duties lest their judgements be corrupted and made apt to think that there are no Moral differences true and solid of things but that all is to be valued according to a utilitie and fortune As the Poet saith Prosperum felixscelus virtus vocatur Iuvenal Sat. 13. And againe Ille crucem pretium sceleris tulit hic Diadema But the Poets seeme to speak this Satyrically and in indignation be it so yet many Books of Policie doe suppose the same seriously and positively for so it pleased Machiavell to say That if Caesar had bin overthrowne hee would have bin more odious than ever was Catiline as if there had bin no difference but in fortune onely between a very fury composed of Lust and Blood and the most excellent spirit his ambition reserved in the world By this we see how necessary it is for men to drink deeply Pious and Morall knowledges before they tast Politique for that they who are bred up in the Courts of Princes from tender yeeres and in affaires of state commonly never attaine an inward and syncere Probitie of Manners how much further of from honestie if to this fire of corrupt education there be administred the fewell of corrupt Books Againe even in Morall instructions themselves or at least in some of them is there not a Caution likewise to be given lest they make men too Precise Arrogant and Incompatible according to that of Cicero touching M. Cato These Divine and excellent qualities which we see are his own proper endowments but such as are sometimes deficient in him Pro L. Muraena are all deriv'd from Teachers and not from Nature There are many other Axioms touching those properties and effects which Studies and Books doe instill into the mindes of men for it is true that he saith abeunt studia in mores which may likewise be affirm'd of those other points touching Companie Fame the Lawes of our Countrey and the rest which a litle before we recited But there is a kinde of Culture of the Minde which seemes yet more acurate and elaborate than the rest and is built upon this ground That the mindes of all Mortals are at some certaine times in a more perfect state at other times in a more depraved state The purpose therefore and direction of this Culture is that those good seasons may be cherisht the evill crost and expunged out of the Kalender The fixation of good Times is procured by two meanes by vowes or at Least most constant Resolutions of the Mind and by Observances and exercises which are not to be regarded so much in themselves as because they keep the mind in her devoir and continuall obedience The obliteration of evill Times may be in like manner perfected two waies by some kind of Redemption or expiation of that which is past and by a new course of life as it were turning over a clean leafe But this part seems wholly to appertaine to Religion and Justly considering that true and genuine Morale Philosophy as was said supplies the place of a Hand-maid only to Divinity wherefore we will conclude this part of the Culture of the Mind with that remedy which of all other meanes is the most compendious and summary and againe the most noble and effectuall to the reducing of the mind to virtue and the placing of it in a state next to perfection and this is That we make choice of and propound to our selves right ends of life and Actions and agreeing to virtue which yet must be such as may be in a reasonable sort within our compasse to attaine For if these two things be suppos'd that the ends of Actions be Honest and Good and that the Resolution of the mind for the pursuing and obtaining them be fixt constant and true unto such ends it will follow that the mind shall forthwith transforme and mould it selfe into all virtues at once And this indeed
other of a man that forgets the liberty of himselfe But on the other side if Vrbanity and outward Elegancy of Behaviour be intended too much they passe into a deformed counterfeit Affectation Quid enim deformius quam scenam in vitam transferre To Act a mans life But though they fall not by insensible degrees into that vitious extreme yet too much time is consumed in these small matters and the mind by studying them is too much depress'd and broken And therefore as Tutors and Preceptors use to advise young Students in Universities too much addicted to keep company by saying Amicos esse fures temporis so certainly this same continuall intention of the minde upon the comelinesse of Behaviour is a great theefe to more solemne Meditations Againe such as are so exactly accomplisht in Vrbanitie and seeme as it were form'd by nature for this quality alone are commonly of such a disposition as please themselves in this one habit onely and seldome aspire to higher and more solide virtues whereas on the contrary those that are conscious to themselves of a Defect this way seek Comelinesse by Reputation for where Reputation is almost every thing becommeth but where that is not it must be supplied by Puntoes Complement Againe there is no greater or more frequent impediment of Action than an overcurious observance of Decency of that other ceremony attending on it which is a too scrupulous Election of time opportunities for Solomon saith excellently Eccles 11. qui observat ventū non seminat qui considerat nubes nunquā metet We must make opportunity oftner then finde it To conclude this comely grace of Behaviour is as it were the Garment of the Minde and therefore must have the conditions of a Garment for first it ought to be such as is in fashion againe it ought not to be too curious or costly than it ought to be so shaped as to set forth any good making of the mind and to supply and hide any deformity lastly and above all it ought not to be too strait or so to restraine the spirit as to represse and hinder the motion thereof in businesse But this part of Civile knowledge touching Conversation hath bin indeed elegantly handled nor can it any way be reported as Deficient CAP. II. I. The Partition of the Doctrine of Negociation into the knowledge of dispersed Occasions II. And into the Knowledge of the Advancement of life § Examples of the knowledge of Scatter'd Occasions from some of Solomons Parables § Precepts touching the Advancement of fortune THe knowledge touching Negotiation we will divide into a knowledge concerning Scatter'd Occasions and the Knowledge concerning the Advancement of Life whereof the one comprehends all the variety of Businesse and is as it were the Secretary of a Practique course of life the other onely selects and suggests such observations as appertaine to the advancing of a Mans proper fortune which may be to every man as intimate and reserved table-Table-Books and Memorials of their Affaires § But before we descend to the Particular kinds wee will speak something by way of Preface in generall touching the The knowledge of Negociation The knowledge of Negociation no man hath handled hetherto according to the dignity of the Subject to the great derogation of Learning the Professors of Learning for frō this root springeth that note of Dullnesse which hath defamed the Learned which is That there is no great concurrence betweene Learning and Practique wisdome For if a man observe it well of the three wisdomes which we have set downe to pertaine to Civile life that of Conversation is by learned men for the most part despised as a servile thing and an enimie to Meditation As for that wisdome concerning Government Learned men acquit themselves well when they are called to the manage of Civile Affaires in state but that is a Promotion which happeneth to few Concerning the WISDOME OF BUSINESSE whereof we now speak wherein mans life is most conversant there be no Books at all written of it except a handfull of two of some few Civile Advertisements that have no proportion to the magnitude of this Subject For if there were Books extant of this Argument as of other I doubt not but Learned men with meane experience would farre excell men of long experience without Learning and out-shoot them as they say in their own Bowe Neither is there any cause why we should feare least the Matter of this Knowledge should be so various that it could not fall under Precepts for it is much narrower than the Science of Government which notwithstanding we see is exactly labour'd and subdued Of this kinde of Wisdome it seemes there have bin some Professors amongst the Romans in their best and wisest times Cicero For Cicero reports that it was in use a litle before his time for Senators that had the the name and opinion for wise and experienced men the Coruncanii Curii Laelii and others to walke at certaine houres in the Forum where they might give accesse and audience to the Citizens and might be consulted withall not onely touching point of Law but of al sorts of Businesse as of the Marriage of a Daughter or of the bringing up of a Sonne or of a Purchase of a Bargaine of an Accusation Defence and every other occasion incident to mans life By this it plainly appeares that there is a Wisdome of giving Counsil and Advise even in Private Businesse arising out of an universall in sight into the Affaires of the World which is used indeed upon particular Causes but is gathered by generall observation of Causes of like nature For so we see in the Book which Q. Cicero writeth unto his Brother De Petitione Consulatus being the onely Booke of Particular Businesse Q. Cicero de Petitione Consul that I know written by the Ancients althoe it concerned specially an Action then on foot yet it containes in it many Politique Axiomes which prescribe not only temporarie use but a perpetual direction in the case of Popular Elections And in this kinde nothing is extant which may any way be compar'd with those Aphorismes which Solomon the King set forth of whom the Scriptures testifie That his Heart was as the Sands of the Sea 1. Reg. IV. For as the Sands of the Sea do incompasse al the utmost bounds of the world so his wisedome comprehended all matters as well humane as divine In these Aphorismes you shall cleerely discover beside those precepts which are more divine many most excellent Civile precepts and advertisements springing out of the profound secrets of wisdome and flowing over into a large field of variety Now because we report as DEFICIENT the Doctrine touching dispersed occasions which is a first portion of the knowledge of Businesse we will after our manner stay a while upon it and propound an example thereof taken out of those Aphorismes or Parables of Solomon Neither is there in our judgement
from the Judges alone those of suits depending these of difficult points of Law in the general Require not these Decisions whether in causes private or publique from the Iudges themselves for this were to make the Iudge an Advocate but of the Prince or of the State From these let the order be directed unto the Iudges and let the Iudges thus authorized heare the reasons on both sides both of the Advocates or of the Committees deputed by the parties to whom the matter appertaineth or of them assigned by the Judges themselves if necessity so require and waighing the Cause let them deliver the Law upon the case and declare it Let these verdicts and counsils be recorded and notified amongst Cases adjudged and be of equall authority OF PRELECTIONS APHORISME XCIII LEt the Lectures of Law and the exercises of those that addresse themselves to the studies of Law be so instituted and ordered that all may tend rather to the laying asleepe than the awakeing of Questions and Controversies in Law For as the matter is now carried a Schoole is set up and open amongst all to the multiplying of Altercations and Questions in Law as if their aime was only to make ostentation of wit And this is an old disease for even amongst the Ancients it was as it were a glory by Sects and Factions to cherish rather than extinguish many questions concerning Law Provide against this inconvenience OF THE INSTABILITY OF IVDGEMENTS APHORISME XCIV IVdgements become incertaine either through immature and too precipitate proceeding to sentence or through Emulation of Courts or through ill and unsckilfull registring of Iudgements or because there is a too easy and expedite way open of Reversing and Rescinding them Wherefore it must be provided that Iudgements issue forth not without a staid deliberation had aforehand and that Courts beare a Reverent respect to one another and that Decrees be drawne up faithfully and wisely and that the way to repeale Iudgements be narrow rockie and strewed as it were with sharpe stones APHORISME XCV If a Iudgement have been awarded upon a Case in any Principall Court and the like case intervene in another Court proceed not to sentence before the matter be advised upon in some solemne Assemble of Iudges for if Iudgements awarded must needs be repeal'd yet let them be interred with Honor. APHORISME XCVI For Courts to be at debate and variance about Iurisdictions is a humane frailty and the more because this intemperance through a misprision and vaine conceit that it is the part of a stout resolute Iudge to enlarge the priviledges of the Court is openly countenanced and spurr'd on whereas it hath need of the Bridle But that out of this heat of stomack Courts should so easily reverse on both sides Judgements awarded which nothing pertaine to Iurisdiction is an insufferable evill which by all means should be repres'd and punisht by Kings or Counsils of State or the forme of Government For it is a President of the worst example That Courts that should distribute Peace should themselves practise Duells APHORISME XCVII Let there not be a too easy and free passage made to the Repealing of Iudgements by Appellations and writs of Error or Reexamination and the like It is maintained by some that a Suit may be brought into a Higher Court as entire and untried the Iudgement past upon it set aside and absolutely suspended others are of opinion that the Iudgement it selfe may stand in force but the execution thereof may be staid neither of these is to be allowed unlesse the Courts wherein the Iudgement was awarded were of a base and inferior order but rather that both the Iudgement stand and that the execution thereof goe on so a Caveat be put in by the Defendant for Damages and charges if the Iudgement should be reverst BUt this Title touching the Certainty of Lawes shall suffice for a president to the rest of a * DIGESTUM juris Anglicani SACRVM IUSTITIAE TEMPLUM Opus sane Regium sed nondum conditum quod Tuo seculo EXCELLENTISSIME PRINCIPUM INSTAURANDUM TVI NOMINIS Aeternitati consecrandum reservatur DIGEST which we with care diligence endeavour to contrive And now have we concluded Civile Knowledge so farre as we thought fit to entreat thereof and togither with it Humane Philosophy as also with Humane Philosophy Philosophy in Generall Wherefore being now at length at some pause and lookeing back into that we have past through this our writeing seems to us not much unlike those sounds and Preludes which Musitians make while they are tuneing their Jnstruments which is harsh and unpleasing to heare but yet is a cause why the Musique is sweeter afterwards So have we bin content to imploy our paines in tuneing the Jnstrument of the Muses and to set it unto a true Harmony that afterwards they may play who have better hands Surely when I set before me the condition of these times in which Learning seems to have made hir third Circuit to Men and withall diligently behold with what various supplies and supports being furnisht she hath made her visitation as are the height and vivacity of many wits in this our Age the excellent monuments of Ancient writers which as so many great lights shine before us the Art of Printing which communicates Books with a liberall hand to men of all fortunes the travel'd bosome of the Ocean and of the world opened on all parts whereby multitudes of experiments unknown to the Ancients have bin disclosed and Naturall History by the accesse of an infinite Masse advanced the leasure wherewith the Kingdomes and States of Europe every where abound not imploying men so generally in Civile Businesses as the States of Graecia did in respect of their Popularity or as the state of the Romans did in respect of their Monarchy the Peace which at this present Brittanny Spaine Italy as also at this instant France and many other Countries enjoy The Consumption Exinanition of all that can be imagined or said in controversies of Religion which now so long time have taken up so many wits and diverted them from the studies of other Sciences the Elevation and Perfection of Your Majesties Learning about whom as the Birds about the Phoenix whole vollies of wits flock and assemble Lastly the inseperable property which attends time it selfe which is ever more and more to disclose Truth when we think I say on these advantages we cannot but be raised to this Perswasion that this third period of Learning will farre surpasse those two former of the Graecian and Roman Learning Onely if men will but well and wisely know their owne strength and their own weaknesse both and take one from the other light of Inventions and not Fire-brands of contradiction and estime of the Inquisition of Truth as a noble entreprise and not as a delight or ornament and imploy wealth and magnificence to things of worth and excellency and not to things vulgar of popular estimation
both parties had a just cause yet he thus bespeaks them both Exod. II. You are Brethren why strive you Wherefore if these things be well observed it will be found a matter of great moment and use to define what and of what latitude those points are which discorporate men from the body of the Church and cast them out and quite casseere them from the communion and fellowship of the faithfull And if any think that this hath bin done now long agoe let him seriously consider with what syncerity and moderation the same hath bin perform'd In the mean space it is very likely that he that makes mention of Peace shall bear away that answer Jehu gave to the Messengers Is it PEACE Iehu I Reg. IX What hast thou to doe with PEACE turne and follow me Peace is not the matter that many seek after but Parties and sideing Notwithstanding we thought good to set downe amongst DEFICIENTS as a wholsome and profitable work a Treatise touching THE DEGREES OF UNITY IN THE CITTY OF GOD. ✿ VTRES COELESTES sive Emanationes Scripturarum III Seeing the Parts of sacred Scripture touching the Information of Theology are such and so great let us specially consider the Interpretation thereof nor doe we here speak of the Authority of interpretateing them which is establisht by the consent of the Church but of the manner of Interpreting This is of two sorts Methodicall and Solute or at large for this divine water which infinitely excells that of Iacobs well is drawn forth and deliver'd much after the same manner as Naturall waters use to be out of wells for these at the first draught are either receiv'd into Cisternes and so may be convayed and diriv'd by many Pipes for publique and private use or is powred forth immediatly in Buckets and vessells to be us'd out of hand as occasion requires § Now this former Methodicall manner hath at length brought forth unto us Scholasticall Theologie whereby Divinity hath bin collected into an Art as into a Cisterne and the streames of Axioms and Positions distributed from thence into all parts § But in solute Manner of Interpreting two extreams intervene the one presupposeth such a perfection in Scriptures as that all Philosophie ought to be fetcht and diriv'd from those sacred fountains as if all other Philosophy were an unhallowed and Heathenish thing This distemperature hath prevaild especially in the Schoole of Paracelsus and some others the source and spring whereof flowed from the Rabbins and Cabalists But these men have not attain'd their purpose nor doe they give honour as they pretend to Scriptures but rather embase and distaine them For to seeke a materiate Heaven and Earth in the word of God whereof it is said Heaven and Earth shall passe Mat. XXIV but my word shall not passe is indeed to pursue Temporarie things amongst eternall for as to seek Divinity in Philosophy is as if you would seek the living amongst the Dead so on the other side to seek Philosophy in Divinity is all one as to seek the Dead amongst the living § The other manner of Jnterpreting which we set downe as an excesse seems at first sight sober and chast yet notwithstanding it both dishonoureth Scriptures and is a great prejudice and detriment to the Church and it is to speak in a word when Divinely inspir'd Scriptures are expounded after the same manner that humane writings are For it must be remembred that there are two points known to God the Author of Scripture which mans nature cannot comprehend that is The secrets of the Heart and the succession of times Wherefore seeing the Precepts and Dictates of Scriptures were written and directed to the Heart and Thoughts of men and comprehend the vicissitudes of all Ages with an eternall and certain fore-sight of all Heresies Contradictions differing and mutable estates of the Church as well in generall as of the Elect in speciall they are to be interpreted according to the Latitude and the proper sense of the place and respectively toward that present occasion whereupon the words were utter'd or in precise congruity from the Context of the precedent and subsequent words or in contemplation of the principall scope of the place but so as we conceive them to comprehend not only totally or collectively but distributively even in clauses and in every word infinite springs and streams of Doctrine to water every part of the Church and the spirits of the Faithfull For it hath bin excellently observed that the Answers of our Saviour to many of the questions which were propounded to him seem not to the purpose but as it were impertinent to the state of the question demanded The Reasons hereof are two the one that being he knew the thoughts of those that propounded the Questions not from their words as we men use to doe but immediatly and of himselfe he made answer to their thoughts not to their words The other Reason is that he spak not only to them that were then present but to us also who now live and to men of every Age and place to whom the Gospell should be preacht which sense in many places of Scripture must take place § These thus briefely toucht and fore-tasted come we now to that Treatise which we report as Deficient There are found indeed amongst Theologicall writings too many books of Controversies an infinite masse of that Divinity which we call Positive as Common-places Particular Treatises Cases of Conscience Sermons Homilies and many Prolix Commentaries upon the Books of Scripture but the Forme of writing Deficient is this namely a succinct and sound Collection and that with judgement of Annotations and observations upon particular Texts of Scripture not dilateing into common-places or chaseing after Controversies or reduceing them into method of Art but which be altogither scatterd and Naturall a thing indeed now and then exprest in more learned Sermons which for most part vanish but which as yet is not collected into Books that should be transmitted to Posterity Certainly as wines which at first pressing run gently yeeld a more pleasant tast than those where the wine-presse is hard wrought because those somewhat relish of the stone and skinne of the Grape so those observations are most wholsome and sweet which flow from Scriptures gently exprest and naturally expounded and are not wrested or drawn aside to common-places or Controversies such a Treatise we will name The Emanations of Scripture § Thus have we made as it were a small Globe of the Jntellectuall world as faithfully as we could togither with a designation and description of those parts which I find not constantly occupate or not well converted by the Industry and labours of men In which work if I have any where receded from the opinion of the Ancients I desire that Posterity would so judge of my intentions as that this was done with a mind of further Progression and Proficience in melius and not out of a humour
Diogenes But Seneca in this comparison preferres Diogenes when he saith De Ben. 5. Plus erat quod Diogenes nollet accipere quam quod Alexander posset dare There were more things which Diogenes would have refused than those were which Alexander could have given Jn Naturall knowledge observe that speech that was usuall with him Plut. in Alexand. That he felt his mortality chiefly in two things sleep and Lust which speech in truth is extracted out of the depth of Naturall Philosophy tasting rather of the conception of an Aristotle or a Democritus than an Alexander seeing as well the indigence as redundance of nature design'd by these two Acts are as it were the inward witnesses and the earnest of Death In Peesy let that speech be observed when upon the bleeding of his woundes he called unto him one of his Flatterers that was wont to ascribe unto him divine honor Vt supra ex Hom. II. look saith he this is the blood of a man not such liquor as Homer speaks of which ranne from Venus hand when it was pierced by Diomedes with this speech checking both the Poets and his flatterers and himselfe Jn Logique observe that reprehension of Dialectique Fallacies in repelling and retorting Arguments in that saying of his wherein he takes up Cassander confuteing the informers against his father Antipater For when Alexander hapned to say Plut. in Alexand. Doe you think these men would come so farre to complain except they had just cause Cassander answered Yea that was it that made them thus bold because they hoped the length of the way would dead the discovery of the aspersion See saith the King the subtlety of Aristotle wresting the matter both waies Pro and Contra. Yet the same Art which he reprehended in another he knew well how to use himselfe when occasion required to serve his own turne For so it fell out that Calisthenes to whom he bare a secret grudge because he was against the new ceremony of his adoration being mov'd at a banquet by some of those that sate at table with him that for entertainment sake being he was an eloquent man he would take upon him some Theme at his own choice to discourse upon which Calisthenes did and chuscing the Praises of the Macedonian Nation performed the same with the great applause of all that heard him whereupon Alexander nothing pleased said Plutarch ut supra That upon a good subject it was easy for any man to be eloquent but turne said he your stile and let us hear what you can say against us Calisthenes undertook the charge and performed it with that sting life that Alexander was faine to interrupt him saying An ill mind also as well as a good cause might infuse eloquence For Rhetorique whereto Tropes and Ornaments appertaine see an elegant use of Metaphor wherewith he taxed Antipater who was an Jmperious and Tyrannous Governor For when one of Antipaters friends commended him to Alexander for his moderation and that he did not degenerate as other Lief-tenants did into the Persian Pride in useing Purple but kept the ancient Macedon habit Plutarch Dict. Not. But Antipater saith Alexander is all Purple within So likewise that other Metaphor is excellent when Parmenio came unto him in the plain of Arbella and shewed him the innumerable multitude of enimies which viewed in the night represented by the infinite number of lights a new Firmament of starres and thereupon advised him to assaile them by night Plut. in Alexan I will not said Alexander steale a victory For matter of Policy weigh that grave and wise distinction which all ages have imbraced whereby he differenced his two chief friends Ephestion and Craterus when he said Vt supra That the one loved Alexander and the other loved the King Describeing a Difference of great import amongst even the most faithfull servants of Kings that some in sincere affection love their Persons others in duty love their Crowne Observe how excellently he could taxe an error ordinary with Counsillors of Princes who many times give counsill according to the modell of their own mind and fortune and not of their Masters For when Darius had made great offers to Alexander Plut. in Alex. I said Parmenio would accept these conditions if J were as Alexander said Alexander surely so would I were I as Parmenio Lastly weigh that quick and acute reply which he made to his friends asking him Vt supra what he would reserve for himselfe giving away so many and great guifts Hope said he as one who well knew that when all accounts are cast up aright Hope is the true portion and inheritance of all that resolve upon great enterprizes This was Iulius Caesar's portion when he went into Gaull all his estate being exhausted by profuse Largesses This was likewise the portion of that noble Prince howsoever transported with Ambition Henry Duke of Guyse of whom it was usually said S. FRAN. BACON Apol. That he was the greatest usurer in all France because that all his wealth was in names and that he had turned his whole estate into obligations But the admiration of this Prince whil'st I represent him to my selfe not as Alexander the Great but as Aristotles Scholler hath perchance carried me too farre § As for Iulius Caesar the excellency of his Learning Cic. de cla Orat. Cic. de Orat l. 3. Suet. in Iul. needs not to be argued either from his education or his company or his answers For this in a high degree doth declare it selfe in his own writings and works whereof some are extant some unfortunately perish't For first there is left unto us that excellent History of his own warres which he entitled only a COMMENTARY Suet. in parag 56. wherein all succeeding times have admired the solid waight of matter and lively images of Actions and Persons exprest in the greatest propriety of words and perspicuity of Narration that ever was Which endowments that they were not infused by nature but acquired by Precepts and instructions of Learning is well witnessed by that work of his entitled DE ANALOGIA Parag. 56. which was nothing else but a Grammaticall Philosophy wherein he did labour to make this vox ad Placitum to become vox ad Licitum and to reduce custome of speech to congruity of speech that words which are the images of things might accord with the things themselves and not stand to the Arbitrement of the vulgar So likewise we have by his edict a reformed computation of the year Suet. in parag 48. correspondent to the course of the Sunne which evidently shewes that he accounted it his equall glory to finde out the lawes of the starres in heaven as to give lawes to men on earth So in that Book of his entitled ANTI-CATO Plut. in Caesar it doth easily appear that he did aspire as well to victory of wit as victory of warre undertaking therein
a Conflict against the greatest Champion with the Penne that then lived Cicero the Oratour Againe in his Book of APOPHTHEGMES which he collected we see he estimed it more honour to make himselfe but a paire of Tables or Codicills wherein to register the wise and grave sayings of others then if his own words were hallowed as Oracles as many vain Princes by custome of Flattery delight to doe But if I should report diverse of his Speeches as I did in Alexander they are truly such as Salomon notes Eccles 12. Verba Sapientum sunt tanquam aculei tanquam clavi in altum defixi wherefore I will here only propound three not so admirable for elegancy as for vigor and efficacy As first it is reason he be thought a maister of words that could with one word appease a mutiny in his army the occasion was this The Romans when their Generalls did speak in their Army did use the word Milites when the Magistrates spake to the people they did use the word Quirites Caesars souldiers were in a tumult and seditiously prayed to be cassed not that they so ment but by expostulation thereof to draw Caesar to other conditions He nothing daunted and resolute after some silence began thus Ego Suet. in Iul. parag 70. Quirites which word did admit them already casseered wherewith the souldiers were so surprized and so amazed as they would not suffer him to goe on in his speech and relinquishing their demands of Dismission made it now their earnest suit that the name of Milites might be again restored them The second speech was thus Caesar did extreamly affect the name of King therefore some were set on as he passed by in popular acclamation to salute him King he finding the crie weak and poore put off the matter with a jest Suet. parag 79. as if they had mist his sur-name Non Rex sum saith he sed Caesar indeed such a speech as if it be exactly searcht the life and fulnesse of it can scarce be exprest For first it pretended a refusall of the name but yet not serious again it did carry with it an infinite confidence and magnanimity as if the Appellation Caesar had bin a more eminent Title than the name of King which hath come to passe and remaineth so till this day But that which most made for him this speech by an excellent contrivance advanced his own purpose for it did closely insinuate that the Senate and People of Rome did strive with him about a vaine shadow a name only for he had the power of a King already and for such a name whereof mean families were invested for the Sur-name Rex was the title of many families as we also have the like in our Dialect The last speech which I will mention in this place was this When Caesar after the warre was declared did possesse himselfe of the City of Rome and had broke open the inner Treasury to take the mony there stored up for the service of the warre Metellus for that time Tribune withstood him to whom Caesar Plut. in Caesar If thou dost persist saith he thou art dead presently taking himselfe up he added Young man it is harder for me to speak this than to doe it Adolescens durius est mihi hoc dicere quam facëre A speech compounded of the greatest terror and the greatest clemency that could proceed out of the mouth of man But to pursue Caesars Abilities in this kind no farther it is evident that he knew well his own perfection in Learning as appears when some spake what a strange resolution it was in Lucius Scylla to resigne his Dictature Suet. in Iul. §. 77. he scoffing at him answered That Scylla could not skill of Letters and therefore knew not how to Dictate § Now it were time to leave this point touching the strict concurrence of Military virtue and Learning for what example in this kind can come with any grace after Alexander and Caesar were it not that J am transported with the height and rarenesse of one other particular instance as that which did so suddenly passe from scorne to wonder and it is of Xenophon the Philosopher Xen. Hist de Exp. Cyri. who went from Socrates schoole into Asia with Cyrus the younger in his expedition against King Artaxerxes This Xenophon at that time was very young and never had seen the warres before neither had than any command in the Army but only followed the warre as a voluntary for the love and conversation of Proxenus his friend He was by chance present when Falinus came in message from the great King to the Grecians after that Cyrus was slain in the field and the Grecians a handfull of men having lost their Generall left to themselves in the midst of the Provinces of Persia cut off from their Country by the interception of many miles and of very great and deep rivers The Message did import that they should deliver up their Armes and submit themselves to the Kings mercy to which message before publique answer was made diverse of the Army conferr'd familiarly with Falinus amongst whom Xenophon hapned to say thus why said he Falinus we have now but these two things left Hist de Cy. Ex. l. 2. our Armes and our Virtue if we yeeld up our Armes how shall we make use of our virtue whereto Falinus smiling said If I be not deceived Young Gentleman you are an Athenian and study Philosophy and it is pretty that you say but you are much abused if you think your Virtue can withstand the Kings Power here was the scorne the wonder followeth This young Scholler or Philosopher after all the Captaines and Commanders were murthered by treason conducted ten thousand Foot through the heart of all the Kings high Countreys from Babilon to Grecia in despite of all the Kings forces to the astonishment of the world and the encouragement of the Grecians in time succeeding to make invasion upon the Persian Monarchy and to subvert it Which indeed soone after Jason the Thessalian conceiv'd and design'd Agesilaus the spartane attempted and commenced Alexander the Macedonian at last atchieved all being stirred up by this brave leading Act of that young Scholler CAP. VIII The Merit of Learning from the influence it hath upon Morall Virtues § Learning a soveraigne remedy for all the diseases of the Mind § The Dominion thereof greater than any Temporall Power being a Power over Reason and Beliefe § Learning gives Fortunes Honours Delights excelling all others as the soule the sense § Durable Monuments of Fame § A Prospect of the immortality of a future world TO proceed now from Jmperiall and Military virtue to Morall and that which is the Virtue of Private men First that of the Poet is a most certain truth Ovid. de Pont. Scilicet ingenuas didicisse fideliter Artes Emollit mores nec sinit esse feros For Learning doth reclaime mens minds from Wildenesse and