nature Poyson is that which worketh wholy vpon Nature without that that nature can in any part worke vpon it So in the minde whatsoeuer knowledge reason cannot at all worke vpon conuert is a meere intoxication and indangereth a dissolution of the minde vnderstanding But for the latter it hath beene extreamely set on foote of late time by the Schoole of Paracelsus and some others that haue pretended to finde the truth of all naturall Philosophy in the Scriptures scandalizing and traducing all other Philosophie as Heathenish and Prophane But there is noe such enmitie betweene Gods word and his workes Neither doe they giue honour to the Scriptures as they suppose but much imbase them For to seeke heauen and earth in the word of God Whereof it is saide Heauen and Earth shall passe but my worde shall not passe is to seeke temporary things amongst eternall And as to seeke Diuinitie in Philosophy is to seeke the liuing amongst the dead So to seeke Philosophy in Diuinitie is to seek the dead amongst the liuing Neither are the Pots or Lauers whose place was in the outward part of the Temple to be sought in the holiest place of all where the Arke of the testimonie was seated And againe the scope or purpose of the spirit of God is not to expresse matters of Nature in the Scriptures otherwise then in passage and for application to mans capacitie and to matters morall or Diuine And it is a true Rule Authoris aliud agentis parua authoritas For it were a strange conclusion if a man should vse a similitude for ornament or illustration sake borrowed from Nature or historie according to vulgar conceit as of a Basiliske an Vnicorne a Centaure a Briareus an Hydra or the like that therefore hee must needes bee thought to affirme the matter thereof positiuely to be true To conclude therefore these two Interpretations the one by reduction or Aenigmaticall the other Philosophicall or Phisicall which haue beene receiued and pursued in imitation of the Rabbins and Cabalists are to be confined with a Noli altum sapere sed time But the two later points knowne to God and vnknowne to Man touching the secrets of the heart and the successions of time doth make a iust and sound difference betweene the manner of the exposition of the Scriptures and all other bookes For it is an excellent obseruation which hath beene made vpon the answeres of our Sauiour Christ to many of the questions which were propounded to him how that they are impertinent to the state of the question demanded the reason whereof is because not being like man which knowes mans thoughts by his words but knowing mans thoughts immediately hee neuer answered their words but their thoughts much in the like manner it is with the Scriptures which being written to the thoughts of men and to the succession of all ages with a foresight of all heresies coatradictions differing estates of the Church yea and particularly of the elect are not to be interpreted only according to the latitude of the proper sense of the place and respectiuely towardes that present occasion whereupon the wordes were vttered or in precise congruitie or contexture with the wordes before or after or in contemplation of the principall scope of the place but haue in themselues not onely totally or collectiuely but distributiuely in clauses and wordes infinite springs and streames of doctrine to water the Church in euerie part and therefore as the literall sense is as it were the maine streame or Riuer So the Morall sense chiefely and sometimes the Allegoricall or Typicall are they whereof the Church hath most vse not that I wish men to be bold in Allegories or Indulgent or light in Allusions but that I doe much condemne that Interpretation of the Scripture which is onely after the manner as Men vse to interprete a prophane booke In this part touching the exposition of the Scriptures I can report noe deficience but by way of remembrance this I will adde In perusing Bookes of Diuinitie I finde many Bookes of controuersies and many of common places and treatises a masse of positiue Diuinitie as it is made an Arte a number of Sermons and Lectures and many prolixe commentaries vpon the Scriptures with harmonies and concordances but that forme of writing in Diuinitie which in my Iudgement is of all others most rich and precious is positiue Diuinitie collected vpon particular Texts of Scriptures in briefe obseruations not dilated into common places not chaseing after controuersies not reduced into Methode of Art a thing abounding in Sermons which will vanish but defectiue in Bookes which wil remaine and a thing wherin this age excelleth For I am perswaded and I may speake it with an Absit invidia verbo and no waies in derogation of Antiquitie but as in a good emulation betweene the vine and the oliue That if the choise and best of those obseruations vpon Texts of Scriptu◅es which haue beene made dispersedly in Sermons within this your Maiesties Ilands of Brittanie by the space of these fortie yeares and more leauing out the largenesse of exhortations and applications thereupon had beene set downe in a continuance it had beene the best worke in Diuinitie which had beene written since the Apostles times The matter informed by Diuinitie is of two kinds matter of beliefe and truth of opinion and matter of seruice and adoration which is also iudged and directed by the former The one being as the internall soule of Religion the other as the externall body thereof therfore the heathen Religion was not onely a worship of Idolls but the whole Religion was an Idoll in it selfe for it had noe soule that is no certaintie of belief or confession as a man may well thinke considering the chiefe Doctors of their Church were the Poets and the reason was because the heathen Gods were noe Iealous Gods but were glad to be admitted into part as they had reasō Neither did they respect the purenesse of hart so they mought haue externall honour and rites But out of these two doe result and issue foure maine branches of Diuinitie Faith Manners Lyturgie and Gouernment Faith containeth the Doctrine of the Nature of GOD of the attributes of GOD and of the workes of GOD The nature of GOD consisteth of three persons in vnitie of GOD-head The attributes of GOD are either common to the deitie or respectiue to the persons The workes of GOD summarie are two that of the Creation and that of the Redemption And both these workes as in Totall they appertaine to the vnitie of the God-head So in their parts they referre to the three persons That of the Creation in the Masse of the Matter to the father in the disposition of the forme to the Sonne and in the continuance and conseruation of the being to the Holy spirit So that of the Redemptiō in the election and counsell to the Father in the whole Act and consūmation to the
vpon and not to be lightly passed ouer for if any man shall thinke by view and enquiry into these sensible and material things to attaine that light whereby he may reueale vnto himselfe the nature or will of God then indeed is he spoyled by vaine Philosophie for the contemplation of Gods Creatures and works produceth hauing regard to the works and creatures themselues knowledge but hauing regard to God no perfect knowledg but wonder which is brokē knowledge And therefore it was most aptly sayd by one of Platoes Schoole That the sence of man caryeth a resemblance with the Sunne which as we see openeth and reuealeth all the terrestriall Globe but then againe it obscureth and concealeth the stars celestiall Globe So doth the Sence discouer naturall thinges but it darkeneth and shutteth vp Diuine And hence it is true that it hath proceeded that diuers great learned men haue beene hereticall whilest they haue sought to flye vp to the secrets of the Deitie by the waxen winges of the Sences And as for the conceite that too much knowledge should encline a man to Atheisme and that the ignorance of second causes should make a more deuoute dependance vppon God which is the first cause First it is good to aske the question which Iob asked of his friends Will you lye for God as one man will doe for another to gratifie him for certaine it is that God worketh nothing in Nature but by second causes and if they would haue it otherwise beleeued it is meere imposture as it were in fauour towardes God and nothing else but to offer to the Author of truth the vncleane sacrifice of a lye But further it is an assured truth and a conclusion of experience that a little or superficiall knowledge of Philosophie may encline the minde of Man to Atheisme but a further proceeding therein doth bring the mind backe againe to Religion for in the entrance of Philosophie when the second Causes which are next vnto the sences do offer themselues to the minde of Man if it dwell and stay there it may induce some obliuion of the highest cause but when a man passeth on further and seeth the dependance of causes and the workes of prouidence then according to the allegorie of the Poets he will easily beleeue that the highest Linke of Natures chaine must needes be tyed to the foote of Iupiters chaire To conclude therefore let no man vppon a weake conceite of sobrietie or an ill applyed moderation thinke or maintaine that a man can search too farre or bee too well studied in the Booke of Gods word or in the Booke of Gods workes Diuinitie or Philosophie but rather let men endeauour an endlesse progresse or proficience in both only let men beware that they apply both to Charitie and not to swelling to vse and not to ostentation and againe that they doe not vnwisely mingle or confound these learnings together And as for the disgraces which learning receiueth from Politiques they bee of this nature that learning doth soften mens mindes and makes them more vnapt for the honour and exercise of Armes that it doth marre and peruert mens dispositions for matter of gouernement and policie in making them too curious and irresolute by varietie of reading or too peremptorie or positiue by stricktnesse of rules and axiomes or too immoderate and ouerweening by reason of the greatnesse of examples or too incompatible and differing from the times by reason of the dissimilitude of examples or at least that it doth diuert mens trauailes from action and businesse and bringeth them to a loue of leasure and priuatenesse and that it doth bring into States a relaxation of discipline whilst euerie man is more readie to argue than to obey and execute Out of this conceit Cato surnamed the Censor one of the wisest men indeed that euer liued when Carneades the Philosopher came in Embassage to Rome and that the young men of Rome began to flocke about him being allured with the sweetnesse and Maiestie of his eloquence and learning gaue counsell in open Senate that they should giue him his dispatch with all speede least hee should infect and inchaunt the mindes and affections of the youth and at vnawares bring in an alteration of the manners and Customes of the State Out of the same conceite or humor did Virgill turning his penne to the aduantage of his Countrey and the disaduantage of his owne profession make a kind of separation betweene policie and gouernement and betweene Arts and Sciences in the verses so much renowned attributing and challenging the one to the Romanes and leauing yeelding the other to the Grecians Turegere imperio populos Romane mem◅to Hae tibi erūt artes c. so likewise we see that Anytus the accuser of Socrates layd it as an Article of charge accusation against him that he did with the varietie and power of his discourses and disputations withdraw young men from due reuerence to the Lawes and Customes of their Countrey and that he did professe a dangerous and pernitious Science which was to make the worse matter seeme the better and to suppresse truth by force of eloquence and speech But these and the like imputations haue rather a countenance of grauitie than any ground of Iustice for experience doth warrant that both in persons and in times there hath beene a meeting and concurrence in learning and Armes flourishing and excelling in the same men and the same ages For as for men there cannot be a better nor the like instance as of that payre Alexander the Great and Iulius Caesar the Dictator whereof the one was Aristotles Scholler in Philosophie and the other was Ciceroes Riuall in eloquence or if any man had rather call for Schollers that were great Generals then Generals that were great Schollers let him take Epaminondas the Thebane or Xenophon the Athenian whereof the one was the first that abated the power of Sparta and the other was the first that made way to the ouerthrow of the Monarchie of Persia And this concurrence is yet more visible in times than in persons by how much an age is greater obiect than a Man For both in Aegypt Assyria Persia Grecia and Rome the same times that are most renowned for Armes are likewise most admired for learning so that the greatest Authors and Philosophers and the greatest Captaines and Gouernours haue liued in the same ages neither can it otherwise be for as in Man the ripenesse of strength of the bodie and minde commeth much about an age saue that the strength of the bodie commeth somewhat the more early So in States Armes and Learning whereof the one correspondeth to the bodie the other to the soule of Man haue a concurrence or nere sequence in times And for matter of policie and gouernement that Learning should rather hurt than inable thereunto is a thing verie improbable we see it is accounted an errour to commit a naturall bodie to Emperique Phisitions which commonly haue a
the errors and impediments in matters of learning which are more secret and remote from vulgar opinion but onely to speake vnto such as doe fall vnder or neere vnto a popular obseruation There be therfore chiefely three vanities in Studies whereby learning hath been most traduced For those things we do esteeme vaine which and either false or friuolous those which either haue no truth or no vse those persons we esteem vain which are either credulous or curious curiositie is either in mater or words so that in reason as wel as in experience there fal out to be these 3. disteÌ„pers as I may tearm theÌ„ of learning The first fantastical learning The second contentious learning the last delicate learning vaine Imaginations vaine Altercations vain affectatioÌ„s with the last I wil begin Martin Luther conducted no doubt by an higher prouidence but in discourse of reason finding what a Prouince he had vndertaken against the Bishop of Rome and the degenerate traditions of the Church and finding his owne solitude being no waies ayded by the opinions of his owne time was enforced to awake all Antiquitie and to call former times to his succors to make a partie against the present time so that the ancient Authors both in Diuinitie and in Humanitie which had long time slept in Libraries began generally to be read and reuolued This by consequence did draw on a necessitie of a more exquisite trauaile in the languages originall wherin those Authors did write For the better vnderstaÌ„ding of those Authors and the better aduantage of pressing and applying their words And thereof grew againe a delight in their manner of Stile and Phrase and an admiration of that kinde of writing which was much furthered precipitated by the enmity opposition that the propounders of those primitiue but seeming new opinions had against the Schoole-men who were generally of the contrarie part and whose Writings were altogether in a differing Stile and fourme taking libertie to coyne and frame new tearms of Art to expresse their own sence and to auoide circuite of speech without regard to the purenesse pleasantnesse and as I may call it lawfulnesse of the Phrase or word And againe because the great labour that then was with the people of whome the Pharisees were wont to say Execrabilis ista turba quae non nouit legem for the winning and perswading of them there grewe of necessitie in cheefe price and request eloquence and varietie of discourse as the fittest and forciblest accesse into the capacitie of the vulgar sort so that these foure causes concurring the admiration of ancient Authors the hate of the Schoole-men the exact studie of Languages and the efficacie of Preaching did bring in an affectionate studie of eloquence and copie of speech which then began to flourish This grew speedily to an excesse for men began to hunt more after wordes than matter and more after the choisenesse of the Phrase and the round and cleane composition of the sentence and the sweet falling of the clauses and the varying and illustration of their workes with tropes and figures then after the weight of matter worth of subiect soundnesse of argument life of inuention or depth of iudgement Then grew the flowing and watrie vaine of Osorius the Portugall Bishop to be in price then did Sturmius spend such infinite and curious paines vpon Cicero the Orator and Hermogâ—…nes the Rhetorican besides his owne Bookes of Periods and imitation and the like Then did Car of Cambridge and Asâ—…am with their Lectures and Writings almost diefie Cicero and Demosthenes and allure all young men that were studious vnto that delicate and pollished kinde of learning Then did Erasmus take occasion to make the scoffing Eccho Decem annos consumpsi in legendo Cicerone and the Eccho answered in Greeke Oue Asine Then grew the learning of the Schoole-men to be vtterly despised as barbarous In summe the whole inclination and bent of those times was rather towards copie than weight Here therefore the first distemper of learning when men studie words and not matter whereof though I haue represented an example of late times yet it hath beene and will be Secundum maius minus in all time And how is it possible but this should haue an operation to discredite learning euen with vulgar capacities when they see learned mens workes like the first Letter of a Patent or limmed Booke which though it hath large flourishes yet it is but a Letter It seemes to me that Pigmalions frenzie is a good embleme or portraiture of this vanitie for wordes are but the Images of matter and except they haue life of reason and inuention to fall in loue with them is all one as to fall in loue with a Picture But yet notwithstanding it is a thing not hastily to be condemned to cloath and adorne the the obscuritie euen of Philosophie it selfe with sensible and plausible elocution For hereof we haue great examples in Xenophon Cicero Seneca Plutarch and of Plato also in some degree and hereof likewise there is great vse For surely to the seuere inquisition of truth and the deepe progresse into Philosophie it is some hindrance because it is too early satisfactorie to the minde of man and quencheth the desire of further search before we come to a iust periode But then if a man be to haue any vse of such knowledge in ciuile occasions of conference counsell perswasion discourse or the like Then shall he finde it prepared to his hands in those Authors which write in that manner But the excesse of this is so iustly contemptible that as Hercules when hee saw the Image of Adonis Venus Migâ—…on in a Temple sayd in disdaine Nil sacri es So there is none of Hercules followers in learning that is the more seuere and laborious sort of Enquirers into truth but will despise those delicacies and affectations as indeede capable of no diuinesse And thus much of the first disease or distemper of learning The second which followeth is in nature worse then 〈◊〉 the former for as substance of matter is better than beautie of words so contrariwise vaine matter is worse than vaine words wherein it seemeth the reprehension of Saint Paule was not onely proper for those times but prophetical for the times following and not only respectiue to Diuinitie but extensiue to all knowledge Deuita prophanas vocum nouitates oppositiones falsinominis scientiae For he assigneth two Markes and Badges of suspected and falsified Science The one the noueltie and strangenesse of tearmes the other the strictnesse of positions which of necessitie doth induce oppositions and so questions and altercations Surely like as many substances in nature which are solide do putrifie and corrupt into wormes So it is the propertie of good and sound knowledge to putrifie and dissolue into a number of subtile idle vnholesome and as I may tearme them vermiculate questions which haue indeede a kinde of quicknesse and life
friends seruants and was asked what he did reserue for himselfe and he answered Hope Weigh I say whether he had not cast vp his account aright because Hope must bee the portion of all that resolue vppon great enterprises For this was Caesars portion when he went first into Gaule his estate being then vtterly ouerthrowne with Largesses And this was likewise the portion of that noble Prince howsoeuer transported with ambition Henry Duke of Guise of whom it was vsually sayd that he was the greatest Vsurer in Fraunce because he had turned all his estate into obligations To conclude therefore as certaine Critiques are vsed to say hyperbolically That if all Sciences were lost they might bee found in Virgill So certainely this may be sayd truely there are the prints and footesteps of learning in those fewe speeches which are reported of this Prince The admiration of whom when I consider him not as Alexander the Great but as Aristotles Scholler hath carryed me too farre As for Iulius Caesar the excellencie of his learning needeth not to be argued from his education or his companie or his speeches but in a further degree doth declare it selfe in his writinges and workes whereofsome are extant and permanent and some vnfortunately perished For first we see there is left vnto vs that excellent Historie of his owne warres which he entituled onely a Commentarie wherin all succeeding times haue admired the solide weight of matter and the reall passages and liuely Images of actions and persons expressed in the greatest proprietie of words and perspicuitie of Narration that euer was which that it was not the effect of a naturall guift but of learning and precept is well witnessed by that worke of his entituled De Analogia being a grammaticall Philosophie wherein hee did labour to make this same Vox ad placitum to become Vox ad licitum and to reduce custome of speech to congruitie of speech and tooke as it were the pictures of wordes from the life of reason So wee receiue from him as a Monument both of his power and learning the then reformed computation of the yeare well expressing that he tooke it to be as great a glorie to himselfe to obserue and know the law of the heauens as to giue law to men vpon the earth So likewise in that booke of his Anticato it may easily appeare that he did aspire as well to victorie of of wit as victory of warre vndertaking therein a conflict against the greatest Champion with the pen that then liued Cicero the Orator So againe in his Booke of Apothegmes which he collected we see that he esteemed it more honour to make himselfe but a paire of Tables to take the wise and pithy words of others than to haue euery word of his owne to be made an Apothegme or an Oracle as vaine Princes by custome of flatterie pretend to doe And yet if I should enumerate diuers of his speeches as I did those of Alexander they are truely such as Salomon noteth when hee sayth Verba sapientum tanquam aculei tanquam claui in altum defixi whereof I will only recite three not so delectable for elegancie but admirable for vigor and efficacie As first it is reason hee bee thought a Master of words that could with one word appease a mutinie in his Armie which was thus The Romanes when their Generals did speake to their Armie did vse the word Milites but when the Magistrates spake to the people they did vse the word Quirites The Souldiers were in tumult and seditiously prayed to bee cassiered not that they so meant but by expostulation thereof to drawe Caesar to other Conditions wherein hee being resolute not to giue way after some silence hee beganne his speech Ego Quirites which did admit them alreadie cassiered wherewith they were so surprised crossed and confused as they would not suffer him to goe on in his speech but relinquished their demaunds and made it their suit to be againe called by the name of Milites The second speech was thus Caesar did extreamly affect the name of King and some were set on as he passed by in popular acclamation to salute him king whereupon finding the crie weake and poore he put it off thus in a kind of Iest as if they had mistaken his surname Non Rex sum sed Caesar a speech that if it be searched the life and fulnesse of it can scarce be expressed For first it was a resusall of the name but yet not serious againe it did signifie an infinite confidence and magnanimitie as if he presumed Caesar was the greater title as by his worthinesse it is come to passe till this day but chiefely it was a speech of great allurement toward his owne purpose as if the State did striue with him but for a name whereof meane families were vested for Rex was a surname with the Romanes aswell as King is with vs. The last speech which I will mention was vsed to Metellus when Caesar after warre declared did possesse himselfe of the Citie of Rome at which time entring into the inner treasurie to take the the monney there accumulate Metellus being Tribune forbad him whereto Caesar sayd That if hee did not desist hee would laye him dead in the place And presently taking himselfe vp hee added Young man it is harder for me to speake it than to doe it Adolescens durius est mihi hoc dicere quà m facere A speech compounded of the greatest terrour and greatest clemencie that could proceede out of the mouth of man But to returne and conclude with him it is euident himselfe knewe well his owne perfection in learning and tooke it vpon him as appeared when vpon occasion that some spake what a strange resolution it was in Lucius Sylla to resigne his Dictature he scoffing at him to his owne aduantage answered That Sylla could not skill of Letters and therefore knew not how to Dictate And here it were fit to leaue this point touching the concurrence of mâ—…litarie vertue and learning for what example should come with any grace after those two of Alexander and Caesar were it not in regard of the rarenesse of circumstance that I finde in one other particular as that which did so sodenly passe from extreame scorne to extreame wonder and it is of Xenophon the Philosopher who went from Socrates Schoole into Asia in the expedition of Cyrus the younger against King Artaxâ—…xes This Xenopâ—…on at that time was verie yong and neuer had seene the Warres before neither had any commaund in the Armie but onely followed the Warre as a voluntarie for the loue and conuersation of Proxenus his friend hee was present when Falinus came in Message from the great King to the Grecians after that Cyrus was slaine in the field and they a handfull of men left to themselues in the middest of the Kings Territories cut off from their Country by many nauigable Riuers and many hundred miles The Message imported that they
faith and for the better illumination of the Church touching those parts of Prophecies which are yet vnfulfilled allowing neuerthelesse that Latitude which is agreable and familiar vnto diuine Prophecies being of the nature of their Author with whom a thousande yeares are but as one day and therefore are not fulfilled punctually at once but haue springing and germinant accomplishment throughout many ages though the height or fulnesse of them may referre to some one age This is a worke which I finde deficient but is to bee done with wisedom sobrietie and reuerence or not at all The third which is HISTORY of PROVIDENCE containeth that excellēt correspondence which is betweene Gods reuealed will and his secret will which though it be so obscure as for the most part it is not legible to the Naturall Man no nor many times to those that behold it from the Tabernacle yet at some times it pleaseth God for our better establishment and the confuting of those which are as without God in the world to write it in such Text and Capitall Letters that as the Prophet saith He that runneth by may read it that is meere sensual persons which hasten by Gods iudgements and neuer bend or fixe their cogitations vpon them are neuerthelesse in their passage and race vrged to discerne it Such are the notable euents and examples of Gods iudgements chastizements deliuerances and blessings And this is a work which hath passed through the labour of many and therefore I cannot present as omitted There are also other parts of learning which are APPENDICES to HISTORY for al the exterior proceedings of man consist of Wordes and Deeds whereof History doth properly receiue and retaine in Memory the Deedes and if Wordes yet but as Inducements and passages to Deedes So are there other Books and Writings which are appropriat to the custodie and receite of Wordes onely which likewise are of three sorts ORATIONS LETTERS BRIEFE SPEECHES or SAYINGS ORATIONS are pleadings speeches of counsell Laudatiues Inuectiues Apologies Reprehensions Orations of Formalitie or Ceremonie and the like Letters are according to all the varietie of occasions Aduertisments Aduises Directions Propositions Peticions Commendatorie Expostulatorie Satisfactorie of complement of Pleasure of Discourse and all other passages of Action And such as are written from wise men are of all the words of Man in my iudgement the best for they are more Naturall then Orations and publike speeches more aduised then cōferences or present speeches So againe Letters of Affaires from such as Manage them or are priuie to them are of all others the best instructions for History and to a diligent reader the best Histories in themselues For APOTHEGMES It is a great losse of that Booke of Caesars For as his History and those fewe Letters of his which wee haue and those Apothegmes which were of his owne excell all mens else So I suppose would his collection of APOTHEGMES haue done For as for those which are collected by others either I haue no tast in such Matters or else their choice hath not beene happie But vpon these three kindes of Writings I doe not insist because I haue no deficiēces to propound concerning them Thus much therefore concerning History which is that part of learning which answereth to one of the Celles Domiciles or offices of the Mind of Man which is that of the Memorie POESIE is a part of Learning in measure of words for the most part restrained but in all other points extreamely licensed and doth truly referre to the Imagination which beeing not tyed to the Lawes of Matter may at pleasure ioyne that which Nature hath seuered seuer that which Nature hath ioyned and so make vnlawfull Matches diuorses of things Pictoribus atque Poetis c. It is taken in two senses in respect of Wordes or Matter In the first sense it is but a Character of stile and belongeth to Arts of speeche and is not pertinent for the present In the later it is as hath beene saide one of the principalll Portions of learning and is nothing else but FAINED HISTORY which may be stiled as well in Prose as in Verse The vse of this FAINED HISTORIE hath beene to giue some shadowe of satisfaction to the minde of Man in those points wherein the Nature of things doth denie it the world being in proportion inferiour to the soule by reason whereof there is agreeable to the spirit of Man a more ample Greatnesse a more exact Goodnesse and a more absolute varietie then can bee found in the Nature of things Therefore because the Acts or Euents of true Historie haue not that Magnitude which satisfieth the minde of Man Poesie saineth Acts and Euents Greater and more Heroicall because true Historie propoundeth the successes and issues of actions not so agreable to the merits of Vertue and Vice therefore Poesie faines them more iust in Retribution and more according to Reuealed Prouidence because true Historie representeth Actions and Euents more ordinarie and lesse interchanged therefore Poesie endueth them with more Rarenesse and more vnexpected and alternatiue Variations So as it appeareth that Poesie serueth and conferreth to Magnanimitie Moralitie and to delectation And therefore it was euer thought to haue some participation of diuinesse because it doth raise and erect the Minde by submitting the shewes of things to the desires of the Mind whereas reason doth buckle and bowe the Mind vnto the Nature of things And we see that by these insinuations and congruities with mans Nature and pleasure ioyned also with the agreement and consort it hath with Musicke it hath had accesse and estimation in rude times and barbarous Regions where other learning stoode excluded The diuisiō of Poesie which is aptest in the proprietie therof besides those diuisiōs which are cōmon vnto it with history as fained Chronicles fained liues the Appēdices of History as fained Epistles fained Orations and the rest is into POESIE NARRATIVE REPRESENTATIVE and ALLVSIVE The NARRATIVE is a meere imitation of History with the excesses before remembred Ohoosing for subiect cōmonly Warrs and Loue rarely State and sometimes Pleasure or Mirth REPRESENTATIVE is as a visible History and is an Image of Actions as if they were present as History is of actions in nature as they are that is past ALLVSIVE or PARABOLICALL is a NARRTION applied onely to expresse some speciall purpose or conceit Which later kind of Parabolical wisedome was much more in vse in the ancient times as by the Fables of Aesope and the briefe sentences of the seuen and the vse of Hieroglyphikes may appeare And the cause was for that it was then of necessitie to expresse any point of reason which was more sharpe or subtile then the vulgar in that maner because men in those times wanted both varietie of examples and subtiltie of conceit And as Hierogliphikes were before Letters so parables were before arguments And neuerthelesse now and at all times they doe retaine much life and vigor
negatiue or Priuatiue So that a fewe times hitting or presence counteruayles oft times fayling or absence as was well answered by Diagoras to him that shewed him in Neptunes Temple the great number of pictures of such as had scaped Shippe-wracke and had paide their Vowes to Neptune saying Aduise nowe you that thinke it folly to inuocate Neptune in tempest Yea but sayth Diagoras where are they painted that are drowned Lette vs behould it in another instance namely That the spirite of man beeing of an equall and vnifourme substance doth vsually suppose and faine in Nature a greater equalitie and vniformitie than is in truth Hence it commeth that the Mathematitians cannot satisfie themselues except they reduce the Motions of the Celestiall bodyes to perfect Circles reiecting spirall lynes and laboring to be discharged of Eecentriques Hence it commeth that whereas there are many thinges in Nature as it were Monodica sui Iuris Yet the cogitations of Man doe fayne vnto them Relatiues Parallelles and Coniugates whereas no such thinge is as they haue fayned an Element of Fire to keepe square with Earth Water and Ayre and the like Nay it is not credible till it bee opened what a number of fictions and fantasies the similitude of humane Actions Arts together with the making of Man Communis Mensura haue brought into naturall Philosophie not much better than the Heresie of the Anthropomorphites bredde in the Celles of grosse and solitarie Monkes and the opinion of Epicurus answearable to the same in heathenisme who supposed the Gods to bee of humane Shape And therefore Velleius the Epicurian needed not to haue asked why God should haue adorned the Heauens with Starres as if he had beene an Aedilis One that should haue set foorth some magnificent shewes or playes for if that great Worke master had beene of an Humane disposition hee woulde haue caste the starres into some pleasant and beautifull workes and orders like the frettes in the Roofes of Houses whereas one can scarce finde a Posture in square or triâ—…angle or streight line amongest such an infinite numbers so differing an Harmonie there is betweene the spirite of Man and the spirite of Nature Lette vs consider againe the false appearances imposed vpon vs by euerie Man 's owne indiuiduall Nature and Custome in that fayned supposition that Plato maketh of the Caue for certainely if a childe were continued in a Grotte or Caue vnder the Earth vntill maturitie of age and came suddainely abroade hee would haue strange and absurd Imaginations So in like manner although our persons liue in the view of Heauen yet our spirites are included in the Caues of our owne complexions and Customes which minister vnto vs infinite Errours and vaine opinions if they bee not recalled to examination But heereof wee haue giuen many examples in one of the Errors or peccant humours which wee ranne briefely ouer in our first Booke And lastly lette vs consider the false appearances that are imposed vpon vs by words which are framed and applyed according to the conceit and capacities of the Vulgar sorte And although wee thinke we gouerne our wordes and prescribe it well Loquendum vt Vulgus sentiendum vt sapientes Yet certaine it is that wordes as a â—…artars Bowe doe shoote backe vppon the vnderstanding of the wisest and mightily entangle and pernert the Iudgement So as it is almost necessarie in all controuersies and disputations to imitate the wisedome of the Mathematicianâ—… in setting downe in the verie beginning the definitions of our wordes and termes that others may knowe howe wee accept and vnderstand them and whether they concurre with vs or no. For it commeth to passe for want of this that we are sure to end there where wee ought to haue begun which is in questions differences about words To conclude therefore it must be confessed that it is not possible to diuorce our selues from these fallacies and false appearances because they are inseparable from our Nature and Condition of life So yet neuerthelesse the Caution of them for all Elenches as was saide are but Cautions doth extreamely importe the true conducte of Humane Iudgement The particular Elenches or Cautions against these three false appearances I finde altogether deficient There remayneth one parte of Iudgement of great excellencie which to mine vnderstanding is so sleightly touched as I maye reporte that also deficient which is the application of the differinge kindes of Proofes to the differing kindes of Subiects for there beeing but foure kindes of demonstrations that is by the immediate consent of the Minde or Sence by Induction by Sophisme and by Congruitie which is that which Aristotle calleth Demonstration in Orbe or Circle and not a Notioribus euerie of these hath certaine Subiects in the Matter of Sciences in which respectiuely they haue chiefest vse and certaine other from which respectiuely they ought to be excluded and the rigour and curiositie in requiring the more seuere Proofes in some thinges and chiefely the facilitie in contenting our selues with the more remisse Proofes in others hath beene amongest the greatest causes of detryment and hinderance to Knowledge The distributions and assignations of demonstrations according to the Analogie of Sciences I note as deficient The Custodie or retayning of Knowledge is either in WRITING or MEMORIE whereof WRITINGE hath twoo partes The Nature of the CHARACTER and the order of the ENTRIE for the Art of Characters or other visible notes of Wordes or thinges it hath neerest coniugation with Grammar and therefore I referre it to the due place for the Disposition and Coâ—…ocation of that Knowledge which wee preserue in Writing It consisteth in a good Digest of Common Places wherein I am not ignorant of the preiudice imputed to the vse of Common-Place Bookes as causing a retardation of Reading and some sloth or relaxation of Memorie But because it is but a counterfeit thing in Knowledges to be forward and pregnant except a man bee deepe and full I hould the Entrie of Common places to bee a matter of great vse and essence in studying as that which assureth copie of Inuention and contracteth Iudgment to a strength But this is true that of the Methodes of Common places that I haue seen there is none of any sufficient woorth all of them carying meerely the face of a Schoole and not of a World and referring to vulgar matters and Pedanticall Diuisions without all life or respect to Action For the other Principall Parte of the Custodie of Knowledge which is MEMORIE I finde that facultie in my Iudgement weakely enquired of An Art there is extant of it But it seemeth to me that there are better Precepts than that Art and better practises of that Art than those receiâ—…ed It is certaine the Art as it is may bee raysed to points of ostentation prodigious But in vse as it is nowe mannaged it is barrein not burdensome nor dangerous to Naturall Memorie as is imagined but barren that is not
if it bee immoderately followed is as preiudiciall to the proceeding of Learning as it is to the proceedinge of an Armie to goe about to besiege euerie little Forte or Holde For if the Field bee kept and the summe of the Enterprize pursued those smaller thinges will come in of themselues Indeede a Man would not leaue some important peece Enemie at his backe In like manner the vse of confutation in the deliuerie of Sciences ought to beverie sparing and to serue to remooue stronge Preoccupations and Preiudgements and not to minister and excite Disputations and doubts Another Diuersitie of Methodes is According to the Subiect or Matter which is handled For there is a great difference in Deliuerie of the Mathematiques which are the most abstracted of knowledges and Policie which is the most immersed And howsoeuer contention hath been mooued touching an vniformitie of Methode in Multiformitie of Matter Yet wee see howe that opinion besides the weakenesse of it hath beene of ill desert towardes Learning as that which taketh the way to reduce Learning to certaine emptie and barren Generalities beeing but the verie Huskes and Shales of Sciences all the kernell beeing forced out and expulsed with the torture and presse of the Methode And therefore as I did allow well of particular topiques for Inuention so I doe allow likewise of particular Methodes of Tradition Another Diuersitie of Iudgement in the deliuerie and teaching of knowledge is According vnto the light and presuppositions of that which is deliuered For that knowledge which is newe and forreine from opinions receiued is to bee deliuered in another fourme than that that is agreeable and familiar And therefore Aristotle when he thinkes to taxe Democritus doth in truth commend him where hee sayth If wee shall indeede dispute and not followe after Similitudes c. For those whose conceites are seated in popular opinions neede onely but to prooue or dispute but those whose Conceits are beyonde popular opinions haue a double labour the one to make themselues conceiued and the other to prooue and demonstrate So that it is of necessitie with them to haue recourse to similitudes and translations to expresse themselues And therefore in the Infancie of Learning and in rude times when those Conceits which are now triuiall were then newe the World was full of Parables and Similitudes for else would men either haue passed ouer without Marke or else reiected for Paradoxes that which was offered before they had vnderstoode or iudged So in Diuine Learning wee see howe frequent Parables and Tropes are For it is a Rule That whatsoeuer Science is not consonant to presuppositions must pray in ayde of Similitudes There be also other Diuersities of METHODES vulgar and receiued as that of Resolution or Analysis of Constitution or Systasis of Concealement or Cryptique c. which I doe allowe well of though I haue stood vpon those which are least handled and obserued All which I haue remembred to this purpose because I would erecte and constitute one generall Enquirie which seemes to mee deficient touching the Wisedome of Tradition But vnto this part of Knowledge concerning METHODE doth further belong not onely the Architecture of the whole frame of a Worke but also the seuerall beames and Columnes thereof not as to their stuffe but as to their quantitie and figure And therefore Methode considereth not onely the disposition of the Argument or Subiect but likewise the Propositions not as to their Truth or Matter but as to their Limitation and Manner For herein Ramus merited better a great deale in reuiuing the good Rules of Propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. than he did in introducing the Canker of Epitomes And yet as it is the Condition of Humane thinges that according to the ancient Fables The most pretious thinges haue the most pernitious Keepers It was so that the attempt of the one made him fall vpon the other For hee had neede be well conducted that should designe to make Axiomes Conuertible If he make them not withall Circular and Non promouent or Incurring into themselues but yet the Intention was excellent The other Considerations of Methode concerning Propositions are chiefely touching the vtmost Propositions which limit the Dimensions of Sciences for euerie Knowledge may bee fitly sayd besides the Profunditie which is the truth and substance of it that makes it solide to haue a Longitude and a Latitude accounting the latitude towardes other Sciences and the Longitude towards Action that is from the greatest Generalitie to the most particular Precept The one giueth Rule howe farre one knowledge ought to intermeddle within the Prouince of another which is the Rule they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other giueth Rule vnto what degree of particularitie a knowledge should descend which latter I finde passed ouer in silence being in my Iudgement the more materiall For certainely there must bee somewhat left to practise but howe much is worthy the Enquirie wee see remote and superficiall Generalities doe but offer Knowledge to scorne of practicall men and are no more ayding to practise than an Ortelius vniuersall Mappe is to direct the way betweene London and Yorke The better sort of Rules haue beene not vnfitly compared to glasses of steele vnpullished where you may see the Images of thinges but first they must bee filed So the Rules will helpe if they bee laboured and pullished by practise But howe Christallyne they may bee made at the first and howe farre forth they may be pullished afore-hand is the question the Enquirie whereof seeemeth to me deficient There hath beene also laboured and put in practise a Methode which is not a lawfull Methode but a Methode of Imposture which is to deliuer knowledges in such manner as men may speedily come to make a shewe of Learning who haue it not such was the trauaile of Raymundus Lullius in making that Art which beares his name not vnlike to some Bookes of Typocosmy which haue beene made since beeing nothing but a Masse of words of all Arts to giue men countenance that those which vse the tearmes might bee thought to vnderstand the Art which Collections are much like a Frippers or Brokers shoppe that hath ends of euerie thing but nothing of worth Nowe wee descend to that part which concerneth the ILLVSRATION OF TRADITION comprehended in that Science which wee call RHETORICKE OR ART OF ELOQVENCE A Science excellent and excellently well laboured For although in true value it is inferiour to Wisedome as it is sayd by God to Moses when he disabled himselfe for want of this Facultie Aaron shall bee thy Speaker and thou shalt bee to him as God Yet with people it is the more mightie For so Salomon sayth Sapiens Corde appellabitur Prudens sed dulcis Eloquio Maiora reperict Signifying that profoundnesse of Wisedome will helpe a Man to a Name or Admiration but that it is Eloquence that preuayleth in an actiue life And as to the labouring of
vp both to be applyed to that which is frequent and most in request The former of these I will call Antitheta the latter Formulae Antitheta are Theses argued pro contra wherin men may be more large laborious but in such as are able to doe it to auoyd prolixity of entry I wish the seedes of the seuerall arguments to be cast vp into some briefe and acute sentences not to bee cyted but to bee as Skaynes or Bottomes of thread to bee vnwinded at large when they come to be vsed supplying authorities and Examples by reference Pro verbis legis Non est interpretatio sed diuinatio quae recedit a littera Cum receditur a littera Index transit in legislatorem Pro sententia Legis Ex omnibus verbis est Elu◅endus sensus qui interpretatur singula Formulae are but decent and apt passages or conueyances of speeche which may serue indifferently for differing subiects as of Preface Conclusion Digression Transition Excusation c. For as in buildings there is great pleasure and vse in the well casting of the staire cases entryes doores windowes and the like so in speeche the conueyances and passages are of speciall ornament and effect A conclusion in a Del◅eratiue So may we redeeme the faults passed preuent the inconue niences future There remayn two Appendices touching the tradition of knowledge The one Criticall The other Pedanticall For all knowledge is eyther deliuered by Teachers or attayned by mens proper endeuors And therefore as the principall part of Tradition of knowledge concerneth chiefly in writing of Books So the Relatiue part thereof concerneth reading of Bookes Wherunto appertayn incidently these consideratiōs The first is cōcerning the true Correction editiō of Authors wherin neuerthelesse rash diligēce hath don gret preiudice For these Critiques haue oftē presumed that that which they vnderstandnot is false set down As the Priest that where he found it written of S. Paul Demissus est per sportam mēded his book and made it Demissus est per portam because Sperta was an hard word and out of his reading and surely their errors though they be not so palpable and ridiculous yet are of the same kind And therefore as it hath beene wisely noted the most corrected copies are cōmonly the least correct The second is concerning the exposition and explication of Authors which resteth in Annotations and Cōmentaryes wherin it is ouer vsual to blaunch the obscure places and discourse vpon the playne The third is concerning the times which in many cases giue great light to true Interpretations The fourth is concerning some briefe Censure and iudgement of the Authors that men therby may make some election vnto themselues what Bookes to reade And the fift is concerning the Syntax and disposition of studies that men may know in what order or pursuite to reade For PEDANTICALL knowledge it contayneth that differēce of Tradition which is proper for youth Whereunto appertaine diuers considerations of greatfruit As first the tyming and seasoning of knowledges as with what to initiate them and from what for a time to refraine them Secondly the consideration where to begin with the easiest and so proceede to the more difficult And in what courses to presse the more difficulte and then to turne them to the more easie for it is one Methode to practise swimming with bladders and another to practise dauncing with heauy shooes A third is the application of learning according vnto the propriety of the wittes for there is no defect in the faculties intellectuall but seemeth to haue a proper Cure contayned in some studies As for example If a Child be Bird-witted that is hath not the facultie of attention the Mathematiques giueth a remedy thereunto for in them if the witte be caught away but a moment one is new to begin And as sciences haue a propriety towards faculties for Cure and helpe So faculties or powers haue a Simpathy towards Sciences for excellency or speedy profiting And therfore it is an enquity of greate wisedom what kinds of wits and Natures are most apt and proper for what sciences Fourthly the ordering of exercises is matter of great consequence to hurt or helpe For as is well ob serued by Cicero men in exercising their faculties if they be not wel aduised doe exercise their faultes get ill habits as well as good so as there is a greate iudgement to be had in the continuance and intermission of Exercises It were to longe to particularize a number of other consideratiōs of this nature things but of meane appearance but of singular efficacy For as the wronging or cherishing of seeds or young plants is that that is most important to their thriuing And as it was noted that the first six kings being in trueth as Tutors of the State of Rome in the infancy thereof was the principal cause of the immense greatnesse of that state which followed So the culture and manurance of Minds in youth hath such a forcible though vnseen operacion as hardly any length of time or contention of labour can counteruaile it afterwards And it is not amisse to obserue also how small and meane faculties gotten by Education yet when they fall into greate men or great matters doe work great and important effects whereof we see a notable example in Tacitus of two Stage-plaiers Percennius and Vibulenus who by their facultie of playing put the Pannonian armies into an extreame tumulte and combustion For there arising a mutinie amongst them vpon the death of Augustus Caesar Bloesus the lieuetenant had committed some of the Mutiners which were suddenly rescued whereupon Vtbulenus got to be heard speake which he did in this manner These poore innocent wretches appointed to cruell death you haue restored to behould the light But who shall restore my brother to me or life vnto my brother that was sent hither in message from the legions of Germany to treat of the common Cause and he hath murdered him this last night by some of his sencers ruffians that he hath about him for his executioners vpon Souldiours Answer Blaesus what is done with his body The mortallest Enem'es doe not deny buriall when I haue performed my last duties to the Corpes with kisses with teares command me to be slaine besides him so that these my fellowes for our good meaning and our true hearts to the Legions may haue leaue to bury vs. With which speeche he put the army into an infinite fury and vprore whereas truth was he had no brother neyther was there any such matter but hee plaide it meerely as if he had beene vpon the stage But to returne we are now come to a period of RATIONALL KNOVVLEDGES wherein if I haue made the diuisions other than those that are receiued yet would I not be thought to disallow all those diuisions which I doe not vse For there is a double necessity imposed vpon me of altering the diuisions The one because it
Sonne and in the application to the Holy spirit for by the Holy Ghost was Christ conceiued in flesh and by the Holy Ghost are the Elect regenerate in spirite This worke likewise we consider either effectually in the Elect or priuately in the reprobate or according to apparance in the visible Church For manners the Doctrine thereof is contained in the lawe which discloseth sinne The lawe it selfe is deuided according to the edition thereof into the lawe of Nature the lawe Morall and the lawe Positiue and according to the stile into Negatiue and Affirmatiue Prohibitions and Commandements Sinne in the matter and subiect thereof is deuided according to the Commandements in the forme thereof it referreth to the three persons in deitie Sinnes of Infirmitie against the father whose more speciall attribute is Power Sinnes of Ignorance against the Sonne whose attribute is wisedome and sinnes of Malice against the Holy Ghost whose attribute is Grace or Loue. In the motions of it it either mooueth to the right hand or to the left either to blinde deuotion or to prophane libertine transgressiō either in imposing restraint where GOD granteth libertie or in taking libertie where GOD imposeth restrainte In the degrees and progresse of it it deuideth it selfe into thought word or Act. And in this part I commend much the diducing of the Lawe of GOD to cases of conscience for that I take indeede to bee a breaking and not exhibiting whole of the bread of life But that which quickneth both these Doctrines of faith and Manners is the eleuatition and consent of the heart whereunto appertaine bookes of exhortation holy meditation christian resolution and the like For the Lyturgie or seruice it consisteth of the reciprocall Acts betweene GOD and Man which on the part of GOD are the Preaching of the word and the Sacraments which are seales to the couenant or as the visible worde and on the part of Mans Inuocation of the name of GOD and vnder the law Sacrifices which were as visible praiers or confessions but now the adoration being in Spiritu veritate there remaineth only vituli labiorum although the vse of holy vowes of thankefulnesse and retribution may be accounted also as sealed petitions And for the Gouernment of the Church it consisteth of the patrimonie of the church the franchises of the Church and the offices and iurisdictions of the Church and the Lawes of the Church directing the whole All which haue two considerations the one in them selues the other how they stand compatible and agreeable to the Ciuill Estate This matter of Diuinitie is handled either in forme of instruction of truth or in forme of confutation of falshood The declinations from Religion besides the primitiue which is Atheisme and the Branches thereof are three Heresies Idolatrie and Witch-craft Heresies when we serue the true GOD with a false worship Idolatrie when wee worship false Gods supposing them to be true and Witch-craft when wee adore false Gods knowing them to be wicked and false For so your Maiestie doth excellently well obserue that Witch-craft is the height of Idolatry And yet we see thogh these be true degrees Samuel teacheth us that they are all of a nature when there is once a receding from the word of GOD for so he saith Quasi Peccatum ariolandi est repugnare quasi scelus Idololatriae nolle acquiescere These thinges I haue passed ouer so briefely because I can report noe deficience concerning them For I can finde no space or ground that lieth vacant and vnsowne in the matter of Diuinitie so diligent haue men beene either in sowing of good seede or in sowing of Tares Thus haue I made as it were a small Globe of the Intellectuall world as truly and faithfully as I coulde discouer with a note and description of those parts which seeme to mee not constantly occupate or not well conuerted by the labour of Man In which if I haue in any point receded from that which is commonly receiued it hath beene with a purpose of proceeding in melius and not in aliud a minde of amendment and proficience and not of change and difference For I could not bee true and constant to the argument I handle if I were not willing to goe beyond others but yet not more willing then to haue others goe beyond mee againe which may the better appeare by this that I haue propounded my opinions naked and vnarmed not seeking to preoccupate the libertie of mens iudgements by confutations For in any thing which is well set downe I am in good hope that if the first reading mooue an obiection the second reading will make an answere And in those things wherein I haue erred I am sure I haue not preiudiced the right by litigious arguments which certainly haue this contrarie effect and operation that they adde authoritie to error and destroy the authoritie of that which is well inuented For question is an honour and preferment to falshood as on the other side it is a repulse to truth But the errors I claime and challenge to my selfe as mine owne The good if any bee is due Tanquam adeps sacrificij to be incensed to the honour first of the diuine Maiestie and next of your Maiestie to whom on earth I am most bounden Historia Literarū Historia Naturae Errantis Historia Mechanica Historia Prophetica Metaphisica siue De formis F◅bus Rerū Naturalis Magiasiue Phisica Operatiua Maior Inuentarium Opum bumanarum Continuatio Problematum in Natura Catalogus Falsitatū grassantiū in historia Naturae De Antiquis Philosophijs Narrationes Medicinales Anatomia comparata Inquisitio vlterior de Morbis insanabisibus De Euthanasia exteriore Medicinae experimentales Imitatio Naturae in Balneis Aquis Medicinalibus Filum Medicinale siue de vicibus Medicinarum Experientia literata interpretatio Naturae Elenchi magni s◅e d◅ Idolis animi humani natiuis aduentitijs De Analogia Demonstrationum De Notis Rerum De Methode syncera siue ad filios Scientiarum De prudentia Traditionis De Productione Axiomatum Deprudentia sermonis priuati Colores boni mali simplicis comparati Antitheta rerum De cultura Animi Faber Fortunae siue de Am. bitu vitae De prudētia legislatoria fiue de fontibus Iuris De vsu legittimo rationis humanae in diuinis Degradibus vnitatis in Ci◅itate Dei Emanationes Scripturarum in doctrinas Positiuas