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
Jnfinity Anxiety and Seducement of Knowledge Three preservatives § That it instruct us our Mortality § That it give us content § That it soare not too high § And so Philosophy leads the Mind by the Linkes of Second Causes unto the First CAP. II. I. Discredits cast upon Learning from the objections of Politiques That Learning softens Mens natures and makes them unfit for Exercise of Armes That Learning perverts mens minds for matter of Goverment Other particular indispositions pretended II. The solution Learning makes not men unapt for Armes III. Learning inables men for Civile affaires IV. Particular seducements imputed to Learning As curious incertainty § Pertinacious Regularity § Misleading Book-Presidents § Retired slothfulnesse § Relaxation of Discipline are rather cured than caused by Learning CAP. III. I. Discredits of Learning from Learned mens Fortunes Manners Nature of studies II. Derogations derived from Fortune are these Scarcity of Means § Privatenesse of life § Meannesse of imployment III. From their Manners these too Regular for the times § Too sensible of the good of others and too neglective of their own § A defailance in applying themselves to Persons of Quality § A Failing in some lesser Ceremonies of demeanure § Grosse Flattery practised by some Learned men § Instanced in the Moderne Dedication of Bookes § Discreet Morigeration allowed 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 Novelty of Termes or strictnesse of Positions § A vanity either in Matter or in Method IV. Phantasticall Learning hath two branches Imposture Credulity § Credulity a Belief of History or a Beliefe of Art or Opinion and that either Reall in the Art it selfe § Or Personall in the Author of such an Art or Science CAP. V. Peccant Humors in Learning I. Extreme affection to two extremes Antiquity Novelty II. A distrust that any thing New should now be found out III. That of all Sects and Opinions the best hath still prevailed IV. An over-early reduction of Knowledge into Arts and Methods V. A neglect of PRIMITIVE PHILOSOPHY VI. A Divorce of the Jntellect from the Object VII A contagion of Knowledge in Generall from Particular inclinations and tempers VIII An impatience of suspense hast to positive assertion IX A Magistrall manner of Tradition of Knowledge X. Aime of Writers Illustration not Propagation of Knowledge XI End of studies Curiosity Pleasure Profit Preferment c. CPA VI. The Dignity of Learning from Divine Arguments and Testimonies I. From Gods Wisdome § Angels of Illumination § The first Light § The first Sabbath § Mans imployment in the Garden § Abels contemplation § The Invention of Musique § Confusion of Tongues II. The excellent Learning of Moses § Job § Salomon § Christ § St Paul § The Ancient Doctors of the Church § Learning exalts the Mind to the Celebration of Gods glory and is a preservative against Error and unbeliefe CAP. VII The Dignity of Learning from human Arguments and Testimonies I. Naturall Inventors of new Arts for the Commodity of Mans life consecrated as Gods II. Politicall Civile Estates and Affaires advanced by Learning § The best and the happiest times under Learned Princes and others § Exemplified in six continued succeeding Emperors from the death of Domitian III. Military The Concurrence of Armes and Learning § Exemplified in Alexander the Great § Julius Caesar the Dictator § Xenophon the Philosopher CAP. VIII The Merit of Learning from the influence it hath upon Morall virtues § Learning a Soveraign remedy for all the diseases of the Mind § The domininion thereof greater than any Temporall Power being a Power over Reason and Beliefe § Learning gives Fortunes Honours and Delights excelling all other as the soule the sense § Durable monuments of Fame § A prospect of the Immortality of a future world THE SECOND BOOK THE PROEM THe Advancement of Learning commended to the Care of Kings I. The Acts thereof in generall three Reward Direction Assistance II In speciall about three Objects Places Books Persons § In Places foure Circumstances Buildings Revenues Priviledges Lawes of Discipline § In Books two Libraries good Editions § In Persons two Readers of Sciences extant Jnquiries into Parts non-extant III. Deficients in the Acts of Advancement six want of Foundations for Arts at large § Meannesse of Salary to Readers § Want of allowance for experiments § Preposterous Institutions unadvised practises in Academicall studies § Want of Intelligence between the Vniversities of Europe § Want of Enquirers into the Defects of Arts. § The Authors particular designe § Modest defence CAP. I I. An Vniversall Partition of Human Learning into § History II. Poesy III. Philosophy § This Partition is drawn from the three Intellective Faculties Memory Imagination Reason § The same distribution is agreeable unto Divine Learning CAP. II. I. The Partition of History into Naturall and Civile Ecclesiasticall and Literary comprehended under Civile II. The Partition of Naturall History into the History of Generations III. Of Preter-Generations IV. Of Arts. CAP. III. I. A Second Partition of Naturall History from the Vse and End thereof into Narrative and Jnductive And that the most noble end of Naturall History is that it Minister and Conduce to the building up of Philosophy which end Inductive History respecteth II. The Partition of the History of Generations into the History of the Heavens The History of the Meteors The History of the Earth and Sea The History of Massive Bodies or of the greater Collegiats The History of Kinds or of the Lesser Collegiats CAP. IV. I. The Partition of History Civile into Ecclesiasticall and Literary and which retaines the generall name Civile II. Literary Deficient § Precepts how to compile it CAP. V. Of the Dignity and Difficulty of Civile History CAP. VI. The first Partition of Civile History into § Memorials § Antiquities § Perfect History CAP. VII The Partition of Perfect History into Chronicles of Times Lives of Persons Relation of Acts. § The explication of the History of Lives § Of Relations CAP. VIII The Partition of the History of Times into universall and particular History The advantages and disadvantages of both CAP. IX The Second Partition of the History of Times into Annals and Iournals CAP. X. A Second Partition of Speciall-Civile History in History Simple and Mixt. CAP. XI I. The Partition of Ecclesiasticall History into the Generall History of the Church II. History of Prophecy III. History of Providence CAP. XII The Appendices of History Conversant about the words of Men as History it selfe about Mens Acts. The partition of them into Speeches Letters and Apophthegmes CAP. XIII The Second Principall part of Human Learning Poesy I. The Partition of Poesy into Narrative II. Drammaticall III. Parabolicall § Three Examples of Parabolicall Poesy propounded IV.
to former Ages and clearing that glasse to the letting in of a more plentifull light The waies and ends of these two knowledges I meane of what we have and of what we may have thus different and the principles upon which they proceed so divers both may consist without contradictions and confutations or the invasions upon their distinguisht rights so the propagation of Knowledge by the assistance of the Father of Lights may be pursued with the reservation of the honour of Ancient and Moderne Authors and the Arts in use which respecting the end whereto they were instituted Disputation Redargution and the like are very conducent and in their way of perfection highly exalted And this is the first motive of deliberating the publication of my Apologetique the difficulty of the businesse Another is this The times into which we are fallen are learned Times as ever were since the Grecian Philosophers and their seconds the Arabian writers which also through the great advantages of the experiments of later Ages and the directions of Antiquity in many particulars have out-gon their predecessors so as he that dare adventure as some doe to intrude unstudied thoughts upon so learned an age as this is neither reverences the age as he ought nor wisely consults his own reputation with Posterity And as the Times are learned so which too frequently falls out somewhat confident Great wits and which have fortified their conceptions by books and study are strongly prepossest with almost impregnable anticipations and not so easily induced as more inconcerned and disengaged natures are to know or unknow any thing that either should be farther inquired into or should be for gotten And much within these two orbs our Apology moves in discovery of Jgnorance of Error of what we know not and of what we should not know For certainly much knowledge remaines yet conceal'd and the way to this discovery is by forgoeing many unprofitable subtleties and by a learn'd ignorance falling off from many aery speculations to the solid simplicity of the Ancients Were we to compose a Panegyrique in praise of the perfections of the learning of our daies which indeed merits such a sacrifice the labour were but halfe what it is for laudatory hymnes seldome come out of season they need no preparations and what might be wanting in the waight of speech would be supplied by an aptitude to accept and believe But in the businesse in hand the mind of man the principall subject to be wrought upon and her speculations both which we so admire are so immur'd and blockt up with corrupt notions either from the placits of Philosophers the depraved lawes of Demonstration or from inherent qualities in the generall nature of man or individuate temperature of particulars that nothing can be done untill these be convinced at least subjected to examination which is another motive that staies me upon the Land An other Reason which is the last I will trouble the Reader withall is this Time the measure of all our Actions without whose assistance our best conceptions are Abortives by the intercurrence of other engagements which I might have dispenced withall had I rightly understood the servile tenure of secular contracts hath surpriz'd me I conceive which I pronounce with some passion that a Scholler for his studies had bin the master of his own howres but he-that trafiques with the world shall finde it otherwise Time which I presum'd I could command and stay as I doe my watch hath commanded me And these diversions were seconded Humane Reader by a sad Accident It pleased God in the heat of my attendance on this businesse to take away by one of the terrors of mortality the Stone my deare brother Sr RICHARD SCOT servant to the most Eminent Lord the Lo. Deputy Generall of Ireland beloved of his deare Lord to the latest minute of life honour'd with his presence to the farthest confines of mortality and there by his Noble Piety deliver'd up with as much solemnity as a Kingdome could conferre unto the immortality of another world This deadly shaft passing through him so wounded me that I my selfe was arrived within few paces of the land of darknesse Jn his silent Marble the best part of that small portion of joy I had in the World but all my hopes are entombed This pensive casualty so took me off from books and businesse as for some months after I could relish no thoughts but what were mingled with the contemplations of mortality Sic fugit interea fugit irrevocabile tempus These were the impediments to my Apologetique which if what is done be accepted shall be prefix'd the NOV ORG For of this Translation this is the first part Reader if it please thee if it please thee not the last But before I take my leave here are some tacite objections which I would meet halfe way and so weaken their approaches lest they fall too heavy upon me The first is touching the Division of the first book into Chapters contrary to the mind of the Author and the intention of the work This exception may be thus satisfied that profit is to be preferred before artificiall contrivance where both cannot so conveniently be had and to this end discretion to be followed before rule Were the Author now alive and his vast Designes going on this alteration had been somewhat bold but the inimitable Architect now dead having perfected litle more then the outward Courts as it were of his magnificent Instauration and the whole summe of Sciences and the stock of Arts in present possession not able to defray the charges of finishing this Fabrique I thought fit by compartitions and distributions into severall roomes to improve what we have to our best advantage so it might be done without prejudice to the Authors procedure and apt coherence which J hope it is Having respect herein rather to accommodation than decoration for Houses as our Author saies are built to live in and not to look on and therefore use to be preferred before uniformity Another Exception may be made against the draught of the Platforme into Analytique tables which seems somewhat pedantique and against that common rule Artis est dissimulare Artem. To this J answer thus Order and dependance is as it were the soule of the World of the Works of Nature and Art and that which keeps them united without which all would fall asunder and become like the first Chaos before the production of light And of all Methods that ever were at least that ever came to our hands our Authors is the most naturall and most dependent For Truth as it reflects on us is a congruent conformity of the Jntellect to the Object and of the different faculties thereof to the difference of things wherefore the truest Partition of humane learning is that which hath reference to humane faculties when the Intellectuall Globe and the Globe of the World intermixe their beams and irradiations in a direct line of projection
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
to the publique good of Mankind it rather exhibites a vaine and empty glory then any substantiall and solid fruit III As for that Censure of Salomon concerning the excesse of writing and reading Bookes and the anxiety of spirit which redoundeth from Knowledge and that admonition of S. Paul that we be not seduced by vain Philosophy if those places be rightly understood they doe very excellently set forth the true bounds and limitations whereby humane knowledge is confin'd and circumscribed yet so as without any such contracting and coaretation it may comprehend all the universall nature of things These limitations are three The first that we doe not so place our felicity in knowledge as we frrget our Mortality The second that we make application of our knowledge to give our selves repose and contentment and not distast or repining The third that we doe not presume by the contemplations of nature to attaine the Mysteries of God § For as touching the first Salomon doth excellently expound himselfe in the same Book I saw well saith he Eccles 2. that knowledge recedes as farre from ignorance as light doth from darknesse and that the wise mans eyes keep watch in his head whereas the foole roundeth about in darknesse but withall I learned that the same mortality involves them both § For the second certain it is no anxiety or perturbation of mind resulteth from knowledge otherwise then meerely by accident For all knowledge and wonder which is the seed of knowledge is an impression of pleasure in it selfe but when we fall to framing conclusions out of our knowledge which obliquely applied to our particular purposes either minister weak feares or vast desires then there growes that vexation and trouble of Mind whereof we speake for then knowledge is no more Lumen siccum as Heraclitus the Profound would have it Lumen siccum optima anima but it becomes Lumen madidum or maceratum being steeped and infused in the humors of the affections § The third rule deserves a litle to be stood upon and not to be lightly passed over For if any man shall think by view and enquiry into these sensible and materiall things to attain that light whereby he may reveale unto himselfe the nature and will of God then indeed is he spoil'd through vain Philosophy For the contemplation of the creatures having regard to the creatures themselves produceth Knowledge but having regard to God wonder only which is a broken Knowledge And therefore it was most aptly said by one of Plato's schoole Philo. Iud. de Somniis That the sense of man carries a resemblance with the sunne which opens and reveales the terrestriall Globe but conceales and seales up the starres and celestiall Globe so doth the sense discover naturall things but it darkens and shuts up divine And hence it hath proceeded that some of the chosen ranke of the more Learned have faln into Heresy whilst they have sought to fly up to the secrets of the Deity by the waxen wings of the senses § As for the conceit of those who are of opinion that too much knowledge should encline the mind to Atheisme and that the ignorance of the second Causes should be as it were a Midwife to our Piety towards the first I would willingly charge these in the language of Iob Iob. 13. Will you lye for God as one man doth for another to gratify him For certain it is that God works nothing in nature according to ordinary course but by second causes and if they would have it otherwise believed it is meere imposture under colour of Piety to God and nothing else but to offer unto the Author of Truth the unclean sacrifice of a Lye But farther it is an assured truth and a conclusion of Experience That a litle or superficiall tast of Philosophy may perchance incline the Mind of Man to Atheisme but a full draught thereof brings the mind back againe to Religion For in the entrance of Philosophy when the second causes which are next unto the senses doe offer themselves to the mind of Man and the mind it selfe cleaves unto them and dwells there an oblivion of the highest cause may creep in but when a man passeth on farther and beholds the dependency continuation and confederacy of causes and the workes of Providence Homer Iliad 9. than according to the allegory of the Poets he will easily believe that the highest linke of Natures chaine must needs be tyed to the foot of Iupiters chaire To close in a word let no man upon a weak conceit of sobriety or ill applied moderation thinke or maintaine that a man can search too farre or be too well studied in the Book of Gods word or in the Booke of Gods workes Divinity or Philosophy but rather let men awake themselves and cheerefully endeavour and pursue an endlesse progresse or proficiency in both only let them beware lest they apply Knowledge to swelling not to charity to ostentation not to use and againe that they doe not unwisely mingle and confound these distinct Learnings of Theology and Philosophy and their severall waters together CAP. II. I Discredits of Learning from the objections of Politiques That Learning softens mens natures and makes men unfit for the exercise of Armes That it perverts mens dispositions for Matter of Government § Other particular indispositions pretended II. The Solution Learning makes not men unapt for Armes III. Learning enables men for Civil affaires IIII. Particular seducements imputed to Learning As Curious Vncertainty § Pertinacious Regularity § Misleading Presidents § Retired slothfulnesse § Relaxation of Discipline Are all rather Cured then Caused by Learning I NOw let us descend to the Disgraces whereby Politiques defame Learning They be these That Learning doth soften mens manners makes them more unapt for the honour and exercise of Armes That it doth marre and pervert mens dispositions for matter of Government and Policy which the study of Arts makes either too Curious by vanity of Reading Or too peremptory by the strict rigor of Rules Or too overweening by reason of the greatnesse of examples Or too incompatible with the times by reason of the dissimilitude of examples Or at least it doth divert and alienate mens minds from businesse and Actions instilling into them a love of leasure and privatenesse § And that it doth bring into States a relaxation of Discipline whilest every man is more ready to argue then obey Out of this conceit Cato surnamed the Censor one of the wisest men indeed that ever liv'd when Carneades the Philosopher came in Embassage to Rome and that the young men of Rome began to flock about him being allured with the sweetnesse and majesty of his eloquence gave counsell in open senate that they should give him his dispatch with all speed Plato in M. Cato lest he should infect and inchant the mindes of the youth and at unawares bring in an alteration of the manners and customes of the State This same
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
of no great Quantity of Matter but infinite agitation of their Wit and Phancy as of the spindle spinne out unto us those laborious webbes of Learning which are extant in their Bookes For the Wit and Mind of Man if it worke upon Matter by contemplating Nature and the Works of God worketh according to the stuffe and is limited thereby but if it worketh upon it selfe as the spider workes his webbe then it is endlesse and brings forth Cobwebs of Learning indeed admirable for finenesse of thred and worke but of no Substance and Profit § This same unprofitable subtlety or Curiosity is of two sorts and it is discerned either in the subject and Matter it selfe such as is fruitlesse Speculation or Controversy whereof there are no small number both in Divinity and Philosophy Or in the Manner and Method of handling which amongst Schoolemen was this Vpon every Position or Assertion they framed objections then solutions of those objections which solutions for the most part were only distinctions whereas indeed the strength of all sciences like the Old mans Fagot Aesop Fab Plut. Mor. consisteth not in every stick a sunder but in them all together united in the bonde For the Harmony of sciences that is when each part supports the other is and ought to be the true and briefe way of confutation and suppression of all the smaller sort of objections but on the other side if you draw out every Axiome as the sticks of a Fagot one by one you may easily quarrell with them and bend and break them at your pleasure So that as it was said of Seneca verborum Minutiis rerum frangit pondera Fabius Qu. Instit X. may truly be said of the Schoolemen Quaestionum Minutiis scientiarum frangunt pondera For were it not better for a man in a faire roome to set up one great light or branching candlestick of lights whereby all may be seene at once than to goe up and downe with a small watch candle into every corner And such is their Method that resteth not so much upon evidence of Truth proved by Arguments Auctorities Similitudes and Examples as upon particular Confutations and Solutions of every scruple cavillation and objection thus breeding question upon question even as in the former resemblance when you carry the light into one corner you darken the rest So that the fable of Scylla seemes to be a lively image of this kinde of Philosophy or knowledge which for the upper part had the shape of a comely virgin but below Candida succinctam latrantibus inguina monstris Virg. Buc. Ecl. 6. So you shall finde some generalties of the Schoolemen faire and well proportioned and invented to some good purpose but than when you descend to distinctions and decisions in steed of a fruitfull wombe for the use and benefite of mans life they end in monstrous and barkeing Questions Wherefore it is no marvaile if this quality of Knowledge fall under even popular contempt the people being apt to contemne Truth upon occasion of Controversies and altercations and to think they are all out of their way which never meet and agree among themselves and when they see the digladiations of Learned men about matters of no use or moment they easily fall upon that judgement of Dionysius of Syracusa verba ista sunt senum otiosorum Laertius in Plato Notwithstanding it is most certain that if the Schoolemen to their great thirst of Truth and unwearied travaile of wit had joynd variety and vniversality of reading and contemplation they had certainly proved excellent lights to the great advancement of all Arts and Sciences And thus much of the second Disease of Learning IV For the third Disease of Learning which concernes Deceit or Vntruth it is of all the rest the foulest as that which doth destroy the Nature and essentiall forme of Knowledge which is nothing but a representation of Truth For the Truth of Being and the Truth of Knowing are all one differing no more than the direct beame and the beame reflexed This vice therefore brancheth it selfe into two sorts Imposture and Credulity the one deceives the other is deceived which although they appear to be of a diverse nature the one seeming to proceed of Cunning and the other of Simplicity yet for the most part they doe concurre for as the verse noteth Horat. Epi. Per contatorem fugito nam garrulus idem est Intimating that an Inquisitive man is a Pratler so upon the like reason a Credulous man is a deceaver As we see it in Fame Rumors that he that will easily believe Rumors will as easily augment Rumors which Tacitus wisely notes in these words Tacit. Hist l. 1. Fingunt simul creduntque such affinity there is between a propensity to Deceive and a facility to Believe § This facility of Crediting and accepting all things though weakly authorized is of two kindes according to the nature of the Matter handled for it is either beliefe of History or as the Lawyers speak matter of Fact or matter of Opinion In the former kinde we see with what losse and detriment of Credit and Reputation this error hath distain'd and embased much of the Ecclesiasticall History which hath too easily received and registred Reports and Narrations of Miracles wrought by Martyrs Hermites or Monkes of the Desert Anchorites and other holy men and of their Reliques Sepulchers Chappell 's Jmages and Shrines So in Naturall History we see many things have bin rashly and with litle choice or judgement received and registred as may appeare in the writings of Plinius Cardanus Albertus and diverse of the Arabians which are every where fraught with forged and fabulous Reports and those not only uncertaine and untried but notoriously untrue and manifestly convicted to the great derogation of Naturall Philosophy with grave and sober men Wherein in truth the wisdome and integrity of Aristotle doth excellently appear that haveing made so diligent and exquisite a history of living Creatures hath mingled it so sparingly with any vaine or faigned matter but hath rather cast all Prodigious Reports De Mirab Auscult which he thought worthy the recording into one commentary wisely discerning that matter of manifest Truth which might be the experimentall groundworke whereupon Philosophy and Sciences were to be built ought not unadvisedly to be mingled with matter of doubtfull faith and yet again things rare and strange which to many seem incredible are not wholly to be suppressed or denied to bee recorded to Posterity § But that other Facility of Credit which is yeelded not to History and Reports but to Arts and Opinions is likewise of two sorts either when too much beliefe is attributed to Arts themselves or to certain Auctors in any Art The sciences themselves which hold more of the fancy and of beliefe then of Reason and Demonstration are chiefly three Astrologie Naturall Magique and Alchimie of which sciences neverthelesse the end and pretences are noble For
Recognisance or Retractation as the Lawyers speak as if we had understood and knowne them before III An other error which hath some affinity with the former is a conceit That all sects and ancient opinions after they have bin discussed and ventilated the best still prevail'd and supprest the rest Wherefore they think that if a man should begin the labour of a new search and examination he must needs light upon somewhat formerly rejected and after rejection lost and brought into oblivion as if the multitude or the wisest to gratify the multitude were not more ready to give passage to that which is populare and superficiall than to that which is substantiall and profound For Time seemeth to be of the nature of a River which carrieth down to us that which is light and blown up and sinketh and drowneth that which is waighty and solid I Another error of divers nature from the former is The overearly and Peremptory reduction of Knowledge into Arts and Methods which once done commonly sciences receive small or no augmentation For as young men when they knit and shape perfectly doe seldome grow to a farther stature so knowledge while it is disperst into Aphorismes and Observations may grow and shoot up but once inclosed and comprehended in Methods it may perchance be farther polisht and illustrate and accommodated for use and practise but it increaseth no more in bulke and substance V Another error which doth succeed that which we last noted is That after distribution of Particular Arts and Sciences into their severall places many men have presently abandoned the universall notion of things or Philosophia Prima which is a deadly enemy to all Progression Prospects are made from Turrets and high places and it is impossible to discover the more remote and deeper parts of any science if you stand but upon the flat and levell of the same science and ascend not as into a watch-Tower to a higher science VI Another error hath proceeded from too great a reverence and a kind of Adoration of the mind and understanding of man by means whereof men have withdrawn themselves too much from the contemplation of Nature and the observations of experience and have tumbled up and downe in their own speculations and conceits but of these surpassing Opinators and if J may so speak Jntellectualists which are notwithstanding taken for the most sublime divine Philosophers Heraclitus gave a just censure saying Men seek truth in their own litle world N. L. and not in the great common world for they disdaine the Alphabet of nature and primer-Primer-Book of the Divine works which if they did not they might perchance by degrees and leasure after the knowledge of simple letters and spelling of Syllables come at last to read perfectly the Text and Volume of the Creatures But they contrariwise by continuall meditation and agitation of wit urge and as it were invocate their own spirits to divine and give Oracles unto them whereby they are deservedly and pleasingly deluded VII Another Error that hath some connexion with this latter is That men doe oftentimes imbue and infect their meditations and doctrines with the infusions of some Opinions and conceptions of their own which they have most admired or some sciences to which they have most applied and consecrated themselves giving all things a Dye and Tincture though very deceivable from these favorite studies So hath Plato intermingled his Philosophy with Theology Aristotle with Logique The second Schoole of Plato Proclus and the rest with the Mathematiques These Arts had a kind of Primo-geniture with them which they would still be kissing and making much of as their first borne sonnes But the Alchimists have forged a new Philosophy out of the Fire and Furnace and Gilbert our Countrey-man hath extracted another Philosophy out of a Load-stone So Cicero when reciting the severall opinions of the nature of the soule he found a Musitian that held the soule was but a harmony saith plesantly Hic ab arte sua non recessit Tusc lib. 1. But of these errors Aristotle saith aptly and wisely De Gen. Cor. lib. 1. alibi Qui respiciunt ad pauca de facili pronunciant VIII Another error is An impatience of Doubt and an unadvised hast to Assertion without due and mature suspension of the judgement For the two waies of contemplation are not unlike the two waies of Action commonly spoken of by the Ancients of which the one was a plaine and smooth way in the beginning but in the end impassible the other rough and troublesome in the entrance but after a while faire and even so is it in contemplations if a man will begin in certainties he shall end in doubts but if he can be content to begin with doubts and have patience a while he shall end in certainties IX The like error discovereth it selfe in the manner of Tradition and Delivery of knowledge which is for the most part imperious and magistrall not ingenious and faithfull so contrived as may rather command our assent than stand to examination It is true that in compendious Treatises designed for Practice that Forme of writing may be retained but in a just and compleat handling of knowledge both extremes are to be avoided Cic. de Nat. Dier lib. 1. as well the veine of Velleius the Epicurean who feard nothing so much as to seem to doubt of any thing as that of Socrates and the Academie leaving all things in doubt and incertainty Rather men should affect candor and sincerity propounding things with more or lesse asseveration as they stand in their judgement proved more or lesse X Other errors there are in the scope that men propound to themselves whereunto they bend their endeavours and studies For whereas the most devout Leaders and noted Professors of Learning ought chiefly to propound to themselves to make some notable addition to the science they professe contrariwise they convert their labours to aspire to certain second prizes as to be a profound interpreter or commentator a sharp and strong champion or Defendor a Methodicall compounder or Abridger so the Revenewes and Tributes of Sciences come to be improved but not the Patrimony and Inheritance XI But the greatest error of all the rest is the mistaking or misplacing the last and farthest end of knowledge For many have entred into a desire of Learning and Knowledge some upon an imbred and restlesse Curiosity others to entertaine their mindes with variety and delight others for ornament and reputation others for contradiction and victory in dispute others for Lucre and living few to improve the gift of reason given them from God to the benefite and use of men As if there were sought in knowledge a couch whereupon to rest a restlesse and searching spirit or a Tarrasse for a wandring and variable mind to walk up and downe in at liberty unrestrained or some high and eminent Tower of State from which a proud and ambitious mind may
partiall to his own profession that said Than should People or States be happy when either Kings were Philosophers or Philosophers Kings yet so much is verified by experience that under wise and Learned Princes and Governors of State there hath bin ever the best and happiest times For howsoever Kings may have their errors and imperfections that is be liable to Passions and depraved customes like other mē yet if they be illuminated by Learning they have certain anticipate notions of Religion Policy and Morality which preserve and refrain them from all ruinous and peremptory errors and excesses whispering evermore in their eares when Councellors and Servants stand mute and silent So likewise Senators and Councellors which be Learned doe proceed upon more safe and substantiall principles than Councellors which are only men of experience Those seeing dangers a farre off and repulsing them betimes whereas these are wise only neere at hand seeing nothing but what is imminent and ready to fall upon them and than trust to the agility of their wit in the point of dangers to ward and avoid them § Which felicity of times under Learned Princes to keep still the law of brevity by using the most selected and eminent examples doth best appear in the Age which passed from the death of Domitianus the Emperor untill the raigne of Commodus comprehending a succession of sixe Princes all Learned or singular favourers and advancers of Learning and of all ages if we regard temporall happinesse the most florishing that ever Rome saw which was then the Modell and Epitome of the world A matter revealed and prefigur'd unto Domitian in a dream Suet. in Dom parag 23. the night before he was slaine for he seem'd to see grown behind upon his shoulders a neck and a head of gold which Divination came indeed accordingly to passe in those golden times which succeeded of which we will make some particular but brief commemoration Nerva was a Learned Prince an inward acquaintance and even a Disciple to Apollonius the Pythagorean who also almost expired in a verse of Homers Nerva tuis Dion l. 68. Plin. Pan. Telis Phaebetuis lachrimas ulciscere nostras Trajan was for his Person not Learned but an admirer of Learning and a munificent benefactor to the Learned a Founder of Libraries and in whose Court though a warlike Prince as is recorded Dion in Adriano Professors and Preceptors were of most credit and estimation Adrian was the most curious man that lived and the insatiable inquirer of all variety and secrets Antoninus had the patient and subtile wit of a Schoole-man in so much as he was called Cymini-Sector Dion in Anton. P. a Carver or a divider of Cummin-seed And of the Divi fratres Lucius Commodus was delighted with a softer kind of Learning and Marcus was surnam'd the Philosopher These Princes as they excel'd the rest in Learning so they excel'd them likewise in virtue and goodnesse Nerva was a most mild Emperour Plin. Pan. Aur. vict c. 13. and who if he had done nothing else gave Trajan to the World Trajan of all that raigned for the Arts both of Peace and Warre was most famous and renowned the same Prince enlarged the bounds of the Empire the same Xyphil ex Dion Trajan temperately confin'd the Limits and Power thereof he was also a great Builder in so much as Constantine the Great in emulation was wont to call him Parietaria Wall-Flower because his name was carved upon so many walls Adrian was Times rivall for the victory of perpetuity for by his care and munificence in every kind he repaired the decaies and ruines of Time ANTONINUS as by name so nature Capitol In Ant. P. a man exceeding Pious for his nature and inbred goodnesse was beloved and most acceptable to men of all sorts and degrees whose raigne though it was long § In Vero. In M. Ant. yet was it peacefull and happy Lucius Commodus exceeded indeed by his brother excel'd many of the Emperours for goodnesse Marcus formed by nature to be the pattern and Platforme of virtue against whom that Iester in the banquet of the Gods had nothing to object or carpe at Iuliani Caesares save his patience towards the humors of his wife So in this continued sequence of sixe Princes a man may see the happy fruits of Learning in Soveraignty Painted forth in the greatest Table of the world III. Neither hath Learning an influence or operation upon Civill merit and the Arts of Peace only but likewise it hath no lesse Power and Efficacy in Martiall and Military virtue as may notably be represented in the examples of Alexander the Great and Iulius Caesar the Dictator mention'd by the way before but now in fit place to be resumed of whose Military virtues and Acts in warre there needs no note or recitall having bin the wonders of the world in that kind but of their affection and propension towards Learning and peculiar perfection therein it will not be impertinent to say some thing § Alexander was bred and taught under Aristotle certainly a great Philosopher who dedicated diverse of his Books of Philosophy unto him he was attended with Calisthenes and diverse other Learned persons that followed him in Campe and were his perpetuall associates in all his Travailes and Conquests What Price and Estimation he had Learning in doth notably appear in many particulars as in the envy he expressed towards Achille's great fortune in this That he had so good a Trumpet of his Actions provesse as Homers verses Plut. in Alexand. In the judgement he gave touching the precious Cabinet of Darius which was found amongst the rest of the spoiles whereof when question was mov'd what thing was worthy to be put into it and one said one thing another another Plut. ut supra he gave sentence for Homers works His reprehensorie letter to Aristotle after he had set forth his Book of Nature wherein he expostulates with him for publishing the secrets or mysteries of Philosophy and gave him to understand Vt supra That himselfe estimed it more to excell others in Learning and Knowledge than in Power and Empire There are many other particulars to this purpose But how excellently his mind was endowed with Learning doth appear or rather shine in all his Speeches and answers full of knowledg wisdome whereof though the Remaines be small yet you shal find deeply impressed in them the foot-steps of all sciences in Moral knowledge Let the speech of Alexander be observed touching Diogenes see if yee please if it tend not to the true estate of one of the greatest questions in morall Philosophy Whether the enjoying of outward things or the contemning of them be the greater happinesse For when he saw Diogenes contented with so litle turning to those that stood about him that mock't at the Cyniques condition he said Vt supra Jf I were not Alexander J could wish to be
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
were collected into a particular Catalogue CAP. VI. Of the Great Appendix of Naturall Philosophy Speculative as Operative Mathematique knowledge and that it ought rather to be Placed amongst Appendices than amongst substantiall Sciences § The Partition of Mathematiques into Pure and Mixt. Metaph. I. IX ARistotle saith well Physique and Mathematique ingender Practicall or Mechanicall knowledge Wherefore now we have handled both the speculative and operative part of the knowledge of Nature order requires that we speak of Mathematique which is an auxiliary science to them both For in the received Philosophy Mathematique is annext as a third part to Physique and Metaphysique but it seems to us who have undertaken to reexamine and Till over againe these things if we had designed this as a substantive and principall science more agreeable both in respect of the nature of the thing and the light of order to place it as a branch of Metaphysique For Quantity which is the subject of Mathematique Science applied to Matter is the Dose as it were of Nature and productive of a number of effects in things Naturall and therefore is to be reckoned in the number of essentiall Formes Laert. in Dem. For the Power of Figure and Number seemed to be of such force amongst the Ancient Philosophers that Democritus placed the seeds of the variety of things Iambl de vita Pyth. l. 1. principally in the Figures of Atomes and Pythagoras asserted the Natures of things to be constituted of Numbers In the meane this is true that of Naturall Formes as we understand Formes Quantity is of all most abstracted and separable from Matter which was the reason why it hath bin more painefully laboured and more exactly inquired by men then any other Forme whatsoever which are all more immersed in Matter For being it is the nature of Man certainly to the great prejudice of knowledge to delight in the open Fields of Generalls rather than in the Woods and Jnclosures of Particulars there was nothing found more acceptable and delightfull than the Mathematiques wherein that appetite of expatiating and meditateing might be satisfied And though all this be true yet to us who provide not only for truth and order but likewise for the use and profit of men it seemed at last better to designe Mathematiques being they are of such efficacy both in Physiques and in Metaphysiques and in Mechaniques and in Magique as the Appendices and auxiliary forces of them all which in a sort we are compelled to doe for the wantonnesse and arrogancy of Mathematicians who could be content that this science might even command and over-rule Physique For it is come to passe by what fate I know not that Mathematique and Logique which should carry themselves as hand-maides to Physique boasting their certainty above it take upon them a command and Dominion But we doe not so much stand upon the ranke dignity of this science let us consider the thing it selfe § Mathematiques are either Pure or Mixt. to Pure Mathematiques those sciences are referred which handle Quantity altogether abstracted from Matter and Physicall Axioms They are two Geometry and Arithmetique the one handling Quantity continued the other dissevered Which two Arts have indeed bin inquired into with subtiltie and industry but neither to the labours of Euclide in Geometry hath there bin any thing of any worth added by Posterity in so many centuries of years since he florisht nor hath the Doctrine of Solides for the use and excellency of the knowledge bin laboured and advanced by writers Ancient or Moderne And in Arithmetique there hath not bin found out apt and sufficient variety of compendious waies for supputations especially about Progressions whereof there is great use in the Physiques Nor is the Algebra or Art of Equation well perfected but that Pythagoricall and Mysticall Arithmetique which is begunne to be revived out of Proclus and some Remaines of Euclide is a spacious field of speculation For such is the nature of Man that if it be not able to comprehend solids it wasts it selfe in unprofitable niceties § Mixt Mathematique hath for subject Axioms and Portions of Physique and considers Quantity as it is auxiliary to enlighten demonstrate and actuate them For many Parts of Nature can never be with sufficient subtlety comprehended nor demonstrated with sufficient perspicuity nor accommodated to use with sufficient dexterity and certainty without the Aide and intervening of the Mathematiques Of which sort are Perspective Musique Astronomie Cosmographie Architecture Jngenarie and divers others But in Mixt Mathematiques J can now report no entire portions Deficient I rather make this prediction that there will be more kindes of them invented by Posterity if men be not wanting to themselves For as Physicall knowledge daily growes up and new Actioms of nature are disclosed there will be a necessity of new Mathematique inventions and so at last more Mixt Mathematiques will be contrived And now we have passed through the knowledge of Nature and have noted the Deficients therein Wherein if we have departed from the Ancient and received opinions and thereby have moved contradiction for our part as we affect not to dissent so we purpose not to contend If it be truth Virg. Bucol Non Canimus surdis respondent omnia sylvae The voice of nature will crie it up though the voice of man should crie it downe And as Alexander Borgia was wont to say Vid. Hist Gal. of the Expedition of the French for Naples that they came with chaulke in their hands to marke up their Lodgings and not with weapons to fight so we like better that entry of truth which comes peaceably where the Mindes of men capable to lodge so great a guest are signed as it were with chalke than that which comes with Pugnacity and forceth it selfe away by contentions and controversies Wherefore having finisht two parts of Philosophy concerning God and concerning Nature the third remaines concerning Man THE FOVRTH 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 Knowledge of Man into the Philosophy of Humanitie and Civile § The Partition of the Knowledge of Humanitie into the Knowledge touching the Body of Man and into the Knowledge touching the Soule of Man II. The Constitution of a generall Knowledge of the Nature or of the State of man § The Division of the Knowledge of the State of Man into the Knowledge of the Person of Man and of the League of the Mind and the Body § The Division of the Knowledge of Mans Person into the Knowledge of Mans Miseries § And of his Prerogatives III The Division of the Knowledge of the League into the Knowledge of Indications § And of Impressions § The Assignment of Physiognomy § And of the Interpretation of Naturall Dreams to the Knowledges of Indications IF any Man Excellent King shall assault or wound me for any of those Precepts I
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
diligence of Divines being practis'd in Duties Morall virtues Cases of Conscience and circumscriptions of sinne have farre out-gone the Philosophers Notwithstanding to returne to the Philosophers if before they had address'd themselves to the popular and reciv'd notions of Virtue Vice Paine Pleasure and the rest they had stayd a litle longer and had searched the Rootes of Good and Evill and the strings of those Rootes they had given in my judgement a great light unto all which might fall into enquirie afterwards especially if they had consulted as well with the Nature of things as with the Axioms of Moralitie they had made their Doctrines lesse prolixe and more profounde which being by them eyther altogither omitted or very confusedly handled wee will briefely reexamine and endeavour to open and cleare the springs of Morall habits before we come unto the doctrine of the Culture or Manurance of the Minde which we set downe as DEFICIENT II. There is imbred and imprinted in every thing an appetite to a duple Nature of Good the One as everything is a Totall or Substantive in it selfe the other as it is a part or membre of some greater Totall and this latter is more excellent and potent than the other because it tendeth to the conservation of a more ample forme The first may be called Jndividuall or selfe-Good the latter the Good of Communion Jron in a particular Sympathie moves to the Loadstone but yet if it exceed a certaine Quantitie it forsakes those affections and like a good Citizen a true Patriot moves to the Earth which is the Region and Country of its connaturalls To proceed a litle further Dense and Massie Bodies move to the earth to the great Congregation of close-compacted Bodies yet rather than to suffer a divulsion in the continuance of nature and that there should be as they call it a Vacuum these Bodies will move upwards forsaking their dutie to the Earth that they may performe the generall duty they owe unto the World So it is ever seen that the Conservation of the more generall and publique forme commands and governs the lesser and more particular Appetites and Inclinations But this Prerogative of the Good of Communion is especially engraven upon Man if he degenerate not according to that memorable speech of Pompeius Magnus who being in Commission for purveyance for a Famine at Rome and being disswaded with great vehemence and instance by his friends that hee would not hazard himselfe to Sea in an extremitie of weather he answered only this Necesse est ut eam non ut vivam So as the love of life which in every Individuall Creature is so predominant an affection could not out-ballance his love and loyaltie to the state But why doe we dwell upon this Point There was never extant in any age of the world either Philosophy or Sect or Religion or Law or Discipline which hath so highly exalted the Good of Communion and depress'd Good private and particular as the Holy Christian Faith whereby it cleerely appeares that it was one and the same God that gave the Christian Law to Men who gave those Lawes of Nature to Creatures of inferior order Wherefore we read that many of the elect Saints of God have rather wished themselves anathematiz'd and raz'd out of the Book of Life than that their brethren should not attain salvation Rom. IX provoked through an extasie of Charitie and an infinite feeling of the Good of Communion This being set down and strongly planted doth judge and determine many of the profoundest Controversies in Morall Philosophie For first it decideth the Question touching the preferment of the Contemplative or Active life and that against the opinion of Aristotle for all the reasons which he brings for the Contemplative respect a private Good and the pleasure and dignitie of an Individuall onely in which respects no question a Contemplatixe life hath the preheminence For the Contemplative life is not much unlike to that comparison to which Pythagoras made for the gracing and magnifying of Philosophie and Contemplation who being askt by Hiero what he was answered That if Hiero were ever at the Olympian Games Iamb in vita he knew the manner that some came to trie their fortunes for the prizes and some came as Merchants to utter their commodities and some came to make good cheere to be merry and to meet with their friends and some came to look on and that hee was one of them that came to look on But men must know that in this Theatre of Mans life it is reserved onley for God and Angels to be Lookers on Neither surely could it have bin that any doubt touching this point should ever have bin rais'd in the Church notwithstanding that saying was frequent in many mens Mouths Psal CXVI Pretiosa in oculis Domini mors sanctorum ejus by which place they use to exalt their Civile Death and the Lawes of a Monastique and Regulare course of life but upon this defence that the Monasticall life is not simply Contemplative but is altogether conversant in Ecclesiastique Duties such as are incessant Prayer Sacrifices of Vowes performed to God the writing also in such great leasure Theologicall Books for the propagation of the knowledge of the Divine Law Exod. XXIII as Moses did when he abode so many daies in the retir'd secresie of the Mount And so we see Enoch the seventh from Adam who seemes to be the first founder of a Contemplative life Gen. V. for he is said to have walked with God yet endowed the Church with a Book of Prophecie which is also cited by St Iude. In Epist But as for a meere Contemplative life and terminated in it selfe which casteth no Beames of heat or light upon humane society assuredly Divinity knowes it not It decides also the Question controverted with such heat between the Schooles of Zeno and Socrates on the one side who placed Felicitie in Virtue simple or attended which hath a great share in the Duties of life and on the other side other Sects and Professions as the Schooles of the Cirenaiques and Epicureans who placed it in pleasure and made Virtue as it is used in some Comoedies where the Mistresse and the Maid change habits to be but as a hand-maid without which Pleasure cannot be well waited and attended upon as also that other as it were reformed Schoole of Epicurus Laert. in vita which asserted Felicity to be nothing else than a Tranquilitie and Serenitie of Minde free and void of all Perturbations as if they would have deposed Jupiter from his Throne and restored Saturne with the Golden Age when there was no Summer nor Winter nor Spring nor Autumne but all after one Aire and Season Lastly the exploded Schoole of Pyrrho and Herillus which placed Felicity in the utter extinction and extirpation of all the scruples and disputes of the mind making no fixt and constant nature of Good and Evill but estiming
qui magnam felicitatem concoquere non possunt so the Psalme sheweth that it is more easy to keep a measure and temperament in a modest consistency than in the increase of Fortune Psal 62. If Riches increase set not your heart upon them These observations and the like I deny not but are touched a litle by Aristotle as in passage in his Rhetoriques as likewise in the writings of others dispersedly by the way but they were never yet incorporated into Morall Philosophy to which they doe principally appertaine no lesse certainly than the handling of the diversity of grounds and moulds doth to Agriculture or the handling of the diversity of complexions and constitutions of the body doth to Medicine The same must be observed here except we mean to follow the indiscretion of Empiriques which minister the same medicines to all Patients of what constitution soever II. After the knowledge of Characters followes the knowledge of Affections and Passions which are as the Diseases of the Mind as hath bin said For as the Ancient Politiques in Populare States were wont to say That the people were like the Sea and the Orators like the windes because as the Sea would of it selfe be calme and quiet if the winds did not move and trouble it so the People of their nature would be peaceable and tractable if the seditious Orators did not set them in working and agitation So it may be truly affirmed that mans mind in the nature thereof would be temperate and staid if the affections as windes did not put it into tumult and perturbation And here againe I finde it strange that Aristotle who writ so many books of Ethiques should never in them handle the Affections as an essentiall member of Ethiques and yet in the Rhetoriques where they are considered but Collaterally and in a second degree that is so farre as they may be rais'd and moved by speech he findes place for them in which place notwithstanding for such an abridgement he discourseth acutely and well for his disputations about pleasure and paine no way satisfy this inquiry no more than he that should write only of light and lightening could be said to have written of the nature of particular Colours for Pleasure and Paine are to the particular affections as light is to Colours Better travailes the Stoiques have taken in this argument as farre as may be conjectured from such Remaines as are extant but yet such as consisted rather in curiosity of Definitions than any full and ample descriptions So likewise I find some elegant Bookes of some affections as of Anger of tendernesse of countenance and some few other But to speak the truth the best Doctors of this knowledge are the Poets and writers of Histories where we may finde painted and dissected to the life how affections are to be stirred up and kindled how still'd and laid a sleep how againe containd and refrain'd that they break not forth into Act likewise how they disclose themselves thoe repressed and secreted what operations they produce what turnes they take how they are enwrapt one within another how they fight and encounter one with another and other the like Particularities Amongst the which this last is of speciall use in Morale and Civile matters How I say to set Affection against Affection and by the helpe of one to master and reclaime another After the manner of Hunters and Fowlers who hunt Beast with Beast and fly Bird with Bird which percase of themselves without the assistance of Bruit Creatures a man could not so easily recover Nay farther upon this foundation is erected that excellent and universall use in matters Civile of Praemium and Poena which are the Pillars of Civile States seeing those predominant Affections of Feare and Hope doe bridle suppresse all other exorbitant Affections Again as in goverment of States it is sometimes necessary to confront and bridle one Faction with another so it is in the inward Goverment of the Minde III Now come we to those Points which are within our own commande and have force and operation upon the mind and also affect dispose and manage the Will and Appetite and therefore are of great force to alter the manners In which part the Philosophers ought to have made a painefull and diligent Inquirie touching the Power and Energie of Custome Exercise Habit Education Conversation Friendship Praise Reprehension Exhortation Fame Laws Books Studies and other points of like nature These are they which have the sway and dominion in Moralitie from these Agents the mind suffereth and is disposed of these as of Ingredients receits are compounded which conduce to the conservation and recovery of the Health and good estate of the Minde as far as may bee performed by Humane Remedies Of which number we will select one or two whereupon wee will a litle insist as an example to the rest We will therefore insinuate a few points touching Custome and Habit. Moral Nicom lib. 2. That opinion of Aristotle seemeth to me to savour of negligence and a narrow Contemplation where he asserts that those Actions which are naturall can not be changd by custome using for example that if a stone be throwne a thousand times up it will not learne to ascend of its own accord Moreover that by often seeing or hearing we doe not learne to heare or see the better for though this principle be true in some things wherein Nature is Peremptotory the reasons whereof wee cannot now stand to discusse yet it is otherwise in things wherein Nature according to a Latitude admits intention and remission He might see that a straight glove by often drawing on is made wider and that a wand by use and continuance is bowed contrary to its naturall bent in the growth and soone after stayes in the same posture that the voice by exercizing it becomes louder and stronger that heat and cold are better endur'd by custome and many instances of like kinde Which two latter examples have a neerer resemblance and come neerer to the point than those he there alleadgeth But however this case be determin'd by how much the more true it is that both Virtues and Vices consist in habit he ought by so much the more to have endeavour'd to have so prescrib'd rules how such habits might be acquired or remov'd for there may be many Precepts made of the wise ordering of the Exercises of the Minde no lesse then of the Exercises of the Body whereof wee will recite a few § The first shall be that we beware even at first of higher or smaller taskes than the nature of the businesse requires or our leasure or abilities permit For if too great a taske be impos'd in a meane diffident nature you blunt the edge of cheerefulnesse and blast their hopes in a nature full of Confidence you breed an opinion whereby a man promiseth to himselfe more than he is able to performe which drawes on sloath and security and in both those
after the occasion is escaped Such an oversight as this Orat. in Philip. I. Demosthenes reprehends in the People of Athens saying they were like countrey fellowes playing in a Fence-schoole that if they have a blow than they remove their weapons to that ward and not before Againe in others this comes to passe because they are loath to loose the labour in that way they have enter'd into nor doe they know how to make a retrait but rather intertaine a conceit that by perseverance they shall bring about occasions to their owne plie But from what root or cause soever this viscosity and restivenesse of mind proceeds it is a thing most prejudicial both to a mans affaires and fortunes and nothing is more politique than to make the wheele of our mind concentrique and voluble with the wheeles of Fortune Thus much of the two summary precepts touching the Architecture of Fortune Precepts Scatterd are many but we will only select a few to serve as examples to the rest § The first Precept is that this Architect of his own fortune rightly use his Rule that is that he inure his minde to judge of the Proportion and valure of things as they conduce more or lesse to his own fortune and ends and that he intend the same substantially and not superficially For it is strange but most true that there are many whose Logicall part of Minde if I may so terme it is good but the Mathematical part nothing worth that is who can well and soundly judge of the consequences but very unskilfully of the prizes of things Hence it comes to passe that some fall in love and into admiration with the private and secret accesse to Princes others with popular fame and applause supposing they are things of great purchase when in many cases they are but matters of envy perill and impediment others measure things according to the labour and difficulty spent about them thinking that if they be ever moveing they must needs advance and proceed as Caesar said in a despiseing manner of Cato Vticensis when he describes how laborious assiduous and indefatigable he was to no great purpose Omnia saith he magno studio agebat Hence likewise it comes to passe that men often abuse themselves who if they use the favour and furtherance of some great and honourable Person they promise themselves all prosperous successe whereas the truth is that not the greatest but the aptest instruments soonest and more happily accomplish a worke And for the true direction of the Mathematicall square of the Mind it is worth the paines especially to know and have it set downe what ought first to be resolved upon for the building and advanceing of a mans fortune what next and so forward § In the first place I set downe the Amendment of the mind for by taking away and smoothing the impediments and rubbes of the Minde you shall sooner open a way to fortune than by the assistance of Fortune take away the impediments of the Mind In the second place I set downe wealth and Means which perchance most men would have placed first because of the generall use it bears towards all variety of occasions Discorssi in T. Livio lib. 2. but that opinion I may condemne with like reason as Machiavell in another case not much unlike for whereas the old saying was that Monies were the sinewes of warre he on the contrary affirmed that there were no other sinewes of warres save the sinewes of valiant mens armes In like manner it may be truly affirmed that it is not Monies that is the sinewes of Fortune but the sinewes rather and abilities of the Mind Wit Courage Audacity Resolution Moderation Industry and the like In the third place I set downe Fame and Reputation and the rather because they have certaine tides and times which if you doe not take in their due seasō are seldome recovered it being a very hard matter to play an after game of Reputation Jn the last place I set downe Honours to which certainly there is a more easy accesse made by any of the other three much more by all united than if you begin with Honours and so proceed to the rest But as it is of speciall consequence to observe the order and priority of things so is it of litle lesse import to observe the order and priority of Time the preposterous placing whereof is one of the communest errors while men flye unto their ends when they should intend their beginings and whilst we sodainly ceize upon the highest matters we rashly passe over what lies in the midst but it is a good precept Quod nunc instat agamus The second Precept is that upon a greatnesse and Confidence of Mind we doe not engage our forces in too arduous matters which we cannot so well conquer nor that we rowe against the stream For as touching mens Fortune the counsil is excellent Fatis accede Deisque Let us looke about us on every side and observe where things are open where shut and obstructed where easy where difficile to be compassed and that we doe not over-straine and misemploy our strength where the way is not passable for this will preserve us from foile not occupy us too much about one matter we shall win an opinion of Moderation offend few and lastly make a shew of a perpetuall felicity in all we undertake whilest those things which peradventure would of their own accord have come to passe shall be attributed to their providence industrie The third Precept may seeme to have some repugnancy with that former immediatly going before though it be well understood there is none at all The Precept is this that we doe not alwaies expect occasions but sometimes provoke them and lead the way unto them Orat. in Phil. I. which is that which Demosthenes intimates in high termes For as it is a received principle that a Generall should lead the Armie so wise and understanding men should conduct and command matters and such things should bee done as they saw fit to be done and that they should not be forc'd to pursue and build only upon events For if we diligently consider it we shall observe two differing kindes of sufficiency in managing affaires and handling businesse for some can make use of occasions aptly and dexterously but plot and excogitate nothing some are all for Plots which they can well urge and pursue but cannot accommodate take in Either of which abilities is maimed and imperfect without the other A fourth Precept is not to imbrace any matters which doe occupie too great a quantitie of time but to have that verse ever sounding in our eares Sed fugit interea fugit irreparabile tempus And the cause why those who addict themselves to professions of burden and the like as Lawyers Orators painfull Divines writers of Books and the like are not commonly so politique in contriving and promoting their own fortunes is no other then this that
place of Iudgements enrolled besides these either let there be no other Authentiques at all or spareing entertain'd APHORISME LXXVIII Nothing so much imports Certainty of Lawes of which we now discourse as that Authentique writings be confined within moderate bounds and that the excessive multitude of Authors and Doctors of the Lawes whereby the mind and sentence of Lawes are distracted the Iudge confounded proceedings are made immortall and the Advocate himselfe despairing to read over and conquer so many Books betakes himselfe to Abridgements be discarded Jt may be some good glosse and some few of Classique writers or rather some small parcell of few writers may be received for Authentiques Yet of the rest some use may be made in Libraries where Iudges or Advocates may as occasion is offered read their Discourses but in causes to be pleaded let them not be permitted to be brought and alleaged in the Court nor grow up into autority OF AUXILIARY BOOKS APHORISME LXXIX LEt not the knowledge and practise of Law be destituted but rather well provided of Auxiliary Books They are in generall sixe sorts Institutes of the signification of words of the Rules of Law Ancient Records Abridgements Formes of Pleading APHORISME LXXX Young Students and Novices are to be enterd by Institutes that they may the more profoundly and orderly draw and take in the knowledge and Difficulties of the Lawes Compose these Institutes after a cleere and perspicuous manner Jn these elementary books runne over the whole Private Law not passing by some Titles and dwelling too long upon others but briefly touching something in all that so coming to read through the whole body of Lawes nothing may be presented altogither strange but what hath bin tasted and preconceiv'd by some slight notion Touch not the Publique Law in Institutes but let that be deduced from the Fountaines of themselves APHORISME LXXXI Compile a Commentary upon the Termes of Law Be not too curious and tedious in the explication thereof and of rendring their sense for the scope here is not exactly to seeke out the Definition of words but such explications only as may cleere the passage to the reading of the Books of Law Digest not this Treatise by the letters of the Alphabet leave that to some Index but let such words as import the same thing be sorted togither that in the comprehension of the sense one may administer help unto the other APHORISME LXXXII A sound and well-labour'd Treatise of the Diverse Rules of Law conduceth if anything doth to the Certainty of Lawes A worke worthy the Penne of the greatest wits and wisest Jurists Nor doe we approve what is extant in this kind And not only noted and common Rules are to be collected but also others more subtile and abstruse which may be abstracted out of the Harmony of Lawes and Iudged Cases such as are sometimes found in the best Rubriques and these are the generall Dictates of Reason and the Ballast as it were of Law APHORISME LXXXIII But all Decrees and Placits of Law must not be taken for Rules as is wont to be absurdly enough for if this should be admitted then so many Lawes so many Rules for a Law is nothing else then a commanding Rule But accept those for Rules which cleave to the very Forme of Iustice from whence for most part the same Rules are commonly found through the Civile Lawes of Different States unlesse perhaps they vary for the reference to the Formes of Publique Goverments APHORISME LXXXIV After the Rule is delivered in a briefe and substantiall comprehension of words let there be for explication annext examples and most cleere and luculent Decisions of Cases Distinctions and exceptions for limitations Points concurrent in sense for Amplification of the same Rule APHORISME LXXXV It is well given in Precept that a Law should not be drawne from Rules but the Rule from the Law in force Neither is a Proofe to be taken from the words of a Rule as if it were a Text of Law for a Rule as the sea-mans needle doth the Poles indicates only not Determines Law APHORISME LXXXVI Besides the Body of Law it will availe also to survay the Antiquities or ancient Records of Lawes whose Autority thoe it be vanisht yet their Reverence remaines still And let the writings and Iudgements concerning Lawes be received for the Antiquities of Laws which in time preceded the Body of Lawes whether they were publisht or not for these must not be Lost. Therefore out of these Records select what ever is most usefull for there will be found much vaine and frivolous matter in them and digest them into one volume Lest old fables as Trebonianus calls them be mixt with the Lawes themselves APHORISME LXXXVII And it much imports the Practique part of Lawes that the whole Law be Digested into Places and Titles whereto a man may have as occasion shall be given a sodaine recourse as to a furnisht Promptuary for present practise These Books of Abridgements both reduce into Order what was dispersed and abreviate what was diffused and Prolixe in Law But caution must be taken that these Breviaries make not men prompt for the Practique part and slothfull for the knowledge it selfe for their proper use and office is this that by them the Law may bee tilled over againe and not throughly learned And these Summaries must by all meanes be collected with great diligence faith and judgement lest they commit Fellony against the Law APHORISME LXXXVIII Make a Collection of the diverse Formes of Pleading in evekinde for this conduceth much to the Practique Part and Certainly these Formes doe discover the Oracles and secret Mysteries of Lawes for there are many things which lye hidden in Lawes But in Formes of Pleading they are better and more largely displayed like the Fist to the Palme OF RESPONSES AND RESOLVTIONS OF DOVBTS APHORISME LXXXIX SOme Course must be taken for the Cutting off and satisfying Particular Doubts which emerge from time to time for it is a hard case that they which desire to secure themselves from error should finde no guide to the way but that present Businesses should be hazarded and there should bee no meanes to know the Law before the matter be dispatcht APHORISME XC That the Resolutions of the Wise given to Clients touching point of Law whether by Advocates or Professors should be of such authority that it may not be lawfull for the Judge to depart from their opinion we cannot approve Let Law be derived from sworne Iudges APHORISME XCI To Feele and sound Iudgements by fained Causes and Persons that by this meanes men might find out what the Course and proceeding of Law will be we approve not for it dishonoureth the Majesty of Lawes and is to be accounted a kind of prevarication or double dealing and it is a foule sight to see places of Iudicature to borrow any thing from the stage APHORISME XCII Wherefore let as well the Decrees as the answers and Counsils proceed
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