those Principles which vulgare Logick takes up on the credit of another For the Dialectiques borrow as it were from all other Sciences the Principles of Sciences again adore the prime Notions of the mind lastly rest satisfied with the immediat informations of sense rightly disposited But our judgement is this that true Logique should visite every particular Province of Sciences with greater command than their principles possesse and that those same putative Principles be enforc'd to give an account and be liable to examination untill such time as their validity and tenure cleerely appeared And as touching the Prime Notions of the intellect there is nothing of those the understanding left at liberty to it selfe hath congested but matter to be suspected nor any way warrantable unlesse it be summon'd and submit it selfe to a new Court of Judicature and that sentence passe according thereto Moreover we many waies sift and sound the information of sense it selfe for the Sences deceive yet withall they indicate their Errors but Errors are at hand Indications to be sought for a farre off § The guilt of Sense is of two sorts either it destitutes us or else it deceives us For first there are many things which escape the cognizance of sense even when it is well disposed and no way impedire either by reason of the subtility of the entire body or the minutnesse of the parts thereof or the distance of place or the slownesse and likewise swiftnesse of motion or the familiar converse with the object or some other causes Again nor where sense truly apprehends its object are her precepts so very firme for the testimony and information of sense is ever from the Analogy of Man and not from the Analogy of the World and it is an error of dangerous consequence to assert that sence is the measure of things Wherefore to encounter these inconveniences we have with painfull and faithfull service every where sought out and collected assistances that Supplements to Deficients to Variations Rectifications may be ministred Nor doe we undertake this so much by instruments as by experiments for the subtlety of Experiments is farre greater than of sense it selfe though assisted with exact instruments we mean such experiments which to the intention of the thing inquired are skilfully according to Art invented and accommodated Wherefore we doe not attribute much to the immediat and particular perception of sense but we bring the matter to this issue that sense may judge only of the experiment the experiment of the thing We conceive therefore that of sense from which all knowledge in things naturall must be derived unlesse we mean wilfully to goe a witlesse way to worke we are become the religious Pontifes and the not inexpert interpreters of her Oracles so as others may seem in outward profession but we in deed and action to protect and honor sense And of this kind are they which we prepare for the light of Nature the accension and immission thereof which of themselves were sufficient were human Intellect equall and a smooth inanticipated Table But when the minds of men are after such strange waies besieged that for to admit the true beams of things a sincere and polisht Area is wanting it concernes us of necessity to bethink our selves of seeking out some remedy for this distemperature The IDOLAES wherewith the mind is preoccupate are either Attracted or Innate Attracted have slid into mens minds either by the Placits and Sects of Philosophers or by depraved lawes of Demonstrations But the Innate inhere in the nature of the Intellect which is found to be farre more liable to error than sense For however men may please themselves and be ravish't into admiration and almost adoration of the mind of man this is most certain as an inequall looking-glasse changes the raies of objects according to its own figure and cutting even so the mind when it suffers impression from things by sense in encogitating and discharging her notions doth not so faithfully insinuate and incorporate her nature with the nature of things And those two first kinds of IDOLAES can very hardly but those latter by no means be extirpate It remains only that they be disclosed and that same treacherous faculty of the mind be noted and convinced lest from the unsound complection of the mind upon the extermination of ancient perchance new shootes of Errors spring up in their place and the businesse be brought only to this issue that errors be not extinguisht but changed but that on the contrary now at last it be for ever decreed and ratified that the intellect cannot make a judgement but by Induction and by a legittimate forme thereof Wherefore the Doctrine of purifying the understanding that it may become receptive of truth is perfected by three Reprehensions Reprehension of Philosophy Reprehension of Demonstrations and Reprehension of Native humane Reason These explicated and then the case cleered what the nature of things what the nature of the mind is capable off we presume the Divine goodnesse being President at the Rites that we have prepared and adorned the Bride-chamber of the Mind and of the universe Now may the vote of the Marriage-song be that from this coniunction Human Aides and a Race of Inventions may be procreated as may in some part vanquish and subdue mans miseries and necessities And this is the second Part of the Work P. III ¶ But our purpose is not only to point out and munite the way but to enterprise it Wherefore the third Part of the work compriseth PHaeNOMENA VNIVERSI as to say all kind of Experience and Naturall History of such kind as may be fundamentall for the building up of Naturall Philosophy For neither can any exact way of Demonstration or Forme of interpreting Nature both guard and support the mind from error and lapse and withall present and minister matter for knowledge But they who proposed to themselves not to proceed by Conjectures and Divinations but to find out and to know whose end and aime is not to contrive Fictions and Fables but to search with diligence into the nature of and as it were anatomize this true world must derive all from the very things themselves Nor can the substitution and compensation of wit or meditation or Argumentation suffice to this travaile inquisition and mundane perambulation no not if all the wits in the world should meet together Wherefore we must either take a right course or desert the businesse for ever and to this day the matter hath bin so managed that it is no marvaile if nature hath not disclosed hir selfe For first defective and fallacious information of sense negligent inequall and as it were casuall observation vain Tradition and from idle report Practise intent on the work and servile experimentall attempt ignorant dull wild and broken lastly slight and poore Naturall History have towards the raising of Philosophy congested most depraved matter for the understanding After this preposterous subtlety of arguing and
the rapture of the first Moveable Hypothises imaginariae that all parts of the firmament are turned about by perfect circles that there are Eccentriques and Epicycles to save the constancy of Motion by perfect circles vide digress that the Moone hath no force or influence upon a body superior to it and the like And the absurdity of these suppositions hath cast men upon that opinions of the Diurnall Motion of the Earth an opinion which we can demonstrate to be most false But scarce any man can be found who hath made enquiry of the Naturall Causes of the substance of the heavens as well Stellare as Jnter-stellare so of the swiftnesse and slownesse of heavenly bodies refer'd one to another also of the various incitation of Motion in the same Planet likewise of the perpetuated course of Motion from East to West and the contrary Lastly of Progressions stations and Retrogradations of the Elevation and Declination of Motions by the Apogée or middle point and Perigée or lowest point of heauen so of the oblique windings of Motions either by flexuous Spires weaving and unweaving themselves as they make their approach or recesse from the Tropiques or by serpentine sinuations which they call Dragons so of the fixt Poles of Rotations or wheeling motions why they should be placed in such a point of the heavens rather than in any other so of the alligation of some Planets at a certain distance from the Sunne I say an inquiry of this kind hath scarce bin attempted save that some labour hath bin taken therein only in Mathematicall observations and Demonstrations But these observations only shew how wittily all these motions may be contrived and cleered from opposition not how they may truly subsist in Nature and represent only seeming Motions and their fictitious Fabrique and framed at pleasure not their causes and the reall truth of Things wherefore Astronomie such as now it is made may well be counted in the number of Mathematicall Arts not without great diminution of the Dignity thereof seeing it ought rather if it would maintaine its own right be constitute a branch that most principall of Naturall Philosophy For who ever shall reject the fained Divorces of superlunary and sublunary bodies and shall intentively observe the appetencies of Matter and the most universall Passions which in either Globe are exceeding Potent and transverberate the universall nature of things he shall receive cleere information concerning celestiall matters from the things seen here with us and contrariwise from those motions which are practised in heaven he shall learne many observations which now are latent touching the motions of bodies here below not only so farre as these inferiour motions are moderated by superiour but in regard they have a mutuall intercourse by passions common to them both Wherefore this part of Astronomie which is naturall we set downe as DEFICIENT And this we will call Liveing Astronomy ✿ to distinguish it from Prometheus Oxe stuft with straw which was an Oxe in outward shape only § But Astrologie is corrupted with much superstition so as there is hardly to be found any sound part therein Yet in our judgement it should rather be purged than clean cast away But if any contend that this science is not grounded upon reason and Physicall contemplations but in blind experience and the observation of many Ages and therefore reject a triall by naturall Arguments which the Chaldee Astrologers boasted he may by the same reason revoke Auguries Divination and Predictions from beasts entralls and swallow downe all kind of Fables for all these superstitious vanities were avoucht as the Dictates of long experience and of Discipline delivered over by tradition But we doe both accept Astrologie as a Portion of Naturall Philosophy and yet attribute unto it no more credit than reason and the evidence of Particulars doe evince setting aside superstitions and fictions And that we may a litle more seriously consider the matter § First what a vaine fancy is this that every Planet should raigne for certain houres by turne so as in the space of twentyfoure howers they should resume their Dominions thrice over three supernumerary howers reserved Yet this conceit brought forth unto us the Division of the week a computation very ancient and generally received as from the interchangeable course of daies most manifestly it appears when in the begining of the day immediatly succeeding the fourth Planet from the Planet of the first day enters upon his Goverment by reason of the three supernumerary howres whereof we have spoken § Again we are confident to reject as an idle fiction the doctrine of Genethliacall Positures of the heavens to precise points of time with the Distribution of the Howses those same darlings in Astrologie which have made such madde work in the Heavens nor can I sufficiently wonder that many excellent men and for Astrology of Principall note should ground themselves upon so slight reasons to avouch such opinions For they say seeing that experience it selfe discovers as much that Solstices Aequinoctialls new Moone full Moones and the like greater revolutions of starres doe manifestly and notably work upon naturall Bodies it must needs be that the more exact and subtile aspect and posture of the starres should produce effects more exquisite and occult But they should first except the Sunnes operations by manifest heat and likewise the magnetique influence of the Moone upon the increase of Tides every halfe Moone for the daily Fluxe and Refluxe of the Sea is another thing But these set aside the other powers of the Planets upon naturall bodies so farre as they are confirmed by experience is slender and weak and which they shall finde latent in the greater Revolutions Wherefore they should rather argue the other way namely that seeing those greater Revolutions have so small influence those exact and minute differences of Positures have no force at all § Thirdly Those Fatalities that the hower of Nativity or conception governs the Birth The hower of inception the fortune of the thing begunne the hower of Question the fortune of the thing enquired and in a word the science of Nativities Elections Questions and such like levities in our judgement have no certainty or solidity in them and may by naturall reasons be plainly redargued and evinced The point to be spoken of rather is what that is which we retaine and allow of in Astrologie and in that which we doe allow what is deficient for for this end that is for the observation of Deficients we undertook this work not intending as we have often said matter of censure And indeed amongst the receiv'd parts of Astrologie the Doctrines of Revolutions wee judge to have more soundnesse in them than the rest But it may be to good purpose to set downe and prescribe certain Rules by the scale and square whereof Astrologicall Observations may be examined that what is fruitfull may be retain'd what is frivolous rejected § The first Precept
continued is a meere superstition and imposture Wherefore let us let goe these idle fancies unlesse the Muses be grown doting old wives IV. Abstract Physique in our judgement may very well be divided into two Parts into the Doctrine of the Schemes of Matter and into the doctrine of Appetites or Motions We will runne them both over briefly from whence the delineations of the true Physique of Abstracts may be drawen The Schemes of Matter are Dense Rare Grave Light Hot Cold Tangible Pneumatique Volatile Fixt Determinate Fluid Humid Drie Fat Crude Hard Soft Fragile Tensile Porous Vnited Spirituous Languid Simple Composite Absolute imperfectly Mixt Fibrous and full of veines of a simple Positure or equall Similare Dissimilare Specificate Non-specificate Organicall Jnorganicall Animate Jnanimate Neither doe we extend the figurations of Matter any farther for Sensible and Insensible Rationall and Irrationall we referre to the knowledge of Man § Appetites and Motions are of two sorts either motions simple which containe in them the Roots of all naturall Actions but yet according to the Schemes and habitudes of Matter or Motions composited and Producted from which last the received Philosophy of the Times which comprehends litle of the body of Nature takes its begining But such Compound Motions as Generation Corruption and the rest should be taken for the Summes and Products of simple Motions rather than for Primitive Motions Motions simple are motions of Antitypie commonly called Motion opposing Penetration of Dimensions Motion of Connexion or Continuity which they call Motion to avoid vacuity Motion of Liberty least there should be any compression or extension preternaturall Motion into a new spheare or to Rarefaction and Condensation Motion of a second connexion or a motion least there should be a solution of continuity Motion of greater Congregation or to the Masse of their connaturalls which is commonly called Naturall Motion Motion of lesser Congregation usually stiled Motion of Sympathy and of Antipathy Motion Disponent or that parts may be rightly placed in the whole Motion of Assimilation or of Multiplication of its Nature upon an other Motion of Excitation where the more noble and vigorous agent awaketh and stirres up Motion latent and dormant in an other Motion of the Seale or of Jmpression that is Operation without Communication of Substance Motion Regall or a Cohibition of other Motitions from a Motion Predominant Motion without Termination or Spontaneous Rotation Motion of Trepidation or of Contraction Dilatation of Bodies placed betwixt things good for them and obnoxious to them lastly Motion of Rest or abhorrency of Motion which is the Cause of many things Of this kind are simple Motions which truly issue forth out of the inward bowels of Nature which complicate continuate interchang'd repress'd repeated and many waies aggregated doe constitute those Composite Motions or Summes of Motions which are receiv'd and such other of the same kind The Summes of Motions are those Celebrated Motions Generation Corruption Augmentation Diminution Alteration and Lation so Mixtion Separation Version § There remaines only as Appendices of Physique the Measures of Motions of what efficacy the Quantity or Dose of Nature is What distance can doe which is called not unproperly the orbe of Virtue or Activity What incitation or Tardity can effect What a long or short delay what the force or rebatement of a thing What the instigation of Peristasie or circummambient inclosure And these are the naturall and genuine Parts of true naturall Philosophy touching Abstracts For in the figurations or Schemes of Matter in Motions simple In summes or Agregations of Motions and in Measure of Motions the Physique of Abstracts is accomplisht As for voluntary Motion in Animals Motion in the Actions of Senses Motion of the Imagination of the Appetite and of the will Motion of the mind of the discerning facultie or Practique Iudgment and of the Intellectuals we referre over to their proper Knowledges Yet thus much againe we advertise that all these Particulars we have delivered are no farther to be handled in Physique than the enquiry of their Matter and Efficient for according to their Formes and Ends they are revised and re-examined in Metaphysique V We will here annexe two notable Appendices which have reference not so much to the Matter as to the Manner of Inquiry Naturall Problemes and Placits of Ancient Philosophers The first is the Appendix of multiplied or sparsed Nature the second of Nature united or of summes Both these belong to a grave and circumspect moving of doubts which is no meane Part of Knowledge For Problemes comprehend Particular Dubitations Placits generall about Principles and the Fabrique Of Problemes there is an excellent example in the writing of Aristotle which kind of worke certainly deserv'd not only to have bin celebrated by Posterity Aristot Probl. but by their labours to have bin continued seeing new doubts arise daily But in this point Caution is to be taken and that of great Importance The recording and proposing of Doubts hath in it a two-fold use One that it munites and fortifies Philosophy against errors when that which is not altogether so cleere and evident is not defin'd and avouched lest error should beget error but a judgment upon it is suspended and is not definitive The other that the entrie of Doubts and recording of them are so many Sponges which continually suck and draw in unto them an increase and improvement of Knowledge whereby it comes to passe that those things which without the suggestion of Doubts had bin slightly and without observation passed over are by occasion of such Dubitations more seriously and attentively considered But these two utilities scarce recompence one discommodity which unlesse it be carefully lookt unto insinuateth it selfe namely That a Doubt once acknowledged as justly made and become as it were authentique presently stirres up defendants both waies who in like manner commend over the same liberty of doubting to Posteritie so that men bend and apply their wits rather to keepe a doubt still on foot than to determine and solve it Jnstances of this case we have every where both in Iurisconsults and in Students in the Universities who if they have once entertain'd a Doubt it goes ever after authoriz'd for a Doubt assuming unto themselves a Priviledge as well of Dubitation as of Assertion Whereas the right use of Reason is to make things doubtfull certaine and not to call things certaine into doubt Wherefore J report as Deficient a Calendar of Dubitations or Problemes in Nature and approve the undertaking of such a worke as a profitable paines so care be had that as knowledge daily grows up which certainly will come to passe if men hearken unto us such Doubts as be cleerly discust and brought to resolution be raced out of the Catalogue of Problemes To this Calendar I would have another annext no lesse usefull For seeing that in all Enquiries there be found these three sorts of things things manifestly true Doubtfull manifestly false
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
conceit or humor mov'd Virgil preferring the honour of his country before the reputation of his own Profession to make a kind of seperation between the Arts of Policy and the Arts of Literature challenging the one to the Romanes yeelding the other to the Grecians in the verses so much renowned Tu regere imperio populos Romane memento Virgil. Aen. 6. Hae tibi erunt Artes And we see that Anytus the accuser of Socrates Plato Apol. Socratis laid it as an article of charge and accusation against him that he did with the variety and power of his discourses and disputation embase in the minds of young-men the Auctority and Reverence of the Lawes and Customes of their countrey and that he did professe a pernitious and dangerous Science wherein who ever was instructed might make the worse matter seem the better and to suppresse Truth by force of Eloquence II But these and the like imputations have rather a countenance of Gravity then any syncerity of truth For experience doth witnesse that the selfe-same persons and the selfe-same times have flourisht in the glory of Armes and Learning As for men we may instance in that noble paire of Emperors Alexander the Great and Iulius Caesar the Dictator the one was Aristotle's scholler in Philosophy the other Cicero's Rivall in eloquence But if any man had rather call for Schollers that have become great Generalls then Generalls that were great Schollers let him take Epaminondas the Theban or Xenophon the Athenian whereof the one was the first that abated the power of Sparta and the other was the first that made way to the overthrow of the Monarchy of Persia And this conjunction of Armes and Letters is yet more visible in times then in persons by how much an age is a greater object then a man For the selfe-same times with the Aegyptians Assyrians Persians Graecians and Romanes that are most renowned for Armes are likewise most admired for Learning so that the gravest Auctors and Philosophers the greatest Captaines and Governors have lived in the same Ages Neither indeed can it otherwise be for as in man the ripenesse of the strength of the body and the minde comes much about one age save that the strength of the body comes somewhat the more early So in states the glory of Armes and Learning whereof the one correspondeth to the body the other to the soule of man have a concurrence or a neere sequence of Time III Now for matter of Policy and Government that Learning should rather be an impediment then an adiument thereunto is a thing very improbable We all confesse that it is an unadvised Act to commit a naturall body and the cure of Health to Emperique Physitians who commonly have a few receipts which seem to them to be universall Remedies whereupon they are confident and adventurous when yet they neither know the causes of Diseases nor the complexions of Patients nor the perill of Symptomes nor the Method of Cures We see it a like error in those who for expedition of their causes and suites rely upon petty Advocates and Lawyers which are only men of Practice and not grounded in their bookes who are many times easily surpriz'd when a new case falls out besides the common Roade of their experience so by like reason it cannot but be a matter of doubtfull consequence if states be managed by Empirique States-men On the contrary it is almost without instance that ever any Goverment was disasterous that was in the hand of Learned Governours For howsoever it hath bin ordinary with Politique men to extenuate and disable Learned men by the name of Pedants yet History which is the mistresse of Truth makes it appeare in many particulars that the government of Princes in minority hath farre excelled the Government of Princes of mature age even for that reason which Politiques seeke to traduce which is that by that occasion the State hath bin in the hands of Pedants Who knowes not that for the first five years so much magnified during the minority of Nero the Burden of the state was in the hands of Seneca a Pedanti So likewise Gordianus the yonger owes the ten years applauded government to Misitheus a Pedant And with the like happinesse Alexander Severus govern'd the state in his minority in which space women rul'd all but by the advice and councell of preceptors and teachers Nay let a man look into the Government of the Bishop of Rome as by name into the government of Pius Quinctus or Sextus Quinctus in our times who were both at their entrance estimed but as Pedanticall Friers and he shall finde that such Popes doe greater things and proceed upon truer principles than those which have ascended to the Papacy from an education and breeding in affaires of estate and Courts of Princes For though men bred in learning are perchance not so quick and nimble in apprehending occasions and accommodating for the present to points of convenience which the Italians call RAGIONI DI STATO the very name whereof Pint Quintus could not heare with patience but was wont to say that they were the inventions of wicked men Platon and repugnant to religion and the morall virtues yet in this there is made ample recompence that they are perfect and ready in the safe and plain way of Religion Iustice Honesty and the Morall virtues which way they that constantly keep and persue shall no more need those other Remedies then a sound body need Physique And besides the space of one mans life can not furnish presidents enough to direct the event of but one mans life For as it hapneth sometimes that the great Grand-child Nephew or Pro-nephew resembleth the Grand-father or great Grand-father more then the Father so many times it comes to passe that the occurrences of present times may sort better with ancient examples then with those of later or immediat times Lastly the wit of one man can no more countervaile the latitude of Learning than one mans meanes can hold way with a common purse IV And were it granted that those seducements and indispositions imputed to Learning by Politicks were of any force and validity yet it must be remembred with all that Learning ministreth in every of them greater strength of medicin or remedy then it offereth cause of indisposition or infirmity For if that Learning by a secret influence and operation makes the mind irresolute and perplext yet certainly by plain precept it teacheth how to unwinde the thoughts how farre to deliberate when to resolve yea it shewes how to protract and carry things in suspense without prejudice till they resolve § Be it likewise granted that Learning makes the minds of men more peremptory and inflexible yet withall it teacheth what things are in their nature demonstrative and what are conjecturall and propounds as well the use of distinctions and exceptions as the stability of rules and principles § Be it againe that learning misleades and wresteth mens
of Learned men it is a thing belonging rather to their individuall Persons than their studies and point of learning No doubt there is found among them as in all other Professions and Conditions of life men of all temperatures as well bad as good but yet so as it is not without truth that is said abire studia in mores and that Learning and Studies unlesse they fall upon very depraved dispositions have an influence and operation upon the manners of those that are conversant in them to reforme nature and change it to the better § But upon an attentive and indifferent review I for my part can not finde any disgrace to learning can proceed from the Manners of Learned men adherent unto them as they are Learned unlesse peradventure it be a fault which was the supposed fault of Demosthenes Cicero Cato the second Seneca and many more that because the times they read of are commonly better than the times they live in and the duties taught better then the duties practised they contend too farre to reduce the corruption of manners to the honesty of precepts and prescripts of a too great hight and to impose the Lawes of ancient severity upon dissolute times and yet they have Caveats enow touching this austerity out of their own springs For Solon when he was asked Plut. in Solon Whether he had given his Citizens the best lawes the best said he of such as they would receive So Plato finding that his own heart could not agree with the corrupt manners of his Country refused to beare place or office saying In vita in epist alibi That a mans Country is to be used as his Parents were that is with perswasion and not with violence by entreating and not by contesting And Cesars counselor put in the same caveat saying Orat. ad C. Caes Salust ad scripta non ad vetera instituta revocans quae jampridem corruptis moribus ludibrio sunt And Cicero notes this error directly in Cato the second writing to his friend Atticus Ad Attic. lib. 2. ep 1. Cato optime sentit sed nocet interdum Reipub. loquitur enim tanquam in Repub. Platonis non tanquam in faeâ—e Romuli The same Cicero doth excuse and expound the Philosophers for going too farre and being too exact in their Prescripts These same Praeceptors and Teachers Pro L. Muraena saith he seem to have stretched out the line and limits of Duties somewhat beyond the naturall bounds that when we had laboured to reach the highest point of Perfection we might rest where it was meet and yet himselfe might say Monitis sum minor ipse meis for he stumbled at the same stone though in not so extreme a degree § Another fault which perchance not undeservedly is objected against Learned men is this that they have preferr'd the honour and profit of their Countrey and Masters before their own fortunes and safeties So Demosthenes to his Athenians Oratio de Corona My Counsells saith he if you please to note it are not such whereby J should grow great amongst you you become litle amongst the Grecians but they be of that nature as are sometimes not good for me to give but are alwaies good for you to follow So Seneca after he had consecrated that Quinquennium Neronis to the eternall glory of Learned Governors held on his honest and loyall course of Good and Free Counsell after his Master grew extremely corrupt to his great perill and at last to his ruine Neither can it be otherwise conceived for Learning endues mens minds with a true sense of the frailty of their Persons the Casualty of fortune the Dignity of the soule and their vocation which when they think of they can by no meanes perswade themselves that any advancement of their own fortunes can be set down as a true and worthy end of their being and ordainement Wherefore they so live as ever ready to give their account to God and to their Masters under God whether they be Kings or States they serve Matt. 25. in this stile of words Ecce tibi Lucrifeci and not in that Ecce mihi Lucrifeci But the corrupter sort of Politiques that have not their mindes instituted and establish't in the true apprehension of Duties and the contemplation of good in the universality referre all things to themselves as if they were the worlds Center and that the concurrence of all lines should touch in them and their fortunes never careing in all tempests what becomes of the Ship so they may retire and save them selves in the Cock-boate of their own fortune On the contrary they that feele the waight of Duty and understand the limits of selfe love use to make good their places and duties though with perill and if they chance to stand safe in seditions and alterations of times and Goverment it is rather to be attributed to the reverence which honesty even wresteth from adversaries than any versatile or temporizing advantage in their own carriage But for this point of tender sense and fast obligation of duty which without doubt Learning doth implant in the minde however it may be taxed and amerced by Fortune and be despised by Politiques in the depth of their corrupt principles as a weake and improvident virtue yet it will receive an open allowance so as in this matter there needs the lesse disproofe or excusation § Another fault there is incident to Learned men which may sooner be excused than denied namely this That they doe not easily apply and accommodate themselves to persons with whom they negociate and live which want of exact application ariseth from two causes The first is the largenesse and greatnesse of their minds which can hardly stoope and be confined within the observation of the nature and custome of one person It is the speech of a Lover not of a wise man Seneca Satis magnum alter alteri theatrum sumus Neverthelesse I shall yeeld that he that cannot contract the light of his mind as he doth the eye of his body as well as disperse and dilate it wants a great faculty for an active course of Life The second cause is the honesty and integrity of their nature which argueth no inhability in them but a choise upon judgement for the true and just limits of observance towards any person extend no farther then so to understand his inclination and disposition as to converse with him without offence or to be able if occasion be offered to give him faithfull counsill and yet to stand upon reasonable guard caution in respect of our selves but to be speculative into others and to feele out a mans disposition to the end to know how to worke him winde him and governe him at pleasure is not the part of an ingenious nature but rather of a heart double and cloven which as in friendship it is want of integrity so towards Princes and Superiors it is want of Duty
their Descendants should above all men living be carefull of the estate of future times unto which they can not but know that they must at last transmit their deerest Pledges Q. ELIZABETH was a sojourner in the world in respect of her unmarried life rather than an inhabitant she hath indeed adorned her own time and many waies enricht it but in truth to Your Majesty whom God hath blest with so much Royall Issue worthy to perpetuate you for ever whose youthfull and fruitfull Bed doth yet promise more children it is very proper not only to irradiate as you doe your own times but also to extend your Cares to those Acts which succeeding Ages may cherish and Eternity it selfe behold Amongst which if my affection to Learning doe not transport me there is none more worthy or more noble than the endowment of the world with sound and fruitfull Advancements of Learning For why should we erect unto ourselves some few Authors to stand like Hercules Columnes beyond which there should be no discovery of knowledge seeing we have your Majesty as a bright and benigne starre to conduct and prosper us in this Navigation I. To returne therefore unto our purpose let us now waigh and consider with our selves what hitherto hath bin performed what pretermitted by Princes and others for the Propagation of Learning And this we will pursue closely and distinctly in an Active and Masculine Expression no where digressing nothing dilateing Let this ground therefore be laid which every one may grant that the greatest and most difficult works are overcome either by the Amplitude of Reward or by the wisdome and soundnesse of Direction or by conjunction of Labours whereof the first encourageth our endeavours the second takes away Error and Confusion the third supplies the frailty of Man But the Principall amongst these three is the wisdome and soundnesse of Direction that is a Delincation and Demonstration of a right and easy way to accomplish any enterprize Claudus enim as the saying is in via antevertit Cursorem extra viam and Solomon aptly to the purpose Eccles 10. If the Iron be blunt and he doe not whet the edge then must he put too more strength but wisdome is profitable to Direction By which words he insinuateth that a wise election of the Mean doth more efficaciously conduce to the perfecting of any enterprize than any enforcement or accumulation of endeavours This I am pressed to speak for that not derogating from the Honor of those who have any way deserved well of Learning I see and observe that many of their works and Acts are rather matter of Magnificence and Memory of their own names than of Progression and Proficience of Learning and have rather encreased the number of Learned men than much promoted the Augmentation of Learning II. The Works or Acts pertaining to the Propagation of Learning are conversant about three objects about the Places of Learning about the Bookes and about the Persons of Learned men For as water whether falling from the Dew of Heaven or riseing from the springs of the earth is easily scattered and lost in the ground except it be collected into some receptacles where it may by union and Congregation into one body comfort and sustain it selfe for that purpose the industry of man hath invented Conduits Cisternes and Pooles and beautified them with diverse accomplishments as well of Magnificence and State as of Use and Necessity so this most excellent liquor of Knowledge whether it distill from a divine inspiration or spring from the senses would soone perish and vanish if it were not conserved in Bookes Traditions Conferences and in Places purposely designed to that end as Vniversities Colledges Schooles where it may have fixt stations and Power and Ability of uniteing and improveing it selfe § And first the workes which concerne the Seates of the Muses are foure Foundations of Howses Endowments with Revenewes Grant of Priviledges Institutions and statutes for Government all which chiefly conduce to privatenesse and quietnesse of life and a discharge from cares and troubles much like the stations Virgil describeth for the Hiveing of Bees Principio Sedes Apibus statioque petenda Geor. 4. Quo neque fit ventis aditus c. § But the workes touching Bookes are chiefly two First Libraries wherein as in famous shrines the Reliques of the Ancient Saints full of virtue are reposed Secondly new Editions of Auctors with corrected impressions more faithfull Translations more profitable Glosses more diligent Annotations with the like traine furnisht and adorned § Furthermore the works pertaining to the Persons of Learned men besides the Advancing and Countenancing of them in generall are likewise two the Remuneration and Designation of Readers in Arts and Sciences already extant and known and the Remuneration and Designation of writers concerning those parts of Knowledge which hetherto have not bin sufficiently till'd and labour'd These breefely are the works and Acts wherein the Merit of many renowned Princes and other illustrious Persons hath bin famed towards the state of Learning As for particular Commemoration of any that hath well deserved of Learning when I think thereof that of Cicero comes into my mind which was a motive unto him after his returne from banishment to give generall thanks Cic. Orat. post redit Difficile non aliquem ingratum quenquam praeterire Let us rather according to the advice of Scripture Look unto the part of the race which is before us Epist ad Plil 3. then look back unto that which is already attained III. First therefore amongst so many Colledges of Europe excellently founded I finde strange that they are all destinated to certain Professions and none Dedicated to Free and Vniversall studies of Arts and Sciences For he that judgeth that all Learning should be referred to use and Action judgeth well but yet it is easy this way to fall into the error taxt in the Ancient Fable Liv. lib. 2. v. c. 260. Aesop Fab. in which the other parts of the Body entred an Action against the stomach because it neither perform'd the office of Motion as the Limbes doe nor of sense as the head doth but yet all this while it is the stomach that concocteth converteth and distributeth nourishment into the rest of the body So if any man think Philosophy and universall contemplations a vaine and idle study he doth not consider that all Professions and Arts from thence derive their sappe and strength And surely I am perswaded that this hath bin a great cause why the happy progression of Learning hitherto hath bin retarded because these Fundamentalls have bin studied but only in passage and deeper draughts have not bin taken thereof For if you will have a Tree bear more fruit than it hath used to doe it is not any thing you can doe to the boughes but it is the stirring of the earth about the root and the application of new mould or you doe nothing Neither is it to be
Argument which they have in hand but a complete body of such Maximes which have a Primitive and Summary force and efficacy in all Sciences none yet have composed being notwithstanding a matter of such consequence as doth notably conduce to the unity of Nature which we conceive to be the office and use of Philosophia Prima § There is also an other Part of this Primitive Ppilosophy which if you respect termes is Ancient but if the matter which we designe is new and of an other kind and it is an Inquiry concerning the Accessory Conditions of Entities which we may call Transcendents as Multitude Paucity Similitude Diversity Possible and Jmpossible Entity Non-Entity and the like For being Transcendents doe not properly fall within the compasse of Naturall Philosophy and that Dialecticall dissertation about them is rather accommodated to the Formes of Argumentation than the Nature of things it is very convenient that this Contemplation wherein there is so much dignity and profit should not be altogither deserted but find at least some roome in the Partitions of Sciences but this we understand to be perform'd farre after an other manner than usually it hath bin handled For example no man who hath treated of Paucity or Multitude hath endevour'd to give a reason Why some things in Nature are and may be so numerous and large others so few and litle For certainly it cannot be that there should be in nature as great store of Gold as of Iron as great plenty of Roses as of Grasse as great variety of determin'd and specifique Natures as of imperfects and non-specificates So none in handling Similitude and Diversity hath sufficiently discovered the Cause why betwixt diverse species there should as it were perpetually be interposed Participles of Nature which are of a doubtfull kind and referrence as Mosse betwixt Putrefaction and a Plant Fishes which adhere and move not betwixt a Plant and a living Creature Rats and Mise and other vermine between living Creatures generated of Putrefaction and of seed Bats or Flitter-mise between Birds and Beasts Flying Fishes now commonly knowne between Fowles and Fish Sea-Calfes between Fishes and four-footed Beasts and the like Neither hath any made diligent inquiry of the Reason how it should come to passe being like delights to unite to like that Iron drawes not Iron as the Loadstone doth nor Gold allures and attracts unto it Gold as it doth Quicksilver Concerning these and the like adjuncts of things there is in the common Disceptation about Transcendents a deepe silence For men have pursued Niceties of Termes and not subtleties of things Wherefore we would have this Primitive Philosophy to containe a substantiall and solid inquiry of these Transcendents or Adventitious Conditions of Entities according to the Lawes of Nature and not according to the Laws of Words So much touching Primitive Philosophy or Sapience which we have justly referr'd to the Catalogue of DEFICIENTS ✿ CAP. II. I Of Naturall Theologie § Of the Knowledge of Angels and of Spirits which are an Appendix thereof THE Commune Parent of Sciences being first placed in its proper throne like unto Berecynthia which had so much heavenly Issue Omnes Coelicolae omnes supera alta tenentes Virg. Aen. 6 We may returne to the former Division of the three Philosophies Divine Naturall and Humane I For Naturall Theology is truly called Divine Philosophy And this is defined to be a Knowledge or rather a spark and rudiment of that Knowledge concerning God such as may be had by the light of Nature and the Contemplation of the Creature which Knowledge may be truly termed Divine in respect of the Object and Naturall in respect of the Light The Bounds of this Knowledge are truly set forth that they may extend to the Confutation and Conviction of Atheisme the Information of the Law of Nature but may not be drawne out to the Confirmation of Religion Therefore there was never Miracle wrought by God to convert an Atheist because the light of Nature might have led him to confesse a God but Miracles are designed to convert Idolaters and the Superstitious who have acknowledged a Deity but erred in his Adoration because no light of Nature extends to declare the will and true Worship of God For as workes doe shew forth the power and skill of the workman but not his Image So the workes of God doe shew the Omnipotency and Wisdome of the Maker but no way expresse his Jmage And in this the Heathen opinion differs from the sacred Truth For they defined the world to be the Image of God man the Image of the World but Sacred Scriptures never vouchsafed the world that honour as any where to be stiled the Jmage of God but only Psal 8. Gen. 1. the workes of his hands but they substitute man the immediate Jmage of God Wherefore that there is a God that hee raines and rules the world that he is most potent wise and provident that he is a Rewarder a Revenger that he is to be adored may be demonstrated and evinced even from his workes and many wonderfull secrets touching his attributes and much more touching his Regiment and dispensation over the world may likewise with sobriety be extracted and manifested out of the same workes and is an Argument hath bin profitably handled by diverse But out of the contemplation of Nature and out of the Principles of Human Reason to discourse or earnestly to urge a point touching the Mysteries of faith and againe to be curiously speculative into those secrets to ventilate them and to be-inquisitive into the manner of the Mystery is in my judgement not safe Da Fidei quae Fidei sunt For the Heathens themselves conclude as much in that excellent and divine Fable of the golden Chaine Homer Iliad 9. That Men and Gods were not able to draw Iupiter down to the Earth but contrariwise Iupiter was able to draw them up to Heaven Wherefore he laboureth in vaine who shall attempt to draw downe heavenly Mysteries to our reason it rather becomes us to raise and advance our reason to the adored Throne of Divine Truth And in this part of Naturall Theology I am so farre from noteing any deficience as I rather finde an excesse which to observe I have somewhat digressed because of the extreme prejudice which both Religion and Philosophy have received thereby as that which will fashion and forge a hereticall Religion and an imaginary and fabulous Philosophy § But as concerning the nature of Angels and Spirits the matter is otherwise to be conceived which neither is inscrutable nor interdicted to which knowledge from the affinity it hath with mans soule there is a passage opened The Scripture indeed commands Coloss 2. let no man deceive you with sublime discourse touching the worship of Angels pressing into that he knowes not yet notwithstanding if you observe well that precept you shall finde there only two things forbidden namely Adorotion of Angels such
as is due to God and Phantasticall Opinions of them either by extolling them above the degree of a creature or to extoll a mans knowledge of them farther than he hath warrantable ground But the sober enquiry touching them which by the gradations of things corporall may ascend to the nature of them or which may be seen in the Soule of Man as in a Looking glasse is in no wise restrained The same may be concluded of impure and revolted spirits the conversing with them and the imployment of them is prohibited much more any veneration towards them but the Contemplation or Science of their Nature their Power their Illusions not only from places of sacred Scripture but from reason or experience is a principall part of Spirituall wisdome For so the Apostle saith we are not ignorant of his stratagems 2. Cor. 2. And it is no more unlawfull to enquire in naturall Theology the nature of evill Spirits than to enquire the nature of Poysons in Physique or of vices in the Ethiques But this part of Science touching Angels and degenerate spirits I cannot note as Deficient for many have imployed their pens in it Rather most of the writers in this kind may be argued either of vanity or superstition or of unprofitable subtlety CAP. III. The Partition of Naturall Philosophy into Speculative and Operative § And that these two both in the intention of the writer and in the body of the Treatise should be separated LEaving therefore Naturall Theology to which we have attributed the enquiry of Spirits as an Appendix we may proceed to the second Part namely that of Nature or Naturall Philosophy Laert. Senec. Democritus saith excellently That the knowledge concerning Nature lies hid in certain deep Mines and Caves And it is somewhat to the purpose Paracel de Philos sagaci that the Alchimists doe so much inculcate That vulcan is a second Nature and perfects that compendiously which Nature useth to effect by ambages and length of time why then may we not divide Philosophy into two parts the Mine and the Fornace and make two professions or occupations of Naturall Philosophers Pyoners or workers in the mine and Smythes or refiners Certainly however we may seem to be conceited and to speak in jest yet we doe bestallow of a division in that kind if it be proposed in more familiar and Scholasticall termes namely that the knowledge of Nature be divided into the Inquisition of Causes and the Production of Effects Speculative and Operative the one searcheth the bowels of Nature the other fashions Nature as it were upon the Anvile § Now although I know very well with what a strict band causes and effects are united so as the explication of them must in a sort be coupled and conjoyned yet because all solid and fruitfull Naturall knowledge hath a double and that distinct scale or ladder Ascendent and Descendent From Experiments to Axioms and from Axioms to new Experiments I judge it most requisite that these two parts Speculative and Operative be separate both in the intention of the writer and the Body of the Treatise CAP. IV. I. The Partition of the Speculative knowledge of Nature into Physique speciall and Metaphysique Whereof Physique enquires the Efficient Cause and the Matter Metaphysique the finall Cause and 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 Partion of Physique touching the variety of things into the Doctrine of Concretes and into the Doctrine of Abstracts The Partition of the knowledge of Concretes is referred over to the same Partition which Naturall History Comprehends IV. The Partition of the knowledge 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 I. THat part of Naturall Philosophy which is Speculative and Theoricall we think convenient to divide into Physique speciall and Metaphysique And in this Partition I desire it may be conceiv'd that we use the word Metaphysique in a differing sense from that that is received And here it seemes to fall out not unfitly to advertise in generall of our purpose and meaning touching the use of words and Termes of Art And it is this that as well in this word Metaphysique now delivered as in other termes of Art wheresoever our conceptions and notions are new and differ from the received yet with much reverence we retaine the Ancient termes For being we hope that the method it selfe and a perspicuous explication of the Matter which we labour to annexe may redime us from an incongruous conception of the words we use we are otherwise zealous so farre as we can without prejudice of Truth and Sciences to depart as litle as may be from the opinions and expressions of Antiquity And herein I cannot but marvaile at the confidence of Aristotle who possest with a spirit of contradiction and denouncing warre against all Antiquity not only usurpt a licence to coine new termes of Arts at pleasure but hath endeavoured to deface and extinguish all ancient wisdome In so much as he never names any ancient Auctors or makes any mention of their opinions but to reprehend their Persons or to redargue their Placits and opinions Certainly if he affected glory and drawing disciples after him he took the right course For the same comes to passe in the asserting and receiving a Philosophicall Truth that doth in a Divine Truth veni in nomine Patris Ioan. 5. nec recipitis me si quis venerit in nomine suo eum recipietis But from this divine Aphorisme if we consider whom specially it hath designed namely Antichrist the greatest Impostor of all times we may collect that the comming in a mans own name without any regard of Antiquity or if I may so speak of Paternity is no good Augurie of Truth however it be joyned with the fortune and successe of an eum recipietis But for Aristotle certainly an excellent man and of an admirable profound wit I should easily be induced to believe that he learned this ambition of his Scholler whom perhaps he did aemulate that if one conquered all Nations the other would conquer all Opinions and raise to himselfe a kind of Monarchy in contemplations Although it may so fall out that he may at some mens hands that are of a bitter disposition and biteing language get a like title as his Scholler did Lucan l. 10. Foelix terrarum Praedo non utile Mundo Editus exemplum So Foelix Doctrinae Praedo c. But to us on the other side that doe desire so much as lies in the power of our penne to contract a league and commerce between Ancient Moderne knowledges our judgement stands firme to keep
that the search of Physicall Causes thus neglected are decaied and passed over in silence And therefore the Naturall Philosophy of Democritus and some others who removed God and a Mind from the frame of things and attributed the structure of the world to infinite Preludiums and Essayes which by one name they term'd Fate or Fortune and have assigned the Causes of Particulars to the necessity of Matter without intermixture of Finall Causes seemeth to us so farre as we can conjecture from the Fragments and Remaines of their Philosophy in respect of Physicall Causes to have bin farre more solid and to have penetrated more profoundly into Nature than that of Aristotle and Plato for this reason alone that those Ancient Philosophers never wassted time in finall Causes but these perpetually presse and inculcate them And in this point Aristotle is more to blame than Plato seeing he hath omitted the fountaine of all finall Causes God and in the place of God substituted Nature and hath imbraced finall Causes rather as a lover of Logique than an adorer of Divinity Nor doe we therefore speake thus much because those finall Causes are not true and very worthy the enquiry in Metaphysique Speculations but because while they sallie out and breake in upon the Possessions of Physicall Causes they doe unhappily depopulate and wast that Province For otherwise if they keepe themselves within their precincts and borders they are extremely deceiv'd who ever think that there is an enmitie or repugnancy between them and Physicall Causes For the cause render'd That the hairs about the eye-lids are for the safegard of the sight doth not indeed impugne that other Cause That pilositie is incident to Orifices of Moisture Virg. Bue. Muscosi Fontes c. Nor the Cause render'd that the firmnesse of Hides in Beasts is for armor against the injuries of extreme weather doth impugn that other Cause That that firmnesse is caused by the contraction of Pores in the outward parts of the body through cold and depredation of Ayre and so of the rest both causes excellently conspiring save that the one declares an intention the other a consequence only Neither doth this call in question or derogate from divine Providence but rather wonderfully confirmes and exalts it For as in Civile Actions that Politique wisdome will be more deep and admired if a man can use the service of other men to his owne ends and desires and yet never acquaint them with his purpose so as they shall doe what he would they should doe and yet not understand what they doe then if he should impart his Counsils to those he imployes So the wisdome of God shines more wonderfully when Nature intends one thing and Providence draws forth another then if the Characters of Divine Providence were imprest upon every particular habitude and motion of Nature Surely Aristotle after he had swelled up Nature with Finall Causes Naturam nihil frustra facere De Coelo lib. 1 lib. de part animal suique voti semper esse compotem si impedimenta abessent and had set downe many such tending to that purpose had no further need of God but Democritus and Epicurus when they publisht and celebrated their Atomes were thus farre by the more subtile wits listened unto with Patience but when they would avouch that the Fabrique and Contexture of all things in Nature knit and united it selfe without a Mind from a fortuitous Concourse of those Atomes they were entertain'd with Laughter by all So that Physicall Causes are so farre from withdrawing mens minds from God and Providence as rather contrariwise those Philosophers which were most exercised in contriving those Atomes found no end and issue of their travaile untill they had resolved all at last into God and Providence Thus much of Metaphysique a part whereof touching Finall Causes I deny not to have bin handled both in the Physiques and Metaphysiques in these truly in those improperly for the inconvenience hath ensued thereupon CAP. V. 1 The Partion of the Operative Knowledge of 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 Inventory of the Estate of man § A Catalogue of Polychrests or things of multifarious use I THE Operative Knowledge of Nature wee will likewise divide into two Parts and that from a kind of Necessitie For this Division is subordinate to the former Division of Speculative Knowledge for Physique and the Enquiry of Efficient and Materiall Causes produces Mechanique but Metaphysique and the enquiry of Formes produces Magique As for Finall Causes the enquiry is barren and as a Virgin consecrate to God brings forth nothing Nor are we ignorant that there is a Mechanicall Knowledge which is meerly empericall and operarie not depending on Physique but this we have referr'd to Naturall History and separate it from Naturall Philosophy Speaking here only of that Mechanicall Knowledge which is connext with Causes Physicall But yet there falls out a certaine Mechanicall or Experimentall Knowledge which neither is altogether Operative nor yet properly reaches so high as speculative Philosophy For all the Inventions of Operations which have come to mens Knowledge either have fallen out by casuall insidence and afterwards deliver'd from hand to hand or were sought out by a purposed experiment Those which have bin found out by intentionall experiment they have bin disclosed either by the light of Causes and Axiomes or found out by extending or transferring or compounding former inventions which is a matter more sagacious and witty than Philosophicall And this part which by no means we despise we shall briefly touch hereafter when we shall treate of Literate Experience amongst the Parts of Logique As for the Mechanique now in hand Aristotle hath handled it promiscuously Hero in spiritalibus as likewise Georgius Agricola a moderne Writer very diligently in his Mineralls and many others in particular Treatises on that subject so as I have nothing to say of Deficients in this kind but that the Promiscuous Mechanicalls of Aristotle ought to have bin with more diligence continued by the pens of recent Writers especially with choice of such experimentals of which either the Causes are more obscure or the Effects more noble But they who insist upon these doe as it were only coast along the shoare Premendo littus iniquum For in my judgment there can hardly be any radicall alteration or novation in Nature either by any fortuitous adventures or by essayes of Experiments or from the light of Physicall Causes but only through the invention of Formes Therefore if we have set downe that part of Metaphysique as Deficient which entreateth of Forms it follows that Natural Magique also ✿ which is a Relative unto it is likewise Defective § But it seemes requisite in this place that the word Magia accepted for a long time in the worse part be restored to the
of that Facultie II We will divide it into three Parts which we will call the three Duties thereof The first is Conservation of health the second the Cure of Diseases the third Prolongation of Life § But for this last duty Physitians seeme not to have acknowledg'd it as any principall part of their Art but have ignorantly enough mingled and confounded it as one and the same with the other two For they suppose that if Diseases be repelled before they seize upon the body or be cured after they have surpriz'd the body that Prolongation of Life must naturally follow Which though it be so without all question yet they doe not so exactly consider that these two offices of Conservation and Curation only pertain to diseases and to such Prolongation of Life alone which is abreviated intercepted by diseases But to draw out the thread of Life and to prorogue Death for a season which silently steales upon us by naturall resolution and the Atrophie of Age is an argument that no Physitian hath handled it according to the Merit of the subject Neither let that scruple trouble the minds of Men Fatū Stoic horr Dogma as if this thing committed to the dispensation of Fate and the divine providence were now by us first repealed and commended to the charge and office of Art For without doubt Providence doth dispose and determine all kind of deaths whatsoever whether they come of violence or from diseases or from the Course of Age and yet doth not therefore exclude Preventions and Remedies For Art and human industry doe not command and rule Fate and nature but serve and administer unto them But of this part we shall speak anon thus much in the meane by way of anticipation least any should unskilfully confound this third office of Medicine with the two former which usually hitherto hath bin done § As for the duty of preservation of Health the first duty of the three many have written thereof as in other points very impertinently so in our judgement in this particular in attributing too much to the quality of meats and too litle to the quantity thereof and in the quantity it selfe they have discoursed like Morall Philosophers excessively praising Mediocrity whereas both fasting changed to custome and full feeding to which a man hath inured himselfe are better regiments of health than those Mediocrities which commonly enervate Nature and make hir slothfull and impatient if need should be of any extremity excesse or indigence And for the divers kindes of Exercise which much conduce to the conservation of health none of that profession hath well distinguisht or observed whereas there is hardly found any disposition to a disease which may not be corrected by some kind of exercise proper to such an infirmity As bowling is good against the weaknesse of the Reines shooteing against the obstruction of the Longes walking and upright deport of the body against the crudities of the stomack and for other diseases other exercitations But seeing this part touching the conservation of health hath bin in every point after a sort handled it is not out purpose to pursue lesser deficiencies III. As concerning the cures of Diseases that is a Part of Medicine whereon much labour hath bin bestowed but with small profit It comprehendeth in it the knowledge of Diseases to which mans body is subject together with the Causes Symptomes and Cures thereof In this second Duty of Medicine many things are deficient of these we will propound a few which are more remarkable which to enumerate without precise order or Method we suppose sufficient ✿ NARRATIONES MEDICINALES § The first is the discontinuance of that profitable and accurate diligence of Hippocrates whose custome was to set downe a Narrative of the speciall cases of his patients what the Medicament what the event Therefore having so proper and notable a precident from him who was accounted the Father of the Art we shall not need to alleage any example forraine fetcht from other Arts as from the wisdome of the lawyers with whom nothing is more usuall than to set downe and enter more notable cases and new decisions whereby they may the better furnish and direct themselves for the definition of future cases Wherefore I finde this continuation of Medicinall Reports deficient specially digested into one entire Body with diligence and judgement which yet I understand not to be made so ample as to extend to every common case that daily falls out for that were an infinite worke and to small purpose nor yet so reserved and contracted as to admit none but Prodigies and wonders as many have done for many things are new in the manner and circumstances of the thing which are not new in the kinde and he that shall give his mind to observe shall finde many things even in matters vulgar worthy observation ✿ ANATOMIA COMPARATA § So in Disquisitions Anatomicall the manner is that those parts which pertaine in generall to Mans Body are most diligently enquired and observed even to a curiosity and that in every least filet but as touching the variety which is found in diverse bodies there the diligence of Physitions failes And therefore I grant that simple Anatomy hath bin most cleerely handled but COMPARATIVE ANATOMIE I define to be deficient For men have made a good enquiry into all the parts and into their consistencies figures and collocations but the diverse figure condition and posture of those parts in diverse men they have not so well observed The reason of this omission I suppose is no other than this that the first inquiry may be satisfied in the view of one or two Anatomies but the later being COMPARATIVE and Casuall must arise from the attentive and exact observation of many Dissections and the first is a matter wherein learned Professors in their Lectures the presse of spectators standing about them may vaunt themselves but the second kind of Anatomie is a severe knowledge which must be acquired by a retired speculation and a long experience Neverthelesse there is no doubt but that the Figure and Structure of the inward parts is very litle inferior for variety and lineaments to the outward members and that Hearts and Livers and Ventricles are as different in men as are either their Foreheads or Noses or Eares § And in these differences of inward parts there are often found the Causes continent of many diseases which Physitians not observing doe sometime accuse the Humors which are not delinquent the fault being in the very Mechanique Frame of some part In the cure of which Diseases to apply Alterative Medicines is to no purpose because the part peccant is incapable of such alteration but the matter must be mended and accommodated or palliated by a prescript Diet and familiar Medicines So likewise to COMPARATIVE ANATOMY appertaine accurate observations as well of all kind of humors as of the footsteps and impressions of diseases in diverse
by them yet for all this I should hold them unlawfull because they impugne and contradict that divine Edict pass'd upon man for sinne In sudore vultus comedes panem tuum Gen 3. For this kind of Magique propounds those noble fruits which God hath set forth to be bought at the price of Labour to be purchas'd by a few easy and sloathfull observances III There remaine two knowledges which referre specially to the Faculties of the inferiour or sensible Soule as those which doe most Communicate with corporall Organs the one is of Voluntary Motion the other of sense and sensibility ✿ DE NIXIBVS SPIRITûS IN MOTV VOLVNTARIO § In the former of these the Inquiry hath bin very superficiall and one entire part almost quite left out For concerning the office and apt fabrique of the Nerves and Muscles and of other parts requisite to this Motion and which part of the Body rests whilest another is moved and that the Governour and Chariot-driver as it were of this Motion is the Imagination so as dismissing the Image to which the Motion was caried the Motion it selfe is presently intercepted and arrested as when we walke if an other serious and fixed thought come into our mind we presently stand still and many other such subtleties not to be slighted have now long agoe come into Observation and Enquiry And how Compressions and Dilatations and Agitations of the Spirit which without question is the spring of Motion should incline excite and enforce the corporall and ponderous Masse of the Parts hath not yet bin enquired into and handled with diligence and no marvaile seeing the sensible soule it selfe hath bin hitherto taken for an entelechie or selfe moving Facultie and some Function rather than a Substance But now it is knowne to be a corporall and materiate Substance it is necessary to be enquired by what efforts such a pusill and a thin-soft aire should put in motion such solid and hard bodies Therefore seeing this part is DEFICIENT let enquiry be made thereof § But of sense and sensibility there hath bin made a farre more plentifull and diligent enquiry both in Generall Treatises about them and in Particular Sciences as in Perspective and Musique how truly is not to our purpose to deliver Wherefore we cannot set them downe as DEFICIENTS Notwithstanding there are two noble and remarkable Parts which in this knowledge we assigne to be DEFICIENT the one concerning the difference of Perception and Sense the other concerning the Forme of Light ✿ DE DIFFERENTIA PERCEPTIONIS ET SENSVS § As for the Difference between Perception and Sense Philosophers should in their writings de sensu sensibili have premis'd a solid and sound discovery thereof as a matter Fundamentall For we see that there is a manifest power of Perception even in all Bodies Naturall and a kind of Election to embrace that which is any way allied in nature and favourable to them and to fly what is adverse and forraine Neither doe we meane of more subtile Perceptions only as when the Loadstone drawes unto it Iron Flame leapes to Bituminous Mould one Buble of water neere another Buble closeth and incorporates with it Rayes glance from a white object the body of a living Creature assimilates that which is good for it excerneth what is unprofitable a peece of sponge even when it is rais'd above the surface of the water sucks in water expells ayre and the like For to what end should we enumerate such instances seeing no body plac'd neere to an other changeth the other or is changed of it unlesse a reciprocall Perception precede the operation Every Body hath a Perception of the Pores Passages by which it insinuates it selfe it feeles the invasion of another Body to which it yeeldeth it perceives the remove of another Body by which it was detained when it recovers it selfe it perceives the divulsion of its continuance which for a time resisteth and in a word Perception is diffused through the whole body of Nature Aire doth so exactly Sense Hot and Cold that the Perception thereof is farre more subtile than mans Touch which yet is taken for the discerning Rule of Hot and Cold. Two faults therefore are found concerning this knowledge that men have for most part past it over toucht unhandled which notwithstanding is a most unble speculation The other is that they who perchance have addicted their minds to this contemplation Campanella alij have in the heat of this Pursuit gone too farre and attributed Sense to all Bodies that it is a most a piaculare crime to pull off a bow from a Tree Virg. Aen. 3 lest it should groane and complaine as Polydore did But they should explore with diligence the difference of Perception and Sense not only in comparing of Sensibles with Insensibles according to the entire body as of Plants and living Creatures but also to observe in the sensible Body what should be the cause that so many Actions should be discharg'd and that without any Sense at all Why Aliments are digested egested Humors and succulent moystures caried upwards and downwards the Heart and Pulse beate the Guts as so many Shops or Worke-houses should every one accomplish his proper worke and yet all these and many such like are performed without Sense But men have not with sufficient enquiry searcht or found out of what Nature the Action of Sense is and what kind of Body what delay what Conduplication of impression are required to this that pain or pleasure should follow To close this point they doe seem to be altogether ignorant of the difference betwixt simple Perception and sense how farre Perception may be made without sense Nor is this Enquiry a Controversie of words but a matter of great and important moment Wherefore let there be made a better inquiry of this knowledge as of a matter very profitable and of manifold use Considering also that the ignorance of some of the Ancient Philosophers touching this matter so farre obscured the light of reason as that they thought there was without any difference a Soule infused into all Bodies nor did they conceive how Motion with a discerning instinct could be made without Sense or Sense exist without a Soule ✿ RADIX PERSPECTIVAE SIVE DE FORMA LVCIS § As for the Form of Light that there hath not bin made a due enquiry thereof specially seeing men have so painfully imploy'd their Studies in the Perspectives may well be censur'd as a strange oversight For neither in the Perspectives nor elswhere is there any thing inquired concerning Light of any worth or waight The Radiations of it are handled the Originalls not But the placing of Perspectives amongst the Mathematiques hath begotten this defect and others of like nature because men have made a too early departure from Physiques So on the other side the handling of Light and the Causes thereof in Physiques is commonly superstitious as of a
thing of a middle nature betwixt things naturall and Divine in so much as some of Platoes School have introduced Light as a thing more ancient than Matter it selfe Ficin Card de Cusa For when the empty space was spread abroad they affirm'd in a vaine imagination that it was first fill'd with Light and afterwards with a Body whereas Holy writ sets downe plainly the Masse of Heaven and Earth to be a darke Chaos before the Creation of Light Gen. 1. But what are handled Physically and according to sense of this subject presently descendeth to Radiations so as there is very litle Philosophicall enquiry extant touching this point And men ought to submit their Contemplations a while and to enquire what is common to all Lucid Bodies as of the Forme of Light For what an immense difference of Body is there if they may be considered according to their dignity betwixt the Sun and rotten wood or the putrid scales of Fish They should likewise make enquiry what should be the Cause why some things take fire and once throughly heated cast forth a Light others not Iron Metalls Stones Glasse Wood Oyle Tallow by fire either cast forth a Flame or at least grow Red But Water and Aire heated with the fury of the hottest Flames to the highest degree they are capeable of acquire no such light nor cast forth any Splendor If any man think it therefore thus comes to passe because it is the propertie of fire to give light but Water and Aire are utter enemies to Fire sure he was never rowed with Oares in a dark night upon salt waters and in a hot season where he might have seen small drops of water rebounding from the clashing of the Oares to sparkle and cast forth a light Which is likewise seen in the fervent froath of the Sea which they call the Sea-longs And what affinitie with flame and fired matter have the Cicindulae the Luciolae and the Indian Fly which cast a light over a whole arched Roome or the eyes of certaine living Creatures in the dark and sugar as it is grated or broken or the sweat or a horse hard ridden in a soultry night and many more Nay many have understood so litle in this point as many have thought the sparkes from a flint to be attrited Aire But when the Aire is not fired with heate and apparantly conceives Light how comes it to passe that Owles and Cats and many other Creatures see in the night So that it must needs be seeing vision cannot be convayed without light that there is a native and inbred light in Aire although very feeble and weake yet such as may be proportionated to the Opticke Beames of such Creatures and may suffice them for sight But the cause of this evill as of many more that men have not drawn forth the common Formes of things Naturall from Particular Instances which is that we have set downe as the proper subject of Metaphysique which is it selfe a part of Physique or of the knowledge of Nature Therefore let there be enquiry made of the Forme and Originalls of Light and in the meane it may be placed among DEFICIENTS And thus much of the Knowledge concerning the substance of the Soule Rationall and Sensible with their Faculties and of the Appendices of the same Knowledge THE FIFTH 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 which respecteth the Vse 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 Iudgment of Memorie and of Tradition THE Knowledge respecting the understanding of Man Excellent King and that other respecting his Will are as it were Twinnes by Birth For the Puritie of Jllumination and the Libertie of will began together fell together Nor is there in the Vniversall Nature of things so intimate a Sympathy as that of Truth and Goodnesse The more shame for Learned Men if they be for Knowledge like winged Angels for base Desires they be like Serpents which crawle in the Dust carrying indeed about them Mindes like a Mirror or Glasse but menstruous and distain'd § We come now to the Knowledge which respecteth the use and objects of the Faculties of the Mind of Man This hath two Parts and they well knowne and by generall consent received Logique and Ethique Save that we have a litle before set at liberty Civile Knowledge which commonly was taken in as a Part of Ethique and have made it an entire Knowledge of man congregate or in societie handling here only man segregate Logique intreateth of the understanding and Reason Ethique of the Will Appetite and Affections the one produceth Decrees the other Actions It is true that the Imagination in both Provinces Iudiciall and Ministeriall performes the Office of an Agent or Nuncius or common Atturney For Sense sends over all sorts of Ideas unto the Jmagination upon which Reason afterwards sits in Iudgment And Reason interchangeably sends over selected and approved Ideas to the Imagination before the Decree can be acted For Jmagination ever precedes voluntary motion and incites it so that Imagination is a common reciprocall Instrument to both Saving that this Ianus is bifronted and turnes faces For the face towards Reason hath the Print of Truth but the face towards Action hath the Print of Goodnesse which neverthelesse are faces Quales decet esse sororum Ovid. Met. Neither is the Imagination a meer and simple Messenger but is invested with or at leastwise usurpeth no small Auctoritie besides the duty of the message For it is well said by Aristotle Polit. 1. That the mind hath over the Body that command which the Lord hath over a bond-man but the Reason hath over the Imagination that command which a Magistrate hath over a free Citizen who may come also to rule in his turne For we see that in matters of Faith Religion the Jmagination mounts and is elevated above Reason not that Divine Jllumination resideth in the Imagination nay rather in the high Tower of the mind and understanding but as in virtues Divine grace makes use of the motions of the will so in Jlluminations Divine grace makes use of the Jmagination Which is the Cause that Religion sought ever an accesse and way to the Mind by Similitudes Types Parables Visions Dreames Againe it is small Dominion the Jmagination hath in perswasions insinuated by the power of Eloquence For where the minds of men are gently intreated inflamed and any way forcibly wonne by the smooth Artifice of speech all this is done by exalting the Jmagination which growing hot and impatient not only triumphes over Reason but in a sort offers violence unto it partly by blinding partly by extimulating it Neverthelesse I see no reason why we should depart from the former Division For the Jmagination commonly doth not produce Sciences for Poesy which