which have a Digression and Deflection from the ordinary course of Generations Productions and Motions whether they be the singularities of certain Countries and Places or the strange events of times or the wit of chance or the effects of latent proprieties or Monodicalls of Nature in their kinde Jt is true there are a number of Bookes more than enough full fraught with fabulous Experiments forged Secrets and frivolous Impostures for pleasure and strangenesse but a substantiall and severe Collection of Heteroclites and of the wonders of Nature diligently examined and faithfully described this I say J finde not especially with due rejection and as it were publique proscription of untruths and fables which have got up into credit For as the matter is now carried if any untruths touching Nature be once on foot and celebrated whether it be the Reverence of Antiquity that can thus farre countenance them or that it is a trouble to call them unto a re-examination or that they are held to be rare ornaments of speech for similitudes and comparisons they are never after exterminate and called in The use of this work honour'd with a President in Aristotle De Mirab. is nothing lesse than to give contentment to curious and vaine wits as the manner of Mirabilaries and the spreaders of invented Prodigies is to doe but for two reasons serious and grave the one to correct the partiality of Axioms which are commonly grounded upon common and popular examples the other because from the wonder of Nature a faire and open passage is made to the wonders of Art For the busines in this matter is no more than by quick sent to trace out the footings of nature in hir willfull wanderings that so afterward you may be able at your pleasure to lead or force her to the same place and postures againe § Neither doe I give in precept that superstitious Narrations of Sorceries Witch-crafts Inchantments Dreams Divinations and the like where there is cleere evidence of the fact and deed done be altogether excluded from this History of Marvailes For it is not yet known in what cases and how farre effects attributed to superstition doe participate of Naturall Causes and therefore howsoever the use and practice of these Arts in my opinion is justly to be condemned yet from the speculation and consideration of them if they be closely pursued we may attaine a profitable direction not only for the right discerning of offences in this kind of guilty persons but for the farther discloseing of the secrets of Nature Neither surely ought a man to make scruple of entring and penetrating the vaults and recesses of these Arts that proposeth to himselfe only the inquisition of Truth K. IAMES his Demonology as your Majesty hath confirmed in your own example For you have with the two clear and quick-sighted eyes of Religion and Naturall Philosophy so wisely and throughly enlightned these shadowes that you have proved your selfe most like the Sunne which passeth through polluted places yet is not distained But this I would admonish that these Narrations which have mixture with Superstition be sorted by themselves and not be mingled with the Narrations which are purely and sincerely Naturall As for the Narrations touching the Prodigies and Miracles of Religions they are either not true or no way Naturall and therefore pertaine not to Naturall History ✿ IV. For History of Nature wrought and subdued by the hand which we are wont to call Mechanicall I finde indeed some collections made of Agriculture and likewise of many Manuall Arts but commonly which in this kind of knowledge is a great detriment with a neglect and rejection of Experiments familiar and vulgar which yet to the interpretation of Nature doe as much if not more conduce than Experiments of a higher quality But it is estimed a kind of dishonour and aspersion unto Learning if learned men should upon occasion perchance descend to the Inquiry or Observation of Matters Mechanicall except they be reputed for Secrets of Art or Rarities or Subtleties Which humor of vaine and supercilious arrogance Plato justly derideth where he brings in Hippias a vaunting Sophist disputing with Socrates a severe and solid inquisitor of Truth where the subject being of Beauty Socrates after his wandring and loose manner of disputeing brought in first an example of a faire Virgin than of a faire Horse than of a faire Pot well glaz'd In Hipp. Major at this last instance Hippias somewhat mov'd said Were it not for curtesy sake I should disdaine to dispute with any that alleaged such base and sordid instances to whom Socrates You have reason and it becomes you well being a man so trimme in your vestments and so neat in your shooes and so goes on in an Irony And certainly this may be averr'd for truth that they be not the highest instances that give the best and surest information This is not unaptly exprest in the Tale so common of the Philosopher Laert. in Thalete That while he gaz'd upward to the starres fell into the water for if he had lookt down he might have seen the starres in the water but looking up to heaven he could not see the water in the starres In like manner it often comes to passe that small and mean things conduce more to the discovery of great matters than great things to the discovery of small matters and therefore Aristotle notes well Pol. lib. 1. that the Nature of everything is best seen in his smallest Portions For that cause he inquires the Nature of a Common-wealth first in a Family and the simple conjugations of Society Man and Wife Parents and Children Master and Servant which are in every cottage So likewise the Nature of this great Citty of the world and the Policy thereof must be sought in every first Concordances and least Portions of things So we see that secret of Nature estimed one of the great mysteries of the turning of Iron toucht with a Loadstone towards the Poles was found out in needles of Iron not in barres of Iron § But if my judgement be of any waight I am wholly of this mind that the use of Mechanicall History to the raiseing of Naturall Philosophy is of all other the most radicall and fundamentall such Naturall Philosophy I understand as doth not vanish into the fumes of subtile and sublime speculations but such as shall be effectually operative to the support and assistance of the incommodities of mans life For it will not only help for the present by connecting and transferring the observations of one Art into the use of others which must needs come to passe when the experiences of diverse Arts shall fall into the consideration and observation of one man but farther it will give a more clear illumination than hetherto hath shined forth for the searching out of the causes of things and the deducing of Axioms For like as you can never well know and prove the disposition of another
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
Diogenes But Seneca in this comparison preferres Diogenes when he saith De Ben. 5. Plus erat quod Diogenes nollet accipere quam quod Alexander posset dare There were more things which Diogenes would have refused than those were which Alexander could have given Jn Naturall knowledge observe that speech that was usuall with him Plut. in Alexand. That he felt his mortality chiefly in two things sleep and Lust which speech in truth is extracted out of the depth of Naturall Philosophy tasting rather of the conception of an Aristotle or a Democritus than an Alexander seeing as well the indigence as redundance of nature design'd by these two Acts are as it were the inward witnesses and the earnest of Death In Peesy let that speech be observed when upon the bleeding of his woundes he called unto him one of his Flatterers that was wont to ascribe unto him divine honor Vt supra ex Hom. II. look saith he this is the blood of a man not such liquor as Homer speaks of which ranne from Venus hand when it was pierced by Diomedes with this speech checking both the Poets and his flatterers and himselfe Jn Logique observe that reprehension of Dialectique Fallacies in repelling and retorting Arguments in that saying of his wherein he takes up Cassander confuteing the informers against his father Antipater For when Alexander hapned to say Plut. in Alexand. Doe you think these men would come so farre to complain except they had just cause Cassander answered Yea that was it that made them thus bold because they hoped the length of the way would dead the discovery of the aspersion See saith the King the subtlety of Aristotle wresting the matter both waies Pro and Contra. Yet the same Art which he reprehended in another he knew well how to use himselfe when occasion required to serve his own turne For so it fell out that Calisthenes to whom he bare a secret grudge because he was against the new ceremony of his adoration being mov'd at a banquet by some of those that sate at table with him that for entertainment sake being he was an eloquent man he would take upon him some Theme at his own choice to discourse upon which Calisthenes did and chuscing the Praises of the Macedonian Nation performed the same with the great applause of all that heard him whereupon Alexander nothing pleased said Plutarch ut supra That upon a good subject it was easy for any man to be eloquent but turne said he your stile and let us hear what you can say against us Calisthenes undertook the charge and performed it with that sting life that Alexander was faine to interrupt him saying An ill mind also as well as a good cause might infuse eloquence For Rhetorique whereto Tropes and Ornaments appertaine see an elegant use of Metaphor wherewith he taxed Antipater who was an Jmperious and Tyrannous Governor For when one of Antipaters friends commended him to Alexander for his moderation and that he did not degenerate as other Lief-tenants did into the Persian Pride in useing Purple but kept the ancient Macedon habit Plutarch Dict. Not. But Antipater saith Alexander is all Purple within So likewise that other Metaphor is excellent when Parmenio came unto him in the plain of Arbella and shewed him the innumerable multitude of enimies which viewed in the night represented by the infinite number of lights a new Firmament of starres and thereupon advised him to assaile them by night Plut. in Alexan I will not said Alexander steale a victory For matter of Policy weigh that grave and wise distinction which all ages have imbraced whereby he differenced his two chief friends Ephestion and Craterus when he said Vt supra That the one loved Alexander and the other loved the King Describeing a Difference of great import amongst even the most faithfull servants of Kings that some in sincere affection love their Persons others in duty love their Crowne Observe how excellently he could taxe an error ordinary with Counsillors of Princes who many times give counsill according to the modell of their own mind and fortune and not of their Masters For when Darius had made great offers to Alexander Plut. in Alex. I said Parmenio would accept these conditions if J were as Alexander said Alexander surely so would I were I as Parmenio Lastly weigh that quick and acute reply which he made to his friends asking him Vt supra what he would reserve for himselfe giving away so many and great guifts Hope said he as one who well knew that when all accounts are cast up aright Hope is the true portion and inheritance of all that resolve upon great enterprizes This was Iulius Caesar's portion when he went into Gaull all his estate being exhausted by profuse Largesses This was likewise the portion of that noble Prince howsoever transported with Ambition Henry Duke of Guyse of whom it was usually said S. FRAN. BACON Apol. That he was the greatest usurer in all France because that all his wealth was in names and that he had turned his whole estate into obligations But the admiration of this Prince whil'st I represent him to my selfe not as Alexander the Great but as Aristotles Scholler hath perchance carried me too farre § As for Iulius Caesar the excellency of his Learning Cic. de cla Orat. Cic. de Orat l. 3. Suet. in Iul. needs not to be argued either from his education or his company or his answers For this in a high degree doth declare it selfe in his own writings and works whereof some are extant some unfortunately perish't For first there is left unto us that excellent History of his own warres which he entitled only a COMMENTARY Suet. in parag 56. wherein all succeeding times have admired the solid waight of matter and lively images of Actions and Persons exprest in the greatest propriety of words and perspicuity of Narration that ever was Which endowments that they were not infused by nature but acquired by Precepts and instructions of Learning is well witnessed by that work of his entitled DE ANALOGIA Parag. 56. which was nothing else but a Grammaticall Philosophy wherein he did labour to make this vox ad Placitum to become vox ad Licitum and to reduce custome of speech to congruity of speech that words which are the images of things might accord with the things themselves and not stand to the Arbitrement of the vulgar So likewise we have by his edict a reformed computation of the year Suet. in parag 48. correspondent to the course of the Sunne which evidently shewes that he accounted it his equall glory to finde out the lawes of the starres in heaven as to give lawes to men on earth So in that Book of his entitled ANTI-CATO Plut. in Caesar it doth easily appear that he did aspire as well to victory of wit as victory of warre undertaking therein
when we handled Physique and are wont to call them Formes of the first ranke or order and which as the letters of the Alphabet are not so many in number yet build up and support the essences and Formes of all substances and this is that very point which we aime at and endeavour to compasse and which constitutes and defines that Part of Metaphysique whereof we now enquire Nor doth this so prejudicate or hinder but that Physique may consider the same Natures also as hath bin said but only according to the fluid and mutable causes For example if the cause of whitenesse in Snow or in Froth be inquired it is well rendred that it is the subtile intermixture of Aire with water But this is farre from being the Forme of whitenesse being that aire intermixt with the dust or powder of Glasse or Chrystall doth likewise produce whitenesse as well as if it were mingled with water but this is the efficient cause only which is no other than vehiculum Formae But if the inquiry be made in Metaphysique you shall finde some such rule as this That two diaphanous bodies being intermixt their optique Portions in a simple order or equally placed doe determine and constitute whitenesse This part of Metaphysique I finde deficient and no marvaile because by the course of inquiring which hitherto hath bin practised the Formes of things will never appeare while the world endures The root of this error as of all other is this that men in their contemplations of nature are accustomed to make too timely a departure and too remote a recesse from experience and particulars and have yeelded and resigned themselves wholly over to the fumes ef their own fancies and populare Argumentations But the use of this part of Metaphysique which I report as deficient is of the rest the most excellent in two respects § First because it is the duty and peculiar virtue of all Sciences to abridge as much as the conception of truth will permit the ambages and long circuits of Experience and so to apply a remedy to the ancient complaint of vita brevis Hipp. Aphor. ars longa And this is excellently performed by collecting and uniting the Axioms of Sciences into more generall heads and conceptions which may be agreeable to all Individualls For Sciences are the Pyramides supported by History and experience as their only and true Basis and so the Basis of Naturall Philosophy is Naturall History the stage next the Basis is Physique the stage next the verticall point is Metaphysique as for the Cone and verticall point it selfe opus quod operatur Deus à principio usque ad finem Eccles 3. the summary law of Nature we doe justly doubt whether mans inquiry can attaine unto it But these three be the true stages of Sciences and are to men swelled up with their own knowledge and a dareing insolence to invade Heaven like the three hills of the Giants Ter sunt Conati imponere Pelio Ossam Virg. Geor. 1. Scilicet atque Ossae frondosum involvere Olympum But to those that disabling themselves and discharging their pride referre all to the glory of God they are the three acclamations Sanste Sancte Sancte Apoc. 4. for God is holy in the multitude of his works Holy in the order of them Holy in the union And therefore the speculation was excellent in Parmenides and Plato although but a speculation in them In Parm. That all things by scales did ascend to unity So then that science is the worthiest which least chargeth mans understanding with multiplicity and it is evident that that is Metaphysique as that which principally speculates those simple Formes of things which we have stiled Formes of the first degree or order which though they be few in number yet in their commensurations and Co-ordinations they make all kindes of variety § The Second respect which innobles this part of Metaphysique touching Formes is that of all other sciences it doth most enfranchise and set at liberty the Power of Man and brings it forth into a most ample and open field to exercise in For Physique directs mans labour and diligence through narrow and restrained wayes imitating the flexious courses of ordinary Nature But latae undique sapientibus viae Plat. in Phaed. Cic. de Fin. 2. Tusc 4. to sapience which was anciently defined to be Rerum divinarum humanarum scientia there is ever copie and variety of means For Physicall causes give light and occasion to new inventions in simili materia but whosoever knowes any Forme knows also the utmost possibility of superinducing that nature upon any variety of matter and so is lesse restrained and tied in operation either to the Basis of the matter or to the condition of the Efficient which kinde of knowledge though in a more divine sence Solomon elegantly describes Non arctabuntur gressus tui Prov. IV. Currens non habebis offendiculum his meaning is that the waies of sapience are not liable to streights nor perplexities § The second part of Metaphysique is the inquiry of Finall causes which we note not as omitted but as misplaced for the inquiry of them usually is made amongst the Physiques and not in the Metaphysiques And yet if this were a fault in order only I should not much stand upon it for order is a matter of Illustration and pertaines not to the substance of Sciences but this inversion of order hath caused a notable deficience and brought a great decay upon Philosophy For the handling of Finall Causes in the Physiques hath intercepted and banisht the inquiry of Physicall Causes and hath given men occasion to rest satisfied in such specious and umbratilous Causes and not thorowly to urge and presse the inquiry of Reall and truly Physicall Causes For this I find done not only by Plato Aristot Probl. who ever Ancreth upon that Shoare but also by Aristotle Galen and others who usually likewise fal upon these Flats For to say That the eye-lids furnisht with hairs are for a quick-set fence to fortifie the sight or that the firmnesse of skinnes and hides of living Creatures is to repell the extremities of heate and cold or that Bones are ordained by Nature for Columes and Beames whereupon the frame of the Body is to be built or that Trees shootforth leaves to shadow and protect the fruit from the Sunne and the wind or that the Clouds are ingendred above to water the earth below or that the earth is close-compact and solid that it may be a Station and Mansion for living Creatures is properly inquired in Metaphysique but in Physique they are impertinent Nay to pursue this point such discoursing Causes as these like the Remoraes as the fiction goes adhering to shippes stay and slugge the sayling and the Progresse of Sciences that they could not hold on their Course and advance forward to further Discoveries And now long agoe it is so brought to passe
much conduce to refrigeration but commixt togither much more But this Experiment is cleere of it selfe notwithstanding here may covertly a fallacy lie hid as there may in all other effects and conclusions where Axioms are wanting if the Copulation be made of things which worke after a different and as it were repugnant manner And so much for Copulation of Experiment § There remaine the Chances or Fortunes of Experiment This is altogether an irrationall as it were a passionate manner of experimenting when you have a mind to try a conclusion not for that any reason or other Experiment induceth you to it but only because the like was never attempted before Yet I doe not know whether or no in this kind there may not lie hid some secret of great use if you trie nature every way For the wonders of Nature commonly lie out of the high roade and beaten paths so as the very absurdity of an attempt may sometimes be prosperous But if reason goe along with this practice that is that it is evident that such an Experiment was never yet tried and yet there is great reason why it should be attempted then it is a choice Experiment and searcheth the very bosome of Nature For example In the operation of fire upon some Naturall Body one or other of these effects hitherto ever comes to passe as that either something flies out as flame and fume in ordinary burning fewell or at least there is made a locall separation of Parts and that for some distance as in Distillation where the lees settle the vapours after they have play'd about are gathered into receptacles But no man ever yet made triall of an Imprison'd Distillation for so we may call it And it seemes very probable that if the force of heat immur'd within the Cloisters of a body doe such great matters and worke such alterations and yet without losse or manumission to the Body that then this Proteus of matter fetter'd as it were with Manacles may in time be forced to many transformations if so be that the heat be so temper'd and intermutually chang'd that the vessels be not broken For this operation is like that of the wombe where the heat workes without emission or separation of any part of the Body save that in the Matrix there is conjoyn'd Alimentation but for version the thing is the same These are the fortunes or adventures of Experiment In the meane we give this advise touching Experiments of this Nature that no man be discouraged or confounded if the Experiments which he puts in practice answer not his expectation For what succeeds pleaseth more but what succeeds not many times informes no lesse And this ought ever to be remembred which we often presse that Experimenta Lucifera Experiments of Light discovery ought for a time to be much more enquired after than Experimenta fructifera Experiments of use and practice And thus much of Literate Experience which as we have said before is rather a sagacity and a hunting sent than a Science § Now for the Novum Organum we say nothing nor give any fore-tast thereof being we have projected in our minds by the assistance of the Divine favour to make a perfect entire work of that subject seeing it is a matter of higher consequence than all the rest 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 Division of Topique Art into Generall §. And Particular Topiques III. In example of Particular Topique in the Inquiry De Gravi Levi. INvention of Arguments is not properly an Invention for to Invent is to discover things unknowne and not to recover or recall that which is knowne already The Vse and Office of this kind of Invention seemes to be no other than out of the Masse of Knowledge congested and stored up in the Mind readily to produce that which may be pertinent to the Matter and Question propounded For he that is litle or nothing acquainted before hand with the Subject in question Topiques of Jnvention will litle advantage him On the contrary he that hath Provision at home which may be applied to the purpose even without Art Places of Invention will at length though not so readily and aptly find out and produce Arguments So that this kind of Invention as we have said is not properly Invention but only a Reduction into Memory or suggestion with Application But because custome consent hath authoriz'd the word it may in some sort be called Inventiō For it may be as wel accompted a chase or finding of a Deere which is made within an inclosed Park as that within a Forrest at large But setting aside curiosity of words it may appeare that the scope and end of this kind of Invention is a certaine promptitude and expedite use of our Knowledge rather than any encrease or Amplification thereof I To procure this ready Provision for discourse there are two waies either that it may be designed and pointed out as it were by an Jndex under what Heads the matter is to be sought and this is that we call Topique Or else that Arguments may be before hand framed and stored up about such things as are frequently incident and come into disceptation and this we will call promptuarie Art or of Preparation This later scarcely deserveth to be called a Part of Knowledge seeing it rather consisteth in diligence De Repr Soph. lib. 2. c. 9. §. ult than any artificiall erudition And in this part Aristotle doth wittily indeed but hurtfully deride the Sophists neare his time saying They did as if one that professed the Art of shoo-making should not teach how to make up a shooe but only exhibite in a readinesse a number of shooes of all fashions and sizes But yet a man might here reply that if a Shoomaker should have no shooes in his shop but only work as he is bespoken he would be but a poore man and weakly customed But our Saviour speaking of Divine knowledge saith farre otherwise Mat. 13. Every Scribe instructed for the Kingdome of heaven is like a good housholder that bringeth forth both new and old store And we see the ancient Writers of Rhetorique doe give it in Precept That Pleaders should have diverse common Places prepared long before hand and handled and illustrated both waies for example For the sense and equity of Law against the words Cic. de Orat and letter of Law and on the contrary And Cicero himselfe being broken unto it by great experience delivers it plainly That an Orator if he be diligent and sedulous Ad Attic. Lib. XVI EP. VI. may have in effect premeditate and handled whatsoever a man shall have occasion to speake of so that in the Pleading of the Cause it selfe he shall have no need to insert any new or sodaine matter besides new names and some individuall Circumstances But the paines
they will not meddle with it so ought men so to procure Serenitie of minde as they destroy not Magnanimitie Thus much of Particulare Good III. Now therefore after we have spoken of Selfe-good which also we use to call Good Particular Private Individuall let us resume the Good of Communion which respecteth Society This is commonly termed by the name of Duty because the terme of Duty is more proper to a mind well fram'd and dispos'd towards others the terme of Virtue to a mind well form'd and compos'd in it selfe But this part at first sight may seeme to pertaine to Science Civile or Politique but not if it be well observed for it concernes the Regiment and Government of every man over himselfe and not over others And as in Architecture it is one thing to frame the Posts Beams and other parts of an Edifice and to prepare them for the use of building and another thing to fit and joyne the same parts togither and as in Mechanicalls the direction how to frame and make an instrument or engine is not the same with the manner of erecting moving and setting it on work So the doctrine of the conjugation of men in a Citty or Society differs from that which makes them conformed and well affected to the weale of such a Society § This Part of Duties is likewise distributed into two portions whereof the one respects the common duty of every man the other the speciall and respective Duties of every man in his profession vocation state person and place The first of these hath bin well laboured and diligently explicated by the Ancients and others as hath bin said the other we find to have bin sparsedly handled althoe not digested into an entire body of a Science which manner of dispersed kind of writing we doe not dislike howbeit in our judgement to have written of this Argument by parts were farre better For who is endewed with so much perspicacity and confidence as that he can take upon him to discourse and make a judgement skilfully and to the life of the peculiar and respective duties of every particular order condition and profession And the treatises which are not seasond with experience but are drawne only from a generall and Scholasticall notion of things are touching such matters for most part idle and fruitlesse discourses For althoe sometimes a looker on may see more then a gamester and there be a common proverbe more arrogant than sound proceeding from the censure of the vulgar touching the actions of Princes That the vale best discovereth the Hills yet it could be especially wished that none would intermeddle or engage themselves in subjects of this nature but only such as are well experienc'd and practis'd in the particular customes of men For the labours and vigilancies of speculative men Cic. Lib. 2. de Oratore in Active Matters doe seem to men of experience litle better than the discourses of Phormio of the warres seemed to Hanniball which estimed them but dreams and dotage Only there is one vice which accompanies them which write books of matters pertaining to their own profession and Art which is that they magnify and extoll them in excesse K. IAMES DORON BASIL § In which kind of Books it were a crime Piacular not to mention Honoris causa Your Majesties excellent work touching the duty of a King for this writing hath accumulated and congested within it many treasures as well open as secret of Divinity Morality and Policy with great aspersion of all other Arts and it is in my opinion one of the most sound and healthfull writings that J have read It doth not float with the heat of Invention nor freez and sleepe with the coldnesse of negligence it is not now than taken with a wheeling dizzines so to confound and loose it selfe in its order nor is it distracted and discontinued by digressions as those discourses are which by a winding expatiation fetch in and enclose matter that speaks nothing to the purpose nor is it corrupted with the cheating Arts of Rhetoricall perfumes and paintings who chuse rather to please the Reader than to satisfy the nature of the Argument But chiefly that work hath life and spirit as Body and Bulke as excellently agreeing with truth and most apt for use and action and likewise clearely exempt from that vice noted even now which if it were tolerable in any certainly it were so in KINGS and in a writing concerning Regal Majesty namely that it doth not excessively and invidiously exalt the Crowne and Dignity of Kings For Your Majesty hath not described a King of Persia or Assyria radiant and shining in extreme Pompe and Glory but really a Moses or a David Pastors of the People Neither can I ever loose out of my remembrance a Speech which Your Majesty in the sacred Spirit wherewith you are endowed to governe Your people delivered in a great cause of Iudicature which was IACOB R. dictum memorab That Kings rul'd by the Lawes of their Kingdomes as God did by the Lawes of Nature and ought as rarely to put in use that their prerogative which transcends Lawes as we see God put in use his power of working Miracles And yet notwithstanding in that other book written by Your Majesty DE LIB MONAR of a free Monarchy You give all men to understand that Your Majesty knowes and comprehends the Plenitude of the Power of Kings and the Vltimities as the Schooles speak of Regall Rights as well as the circle and bounds of their Office and Royall Duty Wherefore I have presumed to alleage that book written by Your Majesty as a prime and most eminent example of Tractates concerning speciall and Respective Duties Of which Book what I have now said I should in truth have said as much if it had bin written by any King a thousand years since Neither doth that kind of nice Decency move me whereby commonly it is prescribed not to praise in presence so those Praises exceed not measure or be attributed unseasonably or upon no occasion presented Surely Cicero in that excellent oration Pro M. Marcello studies nothing else Cicero but to exhibite a faire Table drawne by singular Art of Caesars virtues thoe that Oration was made to his face which likewise Plinius secundus did to Trajan Plin. Iun. Now let us resume our intended purpose § There belongs farther to this part touching the Respective Duties of vocations and particular Professions ✿ SATYRA SERIA sive de Interioribus rerum and other knowledge as it were Relative and Opposite unto the former concerning the Fraudes Cautels Impostures and vices of every Profession For Corruptions and Vices are opposed to Duties and Virtues Nor are these Depravations altogither silenced in many writings and Tractates but for most part these are noted only upon the By and that by way of Digression but how rather in a Satyre and Cynically after Lucians manner than seriously and gravely for
other of a man that forgets the liberty of himselfe But on the other side if Vrbanity and outward Elegancy of Behaviour be intended too much they passe into a deformed counterfeit Affectation Quid enim deformius quam scenam in vitam transferre To Act a mans life But though they fall not by insensible degrees into that vitious extreme yet too much time is consumed in these small matters and the mind by studying them is too much depress'd and broken And therefore as Tutors and Preceptors use to advise young Students in Universities too much addicted to keep company by saying Amicos esse fures temporis so certainly this same continuall intention of the minde upon the comelinesse of Behaviour is a great theefe to more solemne Meditations Againe such as are so exactly accomplisht in Vrbanitie and seeme as it were form'd by nature for this quality alone are commonly of such a disposition as please themselves in this one habit onely and seldome aspire to higher and more solide virtues whereas on the contrary those that are conscious to themselves of a Defect this way seek Comelinesse by Reputation for where Reputation is almost every thing becommeth but where that is not it must be supplied by Puntoes Complement Againe there is no greater or more frequent impediment of Action than an overcurious observance of Decency of that other ceremony attending on it which is a too scrupulous Election of time opportunities for Solomon saith excellently Eccles 11. qui observat ventū non seminat qui considerat nubes nunquā metet We must make opportunity oftner then finde it To conclude this comely grace of Behaviour is as it were the Garment of the Minde and therefore must have the conditions of a Garment for first it ought to be such as is in fashion againe it ought not to be too curious or costly than it ought to be so shaped as to set forth any good making of the mind and to supply and hide any deformity lastly and above all it ought not to be too strait or so to restraine the spirit as to represse and hinder the motion thereof in businesse But this part of Civile knowledge touching Conversation hath bin indeed elegantly handled nor can it any way be reported as Deficient CAP. II. I. The Partition of the Doctrine of Negociation into the knowledge of dispersed Occasions II. And into the Knowledge of the Advancement of life § Examples of the knowledge of Scatter'd Occasions from some of Solomons Parables § Precepts touching the Advancement of fortune THe knowledge touching Negotiation we will divide into a knowledge concerning Scatter'd Occasions and the Knowledge concerning the Advancement of Life whereof the one comprehends all the variety of Businesse and is as it were the Secretary of a Practique course of life the other onely selects and suggests such observations as appertaine to the advancing of a Mans proper fortune which may be to every man as intimate and reserved Table-Books and Memorials of their Affaires § But before we descend to the Particular kinds wee will speak something by way of Preface in generall touching the The knowledge of Negociation The knowledge of Negociation no man hath handled hetherto according to the dignity of the Subject to the great derogation of Learning the Professors of Learning for frō this root springeth that note of Dullnesse which hath defamed the Learned which is That there is no great concurrence betweene Learning and Practique wisdome For if a man observe it well of the three wisdomes which we have set downe to pertaine to Civile life that of Conversation is by learned men for the most part despised as a servile thing and an enimie to Meditation As for that wisdome concerning Government Learned men acquit themselves well when they are called to the manage of Civile Affaires in state but that is a Promotion which happeneth to few Concerning the WISDOME OF BUSINESSE whereof we now speak wherein mans life is most conversant there be no Books at all written of it except a handfull of two of some few Civile Advertisements that have no proportion to the magnitude of this Subject For if there were Books extant of this Argument as of other I doubt not but Learned men with meane experience would farre excell men of long experience without Learning and out-shoot them as they say in their own Bowe Neither is there any cause why we should feare least the Matter of this Knowledge should be so various that it could not fall under Precepts for it is much narrower than the Science of Government which notwithstanding we see is exactly labour'd and subdued Of this kinde of Wisdome it seemes there have bin some Professors amongst the Romans in their best and wisest times Cicero For Cicero reports that it was in use a litle before his time for Senators that had the the name and opinion for wise and experienced men the Coruncanii Curii Laelii and others to walke at certaine houres in the Forum where they might give accesse and audience to the Citizens and might be consulted withall not onely touching point of Law but of al sorts of Businesse as of the Marriage of a Daughter or of the bringing up of a Sonne or of a Purchase of a Bargaine of an Accusation Defence and every other occasion incident to mans life By this it plainly appeares that there is a Wisdome of giving Counsil and Advise even in Private Businesse arising out of an universall in sight into the Affaires of the World which is used indeed upon particular Causes but is gathered by generall observation of Causes of like nature For so we see in the Book which Q. Cicero writeth unto his Brother De Petitione Consulatus being the onely Booke of Particular Businesse Q. Cicero de Petitione Consul that I know written by the Ancients althoe it concerned specially an Action then on foot yet it containes in it many Politique Axiomes which prescribe not only temporarie use but a perpetual direction in the case of Popular Elections And in this kinde nothing is extant which may any way be compar'd with those Aphorismes which Solomon the King set forth of whom the Scriptures testifie That his Heart was as the Sands of the Sea 1. Reg. IV. For as the Sands of the Sea do incompasse al the utmost bounds of the world so his wisedome comprehended all matters as well humane as divine In these Aphorismes you shall cleerely discover beside those precepts which are more divine many most excellent Civile precepts and advertisements springing out of the profound secrets of wisdome and flowing over into a large field of variety Now because we report as DEFICIENT the Doctrine touching dispersed occasions which is a first portion of the knowledge of Businesse we will after our manner stay a while upon it and propound an example thereof taken out of those Aphorismes or Parables of Solomon Neither is there in our judgement
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
doe but that the Sciences already extant be improved and adorned Jndeed it could be wisht that the state of Learning were thus prosperous but the very truth is these mancipations and servile resignations of Sciences is nothing else but a peccant humor bred out of a dareing lust and confidence in some few and a languishing sloth and Pusillanimity in the rest For when Sciences for some parts it may be have bin tilled and laboured with diligence then perchance hath there risen up some bold-undertaking wit for Compendious brevity of Method populare and plausible who in shew hath constituted a Science but indeed depraved the Labours of the Ancients Yet these Abridgements finde acceptation with Posterity for the expedite use of such a work and to avoid the trouble and impatience of a new Inquiry § And if any stand upon Consent now inveterate as the Judgement and test of Time let him know he builds upon a very deceivable and infirme Foundation Nor is it for most part so revealed unto us what in Arts and Sciences hath bin discovered and brought to light in diverse ages and different Regions of the world much lesse wbat hath bin experimented and seriously laboured by particular Persons in priuate For neither the Birthes nor the Abortions of Time have bin Registred § Nor is Consent it self nor the long continuation thereof with such reverence be adored for however there may be many kindes of States in Civile Government yet the State of Sciences is but one which alwaies was and so will continue Populare and with the People the Disciplines most in request are either Pugnacious and Polemicall or Specious and Frivolous namely such as either illaqueate or allure the Assent Wherefore without question the greatest wits in every age have bin over-borne in a sort tyrannized over whilst men of Capacity and Comprehension about the vulgare yet consulting their own Credit and Reputation have submitted themselves to the over-swaying Judgement of Time and Multitude Therefore if in any Time or Place more profound Contemplations have perchance emerged and revealed themselves they have bin forthwith tost and extinguisht by the Windes and Tempests of Populare opinions so that Time like a River carries down to us that which is light and blowen up but sinks and drownes that which is waighty and solid § Nay the very same Autors who bave usurpt a kind of Dictature in Sciences and with such confidence past censure upon matters in doubt have yet the heat once over in the lucide Intervalles from these peremptory fits of Asseveration changed their note and betaken themselves to complaints upon the subtlety of Nature the secret Recesses of Truth the Obscurity of Things the Implication of Causes the Infirmity of Mans Discerning Power Yet nothing the more modest for all this seeing they chuse rather to charge the Fault upon the common condition of Man and Nature than to acknowledge any Personall deficience in themselves Yea it is a thing usuall with them that what they cannot compasse by Art their way applied to conclude the same impossible to be attained by the same Art and yet for all this Art must not be condemned being she is to examine and judge wherefore the aime and intention of such accusations is only this That Ignorance may be delivered frō Ignominy § So likewise what is already commended unto us and intertained hetherto is for most part such a kind of Knowledge as is full of Words and Questions but barren of Works and reall Improvement for Augmentation backward and heartlesse pretending perfection in the whole but ill-filled up in the Parts for choice Populare and of the Autors themselves suspected and therefore fortified and countenanced by artificious evasions § And the Persons who have entertained a designe to make triall themselves and to give some Advancement to Sciences and to Propagate their bounds even these Autors durst not make an open departure from the Common received opinions nor visite the Head-springs of Nature but take themselves to have done a great matter and to have gained much upon the Age if they may but interlace or annex any thing of their own providently considering with themselves that by these middle courses they may both conserve the modesty of Assenting and the liberty of Adding But whilest they thus cautelously conforme themselves to Opinions and Customes these Plausible moderations redound to the great prejudice and detriment of Learning For at once to Admire and goe beyond Autors are habits seldome compatible but it comes to passe here after the manner of Waters which will not ascend higher than the levell of the first spring-head from whence they descended wherefore such writers amend many things but promote litle or nothing making a Proficience in Melioration not in Augmentation § Neither hath there bin wanting undertaking Spirits who with a more resolute confidence presuming nothing yet done take themselves to be the men must rectify All and imploying the strength of their wits in crying down and reversing all former judgements have made passage to themselves and their own Placits whose busy Clamor hath not much advanced Knowledge since their aime and intention hath bin not to enlarge the bounds of Philosophy and Arts by a sincere and solid Enquiry but only to change the Placits and translate the Empire of Opinions and settle it upon themselves with litle advantage to Learning seeing amongst opposite Errors the Causes of Erring are commonly the same § And if any inconcerned natures not mancipate to others or their own opinions but affecting liberty have bin so farre animated as to desire that others together with themselves would make farther Inquiry these surely have meant well but performed litle for they seem to have proceeded upon probable grounds only being wheeled about in a vertiginous maze of Arguments and by a promiscuous licence of Inqury have indeed loosened the sinewes of severe Inquisition nor hath any of all these with a just patience and sufficient expectance attended the Operations of nature and the successes of Experience § Some again have embarqu't themselves in the Sea of Experiments and become almost Mechanicall but in the Experience it selfe they have practised a roveing manner of Inquiry which they doe not in a regular course constantly pursue § Nay many propound to themselves certain petty Taskes taking themselves to have accomplisht a great performance if they can but extract some one Jnvention by a manage as poore as impertitent for none rightly and successefully search the nature of any thing to the life in the Thing itselfe but after a painfull and diligent variation of Experiments not breaking off there proceeds on finding still emergent matter of farther Discovery § And it is an Error of speciall note that the industry bestowed in Experiments hath presently upon the first accesse into the Businesse by a too forward and unseasonable Desire seised upon some design'd operation I mean sought after Fructifera non Lucifera Experiments of use and not
inherent and individuall in Your Person Your Majesty so farre excells all other Kings it is very meet that such rare endowments of Nature and Art should be celebrated not only in the fame and admiration of the present time or in the light of History conveyed over to Posterity but be engraven in some solid worke which both may expresse the power of a great King and bear a Character or Signature of so excellent a learned King Now to returne to our intended purpose I concluded with my selfe that I could not make to Your Majesty a better oblation then of some Treatise tending to that end §The summe and Argument hereof will consist of two Parts In the Former which is more slight and popular yet may not be past over we shall entreat of the excellency of Knowledge and Learning through all the parts thereof and likewise of the merit of those who have worthily and wisely imployed and placed their bomnties and industries in the Augmentation and Propagation thereof In the latter Part which is the main and summe of this worke I shall propound and set down what in this kind hath bin embraced undertaken and accomplisht hitherto for the Advancement of Learning and again briefly touch at such particulars as seem Deficient in this enterprize to the end that though I dare not presume positively to separate and select what I would chiefly commend unto Your Majesty yet by representing many and different observations I may excite Your Princely cogitations to visit the peculiar treasures of Your own mind and thence to extract what is most conducent to the amplifying and enlarging of the bounds of Arts and Knowledges agreeable to Your Magnanimity and Wisdome I In the entrance to the former Part to cleere the way and as it were to make silence to have the testimonies concerning the Dignity of Learning to be better heard without the interruption of tacite objections I think good first to deliver Learning from the Discredits and Disgraces which Ignorance hath cast upon it but Ignorance severally disguised appearing and discovering it self sometime in the zeale of Divines sometimes in the arrogancy of Politiques and sometimes in the errors of Learned men themselves I heare the former sort say That Knowledge is of the nature and number of those things which are to be accepted with great Limitation and Caution That the aspiring to overmuch knowledge was the originall temptation and sinne whereupon ensued the Fall of Man And that even at this day Knowledge hath somewhat of the Serpent in it and therefore where it entreth into a man it makes him swell Scientia inflat 1 Cor. 8. That Solomon gives a censure That there is no end of making Bookes and that much reading is a wearinesse to the flesh Eccles 12. and againe in another place That in spacious knowledge there is much contristation that he that encreaseth knowledge encreaseth anxiety Eccles 1. That S. Paul gives a caveat That we be not spoild through vain Philosophy Colos 2. And that experience demonstrates how the Learnedst men have been Arch heretiques How Learned times have been inclined to Atheisme and how the Contemplation of second Causes doth derogate from the Authority of the first II To discover then the error and ignorance of this opinion and the misunderstanding in the grounds thereof any man may see plainly that these men doe not observe and consider That it was not that Pure and Primitive Knowledge of Nature by the light whereof man did give names to other Creatures in Paradise as they were brought before him according to their Proprieties which gave the occasion to the Fall but it was that proud knowledge of Good and Evill with an intent to shake of God and to give Law unto himselfe Neither is it any Quantity of Knowledge how great soever that can make the mind of man to swel for nothing can fill much lesse extend the soule of man but God and the contemplation of God therefore Solomon speaking of the two Principall senses of Inquisition the Eye and the Eare Eccles 1. affirmes That the Eye is never satisfied with seeing nor the Eare with hearing and if there be no fulnesse then is the Continent greater then the Content So of Knowledge it selfe the Mind of Man whereto the Sences are but Reporters he defines like wise in the words plac't after the Calendar or Ephemerides which he makes of the diversity of times and seasons for all Actions and Purposes Eccles 3. concluding thus God hath made all things Beautifull and Decent in the true returne of their seasons also he hath placed the world in mans heart yet cannot man finde out the worke which God worketh from the beginning unto the end By which wordes he declares not obscurely that God hath framed the Mind of Man as a Mirror or Glasse capable of the Image of the universall world and as joyfull to receive the impressions thereof as the eye joyeth to receave light and not only delighted in the beholding the variety of things and the vicisitude of times but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature And although he seem to insinuate that the supreme or summary law of Nature which he calleth the worke which God worketh from the beginning to the end is not possible to be found out by man yet that doth not derogate from the Capacity of the Mind but may be referred to the impediments of knowledge as the shortnesse of life the ill conjunction of labours deprav'd and unfaithfull Tradition of knowledge over from hand to hand and many other inconveniences wherewith the condition of man is ensnared and involv'd For that no parcell of the world is denied to mans inquiry or invention he cleerly declares in another place where he saith Prov. 20. The spirit of a man is as the Lamp of God wherewith he searcheth the inwards of all secrets § If then such be the capacity and receipt of the mind of man it is manifest that there is no danger at all from the Proportion or Quantity of knowledge how large soever lest it should make it swell or outcompasse it selfe but meerly in the Quality which being in Quantity more or lesse if it be taken without the true Corrective thereof hath in it some nature of malignity or venome full of flatuous symptomes This Antidote or Corrective spice the mixture whereof tempers knowledge and makes it so soveraigne is Charity which the Apostle immediatly addes in the former clause saying 1. Cor. 8. Knowledge blowes up but Charity builds up Not unlike to that which he delivers in an other place 1. Cor. 13. If J spake saith he with the tongues of Men and Angels and had not Charity it were but as a tinkling Cymball Not but that it is an excellent thing to speak with the tongus of Men and Angels but because if it be sever'd from Charity and not referr'd
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
an excellent fiction that of dead Bacchus reviving for Passions doe sometimes seeme to be in a dead sleepe and extinct but we must not trust them no though they were buried For let there be but matter and opportunity offer'd they rise againe § The invention of the Vine is a wise Parable for every affection is very quick and witty in finding out that which nourisheth and cherisheth it and of all things knowne to men wine is most powerfull and efficacious to excite and inflame Passions of what kind soever as being in a sort a common incentive to them all § Againe Affection or Passion is elegantly set downe to be a subduer of Nations and an undertaker tf infinite expeditions For desire never rests content with what it possesseth but with an infinite and unsatiable appetite still covets more hearkens after a new purchase § So Tygers STABLE by Affections and draw their Chariot For since the time that Affection began to ride in a Coach and to goe no more a foot and to captivate Reason and to lead hir away in triumph it grows cruel unmanegeable and fierce against whatsoever withstands or opposeth it § And it is a pretty devise that those ridiculous Demons are brought in dancing about Bacchus Chariot For every vehement affection doth cause in the eyes face and gesture undecent and subseeming apeish and deformed motions so that they who in any kind of Passiion as in anger arrogance or love seem glorious and brave in their owne eyes doe appeare to others mishapen and ridiculous § The Muses are seen in the Company of Passion and there is almost no affection so depraved and vile which is not soothed by some kind of Learning And herein the indulgence and arrogancy of Wits doth exceedingly derogate from the Majesty of the Muses that whereas they should be the Leaders and Ancient-bearers of life they are become the foot-pages and buffoones to lusts and vanity § Againe where Bacchus is said to have engaged his Affections on hir that was abandoned and reiected by another it is an Allegory of speciall regard for it is most certain that Passion ever seekes and sues for that which experience hath relinquisht and they all know who have paid deare for serving and obaying their Lusts that whether it be honor or riches or delight or glory or knowledge or any thing else which they seeke after they pursue things cast off and by diverse men in all ages after experience had utterly rejected and repudiate § Neither is it without a Mystery that the Jvy was sacred to Bacchus the application holds two waies First in that the Ivy remaines green in Winter Secondly in that it creeps along imbraceth and advanceth it selfe over so many diverse bodies as trees walls and edifices Touching the first every Passion doth through renitence and prohibition and as it were by an Anti-peristasis like the Ivy through the cold of winter grow fresh and lively Secondly every predominant affection in mans soule like the Ivy doth compasse and confine all human Actions and Consils neither can you finde any thing so immaculate and inconcern'd which affections have not tainted and clinched as it were with their tendrells § Neither is it a wonder that superstitious ceremonies were attributed unto Bacchus seeing every giddy-headed humor keeps in a manner Revell-rout in false Religions so that the pollutions and distempers of heretiques exceed the Bachanalls of the Heathens and whose superstitions have bin no lesse barbarous than vile and loathsome Nor is it a wonder that Madnesse is thought to be sent by Bacchus seeing every affection in the Excesse thereof is a kind of short fury and if it grow vehement and become habituall it commonly concludes in Madnesse § Concerning the rending and dismembring of Pentheus and Orpheus in the celebration of the Orgies of Bacchus the Parable is plain For every prevalent affection is outragious against two things whereof the one is Curious enquiry into it the other free and wholsome admonition Nor will it availe though that inquiry was only to contemplate and to behold as it were going up into a tree without any malignity of mind nor againe though that admonition was given with much art and sweetnesse but howsoever the Orgies of Bacchus can not endure either Pentheus or Orpheus § Lastly that confusion of the Persons of Iupiter and Bacchus may be well transferred to a Parable seeing noble and famous Acts and remarkable and glorious merits doe sometimes proceed from virtue and well ordered reason and magnanimity and sometimes from a secret affection and a hidden passion howsoever both the one and the other so affect the renowne of Fame and Glory that a man can hardly distinguish between the Acts of Bacchus and the Gests of Jupiter But we stay too long in the Theatre let us now passe on to the Pallace of the Mind the entrance whereof we are to approach with more veneration and attention THE THIRD BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING 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 or Summary Philosophy as the Commune Parent of all ALL History Excellent KING treads upon the Earth and performes the office of a Guide rather than of a light and Poesy is as it were the Dream of Knowledge a sweet pleasing thing full of variations and would be thought to be somewhat inspired with Divine Rapture which Dreams likewise pretend but now it is time for me to awake and to raise my selfe from the Earth cutting the liquid Aire of Philosophy and Sciences I Knowledge is like waters some waters descend from the Heavens some spring from the Earth so the Primary Partition of Sciences is to be derived from their fountaines some are seated above some are heere beneath For all knowledge proceeds from a two fold information either from Divine inspiration or from externall Sence As for that knowledge which is infused by instruction that is Cumulative not Originall as it is in waters which besides the Head-springs are encreased by the reception of other Rivers that fall into them Wherefore we will divide Sciences into Theology and Philosophy by Theology we understand Jnspired or Sacred Divinity not Naturall of which we are to speak anon But this Inspired Theology we reserve for the last place that we may close up this work with it seeing it is the Port and Saboath of all Humane Contemplations II. The Obiect of Philosophy is of three sorts GOD NATURE MAN so likewise there is a Triple Beam of Things for Nature darts upon the understanding with a direct Beame God because of the inequality of the mediū which is the Creature with a refract beame and man represented and exhibited to himselfe with a beam reflext Wherefore Philosophy may fitly be divided into three knowledges the
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
way with Antiquity usque ad Aras and to retaine the Ancient termes though sometimes we alter their Sence and Definitions according to the moderate and approved manner of Innovation in Civile Goverment where the state of things being changed yet the solennity of words and stiles is observed which Tacitus notes Annal. 1. Eadem Magistratuum vocabula § To returne therefore to the acception of the word Metaphysique in our sence It appears by that which hath bin already said that we distinguish Primitive Philosophy from Metaphysique which heretofore hath bin confounded and taken for the same thing The one we have set downe as a commune Parent of all Sciences the other as a portion of Naturall Philosophy We have assign'd Common and Promiscuous Axioms of Sciences to Primitive Philosophy Likewise all Relative and Adventive condicions and Characters of Essences which we have named Transcendents as Multitude Paucity Jdentity Diversity Possible Jmpossible and such like we have attributed to the same only with this Proviso that they be handled as they have efficacy in nature and not Logically But we have referred the inquiry concerning God Vnity Bonity Angels Spirits to Naturall Theology Wherefore now it may rightly be demanded what after all this is remaining to Metaphysique certainly beyond nature nothing but of nature it selfe the most excellent part And indeed without prejudice to Truth we may thus farre concurre with the opinion and conceipt of Antiquity that Physique only handleth that which is inherent in matter and is moveable Metaphysique things more abstracted and fixt Againe that Physique supposeth existence only and Motion and naturall Necessity but Metaphysique the Mind also the Idea or platforme For to this point perchance the matter comes whereof we shall discourse But we will propound this difference leaving aside the sublimity of speech perspicuously and familiarly We have divided Naturall Philosophy into the Inquisition of causes and the production of effects The inquiry of causes we have referred to the Theoricall part of Philosophy which we have divided into Physique and Metaphysique wherefore by necessary consequence the true difference of these two Theoryes must be taken from the nature of the Causes which they enquire so without all obscurity or circuit Physique is that which enquires of the efficient cause and of the Matter Metaphysique that which enquires of the Forme and end II Physique therefore comprehends Causes variable and incertaine and according to the nature of the subject moveable and changing and attaines not a fixt constancy of Causes Virg. Aen. 8. Limus ut hic durescit haec ut caera liquescit Vno eodemque igni Fire is cause of induration but respective to clay Fire is cause of colliquation but respective to waxe We will divide Phisique into three Knowledges For Nature is either united and collected into one or diffused and distributed Nature is collected into one either in respect of the common Seeds and Principles of all things or in respect of the entire totall Fabrique of the universe This union of Nature hath brought forth two Parts of Physique one of the Principles of Things the other of the Fabrique of the Vniverse or of the World which we use to call the Doctrines of Summes or Totalls The third Knowledge which handles Nature diffused or scattered exhibites all the variety of things the lesser Summes or Totalls Wherefore from these contemplations it is plainly manifest that there are three Knowledges touching Naturall Philosophy of the Principles of things of the world or of the Fabrique of thing Of Nature multiplicious or sparsed which last Part as we have said containes all the variety of things and is as it were the first Glosse or Paraphase touching the INTERPRETATION OF NATVRE Of these three Parts none is wholly DEFICIENT but in what truth and Perfection they are handled I make not now my judgment III But we will again divide Physique distinctively sorted or of the variety of things into two Parts into Physique of concrets and into Physique of Abstracts or into Physique of Creatures and into Physique of Natures The one to use the termes of Logique inquires of Substances with all the variety of their Adjuncts the other of Accidents or Adjuncts through all the variety of substances For example if the inquiry be of a Lion or of an Oak these are supported by many and diverse Accidents Contrariwise if the inquiry be made of Heate or Heavinesse these are in many distinct substances And seeing all Physique or Naturall Philosophy is situate in a midle terme betweene Naturall History and Metaphysique the first part if you observe it well comes neerer to Naturall History the later part neerer to Metaphysique Concret Physique hath the same division which Naturall History hath so that it is a knowledge either concerning the Heavens or concerning Meteors or concerning the Globe of the earth and Sea or concerning the greater Collegiates which they call the Elements or concerning the lesser Collegiates or natures specifique so likewise concerning Pretergenerations and concerning Mechaniques For in all these Naturall History inquires and reports the fact it selfe but Physique the Causes likewise but you must conceive this of fluid not fixt Causes that is of matter and of the efficient § Amongst these Portions of Physique that Part is altogether maimed and imperfect which enquires of Coelestiall bodies which notwithstanding for the excellency of the Subject ought to be taken into speciall consideration For Astronomy it is indeed not without some probability and use grounded upon the Phoenomena but it is vulgar base and no way solid But Astrology in many Circumstances hath no ground at all Jn truth Astronomy presents such a sacrifice to Mans understanding as once Prometheus did when he went about to cozen Jupiter for instead of a true substantiall Oxe he presented the hide of a great and faire Oxe stuft and set out with straw leaves and Osier twigs so in like manner Astronomy exhibiteth the extrinsique Parts of Celestiall Bodies namely the Number Situation Motion and Periods of the starres as the Hide of Heaven faire and artificially contrived into Systemes and Schemes but the Entrals are wanting that is Physicall reasons out of which adjoyning Astronomicall Hypotheses the Theory should be extracted not such grounds and suppositions as should only save the Phaenomena of which kind a number may be wittily devised but such as propound the substance motion and influxe of the Heavens as they they truly are in nature For those Dogmaes and Paradoxes are almost vanisht long agoe exploded Raptus 1. mobilis So liditas caeli Motus rēmitentiae Poli adversi Epycli Excent Motus Terrae diurn c. namely the Rapture of the First Mover and the Solidity of Heaven starres being there fixt as nailes in the Arched Roofe of a Parlour And other opinions not much better as that there are diverse Poles of the Zodiack and of the world that there is a second moveable of Renitency contrary to
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
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
Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who taught the Raven in a drougth to throw Pebbles into a hollow tree where by chance she spied water that the water might rise so as shee might come to it Who taught the Bee to sayle thorow such a vast sea of Aire Plin. Nat. H to the Flowers in the Fields and to find the way so farre off to hir Hive againe Who taught the Ant to bite every grain of Corne that she burieth in hir hill lest it should take root and grow and so delude hir hope And if you observe in Virgils verse the word extundere which imports the Difficulty and the word Paulatim which imports the slownesse we are where we were even amongst the Aegyptian Gods seeing hetherto men have made litle use of the facultie of Reason none at all of the duty of Art for the discouery of Inventions § Secondly if this which we affirme be well considered it is demonstrated by the Forme of Induction which Logique propounds namely by that Forme of inference whereby the Principles of Sciences are found out and proved which as it is now framed is utterly vitious and incompetent and so farre from perfecting nature that it rather perverts and distorts it For he that shall exactly observe how this Aethereall Dew of Sciences like unto that the Poet speaks of Aerei mellis Caelestia dona is gather'd seeing that even Sciences themselves are extracted out of particular examples partly Naturall partly Artificiall or from the flowers of the field and Garden shall find that the mind of hir owne nature and imbred disposition doth more ingeniously and with better Invention Act an Induction than Logicians describe it For from a nude enumeration of Particulars as Logicians use to doe without an Instance Contradictory is a vitious Conclusion nor doth such an Induction inferre more than a probable Conjecture For who will take upon him when the Particulars which a man knowes and which he hath mention'd appeare only on one side there may not lurke some Particular which is altogither repugnant As if Samuell should have rested in those sons of Ishay which were brought before him in the house and should not have sought David which was absent in the field And this Forme of Induction to say plainly the truth is so grosse and palpable that it might seeme incredible that such acute and subtile wits as have exerciz'd their meditations in these things could have obtruded it upon the world but that they hasted to Theories and Dogmaticalls and from a kind of pride and elation of mind despised Particulars specially any long stay upon them For they have used these examples and Particular Instances but as Sergeants and whifflers ad summovendam turbam to make way and roome for their opinions and never advis'd with them from the beginning that so a legitimate and mature deliberation concerning the truth of things might be made Certainly it is a thing hath touch'd my mind with a pious and religious wonder to see the same steps leading to error trodden in divine and humane enquiries For as in the apprehending of divine truth men cannot endure to become as a child so in the apprehending of humane truth for men come to yeares yet to read and repeate the first Elements of Inductions as if they were still children is reputed a poore and contemptible imployment § Thirdly if it be granted that the Principles of Sciences may be rightly inferr'd from the Induction which they use or from sense and experience yet neverthelesse certaine it is that inferior Axioms cannot rightly and safely be deduced by Syllogisme from them in things of nature which participate of matter For in Syllogisme there is a reduction of Propositions to Principles by middle Propositions And this Forme whether for Invention or for Proofe in Sciences Popular as Ethiques Politiques Lawes and the like takes place yea and in Divinity seeing it hath pleased God of his goodnesse to accommodate himselfe to mans capacitie but in Naturall Philosophy where nature should be convinc'd and vanquisht by deeds and not an Adversary by Argument truth plainly escapes our hands because that the subtlety of the operations of Nature is farre greater than the subtlety of words So that the Syllogisme thus failing there is every way need of helpe and service of true and rectified Induction as well for the more generall Principles as inferior Propositions For Syllogismes consist of Propositions Propositions of words words are the currant tokens or markes of the Notions of things wherefore if these Notions which are the soules of words be grossely and variably abstracted from things the whole building falls Neither is it the laborious examination either of Consequences Arguments or the verity of Propositions that can ever repaire that ruine being the error is as the Physitians speake in the first Digestion which is not rectified by the sequent functions of Nature And therefore it was not without great and evident Cause that many of the Philosophers and of them some of singular note became Academiques and Sceptiques which took away all certainty of knowledge or of Comprehensions and denyed that the knowledge of man extended further than apparence and probability It is true that some are of opinion that Socrates when he put off certainty of science from himselfe Cic. in Acad did this but by a forme of Irony scientiam dissimulando simulasse that is that by renouncing those things which he manifestly knew he might be reputed to know even that which he knew not neither in the later Academy which Cicero imbraced was this opinion of Acatalepsie held so sincerely For all those which excell'd for eloquence In Acad. Q. commonly made choice of this Sect as fitter to give glory to their copious speech and variable discourse both wayes which was the cause they turn'd aside from that straight way by which they should have gone on to truth to pleasant walks made for delight and pastime Notwithstanding it appeares that there were many scatter'd in both Academies the old and new much more among the Sceptiques that held this Acatalepsie in simplicitie and integritie But here was their chiefe error that they charged the Perceptions of the Senses whereby they did extirpate and pluck up Sciences by the roots For the senses although they many times destitute and deceive men yet assisted by much industry they may be sufficient for Sciences and that not so much by the helpe of Instruments though these are in some sort usefull as of experiments of the same kind which may produce more subtile objects than for the facultie of sense are by sense comprehensible And they ought rather to have charged the defects in this kind upon the errors and contumacie of the mind which refuseth to be pliant and morigerous to the Nature of things and to crooked demonstrations and rules of arguing and concluding ill set downe and propounded from the Perception of Sense This we speake not to disable the
and diligence of Demosthenes went so farre that in regard of the great force that the entrance and accesse into a Cause hath to make a good Impression upon the Minds of Auditors he thought it worth his labour to frame Ejus 65 Exordia si ejus and to have in readinesse a number of Prefaces for Orations and Speeches And these Presidents Authorities may deservedly overwaigh Aristotles Opinion that would advise us change a Wardrope for a paire of Sheares Therefore this part of knowlede touching Promptuary Preparation was not to be omitted where of for this place this is sufficient And seeing it is common to both Logique and Rhetorique we thought good here a-amongst Logiques only in Passage to touch it referring over a more ample handling of it to Rhetorique II The other Part of Invention which is Topique we will divide into Generall and Particular Topique Generall is that which is diligently and copiously handled in Logique or rationall knowledge as it were needlesse to stay upon the explication thereof Yet thus much we thought meet to admonish by the way that this Topique is of use not only in argumentations when we come to dispute with another but in meditations also when we reason and debate matters within our selves Neither doe these places serve only for suggestion or admonition what we ought to affirme or assert but also what we ought to inquire and demand In Menone And a facultie of wise interrogating is halfe a knowledge for Plato saith well Whosoever seekes comprehends that he seekes for in generall notion else how shall he know it when he hath found it And therefore the larger and more certaine our anticipation is the more direct and compendious is our search The same places therefore which will conduce to search the mind of our inward conceptions and understanding and to draw forth the knowledge there stored up will also helpe us to produce knowledge from without So as if a man of Learning and understanding be in presence we might be able aptly and wisely to propound a Question thereof and likewise profitably select and peruse Auctors and Books or parts of Books which might teach and informe us of those points we enquire § But Particular Topiques doe much more conduce to the Purpose we speake of ✿ TOPICAE PARTICVLARES and is to be accompted a thing of farre greater use There hath bin indeed some slight mention made hereof by some Writers but it hath not yet bin handled fully and according to the dignity of the Subject But to let passe that humour and pride which hath raigned too long in Schools which is to pursue with infinite subtiltie things that are within their command but never to touch at things any whit removed we doe receive and embrace Particular Topique as a matter of great use that is Places of Enquiry and Jnvention appropriate to Particular Subjects and Sciences and these Places are certaine mixtures of Logique and the proper matter of Particular Sciences For he is but a weake man and of narrow capacity who conceives that the Art of finding out Sciences may be found out propounded and perfected at once even in their first conception and presently be set downe and practised in some worke But let men know for certaine That solid and true Arts of Invention doe shoote up come to maturity with the Inventions themselves So as when a man first enters upon the search of a knowledge he may have many profitable Precepts of Invention but after he hath made farther progresse in the knowledge it selfe he may and must excogitate new Precepts of Jnvention which may lead him more prosperously to further Discoveries For this kind of Pursuite is like a going upon a Plaine and open Champion for after we have gone a part of the way we have not only gained this that we are now neerer to our journeyes end but we gaine the better sight of that part of the way which remaines So every degree of Proceeding in Sciences having past over that which is left behind gives a better prospect to that which followes And because we set downe this Part of Topique as DEFICIENT we will annex an example thereof III A Particular Topique or the Articles of Enquiry de GRAVI LEVI LEt it be enquired what Bodies those are which are susceptible of the Motion of Gravity what of Levity and whether there be any of a midle and indifferent Nature 2 After an absolute Inquiry de Gravi Levi proceed to comparative Inquiry as of Ponderous Bodies which doth weigh more which lesse in the same dimension so of Light Bodies which are more speedily caried upward which more slowly 3 Let it be inquired what the Quantum of a Body may contribute and effect towards the Motion of Gravitie But this at first sight may seeme a superfluous Inquiry because the computation of Motion must follow the Computation of Quantity But the matter is otherwise for although the Quantity in the skales doe compensate the weight of the Body it selfe the force of the Body every way meeting by repercussion or by resistance of the Basins or of the Beame yet where there is but small resistance as in the falling downe of a body thorow the Aire the Quantity of a body litle availes to the incitation of the descent seeing two Balls of Lead one of twenty the other of one pound waight fall to the earth almost in an equall space of time 4 Let it be inquired whether the Quantity of a Body may be so increased as that the Motion of Gravitie may be utterly deposed and cast off as in the Globe of the earth which is pensile and falls not Whether may there be other massive substances so great as may sustaine themselves V. DIGRES For Locall Descent to the Centre of the Earth is a meere fiction and every great Masse abhorres all Locall Motion unlesse it be overrul'd by another more predominant Appetite 5 Let it be inquired what the resistance of a Body interposing or incountring may doe or actuate towards the managing of the Motion of Gravitie For a Body descending either penetrates and cutteth the Body occurrent or is arrested by it If it Penetrate then there is Penetration or with weaker resistance as in Aire or with more strong as in Water If it be staid it is staid either by a resistance unequall where there is a Pregravation as if wood should be put upon wax or equall as if water should be put upon water or wood upon wood of the same kind which the Schooles in a vaine apprehension call the non-Ponderation of a body within its owne Spheare All these doe vary the Motion of Gravitie for heavy substances are otherwaies moved in skales otherwise in falling downe nay otherwise which may seem strange in Ballances hanging in the Aire otherwise in Ballances immersed in water otherwise in falling down thorow water otherwise in swimming or transportation upon water 6 Let it
well suite with this embleme of Plato's Cave that men seek Sciences in their owne proper World and not in the greater World § But Idola Fori are most troublesome NOV OR LIB 1. Aph. LIX ad LXI which out of a tacite stipulation amongst men touching the imposition of words and names have insinuated themselves into the understanding Words commonly are imposed according to the capacity of the People and distinguish things by such differences as the Vulgar are capeable off and when a more prescisive conception and a more diligent observation would discerne and separate things better the noise of popular words confounds and interrupts them And that which is the remedy to this inconvenience namely Definitions in many points is not a remedy sufficient for the disease because the Definitions themselves consist of words and words beget words For although we presume that we are masters of our words Agell N. A. alicubi and expressions and it is soon said loquendum ut vulgus sentiendum ut sapientes and that words of Art which are of authority only with the Learn'd may seeme to give some satisfaction to this defect and that the Definitions whereof we have spoken premised and presupposed in Arts according to the wisdome of the Mathematicians may be of force to correct the depraved acceptations of words yet all this secures us not from the cheating slights and charms of words which many waies abuse us and offer violence to the understanding and after the manner of the Tartars Bow doe shoot back upon the judgment from whence they came Wherefore this disease must have a new kind of remedy and of more efficacy But we doe now touch these in passage briefly in the meane time reporting this Knowledge which we will call the Great Elenchs or the Doctrine of Jdolaes Native and adventuall of the mind of man to be DEFICIENT But we referre a just Treatise thereof to the Novum Organum ✿ DE ANALOGIA DEMONSTRATIONVM IV There remains one part of Judgment of great excellency which likewise we set downe as DEFICIENT For indeed Aristotle noteth the thing but no where pursueth the manner of acquiring it The Subject of this Canon is this The different kind of Demonstrations and Proofes to different kind of Matter and Subjects so that this Doctrine containeth the Indications of Indications Eth. Lib. 1. For Aristotle adviseth well That we may not require Demonstrations from Orators or Perswasions from Mathematicians so that if you mistake in the kind of Proofe the judicature cannot be upright and perfect And seeing there are foure kinds of Demonstrations either by immediate Consent and commune Notions or by Induction or by Syllogisme or by that which Aristotle calls Demonstration in or be or in Circle that is not from the more known notions but down right every of these Demonstrations hath certaine Subjects and matter of Sciences wherein respectively they have chiefest use other Subjects from which respectively they ought to be excluded For a rigor and curiosity in requiring too severe proofes in some things much more a facilitie and remission in resting satisfied in slighter Proofes are to be numbred amongst those prejudices which have bin the greatest Causes of detriment and impediment to Sciences Thus much concerning the Art of Iudging CAP. V. I The Partition of Art Retentive or of Memorie into the Knowledge of the Helpes of Memorie § and the Knowledge of the Memorie it selfe II. The Division of the Doctrine of Memorie into Prenotion § and Embleme I WE will divide the Art of Retaining or of Custodie into two Knowledges that is into the Knowledge of the Helps of Memorie and the Knowledge of the Memory it selfe Assistant to Memory is writing and it must by all means be noted that Memory of it selfe without this support would be too weake for prolixe and acurate matters wherein it could no way recover or recall it selfe but by Scripture And this subsidiary second is also of most speciall use in Inductive Philosophy and the Interpretation of Nature For a man may as well perfect and summe up the Computations of an Ephemerides by meere Memory as comprehend the Interpretation of Nature by meditations and the nude and native strength of Memory unlesse the same Memory be assisted by Tables and Indices provided for that Purpose But to let goe the Interpretation of Nature which is a new Knowledge there scarcely can be a thing more usefull even to ancient and popular Sciences than a solid and good Aide to Memory that is a substantiall and Learned Digest of Common places Neither am I ignorant that the referring of those things we read or learne into Common-Places is imputed by some as a Prejudice to Learning as causing a retardation of Reading and a slothfull relaxation to Memory But because it is a Counterfeit thing in Knowledge to be forward and pregnant unlesse you be withall deepe and full I hold that the diligence and paines in collecting Common-Places is of great use and certainty in studying as that which Subministers Copie to Invention and contracteth the sight of Iudgment to a strength But this is true that of the Methods and Syntagmes of Common-Places which we have seene there is none that is of any worth for that in their Titles they meerly represent the face rather of a Schoole than of the world exhibiting Vulgar and Pedanticall Divisions and not such as any way penetrate the Marrow and Pith of things § As for Memory it selfe that in my Iudgment hetherto hath bin loosely and weakly inquired into There is indeed an Art extant of it but we are certaine that there may be had both better Precepts for the confirming and increasing Memory than that Art comprehendeth and a better Practice of that Art may be set downe than that which is receiv'd Neither doe we doubt if any man have a mind to abuse this Art to ostentation but that many wonderfull and prodigious matters may be performed by it But for use as it is now managed it is a barren thing Yet this in the meane time we doe not taxe it withall that it doth supplant or surcharge Naturall Memory as commonly is objected but that it is not dexterously applied to lend assistance to Memory in businesse and serious occasions And we have learned this it may be from our practised Course in a civile calling that whatsoever makes ostentation of Art and gives no assurance of use we estime as nothing worth For to repeate on the sodaine a great number of names or words upon once hearing in the same order they were delivered or to powre forth a number of a verses upon any argument ex tempore or to taxe every thing that falls out in some satyricall simile or the turning of every thing to a jest or the eluding of every thing by a contradiction or cavill and the like whereof in the faculties of the mind there is a great store and such as by wit and
Soule but yet as he is segregate and separate from society THE EIGHTH BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING CAP. I. I. The Partition of Civile knowledge into the Knowledge of Conversation the Knowledge of Negociation and the Knowledge of Empire or of State Goverment THere is an ancient Relation Excellent KING of a solemne Convention of many Philosophers before the Ambassador of a forraine Prince and how that every one according to their severall abilities made demonstration of their wisdome that so the Ambassador might have matter of report touching the admired wisdome of the Grecians But amongst these one there was as the storie goes that stood still and utter'd nothing in the assemblie insomuch as the Ambassador turning to him should say And what is your guift Plutar. in Moral that I may reportit To whom the Philosopher Report saith he unto your King that you found one amongst the Grecians that knew how to hold his peace and indeed J had forgotten in this compend of Arts to intersert the Art of Silence which notwithstanding because it is DEFICIENT I will teach by mine own example For seeing the order and contexture of matter hath brought me at length to this point that I must now a litle after handle the Art of Empire and being I write to so Great a King which is so perfect a Master in this science wherein he hath bin trained up even from his infancy nor can I be altogither unmindfull what place I hold under your Majestie I thought it would best become me in this point to approve my selfe unto your Majestie by Silence rather than by Writing Cicero makes mention not only of an Art but of a kinde of Eloquence found in Silence for after he had commemorated in an Epistle to Atticus many conferences which had interchangeably past between him and another Ad Atticū he writeth thus In this place I have borrowed somewhat from your Eloquence for J have held my peace And Pindar to whom it is peculiar suddenly to strike as it were with a divine Scepter the mindes of men by rare short sentence Pindar darts forth some such saying as this Interdum magis afficiunt non dicta quam dicta wherefore I have resolv'd in this part to be Silent or which is next to Silence to be very briefe But before I come to the Arts of Empire some things by way of Preoccupation are to be set downe concerning other Portions of Civile Doctrine § Civile Science is conversant about a subject which of all other is most immers'd in matter and therefore very difficultly reduced unto Axioms yet there ' are many circumstances which help this difficultie Plutar. in M. Catone for first as Cato the Censor was wont to say of his Romans That they were like Sheepe a man were better drive a flock of them then one of them for in a Flock if you could get but some few to goe right you shall have all the rest follow of their own accord So in this respect indeed the Dutie of Moralitie is somewhat more difficult then that of Policy Secondly Moralitie propounds to it selfe that the Minde be imbued and furnisht with Internal Goodnesse but Civile Knowledge requires no more but Goodnesse externall onely for this as respecting society sufficeth Wherefore it often comes to passe that the Goverment is Good the Times Bad for in sacred story the saying is often repeated speaking of Good and Godly Kings And yet the People directed not their hearts to the Lord God of their Fathers wherefore in this respect also the parts of Ethique are more austere and difficult Thirdly states have this nature that like great Engines they are slowly moved and not without great paines whence it comes that they are not so easily put out of frame For as in Aegipt the seven good yeares upheld the seven bad so in States the good goverment and Lawes of Precedent times cause that the errors of succeeding times doe not so quickly supplant and ruine but the Decrees and Customes of particular persons are more suddenly subverted And this likewise doth charge Moralitie but easeth Policy I. Civile Knowledge hath three parts according to the three summarie Actions of Society The Doctrine of Conversation the Doctrine of Negociation and the Doctrine of Empire or Republiques For there are three sorts or Good which men seek to procure to themselves from civile Society comfort against solitude Assistance in buisnesse and Protection against Injuries and these be three wisdomes distinct one from the other and often times disjoyn'd Wisdome in Conversation Wisdome in Negotiation Wisdome in Gubernation § As for Conversation certainly it ought not to be affected but much lesse despised seeing a wise moderation thereof hath both an honour and grace of Manners in it selfe and a powerfull influence for the apt manage of Businesse as well Publique as Private For as Action in an Orator is so much respected thoe it be but an outward quality that it is preferr'd before those other Parts which seeme more grave and intrinseque so Conversation the government thereof in a man or a Civile Practique life however it consisteth in outward ceremonies finds if not the chiefest yet certainly a very eminent place Of what speciall importment the very Countenance is and the composure thereof the Poet insinuats where he saith Nec vultu destrue verba tuo A man may cancell and utterly betray the force of his words with his Countenance Nay the Deeds as well as Words may likewise be destroyed by the Countenance if we may believe Cicero who when he would commend to his Brother Affabilitie towards the Provincials said that it did not chiefly consist in this to give easie accesse unto his Person unlesse likewise he received them courteously even with his Countenance De Petit. Consulatûs Nil interest habere ostium apertum vultum clausum It is nothing wonne to admit men with an open dore and to receive them with a shut and reserved countenance So we see Atticus before the first interview between Caesar and Cicero Lib. XII Epist ad Att. the warre depending did diligently and seriously advise Cicero by a letter touching the composing and ordering of his countenance and gesture And if the government of the Face and Countenance alone be of such effect how much more is that of familiar speech other earriage appertaining to Conversation And indeed the summe and abridgement of the Grace and Elegancy of Behaviour is for most part comprized in this that we measure in a just ballance and maintaine both our own Honour ' and the Reputation of others The true Module whereof T. Livius hath well expressed thoe intended to an other purpose in the Character of a Person Livius Least saith he I should seem either arrogant or obnoxious whereof the one is the humor of a man that forgets the libertie of another the
unlockt and open'd De Pet. Cons Ianua quaedam animi the gate of the minde Who more close then Tiberius Caesar But Tacitus noteing the Character and different manner of speaking which Tiberius us'd in commending in the Senate the great services done by Germanicus and Drusus of the commendations given of Germanicus he saith thus Magis in speciem verbis adornata quam ut penitùs sentire crederetur Annal. I. of the commendations given of Drusus thus Paucioribus sed intentior fidâ oratione Againe Tacitus noteing the same Tiberius at other times somewhat more cleare and legible Saith Quin ipse compositus aliàs velut a Orl. velut elector anxius eluctantium verborum Annal. IV. solutius promptiusque loquebatur quoties subveniret Certainly there can hardly be found any Artificer of Dissimulation so cunning and excellent or a Countenance so forced or as he saith vultus jussus so commanded that can sever from an artificious and fained speech these Notes but that the speech is either more slight and carelesse or more set and Formall or more Tedious and Wandring or more Drye and Reluctant than usuall § As for Mens words they are as Physitians say of waters full of flattery and uncertainty yet these counterfeit Colours are two wayes excellently discover'd namely when words are uttered either upon the sodaine or else in Passion So Tiberius being sodainly moved and somewhat incens'd upon a stinging speech of Agrippina Annal. IV. came a step forth of his imbred dissimulation These words saith Tacitus heard by Tiberius drew from his darke couvert Breast such words as he us'd seldome to let fall and takeing her up sharpely told her her own in a Greeke verse That she was therefore hurt because she did not raigne Therefore the Poet doth not improperly call such Passions Tortures because they urge men to confesse and betray their secrets Hor. Epist I. Vino tortus Ira. Experience indeed shewes that there are few men so true to themselves and so setled in their Resolves but that sometimes upon heat sometimes upon bravery sometimes upon intimate good will to a Friend sometimes upon weaknesse and trouble of mind that can no longer hold out under the weight of griefes some times from some other Affection or Passion they reveale and communicate their inward Thoughts but above all it sounds the mind to the bottome and searcheth it to the quick when Simulation is put to it by a counter-Dissimulation according to the proverb of Spaine Di Mentira y sacaras verdad Tell a lye and finde a Truth § Neither are Deeds thoe they be the surest pledges of mens minds altogither to be trusted without a diligent and judicious consideration of their Magnitude and Nature For the saying is most true That fraude erects it selfe a countremure of credit in smaller matters that it may cheat with better Advantage afterwards The Italian thinks himselfe upon the Crosse with the Crier and upon the point to be bought and sould when he is better used than he was wont to be without manifest cause for small favours they doe but lull men a sleepe both as to Caution and as to Industry and are rightly called by Demosthenes Alimenta socordiae Demost Againe we may plainly see the false and inconstant propriety and nature of some Deeds even of such as are accounted Benefits from that particular which Mutianus practis'd upon Antonius primus who upon that hollow and unfaithfull reconcilement made between them advanced many of the Friends of Antonius and bestowed upon them Tribuneships and Captaineships liberally Tacitus Hist IV. by this subtle pretence of Demerit he did not strengthen but altogether disarme and desolate Antonius and winne from him his Dependances and made them his own creatures § But the surest kay to unlock the minds of Men consists in searching and discloseing either their Natures and dispositions or their ends and intentions And certainly the weakest and simplest sort of men are best interpreted by their Natures but the wisest and more reserved are best expounded by their Ends. For it was wisely and pleasantly said thoe in my judgement very untruly by a Nuncio of the Popes returning from a certain Nation where he served as Leidger whose opinion being askt touching the appointment of one to goe in his place gave Counsil that in any case his Ho would not send one too wise because saith he no wise man would ever imagine what they in that countrey were like to doe Certainly it is a frequent error and very familiar with wise men to measure other men by the Module of their own abilities and therefore often shoote over the marke supposing men to project and designe to themselves deeper ends and to practise more subtile Arts and compast reahces than indeed ever came into their heads which the Italian Proverbe elegantly noteth saying Dì Denári dì Sénno e dì Féde C'n'è Mánco ché non Créde There is commonly lesse Mony lesse Wisdome and lesse good Faith than men doe accompt upon Wherefore if we be to deale with men of a meane and shallow capacity because they doe many things absurdly the conjecture must be taken rather from the proclivity of their Natures than the designes of their ends Furthermore Princes but upon a farre other reason are best interpreted by their Natures and private persons by their ends For Princes being at the toppe of humane Desires they have for the most part no particular ends propounded to themselves whereto they aspire specially with vehemency and perseverance by the site and distance of which ends a man might take measure and scale of the rest of their Actions and Desires which is one of the chiefe causes that their Hearts as the Scripture pronounceth are inscrutable Prov. 25. But private persons are like Travellers which intentively goe on aiming at some end in their journey where they may stay and rest so that a man may make a probable conjecture and presage upon them what they would or would not Doe for if any thing conduce unto their ends it is probable they will put the same in execution but if it crosse their designes they will not Neither is the information touching the diversity of mens ends and natures to be taken only simply but comparatively also as namely what affection and humor have the predominancy and command of the rest So we see when Tigellinus saw himselfe outstript by Petronius Turpilianus in administring and suggesting pleasures to Neroes humor Metus ejus rimatur saith Tacitus Annal. XIV he wrought upon Neroes Feares and by this meanes brake the necke of his Concurrent § As for the knowing of mens minds at second hand from Reports of other it shall suffice to touch it briefly Weaknesses and faults you shall best learne from Enimies virtues and abilities from friends Customes and times from servants cogitations and opinions from intimate confidents with whom you frequently and familiarly discourse
Incident to this Precept is for a state to have such lawes and Customes which may readily reach forth unto them just occasions or at least pretences of taking Armes For there is that apprehension of Justice imprinted in the nature of men that they enter not upon warres whereof so many calamities doe ensue but upon some at the least specious grounds and Quarrells The Turke hath at hand for cause of warre the Propagation of his law and sect a quarrell that he may alwaies command The Romans thoe they estimed the extending of the Limits of their Empire to be great honour to their Generals when it was done yet for that cause alone to Propagate their bounds they never undertook a warre Therefore let a nation that pretends to Greatnesse aspires to Empire have this condition that they have a quick and lively sense of any wrongs either upon Borderers Merchants or publique Ministers and that they sit not too long upon the first provocation Againe let them be prest and Active to send Aides and Succors to their Allies and confederates as it ever was with the Romans in so much as if a hostile invasion were made upon a confederate which also had leagues Defensive with other states and the same implored their aides severally the Romanes would ever be the formost and leave it to no other to have the Honour of the Assistance As for the warres which were anciently made for a kinde of conformity or tacite correspondency of Estates I doe not see upon what law they are grounded Such were the warres undertaken by the Romanes for the liberty of Grecia such were those of the Lacedemonians and Athenians to set up or pull downe Democracies and Oligarchies such are the warres made sometimes by States and Princes under pretence of protecting Forraine subjects and freeing them from Tyranny and oppression and the like Let it suffice for the present point that it be concluded That no Estate expect to be Great that is not instantly awake upon any just occasion of Arming 8 No body can be healthfull without exercise neither Naturall Body nor Politique and certainly to a Kingdome or Estate a just and honourable warre is in place of a wholsome exercise A Civile warre indeed is like the heat of a Fever but a Forraine is like the heat of Exercise and serves to keep the body in health for in a slothfull and drowsie Peace both courages will effeminate Manners corrupt But howsoever it be for the Happinesse of any Estate without all question for Greatnesse it maketh to be still for the most part in Armes and a veterane Army thoe it be a chargeable Businesse alwaies on foot is that which commonly gives the Law or at least the Reputation amongst all neighbour states This is notably to be seen in Spaine which had in one part or other a veterane Army almost continually now by the space of sixe-score years 9 To be Master of the Sea is an Abridgement of a Monarchy Vide sis Cl. Seldeni Mare claus Cicero writing to Atticus of Pompeius his preparation against Caesar saith Consilium Pompeii plane Themistocleumest putat enim qui Mari potitur eum Rerum potiri And without doubt Pompey had tired out and broken Caesar if upon a vaine confidence he had not left that way We see from many examples the great effects of Battailes by Sea The Battaile of Actium decided the Empire of the world the Battaile of Lepanto put a ring in the nose of the Turke Certainly it hath often fallen out that Sea-fights have bin finall to the warre but this is when Princes or States have set up their Rest upon those Battails Thus much is without all doubt that he that commands the Sea is at great liberty and may take as much and as litle of the warre as he will whereas on the Contrary those that be strongest by Land are many times neverthelesse in great straights But at this day and with us of Europe the vantage of strength at Sea which is indeed one of the principall Dowries of this Kingdome of Great Brittaine is in the summe of Affaires of great import both because most of the Kingdomes of Europe are not meerely Inland but girt with the Sea most part of their compasse and because the Treasures and wealth of both Indies seems in great part but an Accessarie to the command of the Seas 10 The warres of latter Ages seem to be made in the darke in respect of the Glory and Honor which reflected upon Military men from the warres in ancient times We have now perchance for Martiall encouragement some degrees and Orders of Chivalry which neverthelesse are conferred promiscuously upon Souldiers and no Souldiers and some Pedegrees of Families perhaps upon Scutchions and some publique Hospitals for emerited and maim'd Souldiers and such like things But in Ancient times the Trophy erected upon the place of the victory the Funerall Laudatives and stately Monuments for those that died in the warres Civique Crownes and military Garlands awarded to particular persons the stile of Emperor which the Greatest Kings of the world after borrowed from commanders in warre the solemne Triumphs of the Generals upon their returne after the warres were prosperously ended the great Donatives and Largesses upon the disbanding of the Armies these I say were matters so many and great and of such glorious lustre and blaze in the eyes of the world as were able to create a Fire in the most frozen breasts and to inflame them to warre But above all that of the Triumph amongst the Romanes was not a matter of meere Pompe or some vaine spectacle or pageants but one of the wisest and noblest institutions that ever was for it contain'd in it three things Honor and Glory to the Generalls Riches to the Treasury out of the spoiles and Donatives to the Army But the Honors of Triumph perhaps were not fit for Monarchies except it be in the person of the King himselfe or of the Kings sonnes as it came to passe in the times of the Roman Emperors who did impropriate the Honor of Triumph to themselves and their sonnes for such warres as they did atchieve in Person and left only by way of indulgence Garments and Triumphall Ensignes to the Generalls § But to conclude these discourses There is no man as sacred Scripture testifies that by care taking can adde a cubite to his stature Mat. VI. in his litle Modul of a Mans body but in the great Frame of Kingdomes and Common-wealths it is in the Power of Princes and estates to adde Amplitude and Greatnesse to their Kingdomes For by introducing such ordinances constitutions and customes as we have now propounded and others of like nature with these they may sow Greatnesse to posterity and future Ages But these Counsils are seldome taken into consideration by Princes but the Matter is commonly left to fortune to take its chance § And thus much for the points that for the present
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
H aabbb I abaaa K abaab L ababa M ababb N abbaa O abbab P abbba Q abbbb R baaaa S baaab T baaba V baabb W babaa X babab Y babba Z babbb Neither is it a small matter these Cypher-Characters have and may performe For by this Art a way is opened whereby a man may expresse and signifie the intentions of his minde at any distance of place by objects which may be presented to the eye and accommodated to the eare provided those objects be capable of a twofold difference onely as by Bells by Trumpets by Lights and Torches by the report of Muskets and any instruments of like nature But to pursue our enterprise when you addresse your selfe to write resolve your inward-infolded Letter into this Bi-literarie Alphabet Say the interiour Letter be Fuge Example of Solution F. Aabab V. baabb G. aabba E aabaa Together with this you must have ready at hand a Bi-formed Alphabet which may represent all the Letters of the Common Alphabet as well Capitall Letters as the Smaller Characters in a double forme as may fit every mans occasion An Example of a Bi-formed Alphabet a. b. a. b. a. b. a. b. a b. a. b. a. b. a. b. AA a. a. B. B. b. b. C. C. c. c. D. D. d. d. a b. a. b. a. b. a. b. a. b. a. b. a. b. a. b. E. E. e. e. F. F. f. f. G. G. g. g. H. H. h. h. a. b. a. b. a. b. a. b. a. b. a. b. a. b. a. b. J. J. i. i. K. K. k. k. L. L. l. l. M. M. m. m. a. b. a. b. a. b. a. b. a. b. a. b. a. b. a. b. a. N. N. n. n. O. O. o. o. P. P. p. p. Q. Q. q. q. R. b. a. b. a. b. ab a. b. a. b. a. b. a. b. a b. R. r. r. S. S. s. s. T. T. t. t. V. V. v. v. u. u. a. b. a. b. a. b. a. b. a. b. a. b. a. b. a. b. W. W. w. w. X. X. x. x. Y. Y. y. y. Z. Z. z. z. Now to the interiour letter which is Biliterate you shall fit a biformed exteriour letter which shall answer the other letter for letter and afterwards set it downe Let the exteriour example be Manere te volo donec venero An Example of Accommodation F V G E aabab baabb aabba aabaa Manere te volo donec venero We have annext likewise a more ample example of the cypher of writing omnia per omnia An interiour letter which to expresse we have made choice of a Spartan letter sent once in a Scytale or round cypher'd staffe Perditae Res. Mindarus cecidit Milites esuriunt Neque hinc nos extricaraeneque hic diutiùs manere possumus An exteriour letter taken out of the first Epistle of Cicero wherein a Spartan Letter is involved Ego omni officio ac potius pietate ergate caeteris satisfacio omnibus Mihi ipsenunquà m satisfacio Tanta est enim magnitudo tuorum erga me meritorum vt quoniam tu nisi perfectâre de me non conquiêsti ego quia non idem in tuâ causâ efficio vitam mihi esse acerbum putem In causâ haec sunt Ammonius Regis Legatus apertè pecuniâ nos oppugnat Res agitur per eosdem creditores per quos cùm tu aderas agebatur Regis causâ si qui sunt qui velint qui pauci sunt omnes ad Pompeium rem deferri volunt Senatus Religionis calumniam non religione sed maleuolentia et illius Regiae Largitionis inuidiâ comprobat c. The knowledge of Cyphering hath drawne on with it a knowledge relative unto it which is the knowledge of Discyphering or of Discreting Cyphers though a man were utterly ignorant of the Alphabet of the Cypher and the Capitulations of secrecy past between the Parties Certainly it is an Art which requires great paines and a good witt and is as the other was consecrate to the Counsels of Princes yet notwithstanding by diligent prevision it may be made unprofitable though as things are it be of great use For if good and faithfull Cyphers were invented practised many of them would delude and forestall all the Cunning of the Decypherer which yet are very apt and easie to be read or written but the rawnesse and unskitfulnesse of Secretaries and Clarks in the Courts of Princes is such that many times the greatest matters are Committed to futile and weake Cyphers But it may be that in the enumeration and as it were taxation of Arts some may thinke that we goe about to make a great Muster-rowle of Sciences that the multiplication of them may be more admired when their number perchance may be displayed but their forces in so short a Treatise can hardly be tried But for our parts wee doe faithfully pursue our purpose and in making this Globe of Sciences we would not omitt the lesser and remoter Ilands Neither have we in our opinion touched these Arts perfunctorily though cursorily but with a piercing stile extracted the marrow and pith of them out of a masse of matter The judgement hereof we referre to those who are most able to judge of these Arts. For seeing it is the fashion of many who would be thought to know much that every where making ostentation of words and outward termes of Arts they become a wonder to the ignorant but a derision to those that are Masters of those Arts we hope that our Labours shall have a contrarie successe which is that they may arrest the judgment of every one who is best vers'd in every particular Art and be undervalued by the rest As for those Arts which may seeme to bee of inferior ranke and order if any man thinke wee attribute too much unto them Let him looke about him and hee shall see that there bee many of speciall note and great account in their owne Countrie who when they come to the chiefe City or seat of the Estate are but of mean ranke and scarcely regarded so it is no marvaile if these sleighter Arts placed by the Principall and supreme Sciences seeme pettie things yet to those that have chosen to spend their labours and studies in them they seeme great and excellent matters And thus much of the Organ of Speech CAP. II. 1. The Doctrine touching the Method of Speech is assigned a substantiall and principall part of Traditive knowledge It is entituled The wisedome of Deliverie 2. The divers kindes of Methods are enumerated their Profits and Disprofits are annexed 3. The parts of Method two I. LEt us now come to the doctrine concerning the Method of Speech This hath bin handled as a part of Logick so it hath found a place in Rhetoricke by the name of Disposition But the placeing of it as a part of the Traine of other Arts hath bin the cause that many things which referre unto it and are usefull to be knowne are pretermiss'd wherefore we thought good to constitute a substantiall and
principall Doctrine touching Method which by a generall name we call the wisedome of Tradition The kinds of Method seeing they are divers we will rather reckon them up then divide them But for one onely Method and continued Dichotomies we neede not speake much of them for it was a little Cloude of knowledge which was soon dispersed Certainly a triviall invention and an infinite prejudice to Sciences for these Dichotomists when they would wrest all things to the Lawes of their Method and whatsoever doth not aptly fall within those Dichotomies they would either omitt or bow contrarie to their naturall inclination they bring it so to passe that the Kernels and Graines of Sciences leape out and they claspe and inclose onely the drie and emptie huskes So this kinde of Method brings forth fruitlesse Compends destroyes the substance of Sciences II. Wherefore let the first difference of Method be set downe to be either Magistrall or Initiative neither do wee so understand the word Initiative as if this should lay the ground-worke the other raise the perfect building of Sciences but in a farre different sense borrowing the word from sacred Ceremonies wee call that Initiative Method which discloseth and unvailes the Mysteries of Knowledges For Magistrall teacheth Initiative insinuateth Magistrall requires our beliefe to what is delivered but Initiative that it may rather be submitted to examination ✚ TRADITIO LAMPADIS SIVE METHODUS AD FILIOS The one delivers popular Sciences fit for Learners the other Sciences as to the Sonnes of Science In summe the one is referred to the use of Sciences as they now are the other to their continuation and further propagation The latter of these seemes to bee a deserted and an inclosed path For Knowledges are now delivered as if both Teacher and Scholler sought to lay claime to errour as upon contract For hee that teacheth teacheth in such a manner as may best bee beleeved not as may bee best examined and hee that learneth desires rather present satisfaction then to expect a just and stayed enquirie and rather not to doubt then not to erre So as both the Master out of a desire of glorie is watchfull that hee betray not the weakenesse of his knowledge and the Scholler out of an averse disposition to labour will not try his owne strength But Knowledge which is delivered as a thread to bee spunne on ought to bee intimated if it were possible into the minde of another in the same method wherein it was at first invented And surely this may bee done in knowledge acquired by Induction But in this same anticipated and prevented knowledge which wee use a man cannot easily say by what course of study hee came to the knowledge hee hath obtained But yet certainly more or lesse a man may revisite his owne Knowledge and measure over againe the footsteps of his Knowledge and of his consent and by this meanes so transplant Science into the mind of another as it grew in his owne For it is in Arts as it is in Plants if you meane to use the Plant it is no matter for the Roots but if you would remove into another soyle than it te more assured to rest upon roots than slips So the Delivery of Knowledge as it is now used doth present unto us faire Bodies indeed of Sciences but without the Roots good doubtlesse for the Carpenter but not for the Planter But if you will have Sciences grow you need not be so sollicitous for the Bodies apply all your care that the Roots may be taken up sound and entire with some litle earth cleaving to them Of which kind of Delivery the Method of the Mathematiques in that subject hath some shadow but generally I see it neither put in ure nor put in Inquisition and therefore number it amongst DEFICIENTS and we will call it Traditionem Lampadis the Delivery of the Lampe or the Method bequeathed to the sonnes of Sapience § Another diversity of Method followeth in the intention like the former but for most part contrary in the issue In this both these Methods agree that they separate the vulgar Auditors from the select here they differ that the former introduceth a more open way of Delivery than is usuall the other of which we shall now speake a more reserved secret Let therefore the distinction of them be this that the one is an Exotericall or revealed the other an Acroamaticall or concealed Method For the same difference the Ancients specially observed in publishing Books the same we will transferre to the manner it selfe of Delivery So the Acroamatique Method was in use with the Writers of former Ages and wisely and with judgment applied but that Acroamatique and Aenigmatique kind of expression is disgraced in these later times by many who have made it as a dubious and false light for the vent of their counterfeit merchandice But the pretence thereof seemeth to be this that by the intricate envelopings of Delivery the Prophane Vulgar may be removed from the secrets of Sciences and they only admitted which had either acquired the interpretation of Parables by Tradition from their Teachers or by the sharpnesse and subtlety of their own wit could pierce the veile § Another diversity of Method followes of great consequence to Sciences which is when Sciences are delivered by way of Aphorisme or Methods For it is a thing worthy to be precisely noted that it hath bin often taken into Custome that men out of a few Axiomes and Observations upon any Subject have made a compleat and solemne Art filling it with some discourses of wit illustrating it with examples and knitting it togither by some Method But that other way of Delivery by Aphorismes brings with it many advantages whereto Delivery by Method doth not approach For first it tries the Writer whether he be superficial or solid in knowledge For Aphorismes except they should be altogither ridiculous cannot be made but out of the pyth and heart of Sciences For Illustration and Excussion are cut off variety of examples is cut off Deduction and Connexion are cut off Description of Practice is cut off so there remaineth nothing to fill the Aphorismes but a good quantity of observations And therefore no man can suffice nor in reason will attempt to write Aphorismes who is not copiously furnish't and solidly grounded But in Methods Horat. de Art P. Tantum series juncturaque pollet Tantum de medio sumptis accedit Honoris As oftentimes they make a great shew of I know not what singular Art which if they were disjoynted separated and laid open would come to litle or nothing Secondly Methodicall Delivery is more fit to win consent or beliefe but lesse fit to point to Action for they carry a shew of Demonstration in or be or Circle one part illuminating another and therefore doe more satisfie the understanding but being that Actions in common course of life are disperst and not orderly digested they doe best agree with