Divine Truths nor that from the disclosing of the waies of sense and the letting in of a more plentifull Naturall Light any mists of Incredulity or clouds of Darknesse arise in our minds touching Divine Mysteries but rather that from a purified Intellect purged from Fancies and Vanity and yet yeelded and absolutely rendred up to Divine oracles the tributes of Faith may be rendred to Faith In the last place that the venome of knowledge infused by the Serpent whereby the mind of man is swelled and blown up being voided we may not be too aspireingly wise or above sobriety but that we may improve and propagate Verity in Charity § Now we have performed our vowes to heaven converting our selves to men we admonish them somethings that are Profitable and request of them some things that are equall First we admonish which thing we have also prayed for that we keep human Reason within due Limits in matters Divine and Sense within compasse For sense like the Sunne Philo. Iud. opens and reveales the face of the Terrestriall Globe but shuts up and conceales the face of the Celestiall Again that men beware that in flight from this error they fall not upon a contrary extreme of too much abasing Naturall Power which certainly will come to passe if they once entertain a conceit that there are some secrets of nature seperate and exempt as it were by iniunction from Humane Inquisition For it was not that pure and immaculate Naturall knowledge by the light whereof Adam gave names unto the Creatures according to the propriety of their natures which gave the first motion and occasion to the Fall but it was that proud and Imperative Appetite of Morall knowledge defineing the lawes and limits of Good and Evill with an intent in man to revolt from God and to give lawes unto himselfe which was indeed the proiect of the Primitive Temptation For of the knowledges which contemplate the works of Nature the holy Philosopher hath said expressely Prov. 25. that the glory of God is to conceale a thing but the glory of the King is to find it out as if the Divine Nature according to the innocent and sweet play of children which hide themselves to the end they may be found took delight to hide his works to the end they might be found out and of his indulgence and goodnesse to man-kind had chosen the Soule of man to be his Play-fellow in this game § In summe I would advise all in generall that they would take into serious consideration the true and Genuine ends of knowledge that they seek it not either for Pleasure or Contention or contempt of others or for Profit or Fame or for Honor and Promotion or such like adulterate or inferior ends but for the merit and emolument of Life and that they regulate and perfect the same in charity For the desire of Power was the Fall of Angels the desire of knowledge the fall of Man but in charity there is no excesse neither men nor Angels ever incurred danger by it § The Requests we make are these To say nothing of our selves touching the matter in hand we Request thus much That men would not think of it as an opinion but as a work and take it for Truth that our aime and end is not to lay the foundation of a Sect or Placit but of Humane Profit and Proficience § Again that respecting their own Benefit and putting off Partialities and Prejudices they would all contribute in one for the publique Good and that being freed and fortified by our Preparations and Aids against the Errors and Impediments of the waies they likewise may come in and bear a part in the burden and inherit a portion of the Labours that yet remaine behind § Moreover that they cheere up themselves and conceive well of the enterprise and not figure unto themselves a conceit and fancy that this Our Instauration is a matter infinite and beyond the power and compasse of Mortality seeing it is in truth the right and legitimate end and period of Infinite Errors and not unmindfull of Mortality and Humane Condition being it doth not promise that the Designe may be accomplisht within the Revolution of an Age only but delivers it over to Posterity to Perfect Jn a word it seeks not Sciences arrogantly in the cells of mans wit but submissively in the greater world And commonly Empty things are vast and boundlesse but Solids are contracted and determined within a narrow compasse § To conclude we thought good to make it our last suit lest peradventure through the difficulty of the Attempt any should become unequall Iudges of our Labours that men see to it how they doe from that which we must of necessity lay down as a ground if we will be true to our own ends assume a liberty to censure and passe sentence upon our labours seeing we reject all this premature and Anticipated humane Reason rashly and too suddenly departed from Things as touching the Inquisition of Nature as a thing various disordered and ill-built Neither in equity can it be required of us to stand to the Iudgement of that Reason which stands it selfe at the barre of Iudicature THE DISTRIBVTION OF THE WORK INTO SIX PARTS P. I. PARTITIONES SCIENTIARVM OR a summary Survay and partition of Sciences P. II. NOVVM ORGANVM OR True Directions for the Interpretation of Nature P. III. PHAENOMENA VNIVERSI OR History Naturall and Experimentall for the building up Philosophy P. IV. SCALA INTELLECTVS OR the Intellectuall Sphere rectified to the Globe of the World P. V. PRODROMI OR The Anticipations of second Philosophy emergent upon Practice P. VI. SECVNDA PHILOSOPHIA OR Active Philosophy from intimate Converse with Nature THE ARGUMENT OF THE SEVERALL PARTS IT is one point of the Designe we have in hand that every thing be delivered with all possible Plainesse and Perspicuity for the nakednesse of the Mind as once of the Body is the companion of Innocence and Simplicity First therefore the order and Distribution of the work with the reason thereof must be made manifest The Parts of the work are by us assigned Six P. I ¶ The First Part exhibits the summe or universall description of that Learning and Knowledges in the possession whereof men have hetherto bin estated For we thought good to make some stay even upon Sciences received and that for this consideration that we might give more advantage to the Parfection of ancient knowledges and to the introduction of new For we are carried in some degree with an equall temper of Desire both to improve the labours of the Ancients and to make farther progresse And this makes for the faith and sincerity of our meaning according to that of the wise Prov. 18. The unlearned Man receives not the words of knowledge unlesse you first interpret unto him the conceptions of his heart Wherefore we will not neglect to side along as it were in passage the Coasts of accepted
to the first event or occurrence after the Fall of Man we see as the Scriptures have infinite Mysteries not violating at all the truth of the story or letter an image of the two States the Contemplative and Active Gen. 4. figur'd in the Persons of Abel and Cain and in their Professions and Primitive trades of life whereof the one was a Sheapheard who by reason of his leasure rest in a place and free view of Heaven is a lively image of a Contemplative life the other a Husbandman that is a man toild and tired with working and his countenance fixt upon the earth where we may see the favour and Election of God went to the Sheapheard and not to the tiller of Ground § So in the age before the Flood Gen. 4. the holy Records with in those few Memorialls which are there entred and registred touching the occurrences of that age have vouchsafed to mention and honor Jnventors of Musique and works in Mettals § In the next Age after the flood Gen. 11. the great judgements of God upon the ambition of Man was the Confusion of Tongues whereby the open trade and intercourse of Learning and Knowledge was chiefly embraced II. Let us descend to Moses the Law-giver Gods first Notarie he is adorn'd in Scripture with this commendation That he was seen in all the Learning of the Aegyptians Acta 7. which Nation we know was one of the most ancient Schooles of the world for so Plato brings in the Aegyptian Priest saying unto Solon In Timaeo You Grecians are ever children you have no knowledge of Antiquity nor Antiquity of Knowledge Let us take a view of the Ceremoniall Law of Moses and we shall finde besides the prefiguration of Christ the Badge or Difference of the people of God from the profane Race of the world the exercise and impression of obedience and other sacred uses and fruits of the same Law that some of the most learned Rabbins have travelled profitably and profoundly in the same intentively to observe and extract sometimes a Naturall Levit. 13. sometimes a Morall sence of the Ceremonies and Ordinances For example where it is said of the Leprosy If the whitenesse have over-spread the flesh the Patient may passe abroad for clean but if there be any whole flesh remaining he is to be sentenced unclean and to be separated at the discretion of the Priest From this Law one of them collects a Principle in Nature That Putrifaction is more contagious before maturity then after Another raiseth a Morall instruction That men ore-spread with vice doe not so much corrupt publique Manners as those that are halfe evill and but in part only So that from this and other like places in that Law there is to be found besides Theologicall sence much aspersion of Philosophy § So likewise that excellent Book of Job if it be revolved with diligence it will be found full and pregnant with the secrets of Naturall Philosophy Iob. 26. as for example of Cosmography and the roundnesse of the Earth in that place Qui extendit Aquilonem super vacuum appendit Terram super nihilum where the Pensilenesse of the Earth the Pole of the North and the Finitenesse or convexity of Heaven are manifestly touched Again of Astronomy and Constellations in those words Ibid. Spiritus ejus ornavit Coelos obstetricante manu eius eductus est coluber tortuosus Iob. 38. And in another place Canst thou bind the sweet influences of Pleiades or loose the bands of Orion where the setled and immoveable configuration of the first starres ever standing at equall distance is with great elegancy described Iob. 9. So in another Place Which maketh Arcturus Orion and Pleiades and the secret chambers of the South Where he again points at the depression of the Southern Pole designing it by the name of the secrets of the South because the Southern starres are not seen upon our Hemisphear Matter of Generation of living Creatures Iob. 10. Hast thou not powred me out like milke and condensed me like Curds Matter of Minerals Surely there is a Mine for Silver Iob. 28. and a place wherein Gold is fined Iron is digged up out of compacted dust and Brasse extracted from stone dissolved in the furnace and so forward in the same chapter § So likewise in the person of Solomon the King we see the endowments of wisdome both in his Petition and Gods assent thereunto preferred before all terrene and temporall felicity By virtue of which Donative and Grant Solomon being singularly furnisht and enabled not only writ those excellent Parables or Aphorismes concerning Divine and Morall Philosophy but also compiled a Naturall History of all verdure or vegetables From the Cedar upon the Mountain 1 Reg. 4. to the Mosse upon the Wall which is but the rudiment of a plant between putrifaction and an Herbe and also of all things that breath or move Nay the same Solomon the King although he excell'd in treasure and the magnificence of Building of Shipping and Navigation of Service and Attendance of Fame Renown and the like train of Glory yet of this rich harvest and confluence of Glory he reaps and makes claim to himselfe of nothing but only the Honor of the Jnquisition and Invention of Truth for so he saith expresly Prov. 25. The Glory of God is to conceale a thing but the Glory of a King is to find it out As if according to that innocent and affectionate play of Children the Divine Majesty took delight to hide his works to the end to have them found out and as if Kings could not obtain a greater Honour then to be Gods play-fellowes in that game specially considering the great command they have of wits and means whereby the investigation of all things may be perfected § Neither did the dispensation of God varie in the times after our Saviour came into the world For our Saviour himselfe did first shew his power to subdue Jgnorance by his conference with the Doctors of the Law Luc. 2. and the Priests in the Temple before he shewed his power to subdue Nature by his great and so many Miracles Act. Apost 2. And the comming of the Holy Ghost was chiefly figur'd and exprest in the similitude and guift of Tongues which are the vehicula scientiae § So in the election of those instruments which it pleased God to use in the Plantation of the Faith at the first he imployed persons altogether Unlearned otherwise than by inspiration from the holy Spirit whereby more evidently he might declare his immediat and divine working and might abase all humane Wisdome and Knowledge Yet neverthelesse that counsill of his in this respect was no sooner perform'd but in the next vicissitude and succession of time he sent his divine Truth into the world waited on with other Learning as with servants and hand-maids therefore we see S. Pauls pen Act. Apost
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
Pedagogicall THE SEVENTH BOOK CAP. I. I. THe Partition of Morall Philosophy into the knowledge of the Exemplar or Platforme and into the Georgiques or Culture of the Mind § The division of the Exemplar namely of Good into Good Simple and Good Compared II. The Partition of Good Simple into Jndividuall Good and Good of Communion CAP. II. I. The Partition of Individuall or Private Good into Good Active and Good Passive II. The Partition of Passive Good into Conservative Good and Perfective Good III. The Partition of the Good of Communion into Generall § And into Respective Duties CAP. III. I. The Partition of the Doctrine of the Culture of the Mind into the knowledge of the Characters of the Mind II. Of the Affections III. Of the Remedies and Cures thereof IV. An Appendix to the same Doctrine touching the Congruity between the Good of the Mind and the Good of the Body THE EIGHT BOOK CHAP. I. THe Partition of Civile knowledge § Into the knowledge of Conversation § The knowladge of Negociation § And the knowledge of Empire or State-Goverment CAP. II. I. The Partition of the knowledge of Negociation into the knowledge of dispersed Occasions II. And into the knowledge of the Advancement of life § Examples of the knowledge of scattered Occasions from some of Solomons Parables § Precepts concerning the Advancement of Fortune CAP. III. The Partition of the Art of Empiry or Goverment is omitted only accesse is made to two Deficients I. The knowledge of enlarging the Bounds of Empire II. And the knowledge of universall Iustice or of the Fountains of Law THE NINTH BOOK CAP. I. The Partitions of inspired Theology are omitted only way is made unto three Desiderats I. The knowledge of the right Vse of Human Reason in matters Divine II. The knowledge of the degrees of unity in the Citty of God III. The Emanations of SS Scripture FRANCISCI DE VERVLAMIO ARCHITECTVRA SCIENTIARVM THE GENERALE IDEA AND PROIECT OF THE LO VERVLAM'S INSTAVRATIO MAGNA Represented in the PLATFORM OF THE DESIGNE OF THE I PART thereof As it was Conceav'd in the mind of the Author and is expressed in the Modell of the VVork DEUS OMNIA IN MENSVRA ET NVMERO ET ORDINE DISPOSVIT THE PLATFORME OF THE DESJGNE LIB I. THE DIGNITY OF LEARNING Reporting the Dishonors and Derogations of Learning in the Discredites from Divines Cap. 1. Desire of Knowledge the first sinne Knowledge an Infinite an Anxious thing Learning the cause of Eresy and Atheisme Objected Answered Politiques C. 2. Learning makes men unapt for Armes Disables men for Civile affaires Particular indispositions pretended Objected Answered Learned Mens Cap. 3. Fortunes Scarcity of means Privatenesse of life Meannesse of imployment Māners Too incompatible with the times Too sensible of the common good Not applying to Persons of quality A failing in points of behaviour Grosse flattery practised by some Studies in some impertinents Distempers in studies Cap 4. Phantasticall Learning Contentious Learning Delicate Learning Peccant Humors Cap. 5. Affection to two extremes Antiquity Novelty A distrust that any thing New should now be found out A conceit that the best Opinions still prevaile A too peremptory reduction of Sciences into Methods A neglect of Primitive Philosophy A divorce of the Intellect from the Object A contagion of Knowledge frō particular inclinations An impatience of suspense hast to Positive Assertion A Magistrall manner of Tradition of Knowledge Aime of Writers Illustration not Propagation End of studies Curiosity Pleasure Profit Promotiō c. Honors and Prerogatives of Learning from Arguments Divine Cap. 6. Wisdome of God § Angels of Illumination First light § Adams § Abels Contēplations c. The learning of Moses Iob Solomon c. Humane cap. 7. 8. Inventors of Arts consecrate as Gods Civile Estates advanc'd by learning The concurrency of Armes and Letters The Dominion § Donations of Learning LIB II. THE ADVANCEMENT OF LEARNING Personall in Proem lib. Generall by the Amplitude of Reward Wisdome of Direction Conjunction of Labours Speciall Promoted by Places as Buildings § Revenewes Priviledges § Discipline Books as Libraries Good Editions Persons as Lectures for Arts extant Inquirers into Arts non-extant Prejudiced for Want of foundations for Arts at large Want of sufficient Salarie to Lecturers Want of allowance for Experiments Want of a right course of proceeding in studies Want of Intelligence between Vniversities Want of Inquiries into Arts Deficient Reall by a right Partition of Learning Jnto Cap. 1. 1 History referr'd to Memory Naturall the Subject Cap. 2. Generations Heavens § Meteors Earth § Sea Elements § Specifiques Preter Gener. Monsters § Marvels Magique c. Arts mechanique Agriculture Alchimy c. Vse and end Cap. 3. Narrative Inductive Civile into Civil in speciall C. 5. 6. 7. 8. 9. 10. 1 Memorialls Antiquities Perfect History Chronicles Lives Relations 2 Pure § Mixt. Ecclesiasticall Cap. 11. Generall of the Church Speciall Prophesy Providence Literary cap. 4. Ages § Climates § Declinations Instaurations c. of Learning Append. to History Orations § Epistles § Apophthegmes Cap. 12. 2 Poesy referred to the Imagination Cap. 13. Narrative or Historicall Drammaticall or Representative Parabolicall or Allusive 3 Philosophy referring to Reason and the will Lib. seqq LIB III. THE PARTITION OF KNOWLEDGES IN GENERALL INTO PHILOSOPHY Cap. 1. Summary or Primitive Axioms of universality Transcendents of Entity Speciall respecting three Objects 1 God hence Divine Philosophy or Cap. 1. Naturall Theology Appen Angels Spirits 2 Nature So Naturall Philosophy Cap. 3. Speculative cap. 4. Physique into the Principles of Things Fabrique of things or of the world variety of things Concrets Generations Heavens Meteors Earth Sea Elements Specifiques Preter-Generations Abstracts of Matter Hot. § Cold. Dense § Grave § Light c. Motions Simple motiōs Summs of moti Measurs of mot Append. Problems Placits Metaphysiques Formes Finall causes Operative Mechanique subservient to Metaphysique Metaphysique Magique Apend Cap. 5. An Inventary of the estate of man A Catalogue of Polychrestes Append. Mathematiques Cap. 6. Arithmetique Geometry 3 Man Hence the Emanations of Humane Philosophy Lib. seq Civile Philosophy Lib. seq THEOLOGY inspired Lib. ult LIB IV. THE PARTITION OF HUMANE KNOWLEDGE OR THE KNOWLEDGE OF HVMANITY Generall of the nature and state of man in respect of Cap. 1. His Person his Miseries Prerogatives Intellectuall And Morall The league of soule Body by Indication of the Mind by the Body Body by the mind Appendices Physiognomy Interpret of dreams Impression of the Body upon the Mind Mind upon the Body Speciall divided into Philosophy Humane properly so called which referr's to mans Body into Art Cap. 2. Medicinall Conservation of Health Cure of Diseases Prolongation of life Cosmeteque or of Decoration Athletique or of Activity Voluptuary as Pictures Musique c. Soule the Cap. 3. Substance Rationall whether Native or advētive Separable or insep Mortall or immor Passible or impassi Sensible A corporall Fiery Aeriall substance Faculties Rationall Intellect § Reason
generale Axioms III. Derivative Divine or Natur. Theol. III. Naturale Speculative Physicks III. Metaph. III. Operative Mechanick III. Magick III. Humane Generale of the nature of man c IV. Speciale into Philosophy A. IV. A. Humane so called of Body into Arts Medicinale against diseases § Cosmetick or of Decoration IV. Athletick or of Activity § Voluptuary or Sensuale IV. Soule the Substance Spirituale Native or Adventive c. IV. Sensuale Fiery Aëriall substance c. IV. Foculties Rationale Jntellect reason Imagination c. IV. Sensuale Voluntary motion Sense c. IV. Vse of Faculties LOGICK Invnetion or Inquisition V. Iudgement or Examination V. Memory or Custody V. Elocution or Tradition Grāmar VI. Method VI. Rhetorick VI. ETHICKS Platform of good Kinds of Good VII Degrees of Good VII Culture of the Mind Tempers VII Distempers Cures VII Civile of Conversation Negociation Government of States Art of enlarging a State VIII Fountainee of Laws VIII Inspir'd Divinity is here separat from Philosophy yet Reason receives the signet of Faith DEFICIENTS Vse of Reason in Divinity IX Degrees of unity in Rligion IX Dirivations frō Scripture IX The Preparation to these Books is populare not Acroamatique Relates the Prerogatives Derrgations of Learning LIB I. FRANCIS LO VERVLAM VICOVNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING THE FIRST BOOK CHAP. I. The Consecration of this work unto the most learned of PRINCES K. IAMES who in high but just conceptions is here admired § The Distribution into the DIGNITY and the PROFICIENCY of LEARNING I. Discredites of Learning from the objections of Divines That the aspiring unto knowledge was the first sinne That Learning is a thing infinite and full of anxiety That knowledge inclines the Mind to Heresy and Atheisme II. The solution Originall Guilt was not in the Quantity but in the Quality of Knowledge § The Corrective hereof Charity III. Against Infinity Anxiety and seducements of Sciences three preservatives That we forget not our Mortality § That Learning give us content § That it soare not too high § And so Philosophy leads the mind by the Links of second Causes unto the First THERE were under the Old Law Excellent KING both Free-will Offerings and Daily Sacrifices the one proceeding upon ordinary observance the other upon a Devout Cheerfulnesse Certainly in my opinion some such kind of Homage belongs to KINGS from their servants namely that every one should tender not only Tributes of his Duty but Presents of Affection In the former of these I hope I shall not be wanting for the latter I was in suspense what I should most principally undertake and in conclusion I thought it more respective to make choice of some oblation which might referre rather to the propriety and excellency of Your individuall person than to the businesse of Your Crowne and State § Representing Your Majesty as my duty is many times unto my mind leaving aside the other parts whether of Your Vertue or of Your Fortune I have been possest with extream wonder when I consider the excellency of those vertues and faculties in You which the Philosophers call intellectuall the capacity of Your mind comprehending so many and so great Notions the faithfulnesse of Your memory the swiftnesse of Your apprehension the penetration of Your judgement the order and facility of Your elocution In truth Plato's opinion sometimes comes into my mind which maintaines That knowledge is nothing else but remembrance In Phaedo and that the mind of man by nature knowes all things once redimed and restored to her own native light which the cloudy vault or gloomy Tabernacle of the body had or e-spread with darknesse For certainly the best and clearest instance for this assertion shines in Your Majesty whose mind is so ready to take flame from the least occasion presented or the least spark of anothers knowledge delivered Wherefore as the sacred Scripture saith of the wisest King That his heart was as the sands of the sea 1. Reg. 4. which though it be one of the largest bodies yet it consisteth of the smallest portions so hath God given Your Majesty a composition of understanding exceeding admirable being able to compasse and comprehend the greatest matters and neverthelesse to apprehend the least and not to suffer them to escape Your observation whereas it should seem very difficult or rather an impossibility in nature for the same instrument to make it selfe fit for great and small works And for Your gift of Speech I call to mind what Cornelius Tacitus saith of Augustus Caesar Annal. 13 Augusto saith he prompta ac profluens qúae deceret principem eloquentia fuit In truth if we note it well speech that is Elaborate or Affectate or Jmitating although otherwise excellent hath somewhat servile in it and holding of the subject but Your Majesties manner of speech is indeed Prince-like flowing as from a fountaine and yet streaming and branching it selfe into natures order full of facility and felicity Imitating none Inimitable of any And as in Your Civill estate respecting as well Your Kingdome as Your Court there apeareth to be an Emulation and Contention of Your Majesties Vertue with Your Fortune namely excellent Morall endowments with a fortunate Regiment a Pious and Patient expectation when time was of Your greater fortune with a prosperous and seasonable possession of what was expected a Holy observation of the lawes of Marriage with a blessed and happy fruit of Marriage in a most faire Progeny a Godly propension and most beseeming a Christian Prince to Peace with a fortunate concurrence of the like inclination in Your neighbour Princes so likewise in Your intellectuall abilities there seemeth to be no lesse Contention and Emulation if we compare Your Majesties gifts of Nature with the rich treasury of multiplicious Erudition and the knowledge of many Arts. Neither is it easy to finde any KING since Christs time which may be compared with Your Majesty for variety and improvement of all kind of learning Divine and Humane let who will revolve and peruse the succession of Kings and Emperours and he shall finde this judgement is truly made For indeed it seemeth much in Kings if by the compendious extraction of other mens wits and Labours they can take hold of knowledge or attain any superficiall ornaments or shewes of learning or if they countenance and preferre learned men but for a King and a King borne to drink indeed the true fountaines of Learning nay to be himselfe a fountaine of Learning is almost a Miracle And this also is an accesse to Your Majesty that in the same closet of your Mind there are treasured up as well Divine and Sacred Literature as Prophane and Humane so that Your Majesty stands invested with that triplicity of Glory which was ascribed to that famous Hermes Trismegistus The Power of a King The Jllumination of a Priest The Learning of a Philosopher Wherefore since in these glorious attributes of Learning so
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
continued is a meere superstition and imposture Wherefore let us let goe these idle fancies unlesse the Muses be grown doting old wives IV. Abstract Physique in our judgement may very well be divided into two Parts into the Doctrine of the Schemes of Matter and into the doctrine of Appetites or Motions We will runne them both over briefly from whence the delineations of the true Physique of Abstracts may be drawen The Schemes of Matter are Dense Rare Grave Light Hot Cold Tangible Pneumatique Volatile Fixt Determinate Fluid Humid Drie Fat Crude Hard Soft Fragile Tensile Porous Vnited Spirituous Languid Simple Composite Absolute imperfectly Mixt Fibrous and full of veines of a simple Positure or equall Similare Dissimilare Specificate Non-specificate Organicall Jnorganicall Animate Jnanimate Neither doe we extend the figurations of Matter any farther for Sensible and Insensible Rationall and Irrationall we referre to the knowledge of Man § Appetites and Motions are of two sorts either motions simple which containe in them the Roots of all naturall Actions but yet according to the Schemes and habitudes of Matter or Motions composited and Producted from which last the received Philosophy of the Times which comprehends litle of the body of Nature takes its begining But such Compound Motions as Generation Corruption and the rest should be taken for the Summes and Products of simple Motions rather than for Primitive Motions Motions simple are motions of Antitypie commonly called Motion opposing Penetration of Dimensions Motion of Connexion or Continuity which they call Motion to avoid vacuity Motion of Liberty least there should be any compression or extension preternaturall Motion into a new spheare or to Rarefaction and Condensation Motion of a second connexion or a motion least there should be a solution of continuity Motion of greater Congregation or to the Masse of their connaturalls which is commonly called Naturall Motion Motion of lesser Congregation usually stiled Motion of Sympathy and of Antipathy Motion Disponent or that parts may be rightly placed in the whole Motion of Assimilation or of Multiplication of its Nature upon an other Motion of Excitation where the more noble and vigorous agent awaketh and stirres up Motion latent and dormant in an other Motion of the Seale or of Jmpression that is Operation without Communication of Substance Motion Regall or a Cohibition of other Motitions from a Motion Predominant Motion without Termination or Spontaneous Rotation Motion of Trepidation or of Contraction Dilatation of Bodies placed betwixt things good for them and obnoxious to them lastly Motion of Rest or abhorrency of Motion which is the Cause of many things Of this kind are simple Motions which truly issue forth out of the inward bowels of Nature which complicate continuate interchang'd repress'd repeated and many waies aggregated doe constitute those Composite Motions or Summes of Motions which are receiv'd and such other of the same kind The Summes of Motions are those Celebrated Motions Generation Corruption Augmentation Diminution Alteration and Lation so Mixtion Separation Version § There remaines only as Appendices of Physique the Measures of Motions of what efficacy the Quantity or Dose of Nature is What distance can doe which is called not unproperly the orbe of Virtue or Activity What incitation or Tardity can effect What a long or short delay what the force or rebatement of a thing What the instigation of Peristasie or circummambient inclosure And these are the naturall and genuine Parts of true naturall Philosophy touching Abstracts For in the figurations or Schemes of Matter in Motions simple In summes or Agregations of Motions and in Measure of Motions the Physique of Abstracts is accomplisht As for voluntary Motion in Animals Motion in the Actions of Senses Motion of the Imagination of the Appetite and of the will Motion of the mind of the discerning facultie or Practique Iudgment and of the Intellectuals we referre over to their proper Knowledges Yet thus much againe we advertise that all these Particulars we have delivered are no farther to be handled in Physique than the enquiry of their Matter and Efficient for according to their Formes and Ends they are revised and re-examined in Metaphysique V We will here annexe two notable Appendices which have reference not so much to the Matter as to the Manner of Inquiry Naturall Problemes and Placits of Ancient Philosophers The first is the Appendix of multiplied or sparsed Nature the second of Nature united or of summes Both these belong to a grave and circumspect moving of doubts which is no meane Part of Knowledge For Problemes comprehend Particular Dubitations Placits generall about Principles and the Fabrique Of Problemes there is an excellent example in the writing of Aristotle which kind of worke certainly deserv'd not only to have bin celebrated by Posterity Aristot Probl. but by their labours to have bin continued seeing new doubts arise daily But in this point Caution is to be taken and that of great Importance The recording and proposing of Doubts hath in it a two-fold use One that it munites and fortifies Philosophy against errors when that which is not altogether so cleere and evident is not defin'd and avouched lest error should beget error but a judgment upon it is suspended and is not definitive The other that the entrie of Doubts and recording of them are so many Sponges which continually suck and draw in unto them an increase and improvement of Knowledge whereby it comes to passe that those things which without the suggestion of Doubts had bin slightly and without observation passed over are by occasion of such Dubitations more seriously and attentively considered But these two utilities scarce recompence one discommodity which unlesse it be carefully lookt unto insinuateth it selfe namely That a Doubt once acknowledged as justly made and become as it were authentique presently stirres up defendants both waies who in like manner commend over the same liberty of doubting to Posteritie so that men bend and apply their wits rather to keepe a doubt still on foot than to determine and solve it Jnstances of this case we have every where both in Iurisconsults and in Students in the Universities who if they have once entertain'd a Doubt it goes ever after authoriz'd for a Doubt assuming unto themselves a Priviledge as well of Dubitation as of Assertion Whereas the right use of Reason is to make things doubtfull certaine and not to call things certaine into doubt Wherefore J report as Deficient a Calendar of Dubitations or Problemes in Nature and approve the undertaking of such a worke as a profitable paines so care be had that as knowledge daily grows up which certainly will come to passe if men hearken unto us such Doubts as be cleerly discust and brought to resolution be raced out of the Catalogue of Problemes To this Calendar I would have another annext no lesse usefull For seeing that in all Enquiries there be found these three sorts of things things manifestly true Doubtfull manifestly false
diligence of Divines being practis'd in Duties Morall virtues Cases of Conscience and circumscriptions of sinne have farre out-gone the Philosophers Notwithstanding to returne to the Philosophers if before they had address'd themselves to the popular and reciv'd notions of Virtue Vice Paine Pleasure and the rest they had stayd a litle longer and had searched the Rootes of Good and Evill and the strings of those Rootes they had given in my judgement a great light unto all which might fall into enquirie afterwards especially if they had consulted as well with the Nature of things as with the Axioms of Moralitie they had made their Doctrines lesse prolixe and more profounde which being by them eyther altogither omitted or very confusedly handled wee will briefely reexamine and endeavour to open and cleare the springs of Morall habits before we come unto the doctrine of the Culture or Manurance of the Minde which we set downe as DEFICIENT II. There is imbred and imprinted in every thing an appetite to a duple Nature of Good the One as everything is a Totall or Substantive in it selfe the other as it is a part or membre of some greater Totall and this latter is more excellent and potent than the other because it tendeth to the conservation of a more ample forme The first may be called Jndividuall or selfe-Good the latter the Good of Communion Jron in a particular Sympathie moves to the Loadstone but yet if it exceed a certaine Quantitie it forsakes those affections and like a good Citizen a true Patriot moves to the Earth which is the Region and Country of its connaturalls To proceed a litle further Dense and Massie Bodies move to the earth to the great Congregation of close-compacted Bodies yet rather than to suffer a divulsion in the continuance of nature and that there should be as they call it a Vacuum these Bodies will move upwards forsaking their dutie to the Earth that they may performe the generall duty they owe unto the World So it is ever seen that the Conservation of the more generall and publique forme commands and governs the lesser and more particular Appetites and Inclinations But this Prerogative of the Good of Communion is especially engraven upon Man if he degenerate not according to that memorable speech of Pompeius Magnus who being in Commission for purveyance for a Famine at Rome and being disswaded with great vehemence and instance by his friends that hee would not hazard himselfe to Sea in an extremitie of weather he answered only this Necesse est ut eam non ut vivam So as the love of life which in every Individuall Creature is so predominant an affection could not out-ballance his love and loyaltie to the state But why doe we dwell upon this Point There was never extant in any age of the world either Philosophy or Sect or Religion or Law or Discipline which hath so highly exalted the Good of Communion and depress'd Good private and particular as the Holy Christian Faith whereby it cleerely appeares that it was one and the same God that gave the Christian Law to Men who gave those Lawes of Nature to Creatures of inferior order Wherefore we read that many of the elect Saints of God have rather wished themselves anathematiz'd and raz'd out of the Book of Life than that their brethren should not attain salvation Rom. IX provoked through an extasie of Charitie and an infinite feeling of the Good of Communion This being set down and strongly planted doth judge and determine many of the profoundest Controversies in Morall Philosophie For first it decideth the Question touching the preferment of the Contemplative or Active life and that against the opinion of Aristotle for all the reasons which he brings for the Contemplative respect a private Good and the pleasure and dignitie of an Individuall onely in which respects no question a Contemplatixe life hath the preheminence For the Contemplative life is not much unlike to that comparison to which Pythagoras made for the gracing and magnifying of Philosophie and Contemplation who being askt by Hiero what he was answered That if Hiero were ever at the Olympian Games Iamb in vita he knew the manner that some came to trie their fortunes for the prizes and some came as Merchants to utter their commodities and some came to make good cheere to be merry and to meet with their friends and some came to look on and that hee was one of them that came to look on But men must know that in this Theatre of Mans life it is reserved onley for God and Angels to be Lookers on Neither surely could it have bin that any doubt touching this point should ever have bin rais'd in the Church notwithstanding that saying was frequent in many mens Mouths Psal CXVI Pretiosa in oculis Domini mors sanctorum ejus by which place they use to exalt their Civile Death and the Lawes of a Monastique and Regulare course of life but upon this defence that the Monasticall life is not simply Contemplative but is altogether conversant in Ecclesiastique Duties such as are incessant Prayer Sacrifices of Vowes performed to God the writing also in such great leasure Theologicall Books for the propagation of the knowledge of the Divine Law Exod. XXIII as Moses did when he abode so many daies in the retir'd secresie of the Mount And so we see Enoch the seventh from Adam who seemes to be the first founder of a Contemplative life Gen. V. for he is said to have walked with God yet endowed the Church with a Book of Prophecie which is also cited by St Iude. In Epist But as for a meere Contemplative life and terminated in it selfe which casteth no Beames of heat or light upon humane society assuredly Divinity knowes it not It decides also the Question controverted with such heat between the Schooles of Zeno and Socrates on the one side who placed Felicitie in Virtue simple or attended which hath a great share in the Duties of life and on the other side other Sects and Professions as the Schooles of the Cirenaiques and Epicureans who placed it in pleasure and made Virtue as it is used in some Comoedies where the Mistresse and the Maid change habits to be but as a hand-maid without which Pleasure cannot be well waited and attended upon as also that other as it were reformed Schoole of Epicurus Laert. in vita which asserted Felicity to be nothing else than a Tranquilitie and Serenitie of Minde free and void of all Perturbations as if they would have deposed Jupiter from his Throne and restored Saturne with the Golden Age when there was no Summer nor Winter nor Spring nor Autumne but all after one Aire and Season Lastly the exploded Schoole of Pyrrho and Herillus which placed Felicity in the utter extinction and extirpation of all the scruples and disputes of the mind making no fixt and constant nature of Good and Evill but estiming
men have rather sought by wit to traduce and to expose to scorne that which is usefull and sound in Arts and Professions than to sever that which is good and wholsome from that which is corrupt and vicious But Solomon saith excellently Prov. XIV A scorner seeks wisdome and findes it not but knowledge is easy unto him that understands for he that comes to seek after knowledge with a mind to scorne and censure shall be sure to find matter for his humor but no matter for his instruction And certainly a grave and wise Treatise of this argument whereof we now speak and that with sincerity and integrity seemeth worthy to be reckoned one of the best fortifications of virtue and honesty that can be planted For as the Fable goes of the Basiliske that if he see a man first the man dies but if a man see him first the Basiliske dies so it is with Fraudes Impostures and evill Arts if a man discover them first they loose their power of doing hurt but if they prevent then and not otherwise they endanger So that we are much beholding to Machiavill and such writers who discover apertly and plainly what men use to doe not what men ought to doe for it is not possible to joyne the wisdome of the Serpent with the Innocency of the Dove except a man know exactly the nature of evill it selfe for without this skill virtue lies open and unfencd nay a sincere and honest man can doe no good upon those that are wicked to reclaime them unlesse he know all the coverts and profundities of Malice For men of corrupt minds and deprav'd judgements presuppose that honesty growes out of the weaknesse of Nature and simplicity of Manners and only out of a beliefe given to Preachers and Schoole-Masters as likewise to Books Morall Precepts and popular opinions so that unlesse you can make them plainly to perceive that their deprav'd and corrupt Principles and crooked Rules are as deeply sounded and as plainly discovered by those who exhort and admonish them as they are to themselves they despise all the integrity of Morall Practices or Precepts according to that admirable Oracle of Solomon Prov. 18. Non recipit stultus verba prudentiae nisi ea dixeris quae versantur in corde ejus But this part concerning Respective Cautels and vices we place in the number of DEFICIENTS and will call it by the name of SATYRA SERIA or of a Treatise De Interioribus Rerum So to this kind of knowledge touching Respective Duties doe also appertaine the Naturall Duties between Husband and wife Parents and Children Master and Servant so likewise the lawes of Friendship and Gratitude as also the Civile bonds of Corporations Companies Colledges Neighbour-hood and the like But it must ever be presupposed that they are here handled not as parts of Civile society for that is referr'd to the Politiques but as to the framing and predisposing of the Minds of Particular persons to the maintaining of those Bonds of Society § But the Knowledge concerning the Good of Communion or of Society even as that of Good Individuall doth handle Good not simple alone but also comparatively whereunto belongs the waighing of Duties between Person and Person Case and Case Private and Publique between time Present and Future as we may see in the severe and cruell proceeding of L. Brutus against his own Sonnes Liv. Hist lib. 2. Florus Hist lib. 1. Plutar. in M. Bruto which by the most was extoll'd to the heavens yet another said Infelix utcunque ferent ea fata Minores The same we may see in that supper unto which M. Brutus and C. Cassius were invited for there when there was a question shrewdly cast forth Whether it was lawfull to kill a Tyranne on purpose to feele the minds of the company touching a conspiracy intended against Caesars life the guests were divided in opinion some said it was directly lawfull for that servitude was the extreme of Evills Others were of a contrary mind for that Tyranny was not so great a misery as Civile warre a third sort as if they had issued out of the Schoole of Epicurus avouched That it was an unworthy thing that wise men should hazard their lives and states for Fooles But there are many Cases touching comparative Duties amongst which that of all other is the most frequent Whether a man ought to swerve from the rule of Justice for the safety of his Country or some such notable Good to ensue afterward Touching which case Jason of Thessalie was wont to say Plut. Moral Praec gerend Reip. Aliqua sunt injustè facienda ut multa justè fieri possint but the Reply is ready Auctorem praesentis justitiae habes sponsorem futurae non habes Men must pursue things which are just in present and leave the future to the Divine Providence And thus touching the Exemplar or of the description of Good CAP. III. I. The Partition of the Doctrine of the Culture of the Mind into the Knowledge of the Characters of the Mind II. Of the Affections or Passions III. And of the Remedies or Cures IIII. An Appendix of the same Dostrine touching the Congruity between the Good of the Mind and the Good of the Body NOw that we have spoken in a Philosophical sense of the fruit of Life it remaines that we speak of the Culture of the Mind which is due unto it without which the former part seems nothing else than an Image or Statue beautifull to contemplate but destitute of Life and Motion Mag. Moral lib. 1. to which opinion Aristotle himselfe subscribes in these plain words Wherefore it is necessary to speak of virtue both what it is and from what it proceeds for it would be to litle purpose to know virtue and to be ignorant of the manner and means how to compasse it Concerning virtue therefore inquiry must be made not only of what kind it is but by what wayes it may be acquired for we desire both these the knowledge of the thing it selfe and the fruition thereof but this cannot be effected unlesse we know of what materialls it is compounded and how to procure the same In such full words and with such iteration doth he inculcate this Part which yet notwithstanding himselfe pursues not This likewise is the very same which Cicero attributes to Cato the Younger as a great commendation which was that he had applyed himselfe to Philosophy Pro. L. Muraen Non disputandi causa ut magna pars sed ita vivendi And althoe through the negligence of the times wherein we live few hold any consultation diligently to manure and till the Mind and frame their course of life according to some Rule according to that of Seneca De Brev. vitae De partibus vitae quisque deliberat de summâ nemo so as this part may seem superfluous yet this moves us not so as to leave it untouched but rather we conclude with that
is an operation which resembleth the work of nature whereas other courses whereof we have spoken are like the work of the hand For as when a Carver cuts and graves an Image he shapes only that part whereupon he works and not the rest as if he be fashioning the Face the rest of the Body is a rude and formelesse stone still till such time as he come to it but contrariwise when Nature makes a Flower or Living Creature she ingenders and brings forth rudiments of all the parts at one time So in obtaining virtues by habite while a man practiseth Temperance he doth not profit much to Fortitude and the like but when we wholly dedicate and devote our selves to good and honest ends look what virtue soever such ends commends and commands our mind unto we shall find our selves already invested and predisposited with a kind of hability and propension to pursue and expresse the same And this may be that State of Mind which is excellently described by Aristotle Moral Nicom lib. 7. and expressed with the character not of virtue but a kind of Divinity his words are these And with IMMANITY we may not unaptly countre-ballance that ability which is above humanity HEROICK OR DIVINE VIRTUE and a litle after for as Savage Creatures are incapable of Vice or Virtue so is the Deity but this state is a thing higher than virtue that somewhat else than vice Indeed Plinius Secundus from the licence of Heathen magniloquence set forth the virtue of Trajane not as an imitation but as a patterne too divine when he saith That men need to make no other praires to the Gods but that they would continue as good and as gracious Lords to them Paneg. as Trajane had bin But these are the prophane and unhallowed Aires of Heathens who apprehend shadowes greater then the Body but true Religion and the Holy Christian Faith laies hold on the substance it selfe imprinting upon mens Minds Charity which is most properly called Colos 3. The bond of perfection because it comprehends and fastens all virtues togither Surely it is elegantly said by Menander of vaine Love which is but a counterfeit imitation of Divine Love Amor melior sophistâ laevo ad humanam vitam by which words he insinuates that good and decent cariage is better learn'd from Love then from a Sophist or an innept Tutor whom hee calls Left-handed because with all his tedious Rules and Precepts he cannot forme a man so dexterously and with that facility to value himselfe and governe himselfe as Love can doe So certainly if a mans mind be truly inflamed with the heat of Charity he shall be exalted to a greater degree of Perfection then by all the Doctrine of Morality which indeed is but a Sophist in comparison of the other Nay farther as Xenophon observed truly De Inst Cyri. That all other affections thoe they raise the Mind yet they distort and disorder it by their extasies and excesses but only love doth at the same instant dilate and compose the mind So all other humane excellencies which we admire thoe they advance nature yet they are subject to excesse only Charity admits no excesse So we see the Angels while they aspired to be like God in power prevaricated and fell Esa 14. I will ascend above the altitude of the cloudes I will be like the most high So man while he aspired to be like God in Knowledge Gen. 3. digressed and fell ye shall be like Gods knowing Good and Evill but by aspiring to a similitude of Gods Goodnesse or Love neither Man nor Angell ever was endangered nor shall be endangered Nay we are invited to this imitation Blesse them that curse you Mat. 5. and pray for them that despitefully use you and persecute you that you may be the sonnes of your father which is in Heaven for he makes his Sunne to rise on the Evill and on the Good and sends Raine upon the just and upon the unjust So in the first Platforme of the Divine Nature the Heathen Religion placeth Gods attributes thus Optimus Maximus Psal 145. and sacred Scripture speaks thus Misericordia ejus supra omnia opera ejus § Wherefore we have now concluded this part of Morall knowledge concerning the Culture and Regiment of the Mind wherein if any from a contemplation of the Portions thereof which we have strictly enumerated doth judge that our labour is only this to Collect and Digest into an Art or Science that which hath bin pretermitted by other writers as matter of common sense and experience and of themselves cleere and perspicuous let him freely enjoy his judgement yet in the meane let him be pleased to remember what we premonisht at first that our purpose was not to pursue the flourish and beauty of things but their use and verity Likewise let him a while ponder in his mind that invention of the Ancient Parable touching the two gates of sleepe Virg. Aen. 6. Sunt geminae somni Portae quarum altera fertur Cornea qua veris facilis datur exitus umbris Altera candenti perfecta nitens Elephanto Sed falsa ad Coelùm mittunt insomnia Manes A gate of Ivory is indeed very stately but true Dreams passe through the Gate of Horne IV. By way of supplement that observation about Morall Knowledge may be set downe which is that there is a kind of relation and Conformity between the Good of the mind and the Good of the Body For as the Good of the Body consists as hath bin said of Health Beauty Strength and Pleasure So the Good of the Mind if we consider it according to the Axioms and Precepts of Morale Knowledge we shall perceive tend to this point to make the mind sound and discharg'd from Perturbation Beautifull and graced with the ornaments of true Decency strong to all duties of life Lastly not stupid but retaining an active and lively sence of Pleasure and honest Recreation But these foure as in the Body so in the mind seldome meet altogither For it is easy to observe that many have strength of wit and courage who yet notwithstanding are infested with perturbations and whose manners are litle season'd with elegancy and Beauty of Behaviour in their doings some againe have an Elegancy and finenesse of cariage which have neither soundnesse of honesty nor substance of sufficiency in their doings some have honest Minds purified from the staine of Guilt which yet can neither become themselves nor manage businesse others which perchance are capable of all these three Qualities but possest with a sullen humor of Stoical sadnesse and stupidity they practise virtuous Actions but enjoy neither themselves nor the fruit of their good Parts and if it chance that of these foure two or three sometimes meet yet a concurrence of all foure very seldome falls out And now we have concluded that Principall member of Humane Philosophy which considers Man as he consists of Body and
over those that valew dangers according to the true waight as timorous and faint-hearted natures They scoffe at all mature delayes and meditated debateings of matters by consultation and deliberation as a thing too much tasting of an oratory-veine and full of tediousnesse and nothing conduceing to the summe and issues of Businesse As for Fame at which the counsils of Princes should especially levell they contemne it as the spittle of the vulgar and a thing will quickly be blown over The powre and Autority of Lawes they respect no more than as cobwebbs which should not insnare matters of greater consequence Counsils and Precautions foreseeing events a farre off they reject as meere dreams and Melancholy apprehensions men seriously wise and well seen in the world and of great resolution and Counsil they defame with gibes and jeasts in a word they doe at once prejudice and weaken the whole foundation of Civile government which is the more to be looked into because the Action is performed by secret fraude and not open force and is a practise not so suspected as it demerites THE PARABLE XIII A Prince that lends a willing eare to lies Prov. XXIX his servants are all wicked THE EXPLICATION WHen a Prince is of such a temper as to lend an easy and credulous eare without due examination to Detractors and Sycophants there breaths a pestilentiall ayre from the Kings side which corrupts infects all his servants Some feele out the feares and jealousies of a Prince and aggravate the same with fain'd reports Others awake the furies of envy especially against the best deserving in the state Others seek to wash away their own guilt and the staines of a foule conscience by defaming others Others give saile to the Honours and wishes of their friends by traduceing and debaseing the merit of their competitors Others compose Fabulous enterludes against their enimies and concurrents as if they were upon the stage and infinite such like And these are the Arts of such servants to Princes as are of a vile and base nature But they that are of a more honest disposition and better civilz'd when they perceive their innocence to be no safe sanctuary in that their Prince knowes not how to distinguish between truth and falsehood they put off morall honesty and gather in the Court-windes and are therewith carried about in a servile manner For as Tacitus saith of Claudius Aliud sonāt Annal. XII There is no safety with that Prince into whose head all things are convayed as it were by infusion and direction from others Histoire de Commines And Commines very well Jt is better to be servant to a Prince whose jealousies have no end then to a Prince whose Credulity hath no meane THE PARABLE XIV A lust man is mercifull to the life of his Beast Prov. XII but the mercies of the wicked are cruell THE EXPLICATION THere is implanted in man by nature a noble and excellent Affection of Piety and compassion which extends it selfe even to bruit creatures that are by divine ordination subject to his command and this Compassion hath some Analogy with that of a Prince towards his subjects Nay farther it is most certaine that the more noble the mind is the more compassionate it is for contracted degenerate minds think these things nothing to pertaine to them but the Mind which is a nobler portion of the world is affected in the grosse out of community Wherefore we see that there were under the old Law many precepts not so meerely Ceremoniall as Institutions of Mercy such as was that of not eating flesh with the blood thereof and the like even in the sect of the Esseans and Pythagoreans they altogither abstain'd from eating Flesh which to this day is observed by an inviolate superstition by many of the Easterne people under the Mogol Nay the Turkes both by Descent and Discipline a cruell and bloudy Nation yet bestow almes upon Bruit Creatures and cannot endure to see the venation and torture of any live thing But least what we have said should perchance seem to maintaine all kinds of Mercy Salomon upon sound advice annexeth That the Mercies of the wicked are cruell These mercies are when leud and wicked persons are spar'd from being cut off by the sword of justice this kind of Mercy is more Cruell than Cruelty it selfe for Cruelty is extended in practise on particulars but this kind of Mercy by a grant of impunity armes and subornes the whole band of impious men against the innocent THE PARABLE XV. A Foole utters all his minde Prov. XXIX but a wise-man reserves somewhat for hereafter THE EXPLICATION THe Parable it seemes especially corrects not the Futility of vaine Persons which easily utter as well what may be spoken as what should be secreted not the bold roveing language of such as without all discretion and judgement flie upon all men and matters Not Garrulity whereby they fill others even to a surfet but another vice more close and retired namely the Government of speech of all adventures the least prudent and politique which is when a man so manages his speech in private conference as whatsoever is in his mind which he conceives any way pertinent to the purpose and matter in hand out it must at once as it were in one breath and in a set continued discourse this is that which doth much prejudice Businesse For first a discontinued speech broken off by interlocutions and instill'd by parts penetrates deeper than a settled continued speech because that in a continued Discourse the weight of Matters is not precisely and distinctly taken nor by some convenient rests sufferd to fixe but Reason drives out Reason before it be fully settled in the Comprehension of the Hearers Secondly there is no man of so powerfull and happy a Delivery of himselfe as at the first onset encountre of his speech he is able so to strike him dumbe and speechlesse with whom he discourseth but that the other will make some interchangeable reply and peradventure object something and then it may fall out that what should have been reserv'd for refutation replication by this unadvised anticipation beeing disclosed and tasted before-hand looseth its strength and grace Thirdly if a man discharge not all at once what might be said but deliver himselfe by Parcells now one thing anon casting in an other he shall gather from the lookes and answers of him with whom he discourses how every particular Passage affectes him and in what sort they find acceptation soe as what is yet remaining to be spoken he may with greater Caution either select or silence THE PARABLE XVI If the Displeasure of a Great Man rise up against thee Eccles X. forsake not thy Place for pliant demeanure pacifies great Offences THE EXPLICATION THe Parable gives in Precept how a man ought to demeane himselfe having incurr'd the wrath and displeasure of his Prince The Precept hath two branches First that he
affection to Caesar but towards all others disdainefull and arrogant and they were men in publique Businesse active and effectuall in fame and reputation not so solemne and celebrated The fifth Consideration may be that a man take heed how hee guide himselfe by Examples and that he doe not fondly affect the Imitation of others as if that which is pervious to others must needs be as patent to him never considering with himselfe what difference perhaps there is betwixt his and their natures and carriages whom he hath chosen for his pattern and example This was manifestly Pompeius error who as Cicero reports it was wont often to say Sylla potuit Ego non potero wherein hee was much abused the nature and proceedings of himselfe and Sylla being the unlikeliest in the world the one being fierce violent and pressing the fact the other solemne reverencing Lawes directing all to Majestie and Fame and therefore the lesse effectuall and powerfull to goe thorough with his designes There are more Precepts of this nature but these shall suffice for example to the rest § Nor is the well understanding and discerning of a mans selfe sufficient but he must consult with himselfe upon a way how he may aptly and wisely open and reveale himselfe and in summe become flexible and moulded to the severall formes impressions of occasions As for the Revealing of a mans selfe we see nothing more usuall than for the lesse able man to make the greater shew Wherefore it is a great advantage to good parts if a man can by a kinde of Art and Grace set forth himselfe to others by aptly revealing so it be done without distast or arrogance his virtues Merits and Fortune and on the contrary by covering artificially his weaknesses defects misfortunes and disgraces staying upon those as it were turning them to the light sliding from these and lessening them by an apt exposition and the like Wherefore Tacitus saith of Mucianus who was the wisest man and the greatest Politique of his time Hist alicubi Omnia quae dixerat feceratque Arte quâdā ostentator This setting forth of a mans selfe requires indeed some Art least it turne tedious and arrogant but yet so as some kinde of Ostentation tho it be to the first degree of vanity seems rather a vice in the Ethiques than in the Politiques For as it is usually said of Slander Audacter calumniare semper aliquid haeret So it may be said of Ostentation unlesse it be in a grosse manner deform'd and ridiculous Audacter te vendita semper aliquid haeret it will stick certainly with the more ignorant and inferiour sort of men tho the more wise and solemne smile at it and despise it Wherefore the Estimation wonne with many shall countervaile the Disdaine of a few But if this Ostentation of a mans selfe whereof we speak be carried with decency and discretion for example if it make shew of a native candor and imbred ingenuity or if it be assum'd at times when other Perils approach as in Military persons in time of warre or at times when others are most envied or if words which respect a mans own Praise seem to fall from him in a carelesse passage as intending something else without dwelling too long upon them or being too serious or if a man so grace himselfe as with equall freedome he forbeares not to tax jest at himselfe or in summe if he doe this not of his own accord but as urg'd provokt by the insolencies and contumelies of others it doth greatly adde to a mans Reputation And surely not a few more solid than windy natures and therefore want the Art of bearing up sayle in the heighth of the winds suffer for their moderation not without some prejudice and disadvantage to their reputation and merit But for these Flourishes and enhancements of virtue however some of weake judgement and perchance too severely Morall may disallow no man will deny this but that we should endeavour at least that virtue thorow carelesse negligence be not disvalewed and imbased under the just price This diminution of the valew and abating the price in estimating Virtue is wont to fall out three waies First when a man offers and obtrudes himselfe and service in matters of imployment not call'd nor sent for such prompt offices as these are reputed well rewarded if they be not refused Secondly when a man in the beginning and first on-set of an imployment too much abuseth his own forces abilities when that which should have bin performed by degrees he lavisheth out all at once which in matters well managed winnes early grace and commendation but in the end induceth satietie Thirdly when a man is too sodainly sensible and too inconsiderately transported with the fruit of his virtue in commendation applause honour favour conferr'd upon him and is too much affected and delighted therewith of this point there is a wise Aviso Beware least you seeme unacquainted with great matters that are thus pleas'd with small as if they were great § But the covering of Defects is of no lesse importance than a wise and dexterous ostentation of virtues Defects are conceal'd and secreted by a threefold industry and as it were under three coverts Caution Colour and Confidence Caution is that when we doe wisely avoid to be put upon those things for which we are not proper whereas cōtrariwise bold undertaking spirits will easily engage themselves without judgement in matters wherein they are not seen and so publish and proclaime all their imperfections Colour is when we doe warily and wisely prepare and make way to have a favourable and commodious construction made of our faults and wants as proceeding from a better cause or intended for some other purpose than is generally conceiv'd for of the Coverts of Faults the Poet saith well Ovid. Saepe latet vitium proximitate Boni Wherefore if we perceive a Defect in our selves our endeavour must be to borrow and put on the Person and Colour of the next bordering Virtue wherewith it may be shadowed and secreted For instance he that is Dull must pretend Gravity he that is a Coward mildnesse and so the rest And it will advantage to frame some probable cause and to give it out and spread it abroad that induced us to dissemble our abilities and not doe our best that so making a Virtue of Necessitie what was not in our power may seem not to have bin in our will to doe As for Confidence it is indeed an impudent but the surest and most effectuall remedy namely that a man professe himselfe to despise and set at naught what in truth he cannot attaine according to the Principle of wise Merchants with whom it is familiar to raise the price of their own Commodities and to beat downe the price of others But there is another kinde of Confidence farre more impudent than this which is to face out a mans own Defects to boast them and