by them yet for all this I should hold them unlawfull because they impugne and contradict that divine Edict pass'd upon man for sinne In sudore vultus comedes panem tuum Gen 3. For this kind of Magique propounds those noble fruits which God hath set forth to be bought at the price of Labour to be purchas'd by a few easy and sloathfull observances III There remaine two knowledges which referre specially to the Faculties of the inferiour or sensible Soule as those which doe most Communicate with corporall Organs the one is of Voluntary Motion the other of sense and sensibility ✿ DE NIXIBVS SPIRITûS IN MOTV VOLVNTARIO § In the former of these the Inquiry hath bin very superficiall and one entire part almost quite left out For concerning the office and apt fabrique of the Nerves and Muscles and of other parts requisite to this Motion and which part of the Body rests whilest another is moved and that the Governour and Chariot-driver as it were of this Motion is the Imagination so as dismissing the Image to which the Motion was caried the Motion it selfe is presently intercepted and arrested as when we walke if an other serious and fixed thought come into our mind we presently stand still and many other such subtleties not to be slighted have now long agoe come into Observation and Enquiry And how Compressions and Dilatations and Agitations of the Spirit which without question is the spring of Motion should incline excite and enforce the corporall and ponderous Masse of the Parts hath not yet bin enquired into and handled with diligence and no marvaile seeing the sensible soule it selfe hath bin hitherto taken for an entelechie or selfe moving Facultie and some Function rather than a Substance But now it is knowne to be a corporall and materiate Substance it is necessary to be enquired by what efforts such a pusill and a thin-soft aire should put in motion such solid and hard bodies Therefore seeing this part is DEFICIENT let enquiry be made thereof § But of sense and sensibility there hath bin made a farre more plentifull and diligent enquiry both in Generall Treatises about them and in Particular Sciences as in Perspective and Musique how truly is not to our purpose to deliver Wherefore we cannot set them downe as DEFICIENTS Notwithstanding there are two noble and remarkable Parts which in this knowledge we assigne to be DEFICIENT the one concerning the difference of Perception and Sense the other concerning the Forme of Light ✿ DE DIFFERENTIA PERCEPTIONIS ET SENSVS § As for the Difference between Perception and Sense Philosophers should in their writings de sensu sensibili have premis'd a solid and sound discovery thereof as a matter Fundamentall For we see that there is a manifest power of Perception even in all Bodies Naturall and a kind of Election to embrace that which is any way allied in nature and favourable to them and to fly what is adverse and forraine Neither doe we meane of more subtile Perceptions only as when the Loadstone drawes unto it Iron Flame leapes to Bituminous Mould one Buble of water neere another Buble closeth and incorporates with it Rayes glance from a white object the body of a living Creature assimilates that which is good for it excerneth what is unprofitable a peece of sponge even when it is rais'd above the surface of the water sucks in water expells ayre and the like For to what end should we enumerate such instances seeing no body plac'd neere to an other changeth the other or is changed of it unlesse a reciprocall Perception precede the operation Every Body hath a Perception of the Pores Passages by which it insinuates it selfe it feeles the invasion of another Body to which it yeeldeth it perceives the remove of another Body by which it was detained when it recovers it selfe it perceives the divulsion of its continuance which for a time resisteth and in a word Perception is diffused through the whole body of Nature Aire doth so exactly Sense Hot and Cold that the Perception thereof is farre more subtile than mans Touch which yet is taken for the discerning Rule of Hot and Cold. Two faults therefore are found concerning this knowledge that men have for most part past it over toucht unhandled which notwithstanding is a most unble speculation The other is that they who perchance have addicted their minds to this contemplation Campanella alij have in the heat of this Pursuit gone too farre and attributed Sense to all Bodies that it is a most a piaculare crime to pull off a bow from a Tree Virg. Aen. 3 lest it should groane and complaine as Polydore did But they should explore with diligence the difference of Perception and Sense not only in comparing of Sensibles with Insensibles according to the entire body as of Plants and living Creatures but also to observe in the sensible Body what should be the cause that so many Actions should be discharg'd and that without any Sense at all Why Aliments are digested egested Humors and succulent moystures caried upwards and downwards the Heart and Pulse beate the Guts as so many Shops or Worke-houses should every one accomplish his proper worke and yet all these and many such like are performed without Sense But men have not with sufficient enquiry searcht or found out of what Nature the Action of Sense is and what kind of Body what delay what Conduplication of impression are required to this that pain or pleasure should follow To close this point they doe seem to be altogether ignorant of the difference betwixt simple Perception and sense how farre Perception may be made without sense Nor is this Enquiry a Controversie of words but a matter of great and important moment Wherefore let there be made a better inquiry of this knowledge as of a matter very profitable and of manifold use Considering also that the ignorance of some of the Ancient Philosophers touching this matter so farre obscured the light of reason as that they thought there was without any difference a Soule infused into all Bodies nor did they conceive how Motion with a discerning instinct could be made without Sense or Sense exist without a Soule ✿ RADIX PERSPECTIVAE SIVE DE FORMA LVCIS § As for the Form of Light that there hath not bin made a due enquiry thereof specially seeing men have so painfully imploy'd their Studies in the Perspectives may well be censur'd as a strange oversight For neither in the Perspectives nor elswhere is there any thing inquired concerning Light of any worth or waight The Radiations of it are handled the Originalls not But the placing of Perspectives amongst the Mathematiques hath begotten this defect and others of like nature because men have made a too early departure from Physiques So on the other side the handling of Light and the Causes thereof in Physiques is commonly superstitious as of a
those Principles which vulgare Logick takes up on the credit of another For the Dialectiques borrow as it were from all other Sciences the Principles of Sciences again adore the prime Notions of the mind lastly rest satisfied with the immediat informations of sense rightly disposited But our judgement is this that true Logique should visite every particular Province of Sciences with greater command than their principles possesse and that those same putative Principles be enforc'd to give an account and be liable to examination untill such time as their validity and tenure cleerely appeared And as touching the Prime Notions of the intellect there is nothing of those the understanding left at liberty to it selfe hath congested but matter to be suspected nor any way warrantable unlesse it be summon'd and submit it selfe to a new Court of Judicature and that sentence passe according thereto Moreover we many waies sift and sound the information of sense it selfe for the Sences deceive yet withall they indicate their Errors but Errors are at hand Indications to be sought for a farre off § The guilt of Sense is of two sorts either it destitutes us or else it deceives us For first there are many things which escape the cognizance of sense even when it is well disposed and no way impedire either by reason of the subtility of the entire body or the minutnesse of the parts thereof or the distance of place or the slownesse and likewise swiftnesse of motion or the familiar converse with the object or some other causes Again nor where sense truly apprehends its object are her precepts so very firme for the testimony and information of sense is ever from the Analogy of Man and not from the Analogy of the World and it is an error of dangerous consequence to assert that sence is the measure of things Wherefore to encounter these inconveniences we have with painfull and faithfull service every where sought out and collected assistances that Supplements to Deficients to Variations Rectifications may be ministred Nor doe we undertake this so much by instruments as by experiments for the subtlety of Experiments is farre greater than of sense it selfe though assisted with exact instruments we mean such experiments which to the intention of the thing inquired are skilfully according to Art invented and accommodated Wherefore we doe not attribute much to the immediat and particular perception of sense but we bring the matter to this issue that sense may judge only of the experiment the experiment of the thing We conceive therefore that of sense from which all knowledge in things naturall must be derived unlesse we mean wilfully to goe a witlesse way to worke we are become the religious Pontifes and the not inexpert interpreters of her Oracles so as others may seem in outward profession but we in deed and action to protect and honor sense And of this kind are they which we prepare for the light of Nature the accension and immission thereof which of themselves were sufficient were human Intellect equall and a smooth inanticipated Table But when the minds of men are after such strange waies besieged that for to admit the true beams of things a sincere and polisht Area is wanting it concernes us of necessity to bethink our selves of seeking out some remedy for this distemperature The IDOLAES wherewith the mind is preoccupate are either Attracted or Innate Attracted have slid into mens minds either by the Placits and Sects of Philosophers or by depraved lawes of Demonstrations But the Innate inhere in the nature of the Intellect which is found to be farre more liable to error than sense For however men may please themselves and be ravish't into admiration and almost adoration of the mind of man this is most certain as an inequall looking-glasse changes the raies of objects according to its own figure and cutting even so the mind when it suffers impression from things by sense in encogitating and discharging her notions doth not so faithfully insinuate and incorporate her nature with the nature of things And those two first kinds of IDOLAES can very hardly but those latter by no means be extirpate It remains only that they be disclosed and that same treacherous faculty of the mind be noted and convinced lest from the unsound complection of the mind upon the extermination of ancient perchance new shootes of Errors spring up in their place and the businesse be brought only to this issue that errors be not extinguisht but changed but that on the contrary now at last it be for ever decreed and ratified that the intellect cannot make a judgement but by Induction and by a legittimate forme thereof Wherefore the Doctrine of purifying the understanding that it may become receptive of truth is perfected by three Reprehensions Reprehension of Philosophy Reprehension of Demonstrations and Reprehension of Native humane Reason These explicated and then the case cleered what the nature of things what the nature of the mind is capable off we presume the Divine goodnesse being President at the Rites that we have prepared and adorned the Bride-chamber of the Mind and of the universe Now may the vote of the Marriage-song be that from this coniunction Human Aides and a Race of Inventions may be procreated as may in some part vanquish and subdue mans miseries and necessities And this is the second Part of the Work P. III ¶ But our purpose is not only to point out and munite the way but to enterprise it Wherefore the third Part of the work compriseth PHaeNOMENA VNIVERSI as to say all kind of Experience and Naturall History of such kind as may be fundamentall for the building up of Naturall Philosophy For neither can any exact way of Demonstration or Forme of interpreting Nature both guard and support the mind from error and lapse and withall present and minister matter for knowledge But they who proposed to themselves not to proceed by Conjectures and Divinations but to find out and to know whose end and aime is not to contrive Fictions and Fables but to search with diligence into the nature of and as it were anatomize this true world must derive all from the very things themselves Nor can the substitution and compensation of wit or meditation or Argumentation suffice to this travaile inquisition and mundane perambulation no not if all the wits in the world should meet together Wherefore we must either take a right course or desert the businesse for ever and to this day the matter hath bin so managed that it is no marvaile if nature hath not disclosed hir selfe For first defective and fallacious information of sense negligent inequall and as it were casuall observation vain Tradition and from idle report Practise intent on the work and servile experimentall attempt ignorant dull wild and broken lastly slight and poore Naturall History have towards the raising of Philosophy congested most depraved matter for the understanding After this preposterous subtlety of arguing and
Naturall V. Politicall VI. Morall THE THIRD BOOK CAP. I. I. The Partition of Sciences into Theology and Philosophy II. The Partition of Philosophy into three Knowledges of God of Nature of Man III. The Constitution of Philosophia Prima as the Commune Parent of All. CAP. II. Of Naturall Theology § Of the Knowledge of Angels and Spirits an Appendix thereof CAP. III. The Partition of Naturall Philosophy into Speculative and Operative § These two both in the Intention of the Writer and Body of the Treatise ought to be separate CAP. IV. I. The Partition of speculative Science concerning Nature into Physique speciall and Metaphysique whereof Physique inquires the Efficient Cause and the Matter Metaphysique the Finall cause of the Forme II. The Partition of Physique into the knowledges of the Principles of things of the Fabrique of things or of the World and of the variety of things III. The Partition of Physique respecting the variety of Things into the Doctrine of Concretes and into the Doctrine of Abstracts The Partition of Concretes is the same with the Distribution of Naturall History IV. The Partition of of the Doctrine of Abstracts into the knowledge of the Schemes of Matter and into the knowledge of Motions V. Two Appendices of Speculative Physique Naturall Problems And the Placits of Ancient Philosophers VI. The Partition of Metaphysique into the Doctrine of Formes and into the Doctrine of Finall Causes CAP. V. I. The Partition of Operative Knowledge concerning Nature into Mechanique and Magique respondent to the Parts of Speculative knowledge Mechanique to Physique Magique to Metaphysique § A purging of the word Magia II. Two Appendices to Operative knowledge An Inventary of the estate of Man § A Catalogue of Polychrests or things of multifarious use CAP. VI. Of the great Appendix of Naturall Philosophy as well Speculative as Operative Mathematique knowledge and that it ought to be placed rather amongst Appendices than amongst substantiall Sciences § The Partition of Mathematiques into Pure and Mixt. THE FOVRTH BOOK CHAP. I. I. THe Partition of the Knowledge of Man into the Philosophy of Humanity and Civile § The partition of the knowledge of Humanity into the knowledge touching the Body of Man and into the knowledge touching the Soule of Man II. The constitution of a generall knowledge touching the Nature and Estate of Man § The partition of the knowledge concerning the Estate of Man into the knowledge touching the Person of Man and into the knowledge touching the League of Soule and Body § The partition of the knowledge touching the Person of Man into the knowledge of Mans miseries § And of Mans prerogatives III. The partition of the knowledge touching the League into the knowledge of Jndications § And of Impressions § The assignement of Physiognomy § And of Interpretation of Naturall Dreams unto the Doctrine of Jndications CAP. II. I. The partition of the knowledge respecting the Body of Man into Art Medicinall § Cosmetique § Athletique § And Voluptuary II. The partition of Medicine into three duties § Conservation of Health III. Cure of Diseases IV. And Prolongation of life and that the last Part Prolongation of life should be seperate from the other two CAP. III. I. The partition of Human Philosophy touching the soule into the knowledge of the Inspired Essence and into the knowledge of the sensible or traduced soule § The second partition of the same Philosophy into the knowledge of the Substance and Faculties of the Soule And into the knowledge of the Vse and Objects of the Faculties II. Two Appendices of the knowledge concerning the Faculties of the soule the knowledge of Naturall Divination § And the knowledge of Fascination III. The Distribution of the Faculties of the sensible soule into Motion and Sense THE FIFTH BOOK CAP. I. I. THE partition of the knowledge which respecteth the use and objects of the Faculties of the Mind of Man into Logique and Ethique II. The Division of Logique into the Arts of Invention of Iudgement of Memory and of Tradition CAP. II. I. The partition of the Art of Jnvention into the Inventive of Arts and of Arguments § The former of these which is the more eminent is Deficient II. The partition of the Jnventive Art of Arts into Literate Experience § And a New Organ III. A delineation of Literate Experience CAP. III. I. The partition of the Inventive Art of Arguments into Promptuary or Places of Preparation And Topique or Places of Suggestion II. The partition of Topiques into Generall § And Particular Topiques III. An Example of Particular Topique in the Inquiry De Gravi Levi. CAP. IV. I. The partition of the Art of Iudging into Iudgement by Induction § And by Syllogisme Of the first a Collection is made in the Novum Organum § The first partition of Iudgement by Syllogisme into Reduction Direct and Inverst § The second partition thereof into Analytique Art and the knowledge of Elenches II. The division of the knowledge of Elenches into Elenches of Sophismes § Into Elenches of Interpretation of Termes § And into Elenches of Images or Idolaes III. The division of Idolaes § Into Impression from the generall nature of Man or Idola Tribus § Into Impressions from the Jndividuall temper of Particulars or Jdola specûs § Into Impressions by words and Communicative nature or Jdola Fori IV. An Appendix to the Art of Iudging namely of the Analogy of Demonstration according to the nature of the subject CAP. V. I. The Partition of Art Retentive or of Memory into the knowledge of the Helps of Memory § And the Knowledge of Memory it selfe II. The Divivision of the Doctrine of Memory into Prenotion and Embleme THE SIXTH BOOK CAP. I. I. THE Partition of the Art of Tradition into the Doctrine of the Organ of Speech The Doctrine of the Method of Speech and the Doctrine of the Illustration of Speech § The partition of the Doctrine of the Organ of Speech into the knowledge of the Notes of things of Speaking and of Writing Of which the two last constitute Grammer and the Partitions thereof § The Partition of the knowledge of the Notes of Things into Hieroglyphiques and into Characters Reall II. A second Partition of Grammer into Literary and Philosophicall III. The aggregation of Poesy referring to Measure to the knowledge of Speech § An aggregation of the knowledge of Ciphers to the knowledge of Scripture CAP. II. I The Doctrine of the Method of speech is assigned a substantiall and Principall Part of Traditive knowledge it is stiled the Wisdome of Delivery II The divers kinds of Methods are enumerated their Profits and Disprofits annext § The Parts of Method CAP. III. I. The Grounds and Office of Rhetorique II. Three Appendices which appertain only to the preparatory Part. The Colours of Good and Evill as well simple as compared III. The Anti-theta of Things IV. Lesser stiles or usuall Formes of Speech CAP. IV. I Two generall Appendices of Traditive knowledge Art Criticall II. And
Imaginatiō § Memory Appetite § Will. Appendices Divination Fascination Sensible Voluntary Motion Sense § Perception Vse and Objects of Faculties Lib. V. Hence the Emanations of Logique Ethique Civile Lib. VIII LIB V. THE PARTITION OF THE VSE AND OBIECTS OF THE FACVLTIES OF THE MIND INTO LOGIQUE hath foure Intellectuall Arts. I Inquisitiō or Jnvention of Cap. 2. Arts into Literate Experience by Variation § Production Translation § Inversion Application § Copulation Casualty or Chance Interpretation of Nature Nov. Organ Arguments into Cap. 3. Preparation or Provision Suggestion or Topiques Generall Particular II Examination or Judgement by Cap. 4. Induction Whereof a collection is in the Nov. Org. Syllogisme into 1 Reduction Direct Invert 2 Analitique Art Knowledge of Elenchs Sophismes Elenches handled by Arist in precept by Plato in example Elenchs of Interpretation of Terms Majority Minority Priority Posteriority Power Act c. Idolaes or impressions frō the Generall nature of man Individuall tēper Imposition of words names Append Analogy of Demonstration from the nature of the subject III Custody or Memory into Cap. 5. Helps to memory Writing Memory it selfe by Prenotion Embleme Elocution or Tradition LIB VI. ETHIQUES referr'd to mans will LIB VII LIB VI. THE PARTITION OF THE ART OF ELOCVTION OR OF TRADITION INTO THE ORGAN OF SPEECH into ✿ Notes of things Hieroglyphiques Reall characters Speaking Hence the original of Grammer Popular ✿ Philosophicall Writing Append. to Speech-Poetique measure Writing-Ciphers METHOD of SPEECH the Cap. 2. Kinds Magistrall § ✿ Of Probation or Initiative Exoterique § Acroamatique Delivery By way of Aphorisme By way of Method Delivery By Assertions and Proofes By Questions and Determinations Method Fitted to matter Vpon presupposition Method by way of Information § Anticipation Method Analitique § Systutique Diaeretique § Cryptique § Homericall Parts Disposition of a whole work Limitation of Propositions their Extention Production ILLUSTRATION of SPEECH or RHETORIQUE The vse and office Application ✿ Of the dictates of Reason to Imaginatiō Of speech respectively to particulars or the wisdome of private speech Append ✿ Colours of Good and Evill simple compar'd ✿ Anti-theta Rerum or the coūterpoint of things ✿ Lesser Stiles and Formes of Speech Two generall Appendices touching the Tradition of Knowledge Criticall Corrected Editions Interpretation of Authors A judgement upon Authors Paedanticall Collegiate education of youth A Caveate against Compends Application of studies to the quality of wits LIB VII THE PARTITION OF MORALL KNOWLEDGE INTO THE PLATFOKME of GOOD Cap. 1. Simple or the kinds of Good Cap. 2. Individuals or virtues Active from a desire of Perpetuity Certainty Variety Passive Conservative Good Perfective Good Of Communion or Duties Generall Respective Duties of Professions c. Oeconomicall Politicall duties ✿ Vices Impostures fraudes cautils c. Of professions Individ common Simply and irrespectively taken Comparatively between Man and Man Case and case Publike and private Time and time Compared or the Degrees of Good of Honesty § Profit § Pleasure Body § Mind § Fortune Contemplative Active Good CULTURE of the MIND in the Cap. 3. Characters or tempers Impressed by Nature to Armes § Leters Contemplative § Active course of life Impos'd by Chance of Sex § Age. § Region Health § Beauty c. Fortune Nobility § Honors Riches § Poverty Affections or distempers their Names Pleasure paine fear hope Anger Patience Love Hate Nature How stirr'd How still'd How secreted How disclosed What operations they produce What turnes they take How enwrapt How they encountre Cures or Remedies Custome Exercise Habit Education Emulation Company Friends Fame Reproofe Exhortation Lawes Books Study Briefe precepts hereof Append. The Congruity between the Good of Body and Mind LIB VIII THE PARTITION OF CIVILE KNOWLEDGE INTO CONVERSATION Cap. 1 Not Affected much lesse despised But Moderated that is either Generall in Speech in the Conception Vtterance Gesture of Speaker Hearer Respective to the Quality of Men. Nature of Matter § § Of time § Of Place NEGOCIATION Cap. 2. Scattered occasions examples thereof out of Solomōs Proverbs The Advancemēt of Fortune Precepts thereof Summary in the Knowledge of Others Six waies by Countenance Works Actions Nature Ends. Reports Three waies Acquaintance with men well seen in the world A wise temper in liberty of speech and silence A present dexterity both to observe and act Himselfe How his Nature and abilities sort with The estate of the present time Professiōs that are in prize His competitors in fortune The Friends he hath chosen The examples he would follow Art of Setting forth his Virtues Fortunes Merits Concealing his Defects and Disgraces by Caution Colour Confidence Declaring a Mans mind in particulars by a mediocrity of Revealing Concealing Framing the mind to become flexible to occasions of place time persons c. Spars'd That he be well skill'd what instruments to use and how That he overtaske not his own abilities That he doe not alwaies stay for but sometimes provoke occasions That he never undertake great or long works That he never so engage himselfe but that he leave a posterne dore open for retreat That he so love as he may hate upon occasion GOVERMENT of STATES Cap. 3. Partitions omitted Deficients ✿ The art of enlarging an Estate ✿ The fountains of Lawes Certain in the intimation Iust in the commandment Fit to be put in execution Agreeing with the form of the state Begetting virtue in the Subjects LIB IX INSPIRED THEOLOGY The Partition of Inspired Divinity is omitted only an entrance is made unto three DEFICIENTS DEFICIENTS I ✿ THE LIMITS AND VSE OF HVMAN REASON IN MATTERS DIVINE The Vse it selfe Explication of Divine Mysteries Inferences thence deduced Excesses in that Vse Mineing into things not revealed by a too Curious inquiry Attributing equall Authority to Dirivations as to Principles themselves II ✿ THE DEGREES OF VNITY IN THE CITTY OF GOD In Points Fundamentall one Lo. one Faith c. Superstructive or of perfection ¶ A dissent in Fundamentell Points discorporates men from the Church of God not so in superstructive Points III ✿ EMANATIONS FROM SCRIPTURE Wherein are observed Errors in Interpretation In supposing that all Philosophy is derived from Scripture as the Schoole of Paracelsus did and some others now doe In interpreting Scripture as one would a humane Author whereas two things were known to God which are not known to Man The Secrets of the Heart Succession of Times A Desiderate A Collection of Positive Divinity upon particular Texts in briefe observations prejudiced by Dilating into common places Chasing after Controversies Reducing to Methods The Emanation of SCIENCES from the Intellectuale Faculties of MEMORY IMAGINATION REASON From these ¶ ¶ I HISTORY Naturale The Subject the Vse LIB II. Civile Civile properly so called LIB II. Ecclesiasticale LIB II. Literary LIB II. II POESY Narrative or Historicall LIB II. Drammaticall or represent LIB II. Parabolicall or Allusive LIB II. III PHILOSOPHY Primitive Sapience the receptacle of
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
of so much land No doubt it is hard to say whether Armes or Learning have advanced greater numbers But if wee speake of Soveraignty we see that if Armes have carried away the Kingdome yet Learning hath borne away the Priesthood which ever hath bin in some competition with Empire § Againe Jf you contemplate the Pleasure and Delight of Knowledge and Learning assuredly it farre surpasses all other pleasure For what Shall perchance the pleasures of the Affections so farre excell the pleasures of the sences as a happy obtaining of a desire doth a song or a dinner and must not by the same degrees of consequence the pleasure of the Jntellect transcend those of the Affections In all other pleasures there is a finite satiety and after they grow a litle stale their flower and verdure vades and departs whereby we are instructed that they were not indeed pure and sincere pleasures but shadowes and deceits of Pleasures and that it was the Novelty which pleas'd and not the Quality therefore voluptuous men often turne Friers and the declining age of ambitious Princes is commonly more sad and besieged with Melancholy But of Knowledge there is no satiety but vicissitude perpetually and interchangeably returning of fruition and appetite so that the good of this delight must needs be simple without Accident or Fallacy Neither is that Pleasure of small efficacy and contentment in the mind of man which the Poet Lucretius describeth elegantly Swave mari magno turbantibus aequora ventis c. De Rer. Nat. lib. 2. It is a view of delight saith he to stand or walke upon the shore and to see a ship tost with tempest upon the sea à pleasure to stand in the window of a Castle and to see two Battailes joyne upon a plaine but it is a pleasure incomparable for the mind of man by Learning to be setled and fortified in the Tower of Truth and from thence to behold the errors and wandrings of other men below § Lastly leaving the vulgar arguments that by Learning man excels man in that wherein man excels beasts that by the help of Learning man ascends in his understanding even to the heavens whether in body he can not come and the like let us conclude this discourse concerning the dignity of knowledge and Learning with that good whereunto mans nature doth most aspire Immortality and continuance For to this tendeth generation raising of houses and Families Buildings Foundations Monuments Fame and in effect the summe and height of humane desires But we see how farre the monuments of wit and Learning are more durable than the Monuments of materiate Memorialls and Manu-factures Have not the verses of Homer continued xxv Centuries of years and above without the losse of a syllable or letter during which time infinite number of Places Temples Castles Citties have bin decayed or bin demolish't The Pictures and Statues of Cyrus Alexander Caesar no nor of the Kings and Princes of much later years by no means possible are now recoverable for the Originals worne away with age are perish't and the Copies daily loose of the life and Primitive resemblance But the images of mens wits remain unmaimed in books for ever exempt from the injuries of time because capable of perpetuall renovation Neither can they properly be called Images because in their way they generate still and cast their seeds in the mindes of men raiseing and procreating infinite Actions and Opinions in succeeding ages So that if the invention of a ship was thought so noble and wonderfull which transports Riches and Merchandice from Place to Place and consociats the most remote regions in participation of their fruits and commodities how much more are letters to be magnified which as ships passing through the vast sea of time counite the remotest ages of Wits and Inventions in mutuall Trafique and Correspondency § Furthermore we see some of the Philosophers which were most immersed in the senses and least divine and which peremptorily denied the immortality of the soule yet convicted by the power of truth came to this point That whatsoever Motions and Acts is the spirit of man could performe without the Organ of the body it was probable that those remained after death such as were the motions of the understanding but not of the affections so immortall and incorruptible a thing did knowledge seem to them to be But we illuminated with divine Revelation disclaiming these rudiments and delusions of the senses know that not only the mind but the affections purified not only the soule but the body shall be advanced in its time to immortality But it must be remembred both now and at other times as the nature of the point may require that in the proofes of the dignity of Knowledge and Learning J did at the beginning seperate Divine Testimonies from Humane which method I have constantly pursued and so handled them both apart Although all this be true neverthelesse I doe not take upon me neither can I hope to obtaine by any Perorations or pleadings of this case touching Learning to reverse the judgement either of Aesops Cock that preferred the Barly-corne before the Gemme Ovid. Met. XI or of Midas that being chosen Judge between Apollo President of the Muses and Pan President of Sheep judg'd for plenty or of Paris Eurip. in Troad that judg'd for Pleasure and love against wisdome and power or of Agrippina's choice Occidat matrem modo imperet Tac. An. XIV preferring empire with any condition never so detestable or of Vlysses qui vetulam praetulit immortalitati being indeed figures of those that preferre custome before all excellency and a number of the like popular judgements for these things must continue as they have bin but so will that also continue whereupon Learning hath ever relied as on a firme foundation which can never be shaken Mat. XI Justificata est sapientia à Filiis suis THE SECOND BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING THE PROEM The Advancement of Learning commended unto the care of Kings I. The Acts thereof in generall three Reward Direction Assistance II. In speciall about three objects Places Bookes Persons § In places four Circumstances Buildings Revenewes Priviledges Lawes of Discipline § In Books two Libraries good Editions § In Persons two Readers of Sciences Extant Inquirers into Parts non-extant III. Defects in these Acts of Advancement six Want of Foundations for Arts at large § Meannesse of Salary unto Professors § Want of Allowance for Experiments § Preposterous institutions and unadvised practices in Academicall studies § Want of Intelligence between the Vniversities of Europe § Want of Inquiries into the Deficients of Arts. § The Authors Designe § Ingenuous Defence IT might seem to have more convenience although it come often otherwise to passe Excellent KING that those that are fruitfull in their Generations and have this way a fore-sight of their own immortality in
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
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
represse perspiration which is a thing repugnant to malacissation or suppleing because it sends forth the moisture wherefore by these three but disposed in order and succeeding then intermixt the matter is effected Jn the mean we give this caveat that it is not the intention of Malacissation by outward topiques to nourish Parts but only to render them more capable of nourishment for whatsoever is more drie is lesse Active to assimilate And thus much of the Prolongation of life which is a third part newly assigned to Medicine § Come we now to Cosmetique medicaments or the Art of Decoration which hath indeed parts Civile and parts effeminate For cleannesse and the civile beauty of the Body was ever estimed to proceed from a modesty of behaviour and a due reverence in the first place towards God whose creatures we are then towards society wherein we live and then towards our selves whom we ought no lesse nay much more to revere than we doe any others But that Adulterate decoration by Painting and Cerusse it is well worthy of the imperfections which attend it being neither fine enough the knowledge of the Parts of mans Body of Functions of Humours of Respiration of Sleepe of Generation of the fruit of the Wombe of Gestation in the Wombe of Growth of the flower of Age of whit Haires of Impinguation and the like although they doe not properly pertaine to those three duties of Conservation of Health Cure of Diseases Prolongation of Life But because mans body is every way the Subject of Medicine As for voluntarie motion and sense we referre them to the knowledge concerning the Soule as two principall Parts thereof And so we conclude the knowledge which concernes mans Body which is but the Tabernacle of the Soule CAP. III. I The Partition of Humane Philosophie concerning the Mind into the knowledg of the inspired Essence into the knowledge of the sensible or producted Soule §. A second Partition of the same Philosophie into the knowledge of the Substance and Faculties of the Soule and the knowledge of the use and Objects of the Faculties II. Two Appendices of the Knowledge concerning the Faculties of the Soule §. The knowledge of Naturall Divination §. And the knowledge of Fascination III. The Distribution of the Faculties of the sensible Soule § Into Motion and § into Sense I NOW let us proceed to the Knowledge which concerns the Mind or Soule of man out of the treasures whereof all other Knowledges are extracted It hath two Parts the one entreateth of the Reasonable Soule which is a thing Divine the other of the unreasonable Soule which is common to us with Beasts We have noted a litle before where we speake of Formes those two different Emanations of Soules which in the first Creation of them both offer themselves unto our view that is that one hath it's originall from the Breath of God the other from the Matrices of the Elements for of the Primitive Emanation of the Rationall Soule Gen. 2. thus speakes the Scripture Deus formavit hominem de limo terrae spiravit infaciem eius spiraculum vitae But the Generation of the unreasonable Soule or of Beasts was accomplisht by these words Producat Aqua Producat Terra Gen. 1. And this irrationall Soule as it is in man is the Instrument only to the Reasonable Soule and hath the same originall in us that it hath in Beasts namely from the slime of the earth for it is not said God form'd the Body of man of the slime of the Earth but God formed man that is the whole man that Spiraculum excepted Wherefore we will stile that part of the generall knowledge concerning mans soule the knowledge of the spiracle or inspired substance and the other Part the knowledge of the Sensible or Product Soule And seeing that hitherto we handle Philosophie only placing sacred Theologie in the close of this worke we would not have borrowed this Partition from Divinity if it had not here concurr'd with the Principles of Philosophie There are many and great Precellencies of the soule of man above the soules of beasts evident unto those who philosophize even according to sense And wheresoever the concurrent Characters of such great excellencies are found there should ever upon good reason be made a specifique Difference Wherefore we doe not altogether so well allow the Philosophers promiscuous and confuse Discourses touching the Functions of the Soule as if the Soule of man was differenced gradually rather than specifiquely from the soule of Beasts no otherwise than the Sun amongst the Starres or Gold amongst Metals § There remaines another partition also to be annexed to the knowledge in Generall concerning the soule or mind of man before we speake at large of the kinds For what we shall speake of the species hereafter comprehendeth both the partitions as well that which we have set downe already as this which we now shall propound Wherefore the second Partition may be into the knowledge concerning the Substance and Faculties of the Soule and into the knowledge concerning the use and objects of the Faculties § This two-fold Partition of the Soule thus premis'd let us now come unto the species or kinds The knowledge of the Spiraculum or inspired Essence as that concerning the Substance of the Reasonable Soule comprehends these Inquiries touching the Naturc thereof as whether it be Native or Adventive Separable or Jnseparable Mortall or Jmmortall how farre it is tied to the Lawes of Matter how farre not and the like What other points soever there are of this kind although they may be more diligently and soundly inquired even in Philosophie than hitherto they have bin yet for all this in our opinion they must be bound over at last unto Religion there to be determined and defined for otherwise they still lye open to many errors and illusions of sense Animae Origo Mysteriū For seeing that the substance of the Soule was not deduced and extracted in hir Creation from the Masse of Heaven and Earth but immediatly inspired from God and seeing the Lawes of of Heaven and Earth are the proper subjects of Philosophie how can the knowledge of the substance of the Reasonable Soule be derived or fetch 't from Philosophy But it must be drawne from the same inspiration from whence the substance thereof first flowed ✿ DE SVBSTANTIA ANIMAE SENSIBILIS § The Knowledge of the sensible or producted Soule as touching the substance thereof is truly enquired into but this inquiry seemes to us to be DEFICIENT For what makes these termes of Actus Vltimus and Forma Corporis and such like wilde logicall Universalities to the knowledge of the Soules substance For the sensible Soule or the soule of Beasts must needs be granted to be a Corporall substance attenuated by heate and made Jnvisible J say a thinne gentle gale of wind swell'd and blowne up from some flamy and airy Nature indeed with the softnesse
of wild-foule there is no property but the right is past over with the possession Contra Incontinence is one of Circes worst transformations An unchast liver hath utterly lost a reverence to himselfe which is the bridle of all vice They that with Paris make beauty their wish loose as he did Wisdome and Honour Alexander fell upon no popular truth when he said that sleep and lust were the earnests of Death CRUELTY XVIII Pro. No virtue is so often guilty as clemency Cruelty if it proceed from revenge it is justice if from Perill it is wisdome He that shewes mercy to his enimy denies it to himselfe Phlebotomy is not more necessary in the Body Naturall than it is in the body Politique Contra. He that delights in blood is either a wild beast or a Fury Cruelty to a Good man seems to be but a Fable and some Tragicall fiction VAIN-GLORY XIX Pro. He that seeks his own praise withall seeks the profit of others He that is so reserv'd as to regard nothing that is forraine it may be suspected that he will account publique affaires forraine impertinencies Such Dispositions as have a commixture of Levity in them more easily undertake a Publique charge Contra. Vaine-glorious persons are alwaies factious Lyars Inconstant over-doing Thraso is Gnathoes prey Jt is a shame for a Lover to make suit to the hand-maid but Praise is virtues hand-maid JUSTICE XX. Pro. Kingdomes and States are only the Appendices of Iustice for if Justice otherwise could be executed there would be no need of them It is the effect of Iustice that man is to man a God and not a Wolfe Though Justice can not extirpate vice yet it represseth it from doing hurt Contra. If this be to be just not to doe to another what you would not have done to your selfe then is mercy Iustice Jf we must give every one his due then surely pardon to Humanity What tell you me of equity when to a wise man all things are unequall Doe but consider what the conditiō of the guilty was in the Roman state and then say justice is not for the Re-publique The common Iustice of states is as a Philosopher in Court that is it makes only for a reverentiall respect of such as bear Rule FORTITUDE XXI Pro. Nothing but feare is terrible There is nothing solid in pleasure nor assur'd in virtue where fear disquiets He that confronts dangers with open eyes that he may receive the charge marketh how to avoid the same All other virtues free us from the Dominion of vice only Fortitude from the Dominion of Fortune Contra. That 's a goodly virtue to be willing to dye so you may be sure to kill That 's a goodly virtue sure which even drunkennesse may induce He that is prodigall of his own life will not spare the life of an other Fortitude is a virtue of the Jron Age. TEMPERANCE XXII Pro. To Abstaine to Sustaine are virtues proceeding commonly from the same habit Vniformities concords and Measures of motions are things celestiall and the characters of Eternity Temperance as wholsome coldes concenterate and strengthen the forces of the Mind Too exquisite and wandring senses had need of Narcotiques and so likewise wandring affections Contra. I like not these negative virtues for they argue Innocence not Merit That mind languisheth which is not sometimes spirited by excesse I like those virtues which induce the vivacity of Action and not the dulnesse of Passion When you set downe the equall tempers of the mind you set downe but few nam pauperis est numerare pecus These Stoicismes not to use that so you may not desire not to desire that so you may not feare are the resolutions of pusillanimous and distrustfull natures CONSTANCY XXIII Pro. Constancy is the foundation of virtue He is a miserable man that hath no perception of his future state what it shall or may be Seeing mans judgement is so weak as that he cannot be constant to things let him at least be true to himselfe and to his own designes Constancy gives reputation even to vice If to the Inconstancy of fortune we adde also the inconstancy of mind in what mazes of darknesse doe we live Fortune is like Proteus if you persist she returnes to her true shape Contra. Constancy like a sullen-selfe-will'd Porteresse drives away many fruitfull informations There is good reason that Constancy should patiently endure crosses for commonly she causeth them The shortest folly is the best MAGNANIMITY XXIV Pro. When once the mind hath propounded to it selfe honourable ends then not only virtues but even the divine powers are ready to second Virtues springing from Habit or precept are vulgar but from the end heroicall Contra. Magnanimity is a virtue Poeticall KNOWLEDGE CONTEMPLATION XXV Pro. That delight only is according to Nature whereof there is no satiety The sweetest prospect is that which looks into the errors of others in the vale below How pleasing and profitable a thing is it to have the orbs of the mind concentrique with the orbs of the World All depraved affections are false valuations but goodnesse and Truth are ever the same Contra. A contemplative life is a specious sloth To think well is litle better then to dreame well The divine providence regards the world thou thy country Aright Politique procreates Contemplations LEARNING XXVI Pro. Jf there were Books written of the smallest matters there would hardly be any use of experience Reading is a converse with the wise Action for the most part a commerce with fooles Those sciences are not to be reputed altogether unprofitable that are of no use if they sharpen the wits and marshall our conceptions Contra Jn Schooles men learne to believe What Art did yet ever teach the seasonable use of Art To be wise from Precept and from experience are two contrary habits so as he that is accustomed to the one is inept for the other There is many times a vain use of Art least there should be no use This commonly is the humor of all Schollers that they are wont to acknowledge all they know but not to learne what they know not PROMPTITUDE XXVII Pro. That is not seasonable wisdome which is not quick and nimble He that quickly erres quickly reformes his error He that is wise upon deliberation and not upon present occasion performes no great matter Contra That wisdome is not farre fetcht nor deeply grounded which is ready at hand Wisdome as a vestment that is lightest which is readiest Age doth not ripen their wisdome whose Counsils deliberation doth not ripen What is suddenly invented suddenly vanisheth soon ripe soon rotten Silence in matters of Secrecy XXVIII Pro. From a silent man nothing is conceal'd for all is there safely laid up He that easily talkes what he knowes will also talke what he knowes not Mysteries are due to secrecies Contra. Alteration of Customes placeth the mind in the darke and makes men goe invisible Secrecy is the virtue of a confessor
of Jnnovation or Transmigration in aliud for I could not be true and constant to my selfe or the Argument which I have in hand if I had not resolvedly determin'd To adde to the inventions of others so farre as I was able And I am as willing and as syncerely wish that later ages may goe beyond me hereafter as I have endeavourd to goe beyond others now And how faithfully I have dealt in this Businesse may appeare evē by this that I have propounded my opinions every where naked unarm'd not seeking to prejudicate the Liberty of others by the pugnacity of confutations For in any thing which I have well set downe I am in good hope that it will come so to passe that if in the first reading a scruple or objection be mov'd in the second reading an answer will be ready made and in those things wherein I have chanc't to erre I am sure I have not prejudiced the right by litigious arguments which commonly are of this nature that they procure Authority to error and derogate from Good inventions for from Dubitation Error acquires Honour Truth suffers repulse And now I call to mind an Answer Themistocles made who when an Ambassador in a set speech had boasted great matters of a small Village takes him up thus Friend your words would require a Citty Plut. in vita Surely I suppose it may be justly objected to me that my words require an Age a whole Age perchance to prove them and many Ages to perfect them Notwithstanding seeing the greatest matters are owing unto their Principles it is enough to me that I have Sowen unto Posterity and the immortall God whose divine Majesty I humbly implore through his sonne and our Saviour that he would vouchsafe gratiously to accept these and such like sacrifices of Humane understanding seasond with Religion as with salt and incensed to his Glory THE END A NEW VVORLD OF SCIENCES OR THE DEFICINTS LIB II. ✿ ERRORES NATURAE Or the History of Preter Generations Cap. 2. Sect. 3. ✿ VINCULA NATURAE Experimentall or Mechanicall History Cap. 2. Sect. 4. ✿ HISTORIA INDUCTIVA Naturall History for the building up of Philosophy Cap. 3. Sect. 1. ✿ OCULUS POLYΦEMI Or the History of Learning from age to age C. 4. Sect. 1. ✿ HISTORIA AD PROPHETIAS The History of Prophesy C. 11. Sect. 2. ✿ SAPIENTIA VETERUM Philosophy according to ancient parables C. 13. S. 3. LIB III. ✿ PHILOSOPHIA PRIMA Or the Common and Generall Axioms of Sciences Cap 1. Sect. 3. ✿ ASTRONOMIA VIVA Living Astronomy Cap. 4. Sect. 3. § 1. ✿ ASTROLOGIA SANA Sound Astrologie Cap. 4. Sect. 3. § 2. ✿ PROBLEMES Naturall a continuation thereof Cap. 4. Sect. 5. ✿ PLACITES Of ancient Philosophers Cap. 4. Sect. 5. § 1. ✿ FORMAE RERUM A part of Metaphysique of the Formes of things Cap. 4. Sect. 6. ✿ MAGIA NATURALIS Or the setting of FORMES on work Cap. 5. S. 1. § 1. ✿ INVENTARIUM OPUM HUMANARUM An Inventary of the Estate of Man Cap. 5. Sect. 2. ✿ CATALOGUS POLYCHRESTORUM a Catalogue of Things of multifarious use and Application Cap. 5. Sect. 2. § 1. LIB IV. ✿ TRIUMPHI HOMINIS or of the SUMMITIES and highest pitch of Humane Nature Cap. 1. Sect. 2. § 2. ✿ PHYSIOGNOMIA CORPORIS IN MOTU a Physicall discovery of the Body upon Motion Cap. 1. Sect. 3. § 1. ✿ NARRATIONES MEDICINALES Medicinal Reports or Historicall observations in Physique Cap. 2. Sect. 3. § 1. ✿ ANATOMIA COMPARATA Comparative Anatomy Cap. 2. Sect. 3. § 2. ✿ MORBI INSANABILES Of the curing of Diseases counted incurable Cap. 2. Sect. 2. § 5. ✿ DE EUTHANASIA exteriore Of a faire and easy outward passage out of life Cap. 2. Sect. 3. § 6. ✿ Of AUTHENTIQUE and approved Medicines Cap. 2. Sect. 3. § 7. ✿ ARTIFICIALL Imitation of Naturall Bathes C. 2. Sect. 3. § 8. ✿ FILUM MEDICINALE An orderly course and sequele in Physique Cap. 2. S. 3. § 9. ✿ PROLONGATION of the space or course of life C. 2. Sect. 4. ✿ Of the substance of the Sensible or meerely producted Soule Cap. 3. Sect. 1. ✿ Of the impulsion of the Spirit in voluntary Motion Cap. 3. Sect. 3. § 1. ✿ Of the Difference between Perception Sence Cap. 3. Sect. 3. § 3. ✿ RADIX PERSPECTIVAE The originall of the Perspectives or of the Forme of light Cap. 3. Sect. 3. § 4. LIB V. ✿ VENATIO PANIS Or Literate experience Cap. 2. Sect. 1. § 1. 2. ✿ ORGANUM NOVUM Or true Directions for the Interpretation of Nature Cap. 2. Sect. 3. § ult ✿ TOPICAE PARTICULARES Or Places of Invention appropriate to Particular subjects and sciences Cap. 3. Sect. 2. § 1. ✿ ELENCHUS IDOLORUM Sophisme-Images imposed upon the understanding from the nature of Man Generall Particular or Communicative Cap. 4. Sect. 3. ✿ ANALOGIE OF DEMONSTRATIONS according to the nature of the subject Cap. 4. Sect. 4. LIB VI. ✿ NOTES OR IMPRESSIONS OF THINGS from Congruity or from ad Placitum Cap. 1. Sect. 1. § 2. ✿ A PHILOSOPHICALL GRAMMAR Or the Analogy between words Things Cap. 1. Sect. 2. § 1. ✿ TRADITIO LAMPADIS Or the Method deliver'd unto the sonnes of Wisdome Cap. 2. Sect. 1. § 1. ✿ OF THE WISDOM OF PRIVATE SPEECH Or respective Deliveries of a mans selfe Cap. 3. Sect. 1. § 1. ✿ THE COLOURS of Good and Evill in apparance simple and compar'd Cap. 3. Sect. 2. § 1. ✿ ANTITHETA RERUM the Contre-positiō of things Cap. 3. Sect. 3. ✿ FORMULAE MINORES lesser formes or stiles of speech Cap. 3. Sect. 4. LIB VII ✿ SATYRA SERIA or of the subtile Reaches Cautels and impostures in professions Cap. 2. Sect. 3. § 3. ✿ GEORGICA ANIMI the culture of the mind Cap. 3. Sect. 1. LIB VIII ✿ AMANUENSIS VITAE or of Sparsed Occasions Cap. 2. Sect. 1. § 1. ✿ FABER FORTUNAE the Contriver of Fortune or the course of life for advancement Cap. 2. Sect. 1. ✿ CONSUL PALUDATUS Or the Art of enlarging the bounds of a Kingdome or State Cap. 3. Sect. 1. ✿ IDEA JUSTITIAE UNIVERSALIS or the Fountains of Law Cap. 3. Sect. 2. LIB IX ✿ SOPHRON Or of the right use of Humane Reason in matters Divine Cap. 1. S. 1. ✿ IRENAEUS Or of the degrees of Unity in the Citty of God Cap. 1. Sect. 1. ✿ UTRES COELESTES or the Emanations of SS Scriptures Cap. 1. Sect. 3. THE INDEX OF SACRED SCRIPTURES ILLUSTRATED OR ALLEGED GEN. Cap. Vers Pag. 1 1 c 41 1 2 215 1 3 42 1 9 c. 161 1 9 207 1 27 137 2 7 161 2 7 206 2 8 42 3 5 362 3 19 211 3 19 260 3 22 112 4 2 43 4 21 43 5 24 339 11 9 43 18 10 468 45 3 15 49 9 427 EXOD. 7 1 278 7 12 75 24 18 339 LEVIT 13 12. 13. 44 DEUT. 12 16 183 I. REG. 20 34 71 III. REG. 4 29 2 4 29 371 4