the most noble Nations of England Scotland now united in that name of Britannia their ancient Mother as a Pledge and Token of the Period and Conclusion now found of all Wandrings and Peregrination So that as massive bodies once shaken feele certaine Trepidations before they fixe and settle so it seemes probable that by the Providence of God it hath come to passe That this Monarchy Iacobus R. Carolus R. before it should settle and be establish't in your Maiesty and your Royal Progeny in which I hope it is firme fixt for ever it should undergoe so many changes and vicissitudes as prelusions of future Stability § As for Lives when I think thereon I doe find strange that these our Times have so litle knowne and acknowledged their owne virtues being there is so sildome any Memorials or Records of the lives af those who have bin eminent in our Times For although Kings and such as have absolute soveraignty may be few and Princes in free Common-wealths so many States being collected into Monarchies are not many yet however there hath not bin wanting excellent men though living under Kings that have deserv'd better than an incertain and wandring Fame of their memories or some barren naked Elogie For herein the invention of one of the late Poets whereby he hath well enricht the ancient Fiction is not inelegant Hee faines that at the end of the Thread of every mans life there was a Medall or Tablet whereon the name of the Dead was stampt and that time waited upon the sheeres of the fatall Sister and as soone as the Thread was cut caught the Medalls and carrying them away a litle after threw them out of his Bosome into the River Lethe And that about the Bank there were many Birds flying up and downe that would get the Medals and after they had carried them in their beakes a litle while soon after through negligence suffered them to fall into the River Amongst these Birds there were a few swannes found which if they got a Medall with a name they used to carry it to a certaine Temple consecrate to Immortality But such swannes are rare in our Age. And although many men more mortall in their vigilancies and studies than in their bodies despise the Memory of their Name as if it were fume or ayre Plin. Iun. alicubi in Epist Animae nil magnae laudis egentes namely whose Philosophy and severity springs from that roote Non prius laudes contempsimus quam laudandafacere descivimus Yet that wil not with us Prov. 10. prejudicate Salomon's Iudgment The memory of the Iust is with Benediction but the name of the wicked shall putrifie The one perpetually florishes the other either instantly departs into Oblivion or dissolves into an ill Odor And therefore in that stile and forme of speaking which is very well brought in use attributed to the Dead of Happy Memory of Pious Memory of Blessed Memory we seeme to acknowledge that which Cicero alleageth borrowing it from Demosthenes Bonam Famam propriam esse possessionem defunctorum which possession I cannot but note that in our age it lies much wast and neglected § As concerning Relations it could be in truth wish't that there were a greater diligence taken therein For there is no Action more eminent that hath not some able Pen to attend it which may take and transcribe it And because it is a Quality not common to all men to write a Perfect History to the Life and Dignity thereof as may well appear by the small number even of mean Writers in that kind yet if particular Actions were but by a tolerable Pen reported as they passe it might be hoped that in some after Age Writers might arise that might compile a Perfect History by the helpe an assistance of such Notes For such Collections might be as a Nursery Garden whereby to Plant a faire and stately Garden when time should serve CAP. VIII The Partition of the History of Times into History Vniversall and Particular The Advantages and Disadvantages of both THE History of Times is either Vniversall or Particular This comprehends the affaires of some Kingdome or State or Nation That the affaires of the whole world Neither have there bin wanting those who would seeme to have composed a History of the world even from the Birth thereof presenting a miscellany of matter and compends of Reports for History Others have bin confident that they might comprize as in a Perfect History the Acts of their owne times memorable throughout the world which was certainly a generous attempt and of singular use For the actions and negotiations of men are not so divorced through the division of Kingdomes and Countries but that they have many coincident Connexions wherefore it is of great import to behold the fates and affaires destinate to one age or time drawne as it were and delineate in one Table For it falls out that many writings not to be dispised such as are they whereof we spake before Relations which perchance otherwise would perish nor often come to the Presse or at least the chiefe heads thereof might be incorporated into the body of such a Generall History and by this meanes be fixed and preserved Yet notwithstanding if a man well waigh the matter he shall perceive that the Lawes of a Just History are so severe and strict as they can hardly be observ'd in such a vastnesse of Argument so that the Majesty of History is rather minisht than amplified by the greatnesse of the Bulk For it comes to passe that he who every where pursueth such variety of matter the precise strictnesse of Information by degrees slackned and his owne diligence dispersed in so many things weakned in all takes up popular Reports and Rumors and from Relations not so authentique or some other such like slight stuffe compiles a History Moreover he is forced lest the worke should grow too voluminous purposely to passe over many occurrences worth the relating and many times to fall upon the way of Epitomes and abridgments There is yet another danger of no small importance which such a worke is liable unto which is directly opposed to the profitable use of Vniversall History for as Generall History preserves some Relations with it may be otherwise would be lost so contrarywise many times it extinguishes other fruitfull Narrations which otherwise would have lived through Breviaries which are ever accepted in the world CAP. IX An other Partition of the History of Times into Annals and Iournals THE Partition of the History of Time is likewise well made into Annals and Iournals Which Division though it derive the names from the Period of Times yet pertaines also to the choice of Businesse For Tacitus saith well Annal. 13. when falling upon the mention of the magnificence of certaine structures presently he addes Ex dignitate Populi Ro. repertum esse res illustres Annalibus Talia Diurnis urbis Actis mandare Applying to Annals Matters
a reply by confutation will within a while of themselves extinguish and vanish like some dispersed roving winds which without encountre are dispirited and die And it concernes me Courteous Reader to put on such a confidence as this for being I am likely to appeare in mine own person as I doe now in the Person of another to be too tender-fronted were to invite injuries and to prostitute such unseasonable modesty to abuse He that will to sea must look for some cloudy daies and to be too scrupulous or Ceremonious touching Times or Persons is the bane of businesse and of all well-meant endeavours according to that of Solomon Qui observat ventum non seminat qui considerat Nubes nunquam metet TESTIMONIES CONSECRATE TO THE MERITE OF THE INCOMPARABLE PHILOSOPHER S R FRANCIS BACON BY SOME OF THE BEST-LEARN'D OF THIS JNSTANT AGE ALthough severe Jnquisitors of truth and such who by their learned Labours stand upon pub Record in the approv'd Archives of Eternity may in an humble distance lay claim and title to that sacred Prerogative Ego autem ab homine Testimonium non Capto ipsa enim Opera quae facio testantur de me yet because such Great Authors in their high flight are so lessen'd in the aire of unfrequented contemplations take such unbeaten waies as they become the weak wonder of common Capacities accustom'd to populare opinions and authoriz'd Errors and in this admiring Ignorance the prejudicate objects of Emulation Envy Jealousies and such like impotent passions Jt seems in a sort necessary that the way be clear'd before such writers and that they enter the Theatre as well with the suffrage of voice to gaine upon the will as with the strength of Reason to convince the Vnderstanding Wherefore not so much for the honor of this Author though that is intended too as for the aid of some anticipate Readers not yet manu-missed from a servile beliefe to the liberty of their own judgements such J mean as are yet under the minority of an implicite faith J thought good to deliver this imperfect list of Deponents which the precipitancy of this Edition would not permit to fill up with some other Great Names both of this Kingdome and of forrain Nations What is wanting here to the accomplishment of this Catalogue Time the Parent of Truth shall Consummate LE SIEUR MAUGARS Counsilor and secretary to the K. of France in the Epist to his Translation of a Part of this Work gives our Author this Testimony Amongst whom every one knows that Sr FRANCIS BACON by many degrees off holds the first rank both for the vivacity of his Spirit eminency of his Learning Elegancy of his stile J have studied with diligence all his writings and presume I may doe a performance of some merit and acceptation in presenting to my Countrey his Books of the ADVANCEMENT OF LEARNING a Work hath not bin seen in our Language This is the Book which I have caused to passe the Seas not as the Gold of the Jndies to cherish vice and corrupt our Manners but as a soveraigne Plant of singular virtue to cure the wounds which ignorance and Pedantisme have given humane sciences M R PEIRRE D'AMBOIS S R DE LA MAGDELAINE In his just and elegant discourse upon the life of our Author delivers his censure thus Judgement and Memory never met in any man in that height and measure they met in him so as in short time he became Master of all those Knowledges which are learnt in Schooles A page after But as he ever valewed himselfe rather borne for other men than himselfe now that he could not for want of imployment any longer endow the publique with his Active perfections he was desirous at least to become profitable in a Contemplative way by his writings and by his books monuments certainly meriting to find entertainment in all the Libraries of the world and which deserve to be ranged with the fairest works of Antiquity The same noble French-man in his Advertisement to our Auctors Nat. History thus expresses him For this Naturall History where the quality of Metalls the Nature of Elements the Causes of Generation and Corruption the divers actions of Bodies one upon another and such like impressions are discoursed with such life and light that he may seem to have learn'd his knowledge even in the Schoole of the First Man And though herein he may be thought to have pass'd upon the breaches of Aristotle Pliny and Cardan yet notwithstanding he borrowes nothing from them as if he had a designe to make it appeare that those great men have not so entirely possest themselves of this subject but that there remains much to be discover'd For my part thoe it be farre from my intention to raise the reputation of this Author upon the ruins of Antiquity yet J think it may be avouched upon the grounds of reason that in this present Argument he hath some advantage of them being that the most of the Ancients which have written of things Natural have satisfied themselves in reporting things as the information of others have given them intelligence and not considering that oftentimes that which is deliver'd them for History is farre esloign'd from all verity they have chosen rather by reasons to confirme the resolutions of another than to make an exact enquiry and discovery themselves But Mon r BACON not relying upon the meer word and credit of such as went before him will have Experience joyn'd with Reason and examines the receiv'd principles of the Schooles by the effects of Nature the speculations of the Intellectuall Globe by the operations of the Corporale By this means he hath found out so many rare secrets whereof he hath bequeath'd us the invention and made many axioms acknowledged for false which hetherto have gon current amongst Philosophers and have bin held inviolable TOB. ADAMI In his Preface to the REALIS PHILOSOPHIA of that excellent Philosopher CAMPANELLA who lives to enjoy that Fame which many eminent for their learning rarely possesse after death speaks his opiniō thus We erect no sect establish no Placits of Eresie but endeavour to transcribe universale and ever-veritable Philosophy out of the Ancient Originall Copy of the world not according to variable and disputable speculations but according to the Conducture of sense and irrefragable depositions of the Architect himselfe whose hand in works dissents not from his word in writing And if the GREAT INSTAURATION of the deep-mineing Philosopher FRA. BACON LO VERULAM Chancellor of England a work of high expectation and most worthy as of Consideration so of assistance be brought to perfection it will perchance appeare that we pursue the same ends seeing we tread the same foot-steps intraceing and as it were hounding nature by Sence and Experience c. S ◠TOB. MATHEWS In his Epist to the Duke of Florence prefixt his Italique Translation of my LO BACON'S Essaies amongst other Elogies deciphers him thus St AUSTEN said
Experiments of Light and Discovery not imitating the divine method which created the first day Light only and allowed it one entire Day produceing no Materiate work the same day but descended to their Creation the daies following § As for those who have given the preeminence unto Logique and are of opinion that the surest Guards for Sciences must be procur'd from thence they have truly and wisely discerned that the mind of man and Intellective Faculty left unto it self may deservedly be suspected But the remedy is too weak for the disease and is it self not exempt from Distemperature for the Logique in force though it may be rightly accommodated unto matters Civile and Populare Sciences which consist in Discourse and Opinion yet it comes farre short of penetrating the subtlety of Nature and undertaking more than it can master seemes rather to stablish and fixe Errors than to open a way to Truth § Wherefore to recollect what hath bin said it seemes that neither Information from others nor mens own Inquiries touching Sciences hath hetherto successefully shined forth especially seeing there is so litle certainty in Demonstration and Infallibility of Experiments thus farre discovered And the Fabrique of the Vniverse to the contemplative eye of the Mind for the frame thereof is like some Labyrinth or intricate Maze where so many doubtfull passages such deceivable resemblances of Things and Signes such oblique and serpentine windings and implicite knots of Nature every where present themselves as confounds the understanding And withall we must continually make our way through the woods of Experiences and particular Natures by the incertain Light of Sense sometimes shining sometimes shadowed yea and the guides which as hath bin toucht offer their assistance they likewise are entangled and help to make up the number of Errors and of those that Erre In matters of such perplext difficulty there is no relying upon the Iudgement of men from their own abilities or upon the Casuall Felicity of Particular events for neither the capacity of Man how excellent soever nor the chance of Experience never so often iterated and essayed is of force to conquer these mysteries we must march by line and levell and all the way even from the first perception of Senses must be secured and fortified by a certain Rule and constant Method of proceeding § Yet are not these things so to be understood as if in so many Ages and so much Industry nothing at all hath bin performed to purpose nor is there any cause why it should repent us of the Discoveries already made for certainly the Ancients in those speculations which consist in strength of wit and abstract meditation have approved themselves men of admirable comprehensions But as in the Art of Navigation the men of former Ages directing their course by obseruation of starres only could edge along the coast of the known Continent and it may be crosse some narrow Seas or the Mediterranean but before the Ocean could be thus commanded and the Regions of the new world discovered it was requisite that the use of the Mariners needle as a more sure and certain guide should be first found out even so what discoveries soever have bin hetherto made in Arts and Sciences they are of that quality as might have bin brought to light by Practice Meditation Observation and Discourse as things neerer the senses and for most part under the command of common Notions but before we can make our approaches to the remote and hidden secrets of Nature it is necessarily requisite that a better and more perfect use and practique-operation of the Mind and understanding Faculty be introduc't § As for us surely we vanquisht with an immortall love of Truth have expos'd our selves to doubtfull difficult and desert Pathes and by the protection and assistance of the Divine power have borne up and encouraged our selves against the violent Assaults and prepared Armies as it were of Opinions and against our own private and inward hesitations and scruples and against the cloudes and darknesse of Nature and euery where flying fancies that so we might procure the present and future Age more safe and sound Jndications and Impressions of Truth If in this high and arduous attempt we have made any Proficience surely by no other means have we cleered our selves a way than by a sincere and just humiliation of the spirit of Man to the lawes and operations of Nature For all they that went before us who applied themselves to the finding out of Arts casting a transient eye upon Things examples and experience have presently as if Jnvention were nothing else but a meere Agitation of Braine invoked in a manner their own spirits to divine and utter Oracles unto them but we being chastly and perpetually conversant with the operations of Nature divorce not the Jntellect from the Object farther than that the Images and beams of things as in sense may meet and concentrate by which manner of proceeding there is not much left to the strength and excellency of wit The same submission of spirit we have practised in discovery we have followed in Delivery Nor have we endeavour'd to set off ourselves with Glory or draw a Majesty upon our inventions either by Triumphs of Confutations or Depositions of Antiquity or an usurpation of Authority or the vaile of Obscurity which are Arts he may easily find out whose study is not so much the Profit of others as Applause to himselfe I say we neither have practised nor goe we about by force or fraud to circumvent mens Judgements but conduct them to the things themselves and to the league and confederacy of Things that they may see what they have what they reprehend what they adde and contribute to the Publique And if we have bin too credulous or too dormant and not so intentive upon the matter or languisht in the way or broken off the thread of the Inquiry yet notwithstanding we present things after such a manner open and naked that our Errors may be detected and separated before they can spread themselves or insinuate their Contagion into the masse of Sciences and after such a Method as the continuation of our labours is a matter facile and expedite By this means we presume we have establisht for ever a true and legitimate Marriage between the Empiricall and Rationall faculty whose fastidious and unfortunate Divorce and Separation hath troubled and disordered the whole Race and Generation of Man-kind § And seeing these performances are not within the compasse of our meere naturall Power and command we doe heere in the Accesse to this work Powre forth humblest and most ardent supplications to God the Father God the Word God the Spirit that they being mindfulll of the Miseries of Mankind and of the Pilgrimage of this life wherein we weare out few evill daies they would vouchsafe to endow mankind by my hand with new Donatives And moreover we humbly pray that Humane knowledges may no way impeach or prejudice
conceit or humor mov'd Virgil preferring the honour of his country before the reputation of his own Profession to make a kind of seperation between the Arts of Policy and the Arts of Literature challenging the one to the Romanes yeelding the other to the Grecians in the verses so much renowned Tu regere imperio populos Romane memento Virgil. Aen. 6. Hae tibi erunt Artes And we see that Anytus the accuser of Socrates Plato Apol. Socratis laid it as an article of charge and accusation against him that he did with the variety and power of his discourses and disputation embase in the minds of young-men the Auctority and Reverence of the Lawes and Customes of their countrey and that he did professe a pernitious and dangerous Science wherein who ever was instructed might make the worse matter seem the better and to suppresse Truth by force of Eloquence II But these and the like imputations have rather a countenance of Gravity then any syncerity of truth For experience doth witnesse that the selfe-same persons and the selfe-same times have flourisht in the glory of Armes and Learning As for men we may instance in that noble paire of Emperors Alexander the Great and Iulius Caesar the Dictator the one was Aristotle's scholler in Philosophy the other Cicero's Rivall in eloquence But if any man had rather call for Schollers that have become great Generalls then Generalls that were great Schollers let him take Epaminondas the Theban or Xenophon the Athenian whereof the one was the first that abated the power of Sparta and the other was the first that made way to the overthrow of the Monarchy of Persia And this conjunction of Armes and Letters is yet more visible in times then in persons by how much an age is a greater object then a man For the selfe-same times with the Aegyptians Assyrians Persians Graecians and Romanes that are most renowned for Armes are likewise most admired for Learning so that the gravest Auctors and Philosophers the greatest Captaines and Governors have lived in the same Ages Neither indeed can it otherwise be for as in man the ripenesse of the strength of the body and the minde comes much about one age save that the strength of the body comes somewhat the more early So in states the glory of Armes and Learning whereof the one correspondeth to the body the other to the soule of man have a concurrence or a neere sequence of Time III Now for matter of Policy and Government that Learning should rather be an impediment then an adiument thereunto is a thing very improbable We all confesse that it is an unadvised Act to commit a naturall body and the cure of Health to Emperique Physitians who commonly have a few receipts which seem to them to be universall Remedies whereupon they are confident and adventurous when yet they neither know the causes of Diseases nor the complexions of Patients nor the perill of Symptomes nor the Method of Cures We see it a like error in those who for expedition of their causes and suites rely upon petty Advocates and Lawyers which are only men of Practice and not grounded in their bookes who are many times easily surpriz'd when a new case falls out besides the common Roade of their experience so by like reason it cannot but be a matter of doubtfull consequence if states be managed by Empirique States-men On the contrary it is almost without instance that ever any Goverment was disasterous that was in the hand of Learned Governours For howsoever it hath bin ordinary with Politique men to extenuate and disable Learned men by the name of Pedants yet History which is the mistresse of Truth makes it appeare in many particulars that the government of Princes in minority hath farre excelled the Government of Princes of mature age even for that reason which Politiques seeke to traduce which is that by that occasion the State hath bin in the hands of Pedants Who knowes not that for the first five years so much magnified during the minority of Nero the Burden of the state was in the hands of Seneca a Pedanti So likewise Gordianus the yonger owes the ten years applauded government to Misitheus a Pedant And with the like happinesse Alexander Severus govern'd the state in his minority in which space women rul'd all but by the advice and councell of preceptors and teachers Nay let a man look into the Government of the Bishop of Rome as by name into the government of Pius Quinctus or Sextus Quinctus in our times who were both at their entrance estimed but as Pedanticall Friers and he shall finde that such Popes doe greater things and proceed upon truer principles than those which have ascended to the Papacy from an education and breeding in affaires of estate and Courts of Princes For though men bred in learning are perchance not so quick and nimble in apprehending occasions and accommodating for the present to points of convenience which the Italians call RAGIONI DI STATO the very name whereof Pint Quintus could not heare with patience but was wont to say that they were the inventions of wicked men Platon and repugnant to religion and the morall virtues yet in this there is made ample recompence that they are perfect and ready in the safe and plain way of Religion Iustice Honesty and the Morall virtues which way they that constantly keep and persue shall no more need those other Remedies then a sound body need Physique And besides the space of one mans life can not furnish presidents enough to direct the event of but one mans life For as it hapneth sometimes that the great Grand-child Nephew or Pro-nephew resembleth the Grand-father or great Grand-father more then the Father so many times it comes to passe that the occurrences of present times may sort better with ancient examples then with those of later or immediat times Lastly the wit of one man can no more countervaile the latitude of Learning than one mans meanes can hold way with a common purse IV And were it granted that those seducements and indispositions imputed to Learning by Politicks were of any force and validity yet it must be remembred with all that Learning ministreth in every of them greater strength of medicin or remedy then it offereth cause of indisposition or infirmity For if that Learning by a secret influence and operation makes the mind irresolute and perplext yet certainly by plain precept it teacheth how to unwinde the thoughts how farre to deliberate when to resolve yea it shewes how to protract and carry things in suspense without prejudice till they resolve § Be it likewise granted that Learning makes the minds of men more peremptory and inflexible yet withall it teacheth what things are in their nature demonstrative and what are conjecturall and propounds as well the use of distinctions and exceptions as the stability of rules and principles § Be it againe that learning misleades and wresteth mens
For the Custome of the Levant whereby it was accounted a hainous offence to gaze and fixe their eyes upon Princes is indeed in the outward ceremony barbarous but good in the morall for it becomes not Subjects by bent and inquisitive observations to penetrate into the hearts of Kings Prov. 25. which the Scripture hath declared to be inscrutable § There is yet another fault with which I will conclude this Part which is often noted in Learned men namely that in small and outward matters of behaviour and carriage as in countenance gesture march ordinary discourse and the like they doe many times faile to observe decensy and discretion so as the vulgar sort of capacities make a judgement of them in greater matters by that which they finde wanting in small and ordinary points of Action But this prejudication doth oftentimes deceive them nay let them know they have their answer from Themistocles who being invited to touch a lute said arrogantly enough being applied to himselfe but pertinently to the purpose in hand That he could not Plut. in Themist indeed fiddle but he knew how to make a small Towne a great State And there are no doubt many well seen in the Arts of Government and Policy which are to seeke in ordinary conversation and punctuall occasions I referre such scoffers to the Elogie Alcibiades gave of his Master Socrates Plato Conv. whom he compar'd to the Gallipots of the Apothecaries which on the outside were drawne with Apes Owles and Antiques but contained within precious liquors and soveraigne confections acknowledging that to vulgar capacity and popular report he was not without some superficiall levities and deformities but was inwardly replenisht with excellent powers and virtues And so much touching the Point of Manners of learned men § In the mean time I thought good to advertise that I have no purpose to give allowance to some base and unworthy Conditions of some Professours whereby they have discredited both Themselves and Learning such were those trencher Philosophers which in the later age of the Roman state were usually in the howses of Great Persons whom not improperly you may call solemne Parasites of which kinde Lucian makes a merry description of the Philosopher that the great Lady took to ride with her in the Coach and would needs have him carry her litle Dogge Melitaeus which he doing officiously and yet uncomely the page scoffing said De Merc. conduct I doubt our Philosopher of a Stoick will turne Cynique But above all the rest the grosse and palpable flattery whereunto many not unlearned have abased and abused their wits and pens turning as Du Bartus saith Hecuba into Helena and Faustina into Lucretia hath diminisht the prize and estimation of Learning § Neither is the Moderne Dedication of Bookes to Patrons to be Commended for that Bookes such as are worthy the name of Bookes ought to have no Patron but Truth and Reason The custome of the Ancients was better who were wont to dedicate their writings only to private and equall friends or to entitle the Bookes with the names of such friends or if they Dedicated their Books to Kings or Great Persons it was to some such as the Argument of the Book was fit and proper for These and the like Courses may deserve rather reprehension than defence § Nor say I this as if I condemned the Morigeration and application of Learned men to men in fortune and place for the answer was good that Aristippus made to one that askt him in mockery Laert. in Aristip How it came to passe that Philosophers were followers of Rich men and not Rich-men of Philosophers He answered soberly and yet sharpely That it was because Philosophers knew well what they had need of but Rich mē did not Of like nature was the answer which the same Philosopher made when having a Petition to Dionysius and no eare given to him he fell downe at his feet in manner of a worshipper Ibid. whereupon Dionysius staid and gave him the hearing and granted it but a litle after some person tender of the honour and credit of Philosophy reproved Aristippus that he would offer the Profession of Philosophy such an indignity as for a private suite to fall to a Tyrants feet to whom he relied That was not his fault but it was the fault of Dionysius that had his eares in his feet Neither was it accounted weaknesse but a discretion in him that would not dispute his best with Adrianus Caesar Spartian in Hadrian excusing the fact That it was reason to yeeld to him that commanded thirty Legions These and such like applications and stoopeings of Learned men below the termes of Gravity at the command of necessity or the advantage of occasion cannot be condemned for though they may seeme at first sight somewhat base and servile yet in a judgement truly made they are to be accounted submissions to the Occasion and not to the Person CAP. IV. I. Distempers of Learning from Learned mens studies are of three sorts Phantasticall Learning Contentious Learning Delicate Learning II. Delicate Learning a Curiosity in words through Profusenesse of speech § Decent expression commended § Affected Brevity censured III. Contentious Learning a Curiosity in matter through the novelty of termes or strictnesse of Positions § A vanity either in Matter or in Method IV. Phantasticall Learning hath two branches Imposture Credulity § Credulity is a beliefe of History § Or a beliefe of Art or Opinion and that either Reall in the Art it selfe § Or Personall in the Auctor of such an Art or Science LET us now proceed to those Errors and Vanities which have intervened amongst the studies of Learned men and therewith are intermingled which is the principall point and proper to the present Argument wherein my purpose is not to patronize errors but by a Censure and separation of the errors to sift out that which is sound and solid and to deliver the same from aspersion For we see it is the manner of men especially of envious persons to scandalize and deprave that which retaines the State and Virtue by takeing advantage upon that which is corrupt and degenerate as the Heathens in the Primitive Church us'd to blemish and taint the Christians with the faults and corruptions of Heretiques Neverthelesse I have no meaning to make any exact animadversion of the Errors and Jmpediments in matters of Learning which are more secret and remote from vulgar opinion but only to speak of such as doe fall under a common and popular observation and known or at least which recede not farre of therefrom I. I finde therefore chiefly three vanities and vacuities in Learning which have given occasion to the reproach and disgrace thereof For those things are esteemed vaine which are either false or frivolous namely wherein there is either no truth or no use those Persons we esteeme vaine which are either Credulous in things false or Curious in things of
of no great Quantity of Matter but infinite agitation of their Wit and Phancy as of the spindle spinne out unto us those laborious webbes of Learning which are extant in their Bookes For the Wit and Mind of Man if it worke upon Matter by contemplating Nature and the Works of God worketh according to the stuffe and is limited thereby but if it worketh upon it selfe as the spider workes his webbe then it is endlesse and brings forth Cobwebs of Learning indeed admirable for finenesse of thred and worke but of no Substance and Profit § This same unprofitable subtlety or Curiosity is of two sorts and it is discerned either in the subject and Matter it selfe such as is fruitlesse Speculation or Controversy whereof there are no small number both in Divinity and Philosophy Or in the Manner and Method of handling which amongst Schoolemen was this Vpon every Position or Assertion they framed objections then solutions of those objections which solutions for the most part were only distinctions whereas indeed the strength of all sciences like the Old mans Fagot Aesop Fab Plut. Mor. consisteth not in every stick a sunder but in them all together united in the bonde For the Harmony of sciences that is when each part supports the other is and ought to be the true and briefe way of confutation and suppression of all the smaller sort of objections but on the other side if you draw out every Axiome as the sticks of a Fagot one by one you may easily quarrell with them and bend and break them at your pleasure So that as it was said of Seneca verborum Minutiis rerum frangit pondera Fabius Qu. Instit X. may truly be said of the Schoolemen Quaestionum Minutiis scientiarum frangunt pondera For were it not better for a man in a faire roome to set up one great light or branching candlestick of lights whereby all may be seene at once than to goe up and downe with a small watch candle into every corner And such is their Method that resteth not so much upon evidence of Truth proved by Arguments Auctorities Similitudes and Examples as upon particular Confutations and Solutions of every scruple cavillation and objection thus breeding question upon question even as in the former resemblance when you carry the light into one corner you darken the rest So that the fable of Scylla seemes to be a lively image of this kinde of Philosophy or knowledge which for the upper part had the shape of a comely virgin but below Candida succinctam latrantibus inguina monstris Virg. Buc. Ecl. 6. So you shall finde some generalties of the Schoolemen faire and well proportioned and invented to some good purpose but than when you descend to distinctions and decisions in steed of a fruitfull wombe for the use and benefite of mans life they end in monstrous and barkeing Questions Wherefore it is no marvaile if this quality of Knowledge fall under even popular contempt the people being apt to contemne Truth upon occasion of Controversies and altercations and to think they are all out of their way which never meet and agree among themselves and when they see the digladiations of Learned men about matters of no use or moment they easily fall upon that judgement of Dionysius of Syracusa verba ista sunt senum otiosorum Laertius in Plato Notwithstanding it is most certain that if the Schoolemen to their great thirst of Truth and unwearied travaile of wit had joynd variety and vniversality of reading and contemplation they had certainly proved excellent lights to the great advancement of all Arts and Sciences And thus much of the second Disease of Learning IV For the third Disease of Learning which concernes Deceit or Vntruth it is of all the rest the foulest as that which doth destroy the Nature and essentiall forme of Knowledge which is nothing but a representation of Truth For the Truth of Being and the Truth of Knowing are all one differing no more than the direct beame and the beame reflexed This vice therefore brancheth it selfe into two sorts Imposture and Credulity the one deceives the other is deceived which although they appear to be of a diverse nature the one seeming to proceed of Cunning and the other of Simplicity yet for the most part they doe concurre for as the verse noteth Horat. Epi. Per contatorem fugito nam garrulus idem est Intimating that an Inquisitive man is a Pratler so upon the like reason a Credulous man is a deceaver As we see it in Fame Rumors that he that will easily believe Rumors will as easily augment Rumors which Tacitus wisely notes in these words Tacit. Hist l. 1. Fingunt simul creduntque such affinity there is between a propensity to Deceive and a facility to Believe § This facility of Crediting and accepting all things though weakly authorized is of two kindes according to the nature of the Matter handled for it is either beliefe of History or as the Lawyers speak matter of Fact or matter of Opinion In the former kinde we see with what losse and detriment of Credit and Reputation this error hath distain'd and embased much of the Ecclesiasticall History which hath too easily received and registred Reports and Narrations of Miracles wrought by Martyrs Hermites or Monkes of the Desert Anchorites and other holy men and of their Reliques Sepulchers Chappell 's Jmages and Shrines So in Naturall History we see many things have bin rashly and with litle choice or judgement received and registred as may appeare in the writings of Plinius Cardanus Albertus and diverse of the Arabians which are every where fraught with forged and fabulous Reports and those not only uncertaine and untried but notoriously untrue and manifestly convicted to the great derogation of Naturall Philosophy with grave and sober men Wherein in truth the wisdome and integrity of Aristotle doth excellently appear that haveing made so diligent and exquisite a history of living Creatures hath mingled it so sparingly with any vaine or faigned matter but hath rather cast all Prodigious Reports De Mirab Auscult which he thought worthy the recording into one commentary wisely discerning that matter of manifest Truth which might be the experimentall groundworke whereupon Philosophy and Sciences were to be built ought not unadvisedly to be mingled with matter of doubtfull faith and yet again things rare and strange which to many seem incredible are not wholly to be suppressed or denied to bee recorded to Posterity § But that other Facility of Credit which is yeelded not to History and Reports but to Arts and Opinions is likewise of two sorts either when too much beliefe is attributed to Arts themselves or to certain Auctors in any Art The sciences themselves which hold more of the fancy and of beliefe then of Reason and Demonstration are chiefly three Astrologie Naturall Magique and Alchimie of which sciences neverthelesse the end and pretences are noble For
Recognisance or Retractation as the Lawyers speak as if we had understood and knowne them before III An other error which hath some affinity with the former is a conceit That all sects and ancient opinions after they have bin discussed and ventilated the best still prevail'd and supprest the rest Wherefore they think that if a man should begin the labour of a new search and examination he must needs light upon somewhat formerly rejected and after rejection lost and brought into oblivion as if the multitude or the wisest to gratify the multitude were not more ready to give passage to that which is populare and superficiall than to that which is substantiall and profound For Time seemeth to be of the nature of a River which carrieth down to us that which is light and blown up and sinketh and drowneth that which is waighty and solid I Another error of divers nature from the former is The overearly and Peremptory reduction of Knowledge into Arts and Methods which once done commonly sciences receive small or no augmentation For as young men when they knit and shape perfectly doe seldome grow to a farther stature so knowledge while it is disperst into Aphorismes and Observations may grow and shoot up but once inclosed and comprehended in Methods it may perchance be farther polisht and illustrate and accommodated for use and practise but it increaseth no more in bulke and substance V Another error which doth succeed that which we last noted is That after distribution of Particular Arts and Sciences into their severall places many men have presently abandoned the universall notion of things or Philosophia Prima which is a deadly enemy to all Progression Prospects are made from Turrets and high places and it is impossible to discover the more remote and deeper parts of any science if you stand but upon the flat and levell of the same science and ascend not as into a watch-Tower to a higher science VI Another error hath proceeded from too great a reverence and a kind of Adoration of the mind and understanding of man by means whereof men have withdrawn themselves too much from the contemplation of Nature and the observations of experience and have tumbled up and downe in their own speculations and conceits but of these surpassing Opinators and if J may so speak Jntellectualists which are notwithstanding taken for the most sublime divine Philosophers Heraclitus gave a just censure saying Men seek truth in their own litle world N. L. and not in the great common world for they disdaine the Alphabet of nature and Primer-Book of the Divine works which if they did not they might perchance by degrees and leasure after the knowledge of simple letters and spelling of Syllables come at last to read perfectly the Text and Volume of the Creatures But they contrariwise by continuall meditation and agitation of wit urge and as it were invocate their own spirits to divine and give Oracles unto them whereby they are deservedly and pleasingly deluded VII Another Error that hath some connexion with this latter is That men doe oftentimes imbue and infect their meditations and doctrines with the infusions of some Opinions and conceptions of their own which they have most admired or some sciences to which they have most applied and consecrated themselves giving all things a Dye and Tincture though very deceivable from these favorite studies So hath Plato intermingled his Philosophy with Theology Aristotle with Logique The second Schoole of Plato Proclus and the rest with the Mathematiques These Arts had a kind of Primo-geniture with them which they would still be kissing and making much of as their first borne sonnes But the Alchimists have forged a new Philosophy out of the Fire and Furnace and Gilbert our Countrey-man hath extracted another Philosophy out of a Load-stone So Cicero when reciting the severall opinions of the nature of the soule he found a Musitian that held the soule was but a harmony saith plesantly Hic ab arte sua non recessit Tusc lib. 1. But of these errors Aristotle saith aptly and wisely De Gen. Cor. lib. 1. alibi Qui respiciunt ad pauca de facili pronunciant VIII Another error is An impatience of Doubt and an unadvised hast to Assertion without due and mature suspension of the judgement For the two waies of contemplation are not unlike the two waies of Action commonly spoken of by the Ancients of which the one was a plaine and smooth way in the beginning but in the end impassible the other rough and troublesome in the entrance but after a while faire and even so is it in contemplations if a man will begin in certainties he shall end in doubts but if he can be content to begin with doubts and have patience a while he shall end in certainties IX The like error discovereth it selfe in the manner of Tradition and Delivery of knowledge which is for the most part imperious and magistrall not ingenious and faithfull so contrived as may rather command our assent than stand to examination It is true that in compendious Treatises designed for Practice that Forme of writing may be retained but in a just and compleat handling of knowledge both extremes are to be avoided Cic. de Nat. Dier lib. 1. as well the veine of Velleius the Epicurean who feard nothing so much as to seem to doubt of any thing as that of Socrates and the Academie leaving all things in doubt and incertainty Rather men should affect candor and sincerity propounding things with more or lesse asseveration as they stand in their judgement proved more or lesse X Other errors there are in the scope that men propound to themselves whereunto they bend their endeavours and studies For whereas the most devout Leaders and noted Professors of Learning ought chiefly to propound to themselves to make some notable addition to the science they professe contrariwise they convert their labours to aspire to certain second prizes as to be a profound interpreter or commentator a sharp and strong champion or Defendor a Methodicall compounder or Abridger so the Revenewes and Tributes of Sciences come to be improved but not the Patrimony and Inheritance XI But the greatest error of all the rest is the mistaking or misplacing the last and farthest end of knowledge For many have entred into a desire of Learning and Knowledge some upon an imbred and restlesse Curiosity others to entertaine their mindes with variety and delight others for ornament and reputation others for contradiction and victory in dispute others for Lucre and living few to improve the gift of reason given them from God to the benefite and use of men As if there were sought in knowledge a couch whereupon to rest a restlesse and searching spirit or a Tarrasse for a wandring and variable mind to walk up and downe in at liberty unrestrained or some high and eminent Tower of State from which a proud and ambitious mind may
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
man unlesse you provoke him nor Proteus ever changed shapes untill he was straitned and held fast with cordes so nature provoked and vexed by Art doth more cleerely appear than when she is left free to hir selfe But before we dismisse this part of Naturall History which we call Mechanicall and Experimentall this must be added That the body of such a History must be built not only upon Mechanicall Arts themselves but the operative part of Liberall sciences as also upon many practices not yet grown up into Art that nothing profitable may be omitted which availes to the information of the understanding And so this is the first Partition of Naturall History CAP. III. I. The Second Partition of Naturall History from the use and end thereof into Narrative and Inductive And that the most noble end of Naturall History is that it minister and conduce to the building up of Philosophy which end Inductive History respecteth II. The partitiō of the History of Generations into the History of the Heavens The History of the Meteors The History of the Earth and Sea The History of Massive Bodies or of the greater Corporations The History of Kindes or of the lesser Corporations I. NAturall History as in respect of the subiect it is of three sorts as we observed before so in respect of the use of two for it is applied either for the knowledge of things themselves recorded in History or as the Primitive matter of Philosophy The former of these which either for the pleasure of the Narrations is delightfull or for the practice of experiments is usefull and for such pleasure or profits sake is pursued is of farre inferior quality compared with that which is the Materialls and Provision of a true and just Induction and gives the first suck to Philosophy wherefore let us again divide Naturall History into History Narrative and INDUCTIVE this latter we report as DEFICIENT Nor doe the great names of Ancient Philosophers or the mighty volumes of Moderne writers so astonish my sense for I know very well that Naturall History is already extant ample for the masse for variety delightfull and often curious for the diligence but if you take from thence Fables and Antiquity and Allegations of Authors and vain Controversies Philology and Ornaments which are accommodate to Table-talke or the night-discourses of Learned men then will the sequel for the INSTAURATIONS or PHILOSOPHY come to no great matter And to speak truth this is farre short of the variety which we intend For first those two parts of Naturall History whereof we have spoken The History of Praeter-generations and of Arts matters of great consequence are there Deficient than in that third generall Part mentioned before namely of Generations of five parts thereof the Naturall History extant gives satisfaction only to one II. For the History of Generations hath Five subordinate Parts The first is of Celestiall Bodies which comprehends the PHAENOMENA sincere and not dogmatiz'd into any peremptory assertions The second of Meteors with the Comets and of the Regions as they call them of the Aire neither is there extant any History concerning Comets Fiery Meteors Windes Raine Tempests and the rest of any valew The third is of the Earth and of the Water as they are integrall parts of the world of Mountaines of Rivers of Tydes of Sands of Woods as also of the Figure of the continents as they are stretcht forth in all these particulars the Inquiries and Observations are rather Naturall than Cosmographicall Fourthly touching the generall Masses of Matter which we stile the Greater Collegiats commonly called the Elements Neither are there found any narrations touching Fire Aire Water and of their Natures Motions Workings Impressions which make up any complete Body The fift and the last Part is of the Perfect and exact Collections which we entitle the lesser Collegiats commonly called Kindes or Specifiques Jn this last part only the industry of writers hath appeared yet so as was prodigally wasted in superfluous matter swelling with the outward descriptions of liveing Creatures or of Plants and such like than enricht with solid and diligent observations which in naturall History should every where be annext and interserted And to speak in a word all the naturall History we have as well in regard of the Inquisition as of the Collection is no way proportionable in reference to that end whereof we speak namely the Raiseing and advancing of Philosophy Wherefore we pronounce Inductive History Deficient And thus farre of naturall History CAP. IV. I. The Partition of Civill History into Ecclesiasticall and Literary and which retaines the generall name Civile II. Literary Deficient § Precepts how to compile it I. CIvile History in our Judgement is rightly divided into three kindes first into Sacred or Ecclesiasticall then into that which retaines the generall name Civile lastly into that of Learning and Arts. We will begin with that kinde we set down last because the other are extant but this I thought good to report as DEFICIENT ✿ it is the HISTORY OF LEARNING And surely the History of the world destitute of this may be thought not unlike the statue of Polyphemus with his eye out that part of the Image being wanting which doth most shew the nature and spirit of the Person And though we set downe this as Deficient yet we are not ignorant that in divers particular sciences of Iuris-consults Mathematicians Rhetoricians Philosophers there are made some slight Memorialls and small relations of Sects Schooles Books Authors and such like successions of sciences There are likewise extant some weak and barren discourses touching the Inventors of Arts and Vsages but a Iust and Generall HISTORY OF LEARNING we avouch that none hetherto hath bin publisht Wherefore we will propound the Argument the way how to contrive it and the use thereof II. The Argument is nothing else but a recitall from all Times what Knowledges and Arts in what Ages and Climates of the world have florisht Let there be made a commemoration of their Antiquities Progresses and Peragrations through diverse parts of the world for Sciences shift and remove as people doe Againe of their Declensions Oblivions and Instaurations Let there likewise be observations taken through all Arts of the occasion and originall of their Jnvention of their Manner of delivery and the discipline of their managings Course of study and exercises Let there also be added the Sects then on foot and the more famous controversies which busied and exercised Learned men the Scandalls and reproches to which they lay open the Lands and Honours wherewith they were grac't Let there be noted the Chiefest Authors the best Bookes Schooles Successions Vniversities Societies Colledges Orders and whatsoever else belongs to the State of Learning But above all let this be observed which is the Grace and Spirit of Civile History that the Causes and Consultations be Connexed with the events namely that the nature of Countries and People be recorded the dispositions
as is due to God and Phantasticall Opinions of them either by extolling them above the degree of a creature or to extoll a mans knowledge of them farther than he hath warrantable ground But the sober enquiry touching them which by the gradations of things corporall may ascend to the nature of them or which may be seen in the Soule of Man as in a Looking glasse is in no wise restrained The same may be concluded of impure and revolted spirits the conversing with them and the imployment of them is prohibited much more any veneration towards them but the Contemplation or Science of their Nature their Power their Illusions not only from places of sacred Scripture but from reason or experience is a principall part of Spirituall wisdome For so the Apostle saith we are not ignorant of his stratagems 2. Cor. 2. And it is no more unlawfull to enquire in naturall Theology the nature of evill Spirits than to enquire the nature of Poysons in Physique or of vices in the Ethiques But this part of Science touching Angels and degenerate spirits I cannot note as Deficient for many have imployed their pens in it Rather most of the writers in this kind may be argued either of vanity or superstition or of unprofitable subtlety CAP. III. The Partition of Naturall Philosophy into Speculative and Operative § And that these two both in the intention of the writer and in the body of the Treatise should be separated LEaving therefore Naturall Theology to which we have attributed the enquiry of Spirits as an Appendix we may proceed to the second Part namely that of Nature or Naturall Philosophy Laert. Senec. Democritus saith excellently That the knowledge concerning Nature lies hid in certain deep Mines and Caves And it is somewhat to the purpose Paracel de Philos sagaci that the Alchimists doe so much inculcate That vulcan is a second Nature and perfects that compendiously which Nature useth to effect by ambages and length of time why then may we not divide Philosophy into two parts the Mine and the Fornace and make two professions or occupations of Naturall Philosophers Pyoners or workers in the mine and Smythes or refiners Certainly however we may seem to be conceited and to speak in jest yet we doe bestallow of a division in that kind if it be proposed in more familiar and Scholasticall termes namely that the knowledge of Nature be divided into the Inquisition of Causes and the Production of Effects Speculative and Operative the one searcheth the bowels of Nature the other fashions Nature as it were upon the Anvile § Now although I know very well with what a strict band causes and effects are united so as the explication of them must in a sort be coupled and conjoyned yet because all solid and fruitfull Naturall knowledge hath a double and that distinct scale or ladder Ascendent and Descendent From Experiments to Axioms and from Axioms to new Experiments I judge it most requisite that these two parts Speculative and Operative be separate both in the intention of the writer and the Body of the Treatise CAP. IV. I. The Partition of the Speculative knowledge of Nature into Physique speciall and Metaphysique Whereof Physique enquires the Efficient Cause and the Matter Metaphysique the finall Cause and the Forme II. The Partition of Physique into the knowledges of the Principles of Things of the Fabrique of Things or of the World And of the variety of Things III. The Partion of Physique touching the variety of things into the Doctrine of Concretes and into the Doctrine of Abstracts The Partition of the knowledge of Concretes is referred over to the same Partition which Naturall History Comprehends IV. The Partition of the knowledge of Abstracts into the knowledge of the Schemes of Matter and into the knowledge of Motions V. Two Appendices of Speculative Physique Naturall Problems And the Placits of Ancient Philosophers VI. The Partition of Metaphysique into the Doctrine of Formes And into the Doctrine of Finall Causes I. THat part of Naturall Philosophy which is Speculative and Theoricall we think convenient to divide into Physique speciall and Metaphysique And in this Partition I desire it may be conceiv'd that we use the word Metaphysique in a differing sense from that that is received And here it seemes to fall out not unfitly to advertise in generall of our purpose and meaning touching the use of words and Termes of Art And it is this that as well in this word Metaphysique now delivered as in other termes of Art wheresoever our conceptions and notions are new and differ from the received yet with much reverence we retaine the Ancient termes For being we hope that the method it selfe and a perspicuous explication of the Matter which we labour to annexe may redime us from an incongruous conception of the words we use we are otherwise zealous so farre as we can without prejudice of Truth and Sciences to depart as litle as may be from the opinions and expressions of Antiquity And herein I cannot but marvaile at the confidence of Aristotle who possest with a spirit of contradiction and denouncing warre against all Antiquity not only usurpt a licence to coine new termes of Arts at pleasure but hath endeavoured to deface and extinguish all ancient wisdome In so much as he never names any ancient Auctors or makes any mention of their opinions but to reprehend their Persons or to redargue their Placits and opinions Certainly if he affected glory and drawing disciples after him he took the right course For the same comes to passe in the asserting and receiving a Philosophicall Truth that doth in a Divine Truth veni in nomine Patris Ioan. 5. nec recipitis me si quis venerit in nomine suo eum recipietis But from this divine Aphorisme if we consider whom specially it hath designed namely Antichrist the greatest Impostor of all times we may collect that the comming in a mans own name without any regard of Antiquity or if I may so speak of Paternity is no good Augurie of Truth however it be joyned with the fortune and successe of an eum recipietis But for Aristotle certainly an excellent man and of an admirable profound wit I should easily be induced to believe that he learned this ambition of his Scholler whom perhaps he did aemulate that if one conquered all Nations the other would conquer all Opinions and raise to himselfe a kind of Monarchy in contemplations Although it may so fall out that he may at some mens hands that are of a bitter disposition and biteing language get a like title as his Scholler did Lucan l. 10. Foelix terrarum Praedo non utile Mundo Editus exemplum So Foelix Doctrinae Praedo c. But to us on the other side that doe desire so much as lies in the power of our penne to contract a league and commerce between Ancient Moderne knowledges our judgement stands firme to keep
way with Antiquity usque ad Aras and to retaine the Ancient termes though sometimes we alter their Sence and Definitions according to the moderate and approved manner of Innovation in Civile Goverment where the state of things being changed yet the solennity of words and stiles is observed which Tacitus notes Annal. 1. Eadem Magistratuum vocabula § To returne therefore to the acception of the word Metaphysique in our sence It appears by that which hath bin already said that we distinguish Primitive Philosophy from Metaphysique which heretofore hath bin confounded and taken for the same thing The one we have set downe as a commune Parent of all Sciences the other as a portion of Naturall Philosophy We have assign'd Common and Promiscuous Axioms of Sciences to Primitive Philosophy Likewise all Relative and Adventive condicions and Characters of Essences which we have named Transcendents as Multitude Paucity Jdentity Diversity Possible Jmpossible and such like we have attributed to the same only with this Proviso that they be handled as they have efficacy in nature and not Logically But we have referred the inquiry concerning God Vnity Bonity Angels Spirits to Naturall Theology Wherefore now it may rightly be demanded what after all this is remaining to Metaphysique certainly beyond nature nothing but of nature it selfe the most excellent part And indeed without prejudice to Truth we may thus farre concurre with the opinion and conceipt of Antiquity that Physique only handleth that which is inherent in matter and is moveable Metaphysique things more abstracted and fixt Againe that Physique supposeth existence only and Motion and naturall Necessity but Metaphysique the Mind also the Idea or platforme For to this point perchance the matter comes whereof we shall discourse But we will propound this difference leaving aside the sublimity of speech perspicuously and familiarly We have divided Naturall Philosophy into the Inquisition of causes and the production of effects The inquiry of causes we have referred to the Theoricall part of Philosophy which we have divided into Physique and Metaphysique wherefore by necessary consequence the true difference of these two Theoryes must be taken from the nature of the Causes which they enquire so without all obscurity or circuit Physique is that which enquires of the efficient cause and of the Matter Metaphysique that which enquires of the Forme and end II Physique therefore comprehends Causes variable and incertaine and according to the nature of the subject moveable and changing and attaines not a fixt constancy of Causes Virg. Aen. 8. Limus ut hic durescit haec ut caera liquescit Vno eodemque igni Fire is cause of induration but respective to clay Fire is cause of colliquation but respective to waxe We will divide Phisique into three Knowledges For Nature is either united and collected into one or diffused and distributed Nature is collected into one either in respect of the common Seeds and Principles of all things or in respect of the entire totall Fabrique of the universe This union of Nature hath brought forth two Parts of Physique one of the Principles of Things the other of the Fabrique of the Vniverse or of the World which we use to call the Doctrines of Summes or Totalls The third Knowledge which handles Nature diffused or scattered exhibites all the variety of things the lesser Summes or Totalls Wherefore from these contemplations it is plainly manifest that there are three Knowledges touching Naturall Philosophy of the Principles of things of the world or of the Fabrique of thing Of Nature multiplicious or sparsed which last Part as we have said containes all the variety of things and is as it were the first Glosse or Paraphase touching the INTERPRETATION OF NATVRE Of these three Parts none is wholly DEFICIENT but in what truth and Perfection they are handled I make not now my judgment III But we will again divide Physique distinctively sorted or of the variety of things into two Parts into Physique of concrets and into Physique of Abstracts or into Physique of Creatures and into Physique of Natures The one to use the termes of Logique inquires of Substances with all the variety of their Adjuncts the other of Accidents or Adjuncts through all the variety of substances For example if the inquiry be of a Lion or of an Oak these are supported by many and diverse Accidents Contrariwise if the inquiry be made of Heate or Heavinesse these are in many distinct substances And seeing all Physique or Naturall Philosophy is situate in a midle terme betweene Naturall History and Metaphysique the first part if you observe it well comes neerer to Naturall History the later part neerer to Metaphysique Concret Physique hath the same division which Naturall History hath so that it is a knowledge either concerning the Heavens or concerning Meteors or concerning the Globe of the earth and Sea or concerning the greater Collegiates which they call the Elements or concerning the lesser Collegiates or natures specifique so likewise concerning Pretergenerations and concerning Mechaniques For in all these Naturall History inquires and reports the fact it selfe but Physique the Causes likewise but you must conceive this of fluid not fixt Causes that is of matter and of the efficient § Amongst these Portions of Physique that Part is altogether maimed and imperfect which enquires of Coelestiall bodies which notwithstanding for the excellency of the Subject ought to be taken into speciall consideration For Astronomy it is indeed not without some probability and use grounded upon the Phoenomena but it is vulgar base and no way solid But Astrology in many Circumstances hath no ground at all Jn truth Astronomy presents such a sacrifice to Mans understanding as once Prometheus did when he went about to cozen Jupiter for instead of a true substantiall Oxe he presented the hide of a great and faire Oxe stuft and set out with straw leaves and Osier twigs so in like manner Astronomy exhibiteth the extrinsique Parts of Celestiall Bodies namely the Number Situation Motion and Periods of the starres as the Hide of Heaven faire and artificially contrived into Systemes and Schemes but the Entrals are wanting that is Physicall reasons out of which adjoyning Astronomicall Hypotheses the Theory should be extracted not such grounds and suppositions as should only save the Phaenomena of which kind a number may be wittily devised but such as propound the substance motion and influxe of the Heavens as they they truly are in nature For those Dogmaes and Paradoxes are almost vanisht long agoe exploded Raptus 1. mobilis So liditas caeli Motus rēmitentiae Poli adversi Epycli Excent Motus Terrae diurn c. namely the Rapture of the First Mover and the Solidity of Heaven starres being there fixt as nailes in the Arched Roofe of a Parlour And other opinions not much better as that there are diverse Poles of the Zodiack and of the world that there is a second moveable of Renitency contrary to
the rapture of the first Moveable Hypothises imaginariae that all parts of the firmament are turned about by perfect circles that there are Eccentriques and Epicycles to save the constancy of Motion by perfect circles vide digress that the Moone hath no force or influence upon a body superior to it and the like And the absurdity of these suppositions hath cast men upon that opinions of the Diurnall Motion of the Earth an opinion which we can demonstrate to be most false But scarce any man can be found who hath made enquiry of the Naturall Causes of the substance of the heavens as well Stellare as Jnter-stellare so of the swiftnesse and slownesse of heavenly bodies refer'd one to another also of the various incitation of Motion in the same Planet likewise of the perpetuated course of Motion from East to West and the contrary Lastly of Progressions stations and Retrogradations of the Elevation and Declination of Motions by the Apogée or middle point and Perigée or lowest point of heauen so of the oblique windings of Motions either by flexuous Spires weaving and unweaving themselves as they make their approach or recesse from the Tropiques or by serpentine sinuations which they call Dragons so of the fixt Poles of Rotations or wheeling motions why they should be placed in such a point of the heavens rather than in any other so of the alligation of some Planets at a certain distance from the Sunne I say an inquiry of this kind hath scarce bin attempted save that some labour hath bin taken therein only in Mathematicall observations and Demonstrations But these observations only shew how wittily all these motions may be contrived and cleered from opposition not how they may truly subsist in Nature and represent only seeming Motions and their fictitious Fabrique and framed at pleasure not their causes and the reall truth of Things wherefore Astronomie such as now it is made may well be counted in the number of Mathematicall Arts not without great diminution of the Dignity thereof seeing it ought rather if it would maintaine its own right be constitute a branch that most principall of Naturall Philosophy For who ever shall reject the fained Divorces of superlunary and sublunary bodies and shall intentively observe the appetencies of Matter and the most universall Passions which in either Globe are exceeding Potent and transverberate the universall nature of things he shall receive cleere information concerning celestiall matters from the things seen here with us and contrariwise from those motions which are practised in heaven he shall learne many observations which now are latent touching the motions of bodies here below not only so farre as these inferiour motions are moderated by superiour but in regard they have a mutuall intercourse by passions common to them both Wherefore this part of Astronomie which is naturall we set downe as DEFICIENT And this we will call Liveing Astronomy ✿ to distinguish it from Prometheus Oxe stuft with straw which was an Oxe in outward shape only § But Astrologie is corrupted with much superstition so as there is hardly to be found any sound part therein Yet in our judgement it should rather be purged than clean cast away But if any contend that this science is not grounded upon reason and Physicall contemplations but in blind experience and the observation of many Ages and therefore reject a triall by naturall Arguments which the Chaldee Astrologers boasted he may by the same reason revoke Auguries Divination and Predictions from beasts entralls and swallow downe all kind of Fables for all these superstitious vanities were avoucht as the Dictates of long experience and of Discipline delivered over by tradition But we doe both accept Astrologie as a Portion of Naturall Philosophy and yet attribute unto it no more credit than reason and the evidence of Particulars doe evince setting aside superstitions and fictions And that we may a litle more seriously consider the matter § First what a vaine fancy is this that every Planet should raigne for certain houres by turne so as in the space of twentyfoure howers they should resume their Dominions thrice over three supernumerary howers reserved Yet this conceit brought forth unto us the Division of the week a computation very ancient and generally received as from the interchangeable course of daies most manifestly it appears when in the begining of the day immediatly succeeding the fourth Planet from the Planet of the first day enters upon his Goverment by reason of the three supernumerary howres whereof we have spoken § Again we are confident to reject as an idle fiction the doctrine of Genethliacall Positures of the heavens to precise points of time with the Distribution of the Howses those same darlings in Astrologie which have made such madde work in the Heavens nor can I sufficiently wonder that many excellent men and for Astrology of Principall note should ground themselves upon so slight reasons to avouch such opinions For they say seeing that experience it selfe discovers as much that Solstices Aequinoctialls new Moone full Moones and the like greater revolutions of starres doe manifestly and notably work upon naturall Bodies it must needs be that the more exact and subtile aspect and posture of the starres should produce effects more exquisite and occult But they should first except the Sunnes operations by manifest heat and likewise the magnetique influence of the Moone upon the increase of Tides every halfe Moone for the daily Fluxe and Refluxe of the Sea is another thing But these set aside the other powers of the Planets upon naturall bodies so farre as they are confirmed by experience is slender and weak and which they shall finde latent in the greater Revolutions Wherefore they should rather argue the other way namely that seeing those greater Revolutions have so small influence those exact and minute differences of Positures have no force at all § Thirdly Those Fatalities that the hower of Nativity or conception governs the Birth The hower of inception the fortune of the thing begunne the hower of Question the fortune of the thing enquired and in a word the science of Nativities Elections Questions and such like levities in our judgement have no certainty or solidity in them and may by naturall reasons be plainly redargued and evinced The point to be spoken of rather is what that is which we retaine and allow of in Astrologie and in that which we doe allow what is deficient for for this end that is for the observation of Deficients we undertook this work not intending as we have often said matter of censure And indeed amongst the receiv'd parts of Astrologie the Doctrines of Revolutions wee judge to have more soundnesse in them than the rest But it may be to good purpose to set downe and prescribe certain Rules by the scale and square whereof Astrologicall Observations may be examined that what is fruitfull may be retain'd what is frivolous rejected § The first Precept
It wOuld be a very profitable course to adjoyne to the Calendar of Doubts and Non-liquets a Calendar of Falshoods and of popular Errors now passing unargued in Naturall History and in Opinions that Sciences be no longer distemperd and embased by them § As for the Placits of Ancient philosophers as were those of Pythagoras Philolaus Xenophon Anaxagoras Parmenides ✿ Leucippus Democritus others which men use disdainfully to runne over it will not be amisse to cast our eyes with more reverence upon them Aristot For although Aristotle after the manner of the race of the Ottomans thought he could not safely raigne unlesse he made away all his Brethren yet to those who seriously propound to themselves the inquisition and illustration of Truth and not Dominion or Magistrality it can not but seeme a matter of great profit to see at once before them the severall opinions of severall Auctors touching the Natures of things Neither is this for any great hope conceiv'd that a more exact truth can any way be expected from these or from the like Theories For as the same Phoenomena the same Calculations are satisfied upon the Astronomicall Principles both of Ptolomy and Copernicus So the popular experience we imbrace and the ordinary view and face of things may apply it selfe to many severall Theories whereas a right investigation of truth requires another manner of severity and speculation Phys 1. For as Aristotle saith elegantly That Children at first indeed call all men Fathers and women Mothers but afterwards they distinguish them both So certainly experience in Childhood will call every Philosophy Mother but when it comes to ripenesse it will discerne the true Mother In the meane time it is good to read over diverse Philosophies as diverse Glosses upon Nature whereof it may be one in one place another in another is more corrected Therefore I could wish a collection made but with diligence and judgment De Antiquis Philosophiis De Antiquis Philosophiis out of the lives of Ancient Philosophers out of the Parcels of Plutarch of their Placits out of the Citations of Plato out of the Confutations of Aristotle out of a sparsed mention found in other Bookes as well of Christians as of Heathens as out of Lactantius Philo Philostratus and the rest For J doe not yet see extant a worke of this Nature But here I must give warning that this be done distinctly so as the Philosophies every one severdly be composed and continued and not collected by titles and handfulls as hath bin done by Plutarch For every Philosophy while it is entire in the whole peece supports it selfe and the opinions maintained therein give light strength and credence mutually yone to the other whereas if they be simple and broken Tacit. it will sound more strange and dissonant In truth when I read in Tacitus the Actions of Nero or of Claudius invested with Circumstances of Times Persons and Inducements I find them not so strange but that they may be true but when I read the same Actions in Suetonius Tranquillus Sueton. represented by titles and common places and not in order of Time they seeme monstrous and altogether incredible So is Philosophy when it is propounded entire when it is sliced and articled into fragments Neither doe I exclude out of this Calendar of the Placits or Sects of Philosophy the Theories and opinions of later times as that of Theophrastus Paracelsus eloquently reduced into a body Harmony of Philosophy by Severinus the Dane or of Telesius of Cosenze who reviving the Philosophy of Parmenides hath turn'd the weapons of the Peripatetiques upon themselves or of Patricius the Venetian who hath sublimated the fumes of the Platonists or of Gilbert our Countryman who hath restored to light the opinions of Philolaus or of any other whatsoever if he be of merit And because the volumes of these Auctors are wholly extant there may be abridgements made only of them and so annext by way of reference to the rest And thus much of Naturall Philosophy and the Appendices thereof VI. As for Methaphysique we have assigned unto it the inquiry of Formall and Finall causes which application as to Forms may seem to be nugatory and void ✿ FORMAE RERVM For an opinion hath prevailed and is grown inveterate that the essentiall Formes and true Differences of things can by no diligence of Man be found out Which opinion in the meane gives and grants us thus much that the Invention of Formes is of all other parts of knowledge the worthiest to be sought if it be possible they may be found And as for Possibility of Invention there are some faint-hearted discoverers who when they see nothing but Aire and Water think there is no farther Land But it is manifest that Plato a man of an elevated wit and who beheld all things as from a high cliffe In Timeo alibi in his doctrine of Ideas did discry that formes were the true object of knowledge however he lost the reall fruit of this most true opinion by contemplating and apprehending Formes as absolutely abstract from matters and not confined and determined by matter whereupon it came to passe that he turned himselfe to Theologicall speculations which infected and distained all his Naturall Philosophy But if we keep a watchfull and a severe eye upon Action and Use it will not be difficult to trace and find out what are the Formes the disclosure whereof would wonderfully enrich and make happy the estate of man For the Formes of substances Gen. 2. man only except of whom it is said Formavit hominem de limo terrae spiravit in faciem ejus spiraculum vitae not as off all other kinds Producat aqua producat terra I say the species of creatures Gen. 1. as they are now multiplied by compounding and transplanting are so perplext and complicate as it is either altogether lost labour to make enquiry of them or the inquisition thereof such as may be had should be suspended for a time and when the Formes of nature in hir more simple existence are rightly sought and found out then to be determin'd and set downe For as it were not a thing easie nor any way usefull to seeke the Forme of that sound which makes a word being that words through composition and transposition of letters are infinite but to enquire the Forme of sound which expresseth some simple letter namely with what collision with what application of the instruments of voice it is made is a thing comprehensible and easy which forme of letters once known presently leads us to the forme of words In the same manner to enquire the Forme of a Lyon of an Oake of Gold nay of water of Ayre is a vaine pursuit but to enquire the Formes of Dense Rare Hot Cold Heavy Light Tangible Pneumatique Volatile Fixt and the like both of Figurations and of Motions whereof the most of them we have enumerated
ancient and honourable sence Magia amongst the Persians was taken for a sublime sapience and a Science of the Harmony and concents of universalls in Nature so those three Easterne Kings which came to adore Christ are stiled by the name of Magi and we understand it in that sense as to be a Science which deduceth the knowledge of hidden formes to strange and wonderfull effects operations and as it is commonly said by joyning Actives with Passives which discloseth the great wonders of Nature As for the Naturall Magique which flies abroad in many mens bookes containing certain credulous and superstitious traditions and observations of Sympathies and Antipathies and of hidden and specifique proprieties with some experiments commonly frivolous strange rather for the art of convayance and disguisement than the thing it selfe surely he shall not much erre who shall say that this kind of magique is as farre differing in truth of Nature from such a knowledge as we require as the Bookes of the Gests of Arthur of Brittaine or of Hugh of Burdeaux differs from Caesars Commentaries in truth of story For it is manifest that Caesar did greater things de vero then they durst faine of their Heroes but he did them not in that fabulous manner Of this kind of Learning the Fable of Ixion was a figure who projecting with himselfe to enjoy Juno the Goddesse of Power had copulation with a cloude of which he begot Centaures and Chimeraes So whoever are carried away with a frantique and impotent passion and vaporous conceit to those things which only through the fumes and clouds of Imagination they fancy to themselves to see in stead of substantiall operations they are delivered of nothing but ayrie hopes and certain deformed and monstrous apparitions The operation and effect of this superficiary and degenerous Naturall Magique upon Men is like some soporiferous drugges which procure sleep and withall exhale into the fancy merry and pleasant dreams in sleepe First it casts mans understanding into a sleep still chanting and suggesting specificique proprieties and secret virtues and sent downe as it were from heaven to be delivered and to be learned only by auricular traditions whence it comes to passe that men are no more stirred up and awaked to search with diligence and to force out the true causes but sit downe satisfied with these frivolous and credulous opinions and then it instilles an infinite number of pleasing fictions in the manner of dreams and such as one would most wish to be true And it is worth the paines to note that in these sciences which hold so much of imagination as are that adulterate Magique whereof we now speak Alchymie Astronomie and the like the meanes and Theorie are ever more monstrous than the end and pretences The turning of Silver or Quick-silver or any other mettall into Gold is a hard thing to believe yet it is a thing farre more probable to a man well skilled and experimented in the natures of waight yellow Colour malleable and extensible as also fixt and volatile and likewise to one who hath exactly searcht into the first seeds and menstruous Purgings of Mineralls that Gold by an industrious and curious wit may at last be produced than that a few graines of Elixir or of the powder of Production should be of force in a few Minutes to turne Metalls into Gold by the activity of the same Elixir which is able to perfect nature and to deliver it from all impediments So the retarding of Age or the restoreing of some degree of youth doth not easily purchase a beliefe yet it is farre more likely to a man that knowes perfectly the nature of Arefaction and the depredations of the spirits upon the solide parts of the body and hath throughly observed the nature of Assimilation and of Alimentation either more perfect or more peccant also the nature of the spirits and of the Flame as it were of the body assigned sometimes to consume sometimes to repaire may by diets Bathings Anointings proper Medicines and accommodate motions and the like prolong life or renew some degrees of youth or vivacity then that this should be effected by a few drops or scruples of some precious Liquor or Quintescence Againe that Fates may be drawne from the starres men will not sodainly and easily assent unto but these that the houre of Nativity which oftentimes through many naturall accidents is either accelerated or differed should governe the fortune of the whole life or that the houre of Question is co-fatall with the thing it selfe which is sought you will say are meere impostures But such a rash impotency and intemperance doth possesse and infatuate the whole race of man that they doe not only presume upon and promise to themselves what is repugnant in nature to be performed but also are confident that they are able to conquer even at their pleasure and that by way of recreation the most difficult passages of nature without trouble or travaile And of Magique thus much the name whereof we have vindicated from reproach and separated the true and noble kind from the base and counterfeit II. Of this operative part of Nature there are two Appendices both of much importance The first is ✿ INVENTARIVM OPVM HVMANARVM that there be made an Jnventary of the estate of Man in which there should be taken and compendiously cast up the summe of all the wealth and fortunes of men whether they arise from the fruits and revenewes of nature or of Art which are now extant and whereof men are already possest adding such inventions as is manifest have bin in times past celebrated but are now perisht To this end and purpose that he who addresseth himselfe to the search of new Inventions may not be arrested in his inquest nor wast time and study in those things which are already invented and are now extant And this Inventary will be more artificiall and more serviceable if you adde those things which in populare conceit are reputed impossible and together with them couple such inventions as are neerest in degree to impossibles and yet are extant that the one may set an edge on mans enquiry the other may in a sort direct it and that from these Optatives and Potentialls mans Actives may be more readily conducted § The second is ✿ CATALOGVS POLYCHRESTORVM that there be made a Calendare of those experiments which are Polychrests things of a multifarious use most universall consequence which conduce and direct to the Invention of other experiments For example the artificiall experiment of conglaciation of water by Jce with black salt pertaines to infinite purposes and essaies for this discloseth the secret and abstruse manner of condensation than which nothing is more commodious for man As for Fire that is a ready and known Agent for Rarefaction but the mystery of Condensation is not yet fully discovered and it makes much for the abridgement of invention if Polychrests of this nature
were collected into a particular Catalogue CAP. VI. Of the Great Appendix of Naturall Philosophy Speculative as Operative Mathematique knowledge and that it ought rather to be Placed amongst Appendices than amongst substantiall Sciences § The Partition of Mathematiques into Pure and Mixt. Metaph. I. IX ARistotle saith well Physique and Mathematique ingender Practicall or Mechanicall knowledge Wherefore now we have handled both the speculative and operative part of the knowledge of Nature order requires that we speak of Mathematique which is an auxiliary science to them both For in the received Philosophy Mathematique is annext as a third part to Physique and Metaphysique but it seems to us who have undertaken to reexamine and Till over againe these things if we had designed this as a substantive and principall science more agreeable both in respect of the nature of the thing and the light of order to place it as a branch of Metaphysique For Quantity which is the subject of Mathematique Science applied to Matter is the Dose as it were of Nature and productive of a number of effects in things Naturall and therefore is to be reckoned in the number of essentiall Formes Laert. in Dem. For the Power of Figure and Number seemed to be of such force amongst the Ancient Philosophers that Democritus placed the seeds of the variety of things Iambl de vita Pyth. l. 1. principally in the Figures of Atomes and Pythagoras asserted the Natures of things to be constituted of Numbers In the meane this is true that of Naturall Formes as we understand Formes Quantity is of all most abstracted and separable from Matter which was the reason why it hath bin more painefully laboured and more exactly inquired by men then any other Forme whatsoever which are all more immersed in Matter For being it is the nature of Man certainly to the great prejudice of knowledge to delight in the open Fields of Generalls rather than in the Woods and Jnclosures of Particulars there was nothing found more acceptable and delightfull than the Mathematiques wherein that appetite of expatiating and meditateing might be satisfied And though all this be true yet to us who provide not only for truth and order but likewise for the use and profit of men it seemed at last better to designe Mathematiques being they are of such efficacy both in Physiques and in Metaphysiques and in Mechaniques and in Magique as the Appendices and auxiliary forces of them all which in a sort we are compelled to doe for the wantonnesse and arrogancy of Mathematicians who could be content that this science might even command and over-rule Physique For it is come to passe by what fate I know not that Mathematique and Logique which should carry themselves as hand-maides to Physique boasting their certainty above it take upon them a command and Dominion But we doe not so much stand upon the ranke dignity of this science let us consider the thing it selfe § Mathematiques are either Pure or Mixt. to Pure Mathematiques those sciences are referred which handle Quantity altogether abstracted from Matter and Physicall Axioms They are two Geometry and Arithmetique the one handling Quantity continued the other dissevered Which two Arts have indeed bin inquired into with subtiltie and industry but neither to the labours of Euclide in Geometry hath there bin any thing of any worth added by Posterity in so many centuries of years since he florisht nor hath the Doctrine of Solides for the use and excellency of the knowledge bin laboured and advanced by writers Ancient or Moderne And in Arithmetique there hath not bin found out apt and sufficient variety of compendious waies for supputations especially about Progressions whereof there is great use in the Physiques Nor is the Algebra or Art of Equation well perfected but that Pythagoricall and Mysticall Arithmetique which is begunne to be revived out of Proclus and some Remaines of Euclide is a spacious field of speculation For such is the nature of Man that if it be not able to comprehend solids it wasts it selfe in unprofitable niceties § Mixt Mathematique hath for subject Axioms and Portions of Physique and considers Quantity as it is auxiliary to enlighten demonstrate and actuate them For many Parts of Nature can never be with sufficient subtlety comprehended nor demonstrated with sufficient perspicuity nor accommodated to use with sufficient dexterity and certainty without the Aide and intervening of the Mathematiques Of which sort are Perspective Musique Astronomie Cosmographie Architecture Jngenarie and divers others But in Mixt Mathematiques J can now report no entire portions Deficient I rather make this prediction that there will be more kindes of them invented by Posterity if men be not wanting to themselves For as Physicall knowledge daily growes up and new Actioms of nature are disclosed there will be a necessity of new Mathematique inventions and so at last more Mixt Mathematiques will be contrived And now we have passed through the knowledge of Nature and have noted the Deficients therein Wherein if we have departed from the Ancient and received opinions and thereby have moved contradiction for our part as we affect not to dissent so we purpose not to contend If it be truth Virg. Bucol Non Canimus surdis respondent omnia sylvae The voice of nature will crie it up though the voice of man should crie it downe And as Alexander Borgia was wont to say Vid. Hist Gal. of the Expedition of the French for Naples that they came with chaulke in their hands to marke up their Lodgings and not with weapons to fight so we like better that entry of truth which comes peaceably where the Mindes of men capable to lodge so great a guest are signed as it were with chalke than that which comes with Pugnacity and forceth it selfe away by contentions and controversies Wherefore having finisht two parts of Philosophy concerning God and concerning Nature the third remaines concerning Man THE FOVRTH BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING CAP. I. I The Partition of the Knowledge of Man into the Philosophy of Humanitie and Civile § The Partition of the Knowledge of Humanitie into the Knowledge touching the Body of Man and into the Knowledge touching the Soule of Man II. The Constitution of a generall Knowledge of the Nature or of the State of man § The Division of the Knowledge of the State of Man into the Knowledge of the Person of Man and of the League of the Mind and the Body § The Division of the Knowledge of Mans Person into the Knowledge of Mans Miseries § And of his Prerogatives III The Division of the Knowledge of the League into the Knowledge of Indications § And of Impressions § The Assignment of Physiognomy § And of the Interpretation of Naturall Dreams to the Knowledges of Indications IF any Man Excellent King shall assault or wound me for any of those Precepts I
spices generous wine or the spirits of wine or chymicall oyles all which doe rather hurt than helpe § Thirdly we admonish men that they cease to trifle and that they be not so credulous as to think that such a great worke as this is to retard and turne back the course of Nature may be brought to perfection by a morning draught or the use of some precious Receipt no not with Aurum Potabile or the substances of Pearles or such like toyes but that they take it for a grounded truth that the Prolongation of Life is a great work and which consists in many kinds of Receipts and of an orderly course and connexion of them And let no man be so stupid as to believe that what never yet was done can be now effected but by meanes yet never attempted § Fourthly we admonish men that they rightly observe and distinguish touching those Receits which conduce to a healthfull life and those which conferre to a long life For there are many things which exhilarate the spirits strengthē the active powers of nature repell diseases which yet subduct from the summe of life and without sicknesse accelerate aged Atrophie And there are other receipts which conduce to the Prolongation of life and the retardation of the Atrophie of old-age but yet are not us'd without hazard of health So that they who use these remedies for the prorogation of life must likewise provide against such inconveniences as upon their usage may unexpectedly fal out And thus much by way of Admonition § As for Indications the image or Idea we have conceiv'd in our mind hereof is this Things are conserv'd and Continued two wayes either in their owne Identitie or by Reparation In their proper Jdentitie as a Flie or an Ant in Amber a flower an apple or wood in Conservatories of Snow a dead corps in Balsame By Reparation as in Flame and Mechanique He that goes about the worke of Prolongation of Life must put in practice both these kinds for disunited their strength is weakned and Mans body must be conserv'd after the same manner inanimate Bodies are conserved and againe as Flame is conserved and lastly even as Mechaniques are conserved Wherefore there are three intentions for the Prolongation of Life the Retardation of Consumption the Integrity of the Reparation and the Renovation of that which begun to decay and grow old Consumption is caus'd by two Depredations Depredation of innate Spirit and Depredation of ambient Aire The resistance of both is two-fold either when the Agents that is the suc and moistures of the Body become lesse Predatory or the Patients are made lesse depredable The Spirit is made lesse Predatory if either it be condensed in substance as in the use of Opiates and nitrous application and in contristations or be diminished in Quantity as in spare Pythagoricall or Monasticall Diets or is sweetned and refresht with motion as in ease and tranquility Ambient Aire is made lesse Predatory either when it is lesse heated with the beames of the Sunne as in colder countries in Caves in Hills and in the Pillars or Stations of Anchorites or when it is repell'd from the Body as in dens-close skin in the Plumage of birds and the use of oyle and unguents without Aromatique Ingredients The juyce and succulencies of the Body are made lesse depredable if either they be made more indurate or more dewy and oyly Indurate as in austere course Diet in a life accustomed to cold by strong exercises by certaine Minerall Bathes Roscide or dewy as in the use of sweet meats and abstinence from meats salt and acide but especially in such a mixture of drinks as is of parts very tenuious and subtle and yet without all acrimony or tartnesse Reparation is done by Aliments and Alimentation is promoted foure wayes By the Concoction of the inward Parts for the sending forth of the nourishment as in Confortatives of the Principall Bowells by excitation of the outwart parts for the attraction of nourishment as in due exercises and frications and some kind of unctions and appropriate Bathes by preparation of the Aliment it selfe that it may more easily insinuate it selfe and in a sort anticipate Digestions as in diverse and artificiall kinds of seasoning meat mingling drinke leavening bread and reducing the virtues of all these three into one by comforting the last act of Assimilation as in seasonable sleep and outward or Topique Applications the Renovation of that which began to waxe old is performed two waies either by inteneration of the habit of the body it selfe as in the use of suppleing or softning applications by Bathes emplasters and unctions of such quality as may soak or insinuate into the part but not extract from it or by expurgation of the old moisture and substitution of new moisture as in seasonable and often purging letting of blood attenuating Diets which restore the Flower of the Body and so much for Jndications § As for Precepts although many of them may be deduced from the Jndications yet we thought good to set downe three of the most principall First we give in Precept that the Prolongation of life must be expected from a prescript set Diet rather than from any familiar regiment of Foode or the excellency of particular receipts for whatsoever are of such virtue as they are able to make nature retrograde are commonly more strong and Potent to alter than that they can be compounded together in any medicine much lesse be intermingled in familiar foode It remaines therefore that such receipts be administred regularly and successively and at set appointed times returning in certain courses § Our second Precept is that the Prolongation of life be expected rather from working upon spirits and from a malacissation or inteneration of Parts than from any kinds of aliment or order of Diet. For seeing the Body of Man and the Frame thereof leaving aside outward accidents three waies becomes Passive namely from the spirits from the parts and from aliments the way of Prolongation of life by means of aliment is a long way about and that by many ambages and circuits but the waies by working upon the spirits and upon the parts are more compendious and sooner brings us to the end desired because the spirits are sodainly moved both from vapours and passions which work strangely upon them and the Parts by Bathes unguents or emplaisters which in like manner make way by sodaine impressions § Our third Precept is that Malacissation or inteneration of Parts by outward Topiques must be performed by applications consubstantiall Penetrating and Sringent Consubstantialls are Willingly intertained with a kindly embrace and properly intenerate and supple Penetrating and insinuating remedies are the Defferrents as it were of Malacissant and mollifying qualities and convay more easily and impressedly the virtue thereof and doe themselves somewhat expand and open the Parts Restringents keep in the virtue of them both and for a time fixe it and also cohibite and
Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who taught the Raven in a drougth to throw Pebbles into a hollow tree where by chance she spied water that the water might rise so as shee might come to it Who taught the Bee to sayle thorow such a vast sea of Aire Plin. Nat. H to the Flowers in the Fields and to find the way so farre off to hir Hive againe Who taught the Ant to bite every grain of Corne that she burieth in hir hill lest it should take root and grow and so delude hir hope And if you observe in Virgils verse the word extundere which imports the Difficulty and the word Paulatim which imports the slownesse we are where we were even amongst the Aegyptian Gods seeing hetherto men have made litle use of the facultie of Reason none at all of the duty of Art for the discouery of Inventions § Secondly if this which we affirme be well considered it is demonstrated by the Forme of Induction which Logique propounds namely by that Forme of inference whereby the Principles of Sciences are found out and proved which as it is now framed is utterly vitious and incompetent and so farre from perfecting nature that it rather perverts and distorts it For he that shall exactly observe how this Aethereall Dew of Sciences like unto that the Poet speaks of Aerei mellis Caelestia dona is gather'd seeing that even Sciences themselves are extracted out of particular examples partly Naturall partly Artificiall or from the flowers of the field and Garden shall find that the mind of hir owne nature and imbred disposition doth more ingeniously and with better Invention Act an Induction than Logicians describe it For from a nude enumeration of Particulars as Logicians use to doe without an Instance Contradictory is a vitious Conclusion nor doth such an Induction inferre more than a probable Conjecture For who will take upon him when the Particulars which a man knowes and which he hath mention'd appeare only on one side there may not lurke some Particular which is altogither repugnant As if Samuell should have rested in those sons of Ishay which were brought before him in the house and should not have sought David which was absent in the field And this Forme of Induction to say plainly the truth is so grosse and palpable that it might seeme incredible that such acute and subtile wits as have exerciz'd their meditations in these things could have obtruded it upon the world but that they hasted to Theories and Dogmaticalls and from a kind of pride and elation of mind despised Particulars specially any long stay upon them For they have used these examples and Particular Instances but as Sergeants and whifflers ad summovendam turbam to make way and roome for their opinions and never advis'd with them from the beginning that so a legitimate and mature deliberation concerning the truth of things might be made Certainly it is a thing hath touch'd my mind with a pious and religious wonder to see the same steps leading to error trodden in divine and humane enquiries For as in the apprehending of divine truth men cannot endure to become as a child so in the apprehending of humane truth for men come to yeares yet to read and repeate the first Elements of Inductions as if they were still children is reputed a poore and contemptible imployment § Thirdly if it be granted that the Principles of Sciences may be rightly inferr'd from the Induction which they use or from sense and experience yet neverthelesse certaine it is that inferior Axioms cannot rightly and safely be deduced by Syllogisme from them in things of nature which participate of matter For in Syllogisme there is a reduction of Propositions to Principles by middle Propositions And this Forme whether for Invention or for Proofe in Sciences Popular as Ethiques Politiques Lawes and the like takes place yea and in Divinity seeing it hath pleased God of his goodnesse to accommodate himselfe to mans capacitie but in Naturall Philosophy where nature should be convinc'd and vanquisht by deeds and not an Adversary by Argument truth plainly escapes our hands because that the subtlety of the operations of Nature is farre greater than the subtlety of words So that the Syllogisme thus failing there is every way need of helpe and service of true and rectified Induction as well for the more generall Principles as inferior Propositions For Syllogismes consist of Propositions Propositions of words words are the currant tokens or markes of the Notions of things wherefore if these Notions which are the soules of words be grossely and variably abstracted from things the whole building falls Neither is it the laborious examination either of Consequences Arguments or the verity of Propositions that can ever repaire that ruine being the error is as the Physitians speake in the first Digestion which is not rectified by the sequent functions of Nature And therefore it was not without great and evident Cause that many of the Philosophers and of them some of singular note became Academiques and Sceptiques which took away all certainty of knowledge or of Comprehensions and denyed that the knowledge of man extended further than apparence and probability It is true that some are of opinion that Socrates when he put off certainty of science from himselfe Cic. in Acad did this but by a forme of Irony scientiam dissimulando simulasse that is that by renouncing those things which he manifestly knew he might be reputed to know even that which he knew not neither in the later Academy which Cicero imbraced was this opinion of Acatalepsie held so sincerely For all those which excell'd for eloquence In Acad. Q. commonly made choice of this Sect as fitter to give glory to their copious speech and variable discourse both wayes which was the cause they turn'd aside from that straight way by which they should have gone on to truth to pleasant walks made for delight and pastime Notwithstanding it appeares that there were many scatter'd in both Academies the old and new much more among the Sceptiques that held this Acatalepsie in simplicitie and integritie But here was their chiefe error that they charged the Perceptions of the Senses whereby they did extirpate and pluck up Sciences by the roots For the senses although they many times destitute and deceive men yet assisted by much industry they may be sufficient for Sciences and that not so much by the helpe of Instruments though these are in some sort usefull as of experiments of the same kind which may produce more subtile objects than for the facultie of sense are by sense comprehensible And they ought rather to have charged the defects in this kind upon the errors and contumacie of the mind which refuseth to be pliant and morigerous to the Nature of things and to crooked demonstrations and rules of arguing and concluding ill set downe and propounded from the Perception of Sense This we speake not to disable the
Reason beholds a farre off even that which is future and in summe And therefore seeing things in present sight doe more strongly fill the Imagination Reason commonly yeelds and is vanquisht but after that by Eloquence and the force of Perswasion things future and remote are proposed and beheld as if they were actually present then upon the falling off of the Jmagination to take part with Reason Reason prevailes Let us conclude therefore that Rhetorique can no more be charged with the colouring and adorning of the worse part than Logique with the setting out and suborning of Sophismes for who knowes not that the doctrine of contraries are the same though they be opposite in use Againe Logique differs from Rhetorique not only in this that the one as commonly is said is like the First the other like the Palme that is one handleth things closely the other at large but much more in this that Logique considereth Reason in its Naturalls Rhetorique as it is planted in vulgar opinion Therefore Aristotle doth wisely place Rhetorique between Logique on the one side and Ethique with Civile Knowledge on the other as participating of both For the Proofes and Demonstrations of Logique are to all men indifferent and the same but the Proofes and persuasions of Rhetorique must be varied according to the Auditors that a man like a skilfull Musitian accommodating himselfe to different eares may become ✿ PRVDENTIA SERMONIS PRIVATI Orpheus in sylvis inter Delphinas Arion Which Application and variation of speech if a man desire indeed the Perfection and height thereof ought to be so farre extended that if the same things should be spoken to severall persons he should speak to them all respectively and severall waies Though it is certain that the greatest Orators many times may want this Politique and Active Part of Eloquence in private speech whilest by the observing the grace and Elegant formes of Expression they loose that voluble application characters of speech which in discretion they should have used towards particular persons Surely it will not be amisse to recommend this whereof we now speak to a new Inquiry and to call it by name THE WISDOME OF PRIVATE SPEECH and to referre it to Deficients a thing certainly which the more seriously a man shall think on the more highly he shall valew and whether this kind of Prudence should be placed between Rhetorique and the Politiques is a matter of no great consequence § Now let us descend to the Deficients in this Art which as we have said before are of such nature as may by estimed rather Appendices than Portions of the Art it selfe and pertaine all to the Promptuary part of Rhetorique II. First we doe not find that any man hath well pursued or supplied the Wisdome and the diligence also of Aristotle ✿ COLORES BONI ET MALI In Top. for he began to make a collection of the Popular signes and Colours of Good and Evill in appearance both simple and comparative which are indeed the Sophismes of Rhetorique they are of excellent use specially referred to businesse and the wisdome of Private speech But the labours of Aristotle concerning these Colours is three waies Defective First that there being many he recites very few Secondly because their Elenches or Reprehensions are not annext Thirdly that he conceiv'd but in part the use of them for their use is not more for Probation then for impression and raiseing the affections For many Formes of speaking are equall in signification which are different in impression for that which is sharp pierceth more forcibly than that which is flat though the strength of the percussion be the same Surely there is no man but will be a litle more raised by hearing it said Your enimies will triumph in this Hoc Jthacus velit magno mercentur Atridae Virg. Aen. 2. Then if it should be merely thus rendred This will be to your disadvantage wherefore the sharpe-edged quick-pointed speeches are not to be despised And being we report this part as DEFICIENT we will according to our custome confirme it by examples for precepts have not sufficiently illustrated the Point EXAMPLES OF THE COLOURS OF GOOD AND EVILL BOTH SIMPLE AND COMPARATIVE The COLOUR 1 What men Praise and Celebrate is Good what they Dispraise and Reprehends is Evill THE REPREHENSION THis Colour deceives foure waies either through Ignorance or through Fraude or out of Partialities and Faction or out of the naturall disposition of such as Praise or Dispraise Our of Jgnorance for what 's the judgement of the common People to the triall and definition of Good and Evill Phocion discern'd better Plutar. in vita who when the People gave him an unusuall applause demanded whether he had not perchance some way or other done amisse Out of Fraude circumventive cunning for Praisers and Dispraisers many times doe but aime at their own ends and doe not think all they say Horat. lib. 2. Epl. Prov. 20. Laudat venaleis qui vult extrudere merces So It is naught it is naught saith the Buyer and when he is gone he vaunteth Through Factions for it is plaine that men are wont to extoll their own side beyond the modest bounds of desert but to depresse those of the contrary part below their demerit Through an inbred disposition for some men are by nature made and moulded to servile Flattery others on the other side are by nature Sower and Censorious so as in their commendations or vituperations they are only indulgent to their own humors litle or nothing sollicitous of truth THE COLOVR 2 What drawes Commendation even from an enimy is a great Good What moves Reprehension even from a Friend is a Great Evill The Colour seems to be built upon this foundation that whatsoever we speak against our will and contrary to the affection and propension of our own mind it is easily beleeved that the force of truth wrested the same from us THE REPREHENSION THis Colour deceives through the Art and Subtilty both of Enimies and Friends for Enimies doe sometimes ascribe Praises not unwillingly nor as urg'd from the force of truth but yet selecting such points of Praise as may create envy and danger to their Enimies wherefore a superstitious conceit went currant amongst the Grecians as they believed that he who was praised by another maliciously and to his hurt should have a push rise upon his nose Againe it deceives because enimies sometimes attribute Praises as certain briefe prefaces that so they may more freely and spitefully traduce afterwards On the other side this Colour deceives through the slight and cunning of friends for their custome is sometimes to acknowledge and lay open the infirmities of their Friends not out of a tender conscience from the impression of truth but making choice of such imperfections as may least prejudice the reputation or provoke the indignation of their friends as if in all other points they were excellent men Againe it
degree of ultimate Privation doth many times lesse disadvantage because it gives the cause and sets the wits aworke to some new course Which is the cause that Demosthenes often complaines before the people of Athens Orat. 1. in Philip. That the conditions imposed by Philip and accepted by them being neither profitable nor honorable were but aliments of their sloath and weaknesse that it were much better they were taken away for by this means their industries might be awaked to find out hetter remedies and stronger resolutions We knew a Physitian was wont to say pleasantly and yet sharply to delicate Dames when they complained they were they could not tell how but yet they could not endure to take any Physique he would tell them your only way is to be sick indeed for then you will be glad to take any medicine So further this Degree of Privation or of the highest period of want serveth not only to stirre up industry but also to command patience As for the Second branch of this Colour it depends upon the same reason which is the degrees of Quiddity and Nullity hence grew the common Place of extolling the begining of every thing Dimidium facti qui bene caepit habet This made the Astrologers so idle as to make a judgement upon a mans nature and Destiny from the moment or point of constellation in his Nativity or Conception THE REPREHENSION THis Colour first deceives because in many things the first inceptions are nothing else than what Epicurus termes them in his Philosophy TENTAMENTA that is imperfect Offers and Essaies which vanish and come to no substance without iteration and improvement Wherefore in this case the second degree seems the worthier and more potent than the First as the Body-horse in the Cart that drawes more than the formost And it is a common saying and not without good sense The second blow is that which makes the fray for the first it may be would have vanisht without farther harme and therefore Prius Malo Principium dedit sed posterius modum abstulit Secondly this colour deceives in respect of the dignity of Perseverance which consists in the Progression and not in the Aggression For chance or instinct of Nature may cause inception but setled affection and judgement makes the continuance Thirdly this Colour deceives in such things which have a naturall course and inclination contrary to an Inception so that the first Jnception is perpetually evacuated unlesse the force and faculty be continued As in those common formes it is said Non progredi est Regredi and Qui non proficit deficit as in running against the hill Rowing against the streame for if it be with the Hill or with the Streame then the degree of Inception is more than all the rest Againe this Colour is not only extended to the Degree of Inception which is from Power to Act compar'd with the Degree which is from Act to increment but also is to be understood of the degree which is from Jmpotency to power compared with the Degree which is from power to Act for the Degree from Impotency to Potency seems greater than from Power to Act. THE COLOVR 10 That which is referred to Truth is more than that which is referred to opinion The manner and Proofe of that which pertaines to Opinion is this that a man would never have done it if he thought it should be sepulchred in secrecy and oblivion So the Epicures say to the Stoiques Felicity placed in virtue that it is like the Felicity of a Player who if he were left of his Auditors and their applause he would straight be out of heart and countenance therefore they call virtue out of a spitefull emulation Bonum Theatrale But it is otherwise of Riches whereof the Poet saith Horat. Populus me sibilat at mihi plaudo Likewise of Pleasure Grata sub imo Gaudia Corde premens vultu simulante pudorem THE REPREHENSION THe Fallax of this Colour is somewhat subtile though the answer to the exemple alleaged be ready for neither is virtue chosen propter Auram Popularem seeing that also is given in Precept That a man should above all things and persons revere himselfe so that a Good man is the same in solitude which he is in the Theater though perchance virtue will be more strong by glory and fame as heat is increased by reflection But this denies the supposition but doth not redargue the Fallax The Reprehension is this Be it granted that virtue especially such as is joyned with labour and conflict would not be chosen but for hir concomitants Fame and Opinion yet it followes not that an Appetite and chiefe Motive to virtue should not be reall and for it selfe for Fame may be only causa impulsiva or sine qua non and not a cause Constituent or Efficient For exemple if there were two Horses whereof the one would performe with good speed without the spurre but the other with the spurre would farre exceed the performance of the former this latter I suppose will bear away the prize and be judg'd to be the better Horse and it will not move any man of sound judgement to say Tush the life of this Horse is but in the spurre for seeing the ordinary instrument of Horsmanship is the spurre and that it is no matter of impediment or burden the Horse is not to be lesse accounted of which will not doe well without the spurre nor is that other which without the spurre will doe great matters therefore to be reckoned the better but the more delicate So in like manner Glory and Honour are the Goades and spurres to virtue and though virtue would somewhat languish without them yet since they be alwaies at hand to attend virtue even when they are not invited there is no impeachment but that virtue may be desired for it selfe and therefore the Position That the note of a thing chosen for Opinion and not for Truth is this That if a man thought that what he doth should never come to light he would never have done it is reprehended The COLOUR 11 What is purchased by our own industry and virtue is a greater Good what is derived upon us from the benefit of others or from the indulgence of Fortune is a lesser Good The reasons are these First in respect of future Hope because in the favour of others or the good windes of fortune we have no state or certainty in our own endeavours or abilities we have So when they have procured us one good fortune we have the same instruments ready for a new purchase nay by custome and successe stronger than before Secondly because these Properties which we enjoy by the benefite of others we are debtors to others for them whereas what we derive from our selves brings no burden with it nor drawes upon us an obligation to another Againe if the Divine Providence conferre a favour upon us it importunes a kind of Retribution towards
after the occasion is escaped Such an oversight as this Orat. in Philip. I. Demosthenes reprehends in the People of Athens saying they were like countrey fellowes playing in a Fence-schoole that if they have a blow than they remove their weapons to that ward and not before Againe in others this comes to passe because they are loath to loose the labour in that way they have enter'd into nor doe they know how to make a retrait but rather intertaine a conceit that by perseverance they shall bring about occasions to their owne plie But from what root or cause soever this viscosity and restivenesse of mind proceeds it is a thing most prejudicial both to a mans affaires and fortunes and nothing is more politique than to make the wheele of our mind concentrique and voluble with the wheeles of Fortune Thus much of the two summary precepts touching the Architecture of Fortune Precepts Scatterd are many but we will only select a few to serve as examples to the rest § The first Precept is that this Architect of his own fortune rightly use his Rule that is that he inure his minde to judge of the Proportion and valure of things as they conduce more or lesse to his own fortune and ends and that he intend the same substantially and not superficially For it is strange but most true that there are many whose Logicall part of Minde if I may so terme it is good but the Mathematical part nothing worth that is who can well and soundly judge of the consequences but very unskilfully of the prizes of things Hence it comes to passe that some fall in love and into admiration with the private and secret accesse to Princes others with popular fame and applause supposing they are things of great purchase when in many cases they are but matters of envy perill and impediment others measure things according to the labour and difficulty spent about them thinking that if they be ever moveing they must needs advance and proceed as Caesar said in a despiseing manner of Cato Vticensis when he describes how laborious assiduous and indefatigable he was to no great purpose Omnia saith he magno studio agebat Hence likewise it comes to passe that men often abuse themselves who if they use the favour and furtherance of some great and honourable Person they promise themselves all prosperous successe whereas the truth is that not the greatest but the aptest instruments soonest and more happily accomplish a worke And for the true direction of the Mathematicall square of the Mind it is worth the paines especially to know and have it set downe what ought first to be resolved upon for the building and advanceing of a mans fortune what next and so forward § In the first place I set downe the Amendment of the mind for by taking away and smoothing the impediments and rubbes of the Minde you shall sooner open a way to fortune than by the assistance of Fortune take away the impediments of the Mind In the second place I set downe wealth and Means which perchance most men would have placed first because of the generall use it bears towards all variety of occasions Discorssi in T. Livio lib. 2. but that opinion I may condemne with like reason as Machiavell in another case not much unlike for whereas the old saying was that Monies were the sinewes of warre he on the contrary affirmed that there were no other sinewes of warres save the sinewes of valiant mens armes In like manner it may be truly affirmed that it is not Monies that is the sinewes of Fortune but the sinewes rather and abilities of the Mind Wit Courage Audacity Resolution Moderation Industry and the like In the third place I set downe Fame and Reputation and the rather because they have certaine tides and times which if you doe not take in their due seasō are seldome recovered it being a very hard matter to play an after game of Reputation Jn the last place I set downe Honours to which certainly there is a more easy accesse made by any of the other three much more by all united than if you begin with Honours and so proceed to the rest But as it is of speciall consequence to observe the order and priority of things so is it of litle lesse import to observe the order and priority of Time the preposterous placing whereof is one of the communest errors while men flye unto their ends when they should intend their beginings and whilst we sodainly ceize upon the highest matters we rashly passe over what lies in the midst but it is a good precept Quod nunc instat agamus The second Precept is that upon a greatnesse and Confidence of Mind we doe not engage our forces in too arduous matters which we cannot so well conquer nor that we rowe against the stream For as touching mens Fortune the counsil is excellent Fatis accede Deisque Let us looke about us on every side and observe where things are open where shut and obstructed where easy where difficile to be compassed and that we doe not over-straine and misemploy our strength where the way is not passable for this will preserve us from foile not occupy us too much about one matter we shall win an opinion of Moderation offend few and lastly make a shew of a perpetuall felicity in all we undertake whilest those things which peradventure would of their own accord have come to passe shall be attributed to their providence industrie The third Precept may seeme to have some repugnancy with that former immediatly going before though it be well understood there is none at all The Precept is this that we doe not alwaies expect occasions but sometimes provoke them and lead the way unto them Orat. in Phil. I. which is that which Demosthenes intimates in high termes For as it is a received principle that a Generall should lead the Armie so wise and understanding men should conduct and command matters and such things should bee done as they saw fit to be done and that they should not be forc'd to pursue and build only upon events For if we diligently consider it we shall observe two differing kindes of sufficiency in managing affaires and handling businesse for some can make use of occasions aptly and dexterously but plot and excogitate nothing some are all for Plots which they can well urge and pursue but cannot accommodate take in Either of which abilities is maimed and imperfect without the other A fourth Precept is not to imbrace any matters which doe occupie too great a quantitie of time but to have that verse ever sounding in our eares Sed fugit interea fugit irreparabile tempus And the cause why those who addict themselves to professions of burden and the like as Lawyers Orators painfull Divines writers of Books and the like are not commonly so politique in contriving and promoting their own fortunes is no other then this that
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