Argument which they have in hand but a complete body of such Maximes which have a Primitive and Summary force and efficacy in all Sciences none yet have composed being notwithstanding a matter of such consequence as doth notably conduce to the unity of Nature which we conceive to be the office and use of Philosophia Prima § There is also an other Part of this Primitive Ppilosophy which if you respect termes is Ancient but if the matter which we designe is new and of an other kind and it is an Inquiry concerning the Accessory Conditions of Entities which we may call Transcendents as Multitude Paucity Similitude Diversity Possible and Jmpossible Entity Non-Entity and the like For being Transcendents doe not properly fall within the compasse of Naturall Philosophy and that Dialecticall dissertation about them is rather accommodated to the Formes of Argumentation than the Nature of things it is very convenient that this Contemplation wherein there is so much dignity and profit should not be altogither deserted but find at least some roome in the Partitions of Sciences but this we understand to be perform'd farre after an other manner than usually it hath bin handled For example no man who hath treated of Paucity or Multitude hath endevour'd to give a reason Why some things in Nature are and may be so numerous and large others so few and litle For certainly it cannot be that there should be in nature as great store of Gold as of Iron as great plenty of Roses as of Grasse as great variety of determin'd and specifique Natures as of imperfects and non-specificates So none in handling Similitude and Diversity hath sufficiently discovered the Cause why betwixt diverse species there should as it were perpetually be interposed Participles of Nature which are of a doubtfull kind and referrence as Mosse betwixt Putrefaction and a Plant Fishes which adhere and move not betwixt a Plant and a living Creature Rats and Mise and other vermine between living Creatures generated of Putrefaction and of seed Bats or Flitter-mise between Birds and Beasts Flying Fishes now commonly knowne between Fowles and Fish Sea-Calfes between Fishes and four-footed Beasts and the like Neither hath any made diligent inquiry of the Reason how it should come to passe being like delights to unite to like that Iron drawes not Iron as the Loadstone doth nor Gold allures and attracts unto it Gold as it doth Quicksilver Concerning these and the like adjuncts of things there is in the common Disceptation about Transcendents a deepe silence For men have pursued Niceties of Termes and not subtleties of things Wherefore we would have this Primitive Philosophy to containe a substantiall and solid inquiry of these Transcendents or Adventitious Conditions of Entities according to the Lawes of Nature and not according to the Laws of Words So much touching Primitive Philosophy or Sapience which we have justly referr'd to the Catalogue of DEFICIENTS ✿ CAP. II. I Of Naturall Theologie § Of the Knowledge of Angels and of Spirits which are an Appendix thereof THE Commune Parent of Sciences being first placed in its proper throne like unto Berecynthia which had so much heavenly Issue Omnes Coelicolae omnes supera alta tenentes Virg. Aen. 6 We may returne to the former Division of the three Philosophies Divine Naturall and Humane I For Naturall Theology is truly called Divine Philosophy And this is defined to be a Knowledge or rather a spark and rudiment of that Knowledge concerning God such as may be had by the light of Nature and the Contemplation of the Creature which Knowledge may be truly termed Divine in respect of the Object and Naturall in respect of the Light The Bounds of this Knowledge are truly set forth that they may extend to the Confutation and Conviction of Atheisme the Information of the Law of Nature but may not be drawne out to the Confirmation of Religion Therefore there was never Miracle wrought by God to convert an Atheist because the light of Nature might have led him to confesse a God but Miracles are designed to convert Idolaters and the Superstitious who have acknowledged a Deity but erred in his Adoration because no light of Nature extends to declare the will and true Worship of God For as workes doe shew forth the power and skill of the workman but not his Image So the workes of God doe shew the Omnipotency and Wisdome of the Maker but no way expresse his Jmage And in this the Heathen opinion differs from the sacred Truth For they defined the world to be the Image of God man the Image of the World but Sacred Scriptures never vouchsafed the world that honour as any where to be stiled the Jmage of God but only Psal 8. Gen. 1. the workes of his hands but they substitute man the immediate Jmage of God Wherefore that there is a God that hee raines and rules the world that he is most potent wise and provident that he is a Rewarder a Revenger that he is to be adored may be demonstrated and evinced even from his workes and many wonderfull secrets touching his attributes and much more touching his Regiment and dispensation over the world may likewise with sobriety be extracted and manifested out of the same workes and is an Argument hath bin profitably handled by diverse But out of the contemplation of Nature and out of the Principles of Human Reason to discourse or earnestly to urge a point touching the Mysteries of faith and againe to be curiously speculative into those secrets to ventilate them and to be-inquisitive into the manner of the Mystery is in my judgement not safe Da Fidei quae Fidei sunt For the Heathens themselves conclude as much in that excellent and divine Fable of the golden Chaine Homer Iliad 9. That Men and Gods were not able to draw Iupiter down to the Earth but contrariwise Iupiter was able to draw them up to Heaven Wherefore he laboureth in vaine who shall attempt to draw downe heavenly Mysteries to our reason it rather becomes us to raise and advance our reason to the adored Throne of Divine Truth And in this part of Naturall Theology I am so farre from noteing any deficience as I rather finde an excesse which to observe I have somewhat digressed because of the extreme prejudice which both Religion and Philosophy have received thereby as that which will fashion and forge a hereticall Religion and an imaginary and fabulous Philosophy § But as concerning the nature of Angels and Spirits the matter is otherwise to be conceived which neither is inscrutable nor interdicted to which knowledge from the affinity it hath with mans soule there is a passage opened The Scripture indeed commands Coloss 2. let no man deceive you with sublime discourse touching the worship of Angels pressing into that he knowes not yet notwithstanding if you observe well that precept you shall finde there only two things forbidden namely Adorotion of Angels such
to the first event or occurrence after the Fall of Man we see as the Scriptures have infinite Mysteries not violating at all the truth of the story or letter an image of the two States the Contemplative and Active Gen. 4. figur'd in the Persons of Abel and Cain and in their Professions and Primitive trades of life whereof the one was a Sheapheard who by reason of his leasure rest in a place and free view of Heaven is a lively image of a Contemplative life the other a Husbandman that is a man toild and tired with working and his countenance fixt upon the earth where we may see the favour and Election of God went to the Sheapheard and not to the tiller of Ground § So in the age before the Flood Gen. 4. the holy Records with in those few Memorialls which are there entred and registred touching the occurrences of that age have vouchsafed to mention and honor Jnventors of Musique and works in Mettals § In the next Age after the flood Gen. 11. the great judgements of God upon the ambition of Man was the Confusion of Tongues whereby the open trade and intercourse of Learning and Knowledge was chiefly embraced II. Let us descend to Moses the Law-giver Gods first Notarie he is adorn'd in Scripture with this commendation That he was seen in all the Learning of the Aegyptians Acta 7. which Nation we know was one of the most ancient Schooles of the world for so Plato brings in the Aegyptian Priest saying unto Solon In Timaeo You Grecians are ever children you have no knowledge of Antiquity nor Antiquity of Knowledge Let us take a view of the Ceremoniall Law of Moses and we shall finde besides the prefiguration of Christ the Badge or Difference of the people of God from the profane Race of the world the exercise and impression of obedience and other sacred uses and fruits of the same Law that some of the most learned Rabbins have travelled profitably and profoundly in the same intentively to observe and extract sometimes a Naturall Levit. 13. sometimes a Morall sence of the Ceremonies and Ordinances For example where it is said of the Leprosy If the whitenesse have over-spread the flesh the Patient may passe abroad for clean but if there be any whole flesh remaining he is to be sentenced unclean and to be separated at the discretion of the Priest From this Law one of them collects a Principle in Nature That Putrifaction is more contagious before maturity then after Another raiseth a Morall instruction That men ore-spread with vice doe not so much corrupt publique Manners as those that are halfe evill and but in part only So that from this and other like places in that Law there is to be found besides Theologicall sence much aspersion of Philosophy § So likewise that excellent Book of Job if it be revolved with diligence it will be found full and pregnant with the secrets of Naturall Philosophy Iob. 26. as for example of Cosmography and the roundnesse of the Earth in that place Qui extendit Aquilonem super vacuum appendit Terram super nihilum where the Pensilenesse of the Earth the Pole of the North and the Finitenesse or convexity of Heaven are manifestly touched Again of Astronomy and Constellations in those words Ibid. Spiritus ejus ornavit Coelos obstetricante manu eius eductus est coluber tortuosus Iob. 38. And in another place Canst thou bind the sweet influences of Pleiades or loose the bands of Orion where the setled and immoveable configuration of the first starres ever standing at equall distance is with great elegancy described Iob. 9. So in another Place Which maketh Arcturus Orion and Pleiades and the secret chambers of the South Where he again points at the depression of the Southern Pole designing it by the name of the secrets of the South because the Southern starres are not seen upon our Hemisphear Matter of Generation of living Creatures Iob. 10. Hast thou not powred me out like milke and condensed me like Curds Matter of Minerals Surely there is a Mine for Silver Iob. 28. and a place wherein Gold is fined Iron is digged up out of compacted dust and Brasse extracted from stone dissolved in the furnace and so forward in the same chapter § So likewise in the person of Solomon the King we see the endowments of wisdome both in his Petition and Gods assent thereunto preferred before all terrene and temporall felicity By virtue of which Donative and Grant Solomon being singularly furnisht and enabled not only writ those excellent Parables or Aphorismes concerning Divine and Morall Philosophy but also compiled a Naturall History of all verdure or vegetables From the Cedar upon the Mountain 1 Reg. 4. to the Mosse upon the Wall which is but the rudiment of a plant between putrifaction and an Herbe and also of all things that breath or move Nay the same Solomon the King although he excell'd in treasure and the magnificence of Building of Shipping and Navigation of Service and Attendance of Fame Renown and the like train of Glory yet of this rich harvest and confluence of Glory he reaps and makes claim to himselfe of nothing but only the Honor of the Jnquisition and Invention of Truth for so he saith expresly Prov. 25. The Glory of God is to conceale a thing but the Glory of a King is to find it out As if according to that innocent and affectionate play of Children the Divine Majesty took delight to hide his works to the end to have them found out and as if Kings could not obtain a greater Honour then to be Gods play-fellowes in that game specially considering the great command they have of wits and means whereby the investigation of all things may be perfected § Neither did the dispensation of God varie in the times after our Saviour came into the world For our Saviour himselfe did first shew his power to subdue Jgnorance by his conference with the Doctors of the Law Luc. 2. and the Priests in the Temple before he shewed his power to subdue Nature by his great and so many Miracles Act. Apost 2. And the comming of the Holy Ghost was chiefly figur'd and exprest in the similitude and guift of Tongues which are the vehicula scientiae § So in the election of those instruments which it pleased God to use in the Plantation of the Faith at the first he imployed persons altogether Unlearned otherwise than by inspiration from the holy Spirit whereby more evidently he might declare his immediat and divine working and might abase all humane Wisdome and Knowledge Yet neverthelesse that counsill of his in this respect was no sooner perform'd but in the next vicissitude and succession of time he sent his divine Truth into the world waited on with other Learning as with servants and hand-maids therefore we see S. Pauls pen Act. Apost
of State to Diaries Acts and Accidents of a meaner nature And in my judgment a Discipline of Heraldry would be to purpose in the disposing of the merits of Books as of the merits of Persons For as nothing doth more derogate from Civile Affaires than the confusion of Orders and Degrees so it doth not a litle embase the authority of a grave History to intermingle matters of triviall consequence with matters of State such as are Triumphs and Ceremonies Shews and Pageants and the like And surely it could be wisht that this distinction would come into Custome In our Times Iournals are in use only in Navigations and Expeditions of warre Amongst the Ancients it was a point of Honour to Princes to have the Acts of their Court referr'd to Iournals Lib. Esth Cap. 6. Which we see was preserv'd in the raign of Ahasuerus King of Persia who when he could not take rest call'd for the Chronicles wherein hee reviewed the Treason of the Evnuches past in his owne time Plutarch Symp. 1. But in the Diaries of Alexander the Great such small Particularities were contained that if he chanc'd but to sleepe at the Table it was Registred For neither have Annals only compriz'd grave matters and Iournals only light but all were promiscuously cursorily taken in Diaries whether of greater or of lesser Importance CAP. X. A Second Partition of History Civile into Simple and Mixt. § Cosmographic a mixt History THE last Partition of Civile History may be this History Simple and Mixt. The Commune Mixtures are two the one from Civile Knowledge the other specially from Naturall For there is a kind of writing introduc'd by some to set down their Relations not continued according to the Series of the History but pickt out according to the choice of the Author which he after re-examines and ruminates upon and taking occasion from those selected pieces discourses of Civile Matters Which kind of Ruminated History we doe exceeding well allow of so such a Writer doe it indeed and professe himselfe so to doe But for a man resolvedly writeing a Just History every where to ingest Politique inter-laceings and so to break off the thread of the story is unseasonable and tedious For although every wise History be full and as it were impregnate with Politicall Precepts and Counsils yet the Writer himselfe should not be his own Mid-wife at the delivery § Cosmography likewise is a mixt-History for it hath from Naturall History the Regions themselves and their site and commodities from Ciuile History Habitations Regiments and Manners from the Mathematiques Climates and the Configurations of the Heavens under which the Coasts and Quarters of the World doe lye In which kind of History or Knowledge we have cause to Congratulate our Times for the world in this our age hath through-lights made in it after a wonderfull manner The Ancients certainly had knowledge of the Zones and of the Anti-podes Virg. Geor. 1. Nosque ubi Primus Equis Oriens afflavit anhelis Jllic sera Rubens accendit Lumina vesper and rather by Demonstrations than by Travels But for some small keele to emulate Heaven it selfe and to Circle the whole Globe of the Earth with a more oblique and winding Course than the Heavens doe this is the glory and prerogative of our Age. So that these Times may justly bear in their word not only Plus ultra whereas the Ancients used non ultra and also imitabile fulmen for the Ancients non imitabile fulmen Demens qui Nimbos non imitabile Fulmen Virg. Aen. 6 But likewise that which exceeds all admiration imitabile Coelum our voyages to whom it hath bin often granted to wheele and role about the whole compasse of the Earth after the manner of Heavenly Bodies And this excellent felicity in Nauticall Art and environing the world may plant also an expectation of farther PROFICIENCIES AND AUGMENTATIONS OF SCIENCES specially seeing it seems to be decreed by the divine Counsill that these two should be Coaevals for so the Prophet Daniel speaking of the latter times foretells Plurimi pertransibunt augebitur Scientia Cap. 12. as if the through Passage or Perlustration of the World and the various propagation of knowledge were appointed to be in the same Ages as we see it is already performed in great part seeing our times doe not much give place for Learning to the former two Periods or Returnes of Learning the one of the Graecians the other of the Romans and in some kinds farre exceed them CAP. XI I. The Partition of Ecclesiasticall History into the Generall History of the Church II. History of Prophesy III. History of Providence HIstory Ecclesiasticall falls under the same division commonly with Civile History for there are Ecclesiasticall Chronicles there are Lives of Fathers there are Relations of Synods and the like pertaining to the Church In proper expression this kind of History is divided into the History of the Church by a generall name History of Prophesy and History of Providence The first recordeth the times and different state of the Church Militant whether she flote as the Arke in the Deluge or sojourne as the Arke in the Wildernesse or be at rest as the Arke in the Temple that is the State of the Church in Persecution in Remove and in Peace In this Part I find no Deficience but rather more things abound therein than are wanting only this I could wish that the virtue and syncerity of the Narrations were answerable to the greatnesse of the Masse II The Second Part which is the History of Prophesie consisteth of two Relatives the Prophesy it selfe and the accomplishment thereof wherefore the designe of this worke ought to be that every Prophesy of Scripture be sorted with the truth of the event and that throughout all the ages of the world both for Confirmation of Faith as also to plant a Discipline skill in the Interpretation of Prophesies which are not yet accomplish't But in this work that latitude must be allowed which is proper and familiar unto Divine Prophesies that their accomplishments may be both perpetuall and punctual For they resemble the nature of their Auctor to whom one day is as a thousand yeares Psal 90 and a thousand yeares are but as one day And though the fulnesse and height of their complement be many times assigned to some certaine age or certaine point of time yet they have neverthelesse many staires and scales of Accomplishment throughout diverse Ages of the world This worke I set down as DEFICIENT ✿ but it is of that nature as must be handled with great wisdome sobriety and reverence or not at all III The third Part which is the History of Providence hath fallen indeed upon the Pens of many pious Writers but not without siding of Partiaries and it is imployed in the observation of that divine Correspondence which often interveneth betweene Gods revealed Will and his secret Will For though the
to former Ages and clearing that glasse to the letting in of a more plentifull light The waies and ends of these two knowledges I meane of what we have and of what we may have thus different and the principles upon which they proceed so divers both may consist without contradictions and confutations or the invasions upon their distinguisht rights so the propagation of Knowledge by the assistance of the Father of Lights may be pursued with the reservation of the honour of Ancient and Moderne Authors and the Arts in use which respecting the end whereto they were instituted Disputation Redargution and the like are very conducent and in their way of perfection highly exalted And this is the first motive of deliberating the publication of my Apologetique the difficulty of the businesse Another is this The times into which we are fallen are learned Times as ever were since the Grecian Philosophers and their seconds the Arabian writers which also through the great advantages of the experiments of later Ages and the directions of Antiquity in many particulars have out-gon their predecessors so as he that dare adventure as some doe to intrude unstudied thoughts upon so learned an age as this is neither reverences the age as he ought nor wisely consults his own reputation with Posterity And as the Times are learned so which too frequently falls out somewhat confident Great wits and which have fortified their conceptions by books and study are strongly prepossest with almost impregnable anticipations and not so easily induced as more inconcerned and disengaged natures are to know or unknow any thing that either should be farther inquired into or should be for gotten And much within these two orbs our Apology moves in discovery of Jgnorance of Error of what we know not and of what we should not know For certainly much knowledge remaines yet conceal'd and the way to this discovery is by forgoeing many unprofitable subtleties and by a learn'd ignorance falling off from many aery speculations to the solid simplicity of the Ancients Were we to compose a Panegyrique in praise of the perfections of the learning of our daies which indeed merits such a sacrifice the labour were but halfe what it is for laudatory hymnes seldome come out of season they need no preparations and what might be wanting in the waight of speech would be supplied by an aptitude to accept and believe But in the businesse in hand the mind of man the principall subject to be wrought upon and her speculations both which we so admire are so immur'd and blockt up with corrupt notions either from the placits of Philosophers the depraved lawes of Demonstration or from inherent qualities in the generall nature of man or individuate temperature of particulars that nothing can be done untill these be convinced at least subjected to examination which is another motive that staies me upon the Land An other Reason which is the last I will trouble the Reader withall is this Time the measure of all our Actions without whose assistance our best conceptions are Abortives by the intercurrence of other engagements which I might have dispenced withall had I rightly understood the servile tenure of secular contracts hath surpriz'd me I conceive which I pronounce with some passion that a Scholler for his studies had bin the master of his own howres but he-that trafiques with the world shall finde it otherwise Time which I presum'd I could command and stay as I doe my watch hath commanded me And these diversions were seconded Humane Reader by a sad Accident It pleased God in the heat of my attendance on this businesse to take away by one of the terrors of mortality the Stone my deare brother Sr RICHARD SCOT servant to the most Eminent Lord the Lo. Deputy Generall of Ireland beloved of his deare Lord to the latest minute of life honour'd with his presence to the farthest confines of mortality and there by his Noble Piety deliver'd up with as much solemnity as a Kingdome could conferre unto the immortality of another world This deadly shaft passing through him so wounded me that I my selfe was arrived within few paces of the land of darknesse Jn his silent Marble the best part of that small portion of joy I had in the World but all my hopes are entombed This pensive casualty so took me off from books and businesse as for some months after I could relish no thoughts but what were mingled with the contemplations of mortality Sic fugit interea fugit irrevocabile tempus These were the impediments to my Apologetique which if what is done be accepted shall be prefix'd the NOV ORG For of this Translation this is the first part Reader if it please thee if it please thee not the last But before I take my leave here are some tacite objections which I would meet halfe way and so weaken their approaches lest they fall too heavy upon me The first is touching the Division of the first book into Chapters contrary to the mind of the Author and the intention of the work This exception may be thus satisfied that profit is to be preferred before artificiall contrivance where both cannot so conveniently be had and to this end discretion to be followed before rule Were the Author now alive and his vast Designes going on this alteration had been somewhat bold but the inimitable Architect now dead having perfected litle more then the outward Courts as it were of his magnificent Instauration and the whole summe of Sciences and the stock of Arts in present possession not able to defray the charges of finishing this Fabrique I thought fit by compartitions and distributions into severall roomes to improve what we have to our best advantage so it might be done without prejudice to the Authors procedure and apt coherence which J hope it is Having respect herein rather to accommodation than decoration for Houses as our Author saies are built to live in and not to look on and therefore use to be preferred before uniformity Another Exception may be made against the draught of the Platforme into Analytique tables which seems somewhat pedantique and against that common rule Artis est dissimulare Artem. To this J answer thus Order and dependance is as it were the soule of the World of the Works of Nature and Art and that which keeps them united without which all would fall asunder and become like the first Chaos before the production of light And of all Methods that ever were at least that ever came to our hands our Authors is the most naturall and most dependent For Truth as it reflects on us is a congruent conformity of the Jntellect to the Object and of the different faculties thereof to the difference of things wherefore the truest Partition of humane learning is that which hath reference to humane faculties when the Intellectuall Globe and the Globe of the World intermixe their beams and irradiations in a direct line of projection
Divine Truths nor that from the disclosing of the waies of sense and the letting in of a more plentifull Naturall Light any mists of Incredulity or clouds of Darknesse arise in our minds touching Divine Mysteries but rather that from a purified Intellect purged from Fancies and Vanity and yet yeelded and absolutely rendred up to Divine oracles the tributes of Faith may be rendred to Faith In the last place that the venome of knowledge infused by the Serpent whereby the mind of man is swelled and blown up being voided we may not be too aspireingly wise or above sobriety but that we may improve and propagate Verity in Charity § Now we have performed our vowes to heaven converting our selves to men we admonish them somethings that are Profitable and request of them some things that are equall First we admonish which thing we have also prayed for that we keep human Reason within due Limits in matters Divine and Sense within compasse For sense like the Sunne Philo. Iud. opens and reveales the face of the Terrestriall Globe but shuts up and conceales the face of the Celestiall Again that men beware that in flight from this error they fall not upon a contrary extreme of too much abasing Naturall Power which certainly will come to passe if they once entertain a conceit that there are some secrets of nature seperate and exempt as it were by iniunction from Humane Inquisition For it was not that pure and immaculate Naturall knowledge by the light whereof Adam gave names unto the Creatures according to the propriety of their natures which gave the first motion and occasion to the Fall but it was that proud and Imperative Appetite of Morall knowledge defineing the lawes and limits of Good and Evill with an intent in man to revolt from God and to give lawes unto himselfe which was indeed the proiect of the Primitive Temptation For of the knowledges which contemplate the works of Nature the holy Philosopher hath said expressely Prov. 25. that the glory of God is to conceale a thing but the glory of the King is to find it out as if the Divine Nature according to the innocent and sweet play of children which hide themselves to the end they may be found took delight to hide his works to the end they might be found out and of his indulgence and goodnesse to man-kind had chosen the Soule of man to be his Play-fellow in this game § In summe I would advise all in generall that they would take into serious consideration the true and Genuine ends of knowledge that they seek it not either for Pleasure or Contention or contempt of others or for Profit or Fame or for Honor and Promotion or such like adulterate or inferior ends but for the merit and emolument of Life and that they regulate and perfect the same in charity For the desire of Power was the Fall of Angels the desire of knowledge the fall of Man but in charity there is no excesse neither men nor Angels ever incurred danger by it § The Requests we make are these To say nothing of our selves touching the matter in hand we Request thus much That men would not think of it as an opinion but as a work and take it for Truth that our aime and end is not to lay the foundation of a Sect or Placit but of Humane Profit and Proficience § Again that respecting their own Benefit and putting off Partialities and Prejudices they would all contribute in one for the publique Good and that being freed and fortified by our Preparations and Aids against the Errors and Impediments of the waies they likewise may come in and bear a part in the burden and inherit a portion of the Labours that yet remaine behind § Moreover that they cheere up themselves and conceive well of the enterprise and not figure unto themselves a conceit and fancy that this Our Instauration is a matter infinite and beyond the power and compasse of Mortality seeing it is in truth the right and legitimate end and period of Infinite Errors and not unmindfull of Mortality and Humane Condition being it doth not promise that the Designe may be accomplisht within the Revolution of an Age only but delivers it over to Posterity to Perfect Jn a word it seeks not Sciences arrogantly in the cells of mans wit but submissively in the greater world And commonly Empty things are vast and boundlesse but Solids are contracted and determined within a narrow compasse § To conclude we thought good to make it our last suit lest peradventure through the difficulty of the Attempt any should become unequall Iudges of our Labours that men see to it how they doe from that which we must of necessity lay down as a ground if we will be true to our own ends assume a liberty to censure and passe sentence upon our labours seeing we reject all this premature and Anticipated humane Reason rashly and too suddenly departed from Things as touching the Inquisition of Nature as a thing various disordered and ill-built Neither in equity can it be required of us to stand to the Iudgement of that Reason which stands it selfe at the barre of Iudicature THE DISTRIBVTION OF THE WORK INTO SIX PARTS P. I. PARTITIONES SCIENTIARVM OR a summary Survay and partition of Sciences P. II. NOVVM ORGANVM OR True Directions for the Interpretation of Nature P. III. PHAENOMENA VNIVERSI OR History Naturall and Experimentall for the building up Philosophy P. IV. SCALA INTELLECTVS OR the Intellectuall Sphere rectified to the Globe of the World P. V. PRODROMI OR The Anticipations of second Philosophy emergent upon Practice P. VI. SECVNDA PHILOSOPHIA OR Active Philosophy from intimate Converse with Nature THE ARGUMENT OF THE SEVERALL PARTS IT is one point of the Designe we have in hand that every thing be delivered with all possible Plainesse and Perspicuity for the nakednesse of the Mind as once of the Body is the companion of Innocence and Simplicity First therefore the order and Distribution of the work with the reason thereof must be made manifest The Parts of the work are by us assigned Six P. I ¶ The First Part exhibits the summe or universall description of that Learning and Knowledges in the possession whereof men have hetherto bin estated For we thought good to make some stay even upon Sciences received and that for this consideration that we might give more advantage to the Parfection of ancient knowledges and to the introduction of new For we are carried in some degree with an equall temper of Desire both to improve the labours of the Ancients and to make farther progresse And this makes for the faith and sincerity of our meaning according to that of the wise Prov. 18. The unlearned Man receives not the words of knowledge unlesse you first interpret unto him the conceptions of his heart Wherefore we will not neglect to side along as it were in passage the Coasts of accepted
generale Axioms III. Derivative Divine or Natur. Theol. III. Naturale Speculative Physicks III. Metaph. III. Operative Mechanick III. Magick III. Humane Generale of the nature of man c IV. Speciale into Philosophy A. IV. A. Humane so called of Body into Arts Medicinale against diseases § Cosmetick or of Decoration IV. Athletick or of Activity § Voluptuary or Sensuale IV. Soule the Substance Spirituale Native or Adventive c. IV. Sensuale Fiery Aëriall substance c. IV. Foculties Rationale Jntellect reason Imagination c. IV. Sensuale Voluntary motion Sense c. IV. Vse of Faculties LOGICK Invnetion or Inquisition V. Iudgement or Examination V. Memory or Custody V. Elocution or Tradition Grāmar VI. Method VI. Rhetorick VI. ETHICKS Platform of good Kinds of Good VII Degrees of Good VII Culture of the Mind Tempers VII Distempers Cures VII Civile of Conversation Negociation Government of States Art of enlarging a State VIII Fountainee of Laws VIII Inspir'd Divinity is here separat from Philosophy yet Reason receives the signet of Faith DEFICIENTS Vse of Reason in Divinity IX Degrees of unity in Rligion IX Dirivations frō Scripture IX The Preparation to these Books is populare not Acroamatique Relates the Prerogatives Derrgations of Learning LIB I. FRANCIS LO VERVLAM VICOVNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING THE FIRST BOOK CHAP. I. The Consecration of this work unto the most learned of PRINCES K. IAMES who in high but just conceptions is here admired § The Distribution into the DIGNITY and the PROFICIENCY of LEARNING I. Discredites of Learning from the objections of Divines That the aspiring unto knowledge was the first sinne That Learning is a thing infinite and full of anxiety That knowledge inclines the Mind to Heresy and Atheisme II. The solution Originall Guilt was not in the Quantity but in the Quality of Knowledge § The Corrective hereof Charity III. Against Infinity Anxiety and seducements of Sciences three preservatives That we forget not our Mortality § That Learning give us content § That it soare not too high § And so Philosophy leads the mind by the Links of second Causes unto the First THERE were under the Old Law Excellent KING both Free-will Offerings and Daily Sacrifices the one proceeding upon ordinary observance the other upon a Devout Cheerfulnesse Certainly in my opinion some such kind of Homage belongs to KINGS from their servants namely that every one should tender not only Tributes of his Duty but Presents of Affection In the former of these I hope I shall not be wanting for the latter I was in suspense what I should most principally undertake and in conclusion I thought it more respective to make choice of some oblation which might referre rather to the propriety and excellency of Your individuall person than to the businesse of Your Crowne and State § Representing Your Majesty as my duty is many times unto my mind leaving aside the other parts whether of Your Vertue or of Your Fortune I have been possest with extream wonder when I consider the excellency of those vertues and faculties in You which the Philosophers call intellectuall the capacity of Your mind comprehending so many and so great Notions the faithfulnesse of Your memory the swiftnesse of Your apprehension the penetration of Your judgement the order and facility of Your elocution In truth Plato's opinion sometimes comes into my mind which maintaines That knowledge is nothing else but remembrance In Phaedo and that the mind of man by nature knowes all things once redimed and restored to her own native light which the cloudy vault or gloomy Tabernacle of the body had or e-spread with darknesse For certainly the best and clearest instance for this assertion shines in Your Majesty whose mind is so ready to take flame from the least occasion presented or the least spark of anothers knowledge delivered Wherefore as the sacred Scripture saith of the wisest King That his heart was as the sands of the sea 1. Reg. 4. which though it be one of the largest bodies yet it consisteth of the smallest portions so hath God given Your Majesty a composition of understanding exceeding admirable being able to compasse and comprehend the greatest matters and neverthelesse to apprehend the least and not to suffer them to escape Your observation whereas it should seem very difficult or rather an impossibility in nature for the same instrument to make it selfe fit for great and small works And for Your gift of Speech I call to mind what Cornelius Tacitus saith of Augustus Caesar Annal. 13 Augusto saith he prompta ac profluens qúae deceret principem eloquentia fuit In truth if we note it well speech that is Elaborate or Affectate or Jmitating although otherwise excellent hath somewhat servile in it and holding of the subject but Your Majesties manner of speech is indeed Prince-like flowing as from a fountaine and yet streaming and branching it selfe into natures order full of facility and felicity Imitating none Inimitable of any And as in Your Civill estate respecting as well Your Kingdome as Your Court there apeareth to be an Emulation and Contention of Your Majesties Vertue with Your Fortune namely excellent Morall endowments with a fortunate Regiment a Pious and Patient expectation when time was of Your greater fortune with a prosperous and seasonable possession of what was expected a Holy observation of the lawes of Marriage with a blessed and happy fruit of Marriage in a most faire Progeny a Godly propension and most beseeming a Christian Prince to Peace with a fortunate concurrence of the like inclination in Your neighbour Princes so likewise in Your intellectuall abilities there seemeth to be no lesse Contention and Emulation if we compare Your Majesties gifts of Nature with the rich treasury of multiplicious Erudition and the knowledge of many Arts. Neither is it easy to finde any KING since Christs time which may be compared with Your Majesty for variety and improvement of all kind of learning Divine and Humane let who will revolve and peruse the succession of Kings and Emperours and he shall finde this judgement is truly made For indeed it seemeth much in Kings if by the compendious extraction of other mens wits and Labours they can take hold of knowledge or attain any superficiall ornaments or shewes of learning or if they countenance and preferre learned men but for a King and a King borne to drink indeed the true fountaines of Learning nay to be himselfe a fountaine of Learning is almost a Miracle And this also is an accesse to Your Majesty that in the same closet of your Mind there are treasured up as well Divine and Sacred Literature as Prophane and Humane so that Your Majesty stands invested with that triplicity of Glory which was ascribed to that famous Hermes Trismegistus The Power of a King The Jllumination of a Priest The Learning of a Philosopher Wherefore since in these glorious attributes of Learning so
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
the state of the World not considered in the absolute production but as it stood after the fall of Adam expos'd and made subject to Death and Corruption For in that state it was and remaines to this day the off-spring of God and of Sin or Contumely Gen. 3. For the like sinne of Adam was a kind of Contumely Gen. 3. when hee would be like God And therefore all these three Narrations concerning the manner of of Pans Birth may seem true if they be rightly distinguisht according to things and times For this Pan as we now behold and comprehend it took begining from the word of God by the means of confused matter which yet was the work of God and the entrance of Prevarication and through it of corruption § The Destinies may well be thought the sisters of Pan or Nature for the beginings and continuances and dissolutions the Depressions also and eminencies and labours and felicities of things and whatsoever conditions of a particular Nature are called Fates or Destinies which yet unlesse it be in some noble individuate subject as a Man a Citty or a Nation commonly are not acknowledged But Pan that is the Nature of things is the cause of these severall states and qualities in every particular so as in respect of Individualls the Chaine of nature and the thred of the Destinies is the same Moreover the Ancients fained that Pan ever lived in the open Aire but the PARCae or Destinies in a mighty subterraneous Cave from whence with an infinite swiftnesse they flew to men because the nature and common face of the Vniverse is apert and visible but the individuall Fates of Particulars are secret swift and sodain But if Fate be taken in a more generall acception as to signify the more notable only and not every common event yet in that sense also the signification is correspondent to the universall state of things seeing from the order of Nature there is nothing so small which comes to passe without a Cause and nothing so absolutely great as to be independent so that the very Fabrique of Nature comprehendeth in the lappe and bosome thereof every event small or great and by a constant rule discloseth them in due season Wherefore no marvell if the PARCae be brought in as the legitimate Sisters of Pan For Fortune is the daughter of the foolish vulgar and found favour only with the more unsound Philosophers Certainly the words of Epicurus savour lesse of Dotage than of prophanenesse where he saith Praestare credere fabulam Deorum Senec. in Epist quam Fatum asserere As if any thing in the frame of nature could be like an Iland which is separate from the connexion of the cōtinent But Epicurus as it is evident from his own words accommodating and subjecting his Naturall Philosophy to his Morall would heare of no opinion which might presse and sting the conscience or any way disca l me and trouble that Euthymia or Tranquility of mind which hee had receiv'd from Democritus Wherefore being more indulgent to the delusions of his owne fancies than patient of truth he hath fairely cast off the yoak and abandon'd as well the Necessity of Fate as the Feare of the Gods And thus much concerning the Fraternity of Pan with the Destinies § Hornes are attributed unto the World broad at the root sharpe at the top the nature of all things being like a Pyramis lessening upwards For Individuals in which the Base of nature is spread out being infinite are collected into Species which are many also Species againe rise up into Generalls and these ascending are contracted into more Universall Generalities so that at length nature may seeme to close in a unity which is signified by the Pyramidal Figure of Pans Hornes Neither is it to be wonder'd at that Pan toucheth heaven with his horns seeing the transcendentals of Nature or Vniversall Ideas Iliad IX doe in some sort reach things Divine Wherefore Homers famous Chaine of Naturall Causes tyed to the foot of Iupiters Chaire was celebrated And it is plain that no man conversant in Metaphysique those things which in Nature are Eternall and immoveable and that hath never so litle withdrawn his mind from the fluid ruine of sublunary things which doth not at the same instant fall upon Naturall Theologie so direct and compendious a passage it is from the top of the Pyramis to Matters Divine § The body of Nature is elegantly and lively drawne Hairy representing the beames of things for beames are as it were the haires or bristles of nature and every Creature is more or lesse Beamy which is most apparant in the faculty of seeing and no lesse in every magnetique virtue and operation upon distance for whatsoever worketh upon any thing upon Distance that may rightly be said to dart forth rayes Moreover Pans beard is said to be exceeding long because the beames or influences of the Heavens and specially of the Sunne doe operate and pierce farthest of all so that not only the surface but the inward bowels of the earth have bin turn'd subduc'd and impregnate with the masculine Spirit of the heavenly influence And the forme of Pans beard is the more elegant because the Sun when his higher part is shadowed with a Cloud his beams break out in the lower and so appeares to the eye as if he were bearded § Nature also is most expressively set forth with a biformed Body in reference to the Differences betweene superior and inferior bodies For the one part by reason of their beauty and equability and constancy of motion and domiminion over the earth and earthly things is aptly set out by the shape of man And the other part in respect of their perturbations and irregular motions and that they are for most part cōmanded by the Celestiall may be well fitted with the figure of a bruit beast Againe this same bi-formed description of his body pertaines to the participation of the species or kind for no species of Nature seemes to be simple but as it were participating and compounded of two Essentiall Ingredients For Man hath something of a Beast a Beast something of a Plant a Plant something of an inanimate Body and all Natural things are indeed bi-formed and compounded of a superior and inferior kind § It is a witty Allegory that same of the feet of the Goat by reason of the upward tending motions of Terrestiall bodies towards the regions of the aire and of the heaven where also they become pensile and from thence are rather forc'd downe than fall downe For the Goat is a mounting Animal that loves to be hanging upon rocks and precipices steep hils And this is done also in a wonderfull manner even by those things which are destinated to this inferior Globe as may manifestly appear in Cloudes and Meteors And it was not without the grounds of reason that Gilbert De Magn. who hath written a painfull and an experimentall work touching
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
of wild-foule there is no property but the right is past over with the possession Contra Incontinence is one of Circes worst transformations An unchast liver hath utterly lost a reverence to himselfe which is the bridle of all vice They that with Paris make beauty their wish loose as he did Wisdome and Honour Alexander fell upon no popular truth when he said that sleep and lust were the earnests of Death CRUELTY XVIII Pro. No virtue is so often guilty as clemency Cruelty if it proceed from revenge it is justice if from Perill it is wisdome He that shewes mercy to his enimy denies it to himselfe Phlebotomy is not more necessary in the Body Naturall than it is in the body Politique Contra. He that delights in blood is either a wild beast or a Fury Cruelty to a Good man seems to be but a Fable and some Tragicall fiction VAIN-GLORY XIX Pro. He that seeks his own praise withall seeks the profit of others He that is so reserv'd as to regard nothing that is forraine it may be suspected that he will account publique affaires forraine impertinencies Such Dispositions as have a commixture of Levity in them more easily undertake a Publique charge Contra. Vaine-glorious persons are alwaies factious Lyars Inconstant over-doing Thraso is Gnathoes prey Jt is a shame for a Lover to make suit to the hand-maid but Praise is virtues hand-maid JUSTICE XX. Pro. Kingdomes and States are only the Appendices of Iustice for if Justice otherwise could be executed there would be no need of them It is the effect of Iustice that man is to man a God and not a Wolfe Though Justice can not extirpate vice yet it represseth it from doing hurt Contra. If this be to be just not to doe to another what you would not have done to your selfe then is mercy Iustice Jf we must give every one his due then surely pardon to Humanity What tell you me of equity when to a wise man all things are unequall Doe but consider what the conditiō of the guilty was in the Roman state and then say justice is not for the Re-publique The common Iustice of states is as a Philosopher in Court that is it makes only for a reverentiall respect of such as bear Rule FORTITUDE XXI Pro. Nothing but feare is terrible There is nothing solid in pleasure nor assur'd in virtue where fear disquiets He that confronts dangers with open eyes that he may receive the charge marketh how to avoid the same All other virtues free us from the Dominion of vice only Fortitude from the Dominion of Fortune Contra. That 's a goodly virtue to be willing to dye so you may be sure to kill That 's a goodly virtue sure which even drunkennesse may induce He that is prodigall of his own life will not spare the life of an other Fortitude is a virtue of the Jron Age. TEMPERANCE XXII Pro. To Abstaine to Sustaine are virtues proceeding commonly from the same habit Vniformities concords and Measures of motions are things celestiall and the characters of Eternity Temperance as wholsome coldes concenterate and strengthen the forces of the Mind Too exquisite and wandring senses had need of Narcotiques and so likewise wandring affections Contra. I like not these negative virtues for they argue Innocence not Merit That mind languisheth which is not sometimes spirited by excesse I like those virtues which induce the vivacity of Action and not the dulnesse of Passion When you set downe the equall tempers of the mind you set downe but few nam pauperis est numerare pecus These Stoicismes not to use that so you may not desire not to desire that so you may not feare are the resolutions of pusillanimous and distrustfull natures CONSTANCY XXIII Pro. Constancy is the foundation of virtue He is a miserable man that hath no perception of his future state what it shall or may be Seeing mans judgement is so weak as that he cannot be constant to things let him at least be true to himselfe and to his own designes Constancy gives reputation even to vice If to the Inconstancy of fortune we adde also the inconstancy of mind in what mazes of darknesse doe we live Fortune is like Proteus if you persist she returnes to her true shape Contra. Constancy like a sullen-selfe-will'd Porteresse drives away many fruitfull informations There is good reason that Constancy should patiently endure crosses for commonly she causeth them The shortest folly is the best MAGNANIMITY XXIV Pro. When once the mind hath propounded to it selfe honourable ends then not only virtues but even the divine powers are ready to second Virtues springing from Habit or precept are vulgar but from the end heroicall Contra. Magnanimity is a virtue Poeticall KNOWLEDGE CONTEMPLATION XXV Pro. That delight only is according to Nature whereof there is no satiety The sweetest prospect is that which looks into the errors of others in the vale below How pleasing and profitable a thing is it to have the orbs of the mind concentrique with the orbs of the World All depraved affections are false valuations but goodnesse and Truth are ever the same Contra. A contemplative life is a specious sloth To think well is litle better then to dreame well The divine providence regards the world thou thy country Aright Politique procreates Contemplations LEARNING XXVI Pro. Jf there were Books written of the smallest matters there would hardly be any use of experience Reading is a converse with the wise Action for the most part a commerce with fooles Those sciences are not to be reputed altogether unprofitable that are of no use if they sharpen the wits and marshall our conceptions Contra Jn Schooles men learne to believe What Art did yet ever teach the seasonable use of Art To be wise from Precept and from experience are two contrary habits so as he that is accustomed to the one is inept for the other There is many times a vain use of Art least there should be no use This commonly is the humor of all Schollers that they are wont to acknowledge all they know but not to learne what they know not PROMPTITUDE XXVII Pro. That is not seasonable wisdome which is not quick and nimble He that quickly erres quickly reformes his error He that is wise upon deliberation and not upon present occasion performes no great matter Contra That wisdome is not farre fetcht nor deeply grounded which is ready at hand Wisdome as a vestment that is lightest which is readiest Age doth not ripen their wisdome whose Counsils deliberation doth not ripen What is suddenly invented suddenly vanisheth soon ripe soon rotten Silence in matters of Secrecy XXVIII Pro. From a silent man nothing is conceal'd for all is there safely laid up He that easily talkes what he knowes will also talke what he knowes not Mysteries are due to secrecies Contra. Alteration of Customes placeth the mind in the darke and makes men goe invisible Secrecy is the virtue of a confessor
they will not meddle with it so ought men so to procure Serenitie of minde as they destroy not Magnanimitie Thus much of Particulare Good III. Now therefore after we have spoken of Selfe-good which also we use to call Good Particular Private Individuall let us resume the Good of Communion which respecteth Society This is commonly termed by the name of Duty because the terme of Duty is more proper to a mind well fram'd and dispos'd towards others the terme of Virtue to a mind well form'd and compos'd in it selfe But this part at first sight may seeme to pertaine to Science Civile or Politique but not if it be well observed for it concernes the Regiment and Government of every man over himselfe and not over others And as in Architecture it is one thing to frame the Posts Beams and other parts of an Edifice and to prepare them for the use of building and another thing to fit and joyne the same parts togither and as in Mechanicalls the direction how to frame and make an instrument or engine is not the same with the manner of erecting moving and setting it on work So the doctrine of the conjugation of men in a Citty or Society differs from that which makes them conformed and well affected to the weale of such a Society § This Part of Duties is likewise distributed into two portions whereof the one respects the common duty of every man the other the speciall and respective Duties of every man in his profession vocation state person and place The first of these hath bin well laboured and diligently explicated by the Ancients and others as hath bin said the other we find to have bin sparsedly handled althoe not digested into an entire body of a Science which manner of dispersed kind of writing we doe not dislike howbeit in our judgement to have written of this Argument by parts were farre better For who is endewed with so much perspicacity and confidence as that he can take upon him to discourse and make a judgement skilfully and to the life of the peculiar and respective duties of every particular order condition and profession And the treatises which are not seasond with experience but are drawne only from a generall and Scholasticall notion of things are touching such matters for most part idle and fruitlesse discourses For althoe sometimes a looker on may see more then a gamester and there be a common proverbe more arrogant than sound proceeding from the censure of the vulgar touching the actions of Princes That the vale best discovereth the Hills yet it could be especially wished that none would intermeddle or engage themselves in subjects of this nature but only such as are well experienc'd and practis'd in the particular customes of men For the labours and vigilancies of speculative men Cic. Lib. 2. de Oratore in Active Matters doe seem to men of experience litle better than the discourses of Phormio of the warres seemed to Hanniball which estimed them but dreams and dotage Only there is one vice which accompanies them which write books of matters pertaining to their own profession and Art which is that they magnify and extoll them in excesse K. IAMES DORON BASIL § In which kind of Books it were a crime Piacular not to mention Honoris causa Your Majesties excellent work touching the duty of a King for this writing hath accumulated and congested within it many treasures as well open as secret of Divinity Morality and Policy with great aspersion of all other Arts and it is in my opinion one of the most sound and healthfull writings that J have read It doth not float with the heat of Invention nor freez and sleepe with the coldnesse of negligence it is not now than taken with a wheeling dizzines so to confound and loose it selfe in its order nor is it distracted and discontinued by digressions as those discourses are which by a winding expatiation fetch in and enclose matter that speaks nothing to the purpose nor is it corrupted with the cheating Arts of Rhetoricall perfumes and paintings who chuse rather to please the Reader than to satisfy the nature of the Argument But chiefly that work hath life and spirit as Body and Bulke as excellently agreeing with truth and most apt for use and action and likewise clearely exempt from that vice noted even now which if it were tolerable in any certainly it were so in KINGS and in a writing concerning Regal Majesty namely that it doth not excessively and invidiously exalt the Crowne and Dignity of Kings For Your Majesty hath not described a King of Persia or Assyria radiant and shining in extreme Pompe and Glory but really a Moses or a David Pastors of the People Neither can I ever loose out of my remembrance a Speech which Your Majesty in the sacred Spirit wherewith you are endowed to governe Your people delivered in a great cause of Iudicature which was IACOB R. dictum memorab That Kings rul'd by the Lawes of their Kingdomes as God did by the Lawes of Nature and ought as rarely to put in use that their prerogative which transcends Lawes as we see God put in use his power of working Miracles And yet notwithstanding in that other book written by Your Majesty DE LIB MONAR of a free Monarchy You give all men to understand that Your Majesty knowes and comprehends the Plenitude of the Power of Kings and the Vltimities as the Schooles speak of Regall Rights as well as the circle and bounds of their Office and Royall Duty Wherefore I have presumed to alleage that book written by Your Majesty as a prime and most eminent example of Tractates concerning speciall and Respective Duties Of which Book what I have now said I should in truth have said as much if it had bin written by any King a thousand years since Neither doth that kind of nice Decency move me whereby commonly it is prescribed not to praise in presence so those Praises exceed not measure or be attributed unseasonably or upon no occasion presented Surely Cicero in that excellent oration Pro M. Marcello studies nothing else Cicero but to exhibite a faire Table drawne by singular Art of Caesars virtues thoe that Oration was made to his face which likewise Plinius secundus did to Trajan Plin. Iun. Now let us resume our intended purpose § There belongs farther to this part touching the Respective Duties of vocations and particular Professions ✿ SATYRA SERIA sive de Interioribus rerum and other knowledge as it were Relative and Opposite unto the former concerning the Fraudes Cautels Impostures and vices of every Profession For Corruptions and Vices are opposed to Duties and Virtues Nor are these Depravations altogither silenced in many writings and Tractates but for most part these are noted only upon the By and that by way of Digression but how rather in a Satyre and Cynically after Lucians manner than seriously and gravely for
temperatures it will come to passe that the experiment doth not satisfie the expectation which ever discourageth and confounds the minde but if the Tasks be too weake and easie in the summe of proceeding there is a losse and prejudice § A second shall be that to the practising of any facultie whereby a habit may be superinduced two Seasons are chiefly to be observed the one when the minde is best disposed to a businesse the other when it is worst that by the one we may be well forwards on our way by the latter we may by a strenuous contention worke out the knots and stonds of the minde which makes midle times to passe with more ease and pleasure § A third Precept shall be that which Aristotle mentions by the way Moral Nicom lib. 2. which is to beare ever towards the contrary extreme of that whereunto we are by nature inclin'd so it be without vice Like as when we rowe against the streame or when wee make a crooked wand straight by bending it the contrary way § The Fourth Precept is grounded upon that Axiome which is most true That the minde is brought to any thing with more sweetnesse and happinesse if that whereunto we pretend bee not principal in the intention of the Doer but be overcome as it were doing somewhat else because the instinct of nature is such a freedome as hates necessity and compulsive commands Many other rules there are which might profitably be prescribed touching the Direction of Custome for Custome if it be wisely and skilfully induced proves as it is commonly said an other nature but being conducted absurdly and by chance it is only the Ape of Nature which imitates nothing to the life but in a foolish deformity onely § So if we should speake of Bookes and Studies and of their power and influence upon Manners are there not divers Precepts and fruitfull Directions appertaining thereunto Hath not one of the Fathers in great indignation called Poesie vinum Daemonum being indeed it begets many Temptations Lusts and vaine Opinions It is not a wise opinion of Aristotle and worthy to be regarded That young men are no fit auditors of Morall Philosophy Moral Nicom Lib. 1. because the boyling heat of their affections is not yet setled nor attemperd with Time and Experience And to speake truth doth it not hereof come that those excellent Books and Discourses of ancient Writers whereby they have perswaded unto virtue most effectually representing as well her stately Majestie to the eyes of the world as exposing to Scorne popular Opinions in disgrace of Virtue attired as it were in their Parasite Coats are of so litle effect towards honesty of life and the reformation of corrupt Manners because they use not to be read and revolv'd by men mature in yeeres and judgement but are left and confin'd onely to Boyes and Beginners But is it not true also that young men are much lesse fit Auditors of Policie than Moralitie till they have bin throughly season'd with Religion and the knowledge of Manners and Duties lest their judgements be corrupted and made apt to think that there are no Moral differences true and solid of things but that all is to be valued according to a utilitie and fortune As the Poet saith Prosperum felixscelus virtus vocatur Iuvenal Sat. 13. And againe Ille crucem pretium sceleris tulit hic Diadema But the Poets seeme to speak this Satyrically and in indignation be it so yet many Books of Policie doe suppose the same seriously and positively for so it pleased Machiavell to say That if Caesar had bin overthrowne hee would have bin more odious than ever was Catiline as if there had bin no difference but in fortune onely between a very fury composed of Lust and Blood and the most excellent spirit his ambition reserved in the world By this we see how necessary it is for men to drink deeply Pious and Morall knowledges before they tast Politique for that they who are bred up in the Courts of Princes from tender yeeres and in affaires of state commonly never attaine an inward and syncere Probitie of Manners how much further of from honestie if to this fire of corrupt education there be administred the fewell of corrupt Books Againe even in Morall instructions themselves or at least in some of them is there not a Caution likewise to be given lest they make men too Precise Arrogant and Incompatible according to that of Cicero touching M. Cato These Divine and excellent qualities which we see are his own proper endowments but such as are sometimes deficient in him Pro L. Muraena are all deriv'd from Teachers and not from Nature There are many other Axioms touching those properties and effects which Studies and Books doe instill into the mindes of men for it is true that he saith abeunt studia in mores which may likewise be affirm'd of those other points touching Companie Fame the Lawes of our Countrey and the rest which a litle before we recited But there is a kinde of Culture of the Minde which seemes yet more acurate and elaborate than the rest and is built upon this ground That the mindes of all Mortals are at some certaine times in a more perfect state at other times in a more depraved state The purpose therefore and direction of this Culture is that those good seasons may be cherisht the evill crost and expunged out of the Kalender The fixation of good Times is procured by two meanes by vowes or at Least most constant Resolutions of the Mind and by Observances and exercises which are not to be regarded so much in themselves as because they keep the mind in her devoir and continuall obedience The obliteration of evill Times may be in like manner perfected two waies by some kind of Redemption or expiation of that which is past and by a new course of life as it were turning over a clean leafe But this part seems wholly to appertaine to Religion and Justly considering that true and genuine Morale Philosophy as was said supplies the place of a Hand-maid only to Divinity wherefore we will conclude this part of the Culture of the Mind with that remedy which of all other meanes is the most compendious and summary and againe the most noble and effectuall to the reducing of the mind to virtue and the placing of it in a state next to perfection and this is That we make choice of and propound to our selves right ends of life and Actions and agreeing to virtue which yet must be such as may be in a reasonable sort within our compasse to attaine For if these two things be suppos'd that the ends of Actions be Honest and Good and that the Resolution of the mind for the pursuing and obtaining them be fixt constant and true unto such ends it will follow that the mind shall forthwith transforme and mould it selfe into all virtues at once And this indeed
counterfeit forces of the mind hir true powers which might be raised were right directions administred and she taught to become obsequious to things and not impotently to insult over them they passe by and loose This one way remaineth that the businesse be wholly reatempted with better preparations that there be throughout AN INSTAVRATION OF SCIENCES AND ARTS and of all Human Learning rais'd from solid foundations And this though it may seeme in a sort an infinit enterprize and above mortall abilities yet the same will be found more sound and advised than those performances which hetherto have bin atchieved for in this there is some issue but in the endeavours now undertaken about Sciences a perpetuall wheeling Agitation and Circle Neither is he ignorant how unfrequented this Experience is how difficile and incredible to perswade a beliefe yet he thought not to desert the designe nor himselfe but to try and set upon the way which alone is pervious and penetrable to the mind of Man For it is better to give a beginning to a thing which may once come to an end than with an eternall contention studie to be enwrapt in those mazes which are endlesse And the waies of Contemplation for most part resemble those celebrated waies of Action the one at the first entrance hard and difficult ends in an open plain the other at first fight ready and easy leads into by-waies and downfalls And being he was uncertain when such considerations should hereafter come into any mans mind induced especially from this argument that there hath none hetherto appear'd who hath applied his mind to such cogitations he resolv'd to publish seperatly the First parts as they could be perfected Neither is this an ambitious but sollicitous festination that if in the mean space he should depart this mortall station there might yet remain a designation and destination of the thing he comprehended in his mind and withall some Demonstration of his sincere and propense affection to promote the good of Mankind Truly he estimed other ambition whatsoever inferior to the businesse he had in hand For either the matter in consultation and thus farre prosequuted is nothing or so much as the conscience of the merit it selfe ought to give him contentment without seeking a recompence from abroad FRANCIS LO VERVLAM HIS GREAT INSTAVRATION THE PREFACE Of the STATE OF LEARNING that it is not PROSPEROUS nor greatly ADVANCED and that a farre different way than hath bin known to former Ages must be opened to mans understanding and other Aides procured that the Mind may practise her owne power upon the nature of things IT seemes to me that men neither understand the Estate they possesse nor their Abilities to purchase but of the one to presume more of the other lesse than indeed they should So it comes to passe that over-prizing the Arts received they make no farther Inquiry or undervaluing themselues more than in equity they ought they expend their Abilities upon matters of slight consequence never once making experiment of those things which conduce to the summe of the businesse Wherefore Sciences also have as it were their Fatall Columnes being men are not excited either out of Desire or Hope to penetrate farther And seeing the Opinion of Wealth is one of the chief causes of want and that out of a confidence of what we possesse in present true assistances are despised for the future it is expedient nay altogether necessary that the excessive Reverence and Admiration conceived of those Sciences which hetherto have bin found out should in the Front and Entrance of this work and that roundly and undissemblingly by some wholsome premonition be taken off lest their Copie and Vtility be too much Magnified and Celebrated For he that survaies with diligence all the variety of Books wherein Arts and Sciences triumph shall every where finde infinite repetitions of the same matter for manner of Delivery diverse but for Invention stale and preoccupate so as what at first view seem'd numerous after examination taken are found much abated § As for Profit J may confidently avouch it that the wisdome we have extracted chiefly from the Grecians seems to be a Child-hood of Knowledge and to participate that which is proper to children namely that it is apt for talk but impotent and immature for propagation for it is of Controversies rank and fertile but of works barren and fruitlesse So that the Fable and fiction of Scylla seemes to be a lively Image of the state of Learning as now it is which for the upper parts had the face and countenance of a comely Virgin but was from the wombe downward circled and enwrapt with barking Monsters So the Sciences wherein we are trained up contain in them certain Generalities specious and plausible but when you descend unto particulars as to the Parts of Generation expecting solid effects and substantiall operations then Contentions and Barking Altercations arise wherein they close and which supply the place of a fruitfull wombe § Again if these kinds of Sciences were not altogether a meere livelesse Thing me thinkes it should not have falne out which now for many Ages hath continued that they should thus stand at a stay in a manner immoveable in their first Footings without any Augmentation worthy the Race of Mankind in such a dull Jmproficience that not only Assertion remaines Assertion but Question rests still Question which by Disputes is not determined but fixt and cherisht and all Tradition and Succession of Discipline delivered from hand to hand presents and exhibits the Persons of Teacher and Schollar not of Inventor or of one should adde something of note to what is invented § But in Arts Mechanicall we see the contrary hath come to passe which as if they were inspired by the vitall breath and prolifique influence of a thriving Aire are daily Propagated and Perfected and which in their first Autors appeared for the most part rude and even burthensome and Formelesse have afterward acquir'd new-refind virtues and a certain apt Propriety and usefull Accommodation so infinitely fruitfull that sooner may mens studies and desires languish and change than these Sciences arive at their full height and perfection § Contrariwise Philosophy and Sciences Intellectuall like Statues are ador'd and celebrated but nothing Advanc't nay commonly of most vigor in their first Autor and by Time Degenerate and become embased For since the time men became devoted and as Pedary Senators resigned over to the Placits and Definitions of one they doe not adde any Amplitude to Sciences but are wholly taken up in a servile duty of Polishing or Protecting certain Autors § And let no man here alleage that Sciences growing up by degrees have at length arrived to a just period or perfect Stature and so as having filled up the just spaces of Augmentation have setled and fixt themselves in the workes of some few Autors and now that nothing more accomplisht can be found out there remaines no more to
doe but that the Sciences already extant be improved and adorned Jndeed it could be wisht that the state of Learning were thus prosperous but the very truth is these mancipations and servile resignations of Sciences is nothing else but a peccant humor bred out of a dareing lust and confidence in some few and a languishing sloth and Pusillanimity in the rest For when Sciences for some parts it may be have bin tilled and laboured with diligence then perchance hath there risen up some bold-undertaking wit for Compendious brevity of Method populare and plausible who in shew hath constituted a Science but indeed depraved the Labours of the Ancients Yet these Abridgements finde acceptation with Posterity for the expedite use of such a work and to avoid the trouble and impatience of a new Inquiry § And if any stand upon Consent now inveterate as the Judgement and test of Time let him know he builds upon a very deceivable and infirme Foundation Nor is it for most part so revealed unto us what in Arts and Sciences hath bin discovered and brought to light in diverse ages and different Regions of the world much lesse wbat hath bin experimented and seriously laboured by particular Persons in priuate For neither the Birthes nor the Abortions of Time have bin Registred § Nor is Consent it self nor the long continuation thereof with such reverence be adored for however there may be many kindes of States in Civile Government yet the State of Sciences is but one which alwaies was and so will continue Populare and with the People the Disciplines most in request are either Pugnacious and Polemicall or Specious and Frivolous namely such as either illaqueate or allure the Assent Wherefore without question the greatest wits in every age have bin over-borne in a sort tyrannized over whilst men of Capacity and Comprehension about the vulgare yet consulting their own Credit and Reputation have submitted themselves to the over-swaying Judgement of Time and Multitude Therefore if in any Time or Place more profound Contemplations have perchance emerged and revealed themselves they have bin forthwith tost and extinguisht by the Windes and Tempests of Populare opinions so that Time like a River carries down to us that which is light and blowen up but sinks and drownes that which is waighty and solid § Nay the very same Autors who bave usurpt a kind of Dictature in Sciences and with such confidence past censure upon matters in doubt have yet the heat once over in the lucide Intervalles from these peremptory fits of Asseveration changed their note and betaken themselves to complaints upon the subtlety of Nature the secret Recesses of Truth the Obscurity of Things the Implication of Causes the Infirmity of Mans Discerning Power Yet nothing the more modest for all this seeing they chuse rather to charge the Fault upon the common condition of Man and Nature than to acknowledge any Personall deficience in themselves Yea it is a thing usuall with them that what they cannot compasse by Art their way applied to conclude the same impossible to be attained by the same Art and yet for all this Art must not be condemned being she is to examine and judge wherefore the aime and intention of such accusations is only this That Ignorance may be delivered frō Ignominy § So likewise what is already commended unto us and intertained hetherto is for most part such a kind of Knowledge as is full of Words and Questions but barren of Works and reall Improvement for Augmentation backward and heartlesse pretending perfection in the whole but ill-filled up in the Parts for choice Populare and of the Autors themselves suspected and therefore fortified and countenanced by artificious evasions § And the Persons who have entertained a designe to make triall themselves and to give some Advancement to Sciences and to Propagate their bounds even these Autors durst not make an open departure from the Common received opinions nor visite the Head-springs of Nature but take themselves to have done a great matter and to have gained much upon the Age if they may but interlace or annex any thing of their own providently considering with themselves that by these middle courses they may both conserve the modesty of Assenting and the liberty of Adding But whilest they thus cautelously conforme themselves to Opinions and Customes these Plausible moderations redound to the great prejudice and detriment of Learning For at once to Admire and goe beyond Autors are habits seldome compatible but it comes to passe here after the manner of Waters which will not ascend higher than the levell of the first spring-head from whence they descended wherefore such writers amend many things but promote litle or nothing making a Proficience in Melioration not in Augmentation § Neither hath there bin wanting undertaking Spirits who with a more resolute confidence presuming nothing yet done take themselves to be the men must rectify All and imploying the strength of their wits in crying down and reversing all former judgements have made passage to themselves and their own Placits whose busy Clamor hath not much advanced Knowledge since their aime and intention hath bin not to enlarge the bounds of Philosophy and Arts by a sincere and solid Enquiry but only to change the Placits and translate the Empire of Opinions and settle it upon themselves with litle advantage to Learning seeing amongst opposite Errors the Causes of Erring are commonly the same § And if any inconcerned natures not mancipate to others or their own opinions but affecting liberty have bin so farre animated as to desire that others together with themselves would make farther Inquiry these surely have meant well but performed litle for they seem to have proceeded upon probable grounds only being wheeled about in a vertiginous maze of Arguments and by a promiscuous licence of Inqury have indeed loosened the sinewes of severe Inquisition nor hath any of all these with a just patience and sufficient expectance attended the Operations of nature and the successes of Experience § Some again have embarqu't themselves in the Sea of Experiments and become almost Mechanicall but in the Experience it selfe they have practised a roveing manner of Inquiry which they doe not in a regular course constantly pursue § Nay many propound to themselves certain petty Taskes taking themselves to have accomplisht a great performance if they can but extract some one Jnvention by a manage as poore as impertitent for none rightly and successefully search the nature of any thing to the life in the Thing itselfe but after a painfull and diligent variation of Experiments not breaking off there proceeds on finding still emergent matter of farther Discovery § And it is an Error of speciall note that the industry bestowed in Experiments hath presently upon the first accesse into the Businesse by a too forward and unseasonable Desire seised upon some design'd operation I mean sought after Fructifera non Lucifera Experiments of use and not