bacon, f. - the advancement of learning (text).doc

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FIRST BOOK OF FRANCIS BACON;

OF THE PROFICIENCE AND

ADVANCEMENT OF LEARNING,

DIVINE AND HUMAN.

To the King.

1. THERE were under the law, excellent King, both daily sacrifices and freewillofferings1; the one proceeding upon ordinary observance , the other upon a devoutcheerfulness!" in li#e $anner there belongeth to #ings fro$ their servants both tributeof duty and presents of affection. %n the for$er of these % hope % shall not live to bewanting, according to $y $ost hu$ble& duty, and the good pleasure of your 'a(esty)s

e$ploy$ents" for the latter, % thought it $ore respective to $a#e choice of so$eoblation*, which $ight rather refer to the propriety and excellency of your individualperson, than to the business of your crown and state.

. +herefore, representing your 'a(esty $any ti$es unto $y $ind, and beholding

you not with the in-uisitive eye of presu$ption, to discover that which the cripturetelleth $e is inscrutable/, but with the observant0 eye of duty and ad$iration; leavingaside the other parts of your virtue and fortune, % have been touched, yea, andpossessed with an extre$e wonder at those your virtues and faculties, which thehilosophers call intellectual; the largeness of your capacity, the faithfulness of your $e$ory, the swiftness2 of your apprehension13, the penetration of your (udge$ent,and the facility and order of your elocution" and % have often thought, that of all the

persons living that % have #nown, your 'a(esty were the best instance to $a#e a $anof lato)s opinion, that all #nowledge is but re$e$brance, and that the $ind of $anby nature #noweth all things, and hath but her own native and original notions 4whichby the strangeness and dar#ness of this tabernacle of the body are se-uestered115again revived and restored" such a light of nature % have observed in your 'a(esty,and such a readiness to ta#e fla$e and bla6e fro$ the least occasion presented, or the least spar# of another)s #nowledge delivered. 7nd as the cripture saith of thewisest #ing, That his heart was as the sands of the sea; which though it be one of thelargest bodies, yet it consisteth of the s$allest and finest portions; so hath 8od givenyour 'a(esty a co$position of understanding ad$irable, being able to co$pass1 andco$prehend the greatest $atters, and nevertheless to touch and apprehend theleast; whereas it should see$ an i$possibility in nature, for the sa$e instru$ent to$a#e itself fit for great and s$all wor#s. 7nd for your gift of speech, % call to $indwhat 9ornelius Tacitus saith of 7ugustus 9aesar" Augusto profluens, et qua principem deceret, eloquentia fuit . :or if we note it well, speech that is uttered withlabour and difficulty, or speech that savoureth1! of the affectation1& of art andprecepts1*, or speech that is fra$ed1 after the i$itation of so$e pattern of elo-uence,though never so excellent; all this hath so$ewhat servile, and holding of the sub(ect45. <ut your 'a(esty)s $anner of speech is indeed prince=li#e, flowing as fro$ afountain, and yet strea$ing and branching itself into nature)s order, full of facility andfelicity, i$itating none, and ini$itable by any. 7nd as in your civil estate there

appeareth to be an e$ulation1/

and contention of your 'a(esty)s virtue with your fortune; a virtuous disposition with a fortunate regi$ent10; a virtuous expectation4when ti$e was5 of your greater fortune, with a prosperous possession thereof in the



due ti$e; a virtuous observation of the laws of $arriage, with $ost blessed andhappy fruit of $arriage; a virtuous and $ost 9hristian desire of peace, with afortunate inclination in your neighbour princes thereunto" so li#ewise in theseintellectual $atters, there see$eth to be no less contention between the excellencyof your 'a(esty)s gifts of nature and the universality and perfection of your learning.

:or % a$ well assured that this which % shall say is no a$plification at all, but apositive and $easured truth; which is, that there hath not been since 9hrist)s ti$eany #ing or te$poral $onarch, which hath been so learned in all literature anderudition, divine and hu$an. :or let a $an seriously and diligently revolve andperuse12 the succession of the e$perors of Ro$e, of which 9aesar the >ictator, wholived so$e years before 9hrist, and 'arcus 7ntoninus were the best learned; and sodescend to the e$perors of 8recia, or of the +est, and then to the lines of :rance,pain, England, cotland, and the rest, and he shall find this (udge$ent is truly$ade. :or it see$eth $uch in a #ing, if, by the co$pendious 3 extractions of other $en)s wits and labours, he can ta#e hold of 1 any superficial orna$ents and showsof learning; or if he countenance! and prefer learning and learned $en" but to drin#

indeed of the true fountains of learning, nay, to have such a fountain of learning inhi$self, in a #ing, and in a #ing born, is al$ost a $iracle. 7nd the $ore, becausethere is $et in your 'a(esty a rare con(unction, as well of divine and sacred literature,as of profane and hu$an; so as your 'a(esty standeth in vested of that triplicity,which in great veneration was ascribed to the ancient Her$es; the power and fortuneof a #ing, the #nowledge and illu$ination of a priest, and the learning and universalityof a philosopher. This propriety inherent and individual attribute in your 'a(estydeserveth to be expressed not only in the fa$e and ad$iration of the present ti$e,nor in the history or tradition of the ages succeeding, but also in so$e solid wor#,fixed $e$orial, and i$$ortal $onu$ent, bearing a character or signature both of thepower of a #ing and the difference and perfection of such a #ing.

!. Therefore % did conclude with $yself, that % could not $a#e unto your 'a(esty abetter oblation than of so$e treatise tending to that end, whereof the su$ will consistof these two parts;

the for$er concerning the excellency of learning and #nowledge, and the excellencyof the $erit and true glory in the aug$entation and propagation thereof"

the latter , what the particular acts and wor#s are, which have been e$braced andunderta#en for the advance$ent of learning; and again, what defects andundervalues % find in such particular acts"

to the end that though % cannot positively or affir$atively advise your 'a(esty, or propound unto you fra$ed particulars, yet % $ay excite your princely cogitations tovisit the excellent treasure of your own $ind, and thence to extract particulars for thispurpose, agreeable to your $agnani$ity and wisdo$.



THE :%RT <??K ?: THE 7>@7A9E'EAT ?: BE7RA%A8

I 1. %A the entrance to the for$er of these, to clear the way, and as it were to $a#esilence, to have the true testi$onies concerning the dignity of learning to be better heard, without the interruption of tacit& ob(ections; % thin# good to deliver * it fro$ thediscredits and disgraces which it hath received, all fro$ ignorance ; but ignoranceseverally disguised; appearing so$eti$es in the 6eal/ and (ealousy of >ivines;so$eti$es in the severity and arrogancy of politi-ues; and so$eti$es in the errorsand i$perfections of learned $en the$selves.

. 4>ivines5 % hear the for$er sort say, that #nowledge is of those things which are tobe accepted of with great li$itation and caution" that the aspiring to over$uch 0

#nowledge was the original te$ptation and sin whereupon ensued2 the fall of $an"that #nowledge hath in it so$ewhat of the serpent, and therefore where it enterethinto a $an it $a#es hi$ swell; Scientia inflat " that alo$on gives a censure!3, That there is no end of making books, and that much reading is weariness!1 of the flesh;

and again in another place, That in spacious knowledge there is much contristation!,and that he that increaseth knowledge increaseth anxiety !!" that aint aul gives acaveat!&, That we be not spoiled !* through vain philosophy " that experiencede$onstrates how learned $en have been arch=heretics, how learned ti$es havebeen inclined to atheis$, and how the conte$plation of second causes dothderogate! fro$ our dependence upon 8od, who is the first cause.

!. To discover then the ignorance and error of this opinion, and the $isunderstandingin the grounds thereof, it $ay well appear these $en do not observe or consider thatit was not the pure #nowledge of nature and universality, a #nowledge by the lightwhereof $an did give na$es unto other creatures in aradise, as they were brought

before hi$, according unto their proprieties, which gave the occasion to the fall" but itwas the proud #nowledge of good and evil, with an intent in $an to give law untohi$self, and to depend no $ore upon 8od)s co$$and$ents, which was the for$ of the te$ptation.

Aeither is it any -uantity of #nowledge, how great soever, that can $a#e the $ind of $an to swell; for nothing can fill, $uch less extend the soul of $an, but 8od and theconte$plation of 8od; and therefore alo$on, spea#ing of the two principal sensesof in-uisition, the eye and the ear, affir$eth that the eye is never satisfied withseeing, nor the ear with hearing ; and if there be no fulness!/, then is the continentgreater than the content" so of #nowledge itself, and the $ind of $an, whereto thesenses are but reporters, he defineth li#ewise in these words, placed after thatKalendar or Ephe$erides which he $a#eth of the diversities of ti$es and seasonsfor all actions and purposes; and concludeth thus" God hath made all thingsbeautiful, or decent, in the true return of their seasons: Also he hath placed the world in mans heart, yet cannot man find out the work which God worketh from thebeginning to the end " declaring not obscurely, that 8od hath fra$ed the $ind of $anas a $irror or glass, capable of the i$age of the universal world, and (oyful to receivethe i$pression thereof, as the eye (oyeth to receive light; and not only delighted inbeholding the variety of things and vicissitude!0 of ti$es, but raised also to find outand discern the ordinances and decrees!2, which throughout all those changes areinfallibly&3 observed. 7nd although he doth insinuate that the supre$e or su$$ary

law of nature, which he calleth The work which God worketh from the beginning tothe end , is not possible to be found out by $an; yet that doth not derogate fro$ thecapacity of the $ind, but $ay be referred to the i$pedi$ents, as of shortness of life,



ill con(unction of labours, ill tradition of #nowledge over fro$ hand to hand, and $anyother inconveniences, whereunto the condition of $an is sub(ect. :or that nothingparcel of the world is denied to $an)s in-uiry and invention, he doth in another placerule over &1, when he saith, The spirit of man is as the lamp of God, wherewith hesearcheth the inwardness& of all secrets! %f then such be the capacity and receipt of

the $ind of $an, it is $anifest that there is no danger at all in the proportion or -uantity of #nowledge, how large soever, lest&! it should $a#e it swell or out=co$passitself; no, but it is $erely the -uality of #nowledge, which, be it in -uantity $ore or less, if it be ta#en without the true corrective thereof, hath in it so$e nature of veno$&& or $alignity&*, and so$e effects of that veno$, which is ventosity& or swelling. This corrective spice, the $ixture whereof $a#eth #nowledge so sovereign,is charity, which the 7postle i$$ediately addeth to the for$er clause" for so he saith,"nowledge bloweth up, but charity buildeth up; not unli#e unto that which hedelivereth in another place" #f # spake, saith he, with the tongues of men and angels,and had not charity, it were but as a tinkling &/ cymbal ; not but that it is an excellentthing to spea# with the tongues of $en and angels, but because, if it be severed &0

fro$ charity, and not referred to the good of $en and $an#ind, it hath rather asounding&2 and unworthy glory, than a $eriting and substantial virtue.

7nd as for that censure of alo$on, concerning the excess of writing and readingboo#s, and the anxiety*3 of spirit which redoundeth*1 fro$ #nowledge; and thatad$onition of aint aul, That we be not seduced by vain philosophy ; let thoseplaces be rightly understood, and they do indeed excellently set forth the true boundsand li$itations, whereby hu$an #nowledge is confined and circu$scribed; and yetwithout any such contracting or coarctation*, but that it $ay co$prehend all theuniversal nature of things; for these li$itations are three" the first, That we do not so place our felicity in knowledge, as we forget our mortality " the second, That we make

application of our knowledge, to give ourselves repose and contentment, and not distaste$% or repining $&" the third, That we do not presume by the contemplation of nature to attain$$ to the mysteries of God . :or as touching the first of these, alo$ondoth excellently expound hi$self in another place of the sa$e boo#, where he saith" # saw well that knowledge recedeth as far from ignorance as light doth from darkness'and that the wise mans eyes keep watch in his head, whereas the fool roundethabout in darkness: but withal $( # learned, that the same mortality involveth them both . 7nd for the second, certain it is, there is no vexation or anxiety of $ind whichresulteth fro$ #nowledge otherwise than $erely by accident; for all #nowledge andwonder 4which is the seed of #nowledge5 is an i$pression of pleasure in itself" butwhen $en fall to fra$ing conclusions out of their #nowledge, applying it to their

particular, and $inistering to the$selves thereby wea# fears or vast desires, theregroweth that carefulness and trouble of $ind which is spo#en of" for then #nowledgeis no $ore )umen siccum, whereof Heraclitus the profound said, )umen siccumoptima anima; but it beco$eth )umen madidum, or maceratum, being steeped andinfused in the hu$ours of the affections. 7nd as for the third point, it deserveth to bea little stood upon, and not to be lightly passed over" for if any $an shall thin# by viewand in-uiry into these sensible and $aterial things to attain that light, whereby he$ay reveal unto hi$self the nature or will of 8od, then indeed is he spoiled by vainphilosophy" for the conte$plation of 8od)s creatures and wor#s produceth 4havingregard to the wor#s and creatures the$selves5 #nowledge, but having regard to 8od,no perfect #nowledge, but wonder, which is bro#en #nowledge. 7nd therefore it was

$ost aptly said by one of lato)s school, That the sense of man carrieth aresemblance with the sun, which *as we see+ openeth and revealeth all the terrestrial

l b b t th i it b th d l lh th t d l ti l l b



doth the sense discover natural things, but it darkeneth and shutteth up divine . 7ndhence it is true that it hath proceeded, that divers great learned $en have beenheretical, whilst they have sought to fly up to the secrets of the >eity by the waxenwings of the senses. 7nd as for the conceit that too $uch #nowledge should incline a$an to atheis$, and that the ignorance of second causes should $a#e a $ore

devout dependence upon 8od, which is the first cause, it is good to as# the -uestionwhich Cob as#ed of his friends" ill you lie for God, as one man will do for another, togratify him- :or certain it is that 8od wor#eth nothing in nature but by secondcauses" and if they would have it otherwise believed, it is $ere i$posture, as it werein favour towards 8od; and nothing else but to offer to the author of truth the uncleansacrifice of a lie. <ut further, it is an assured truth, and a conclusion of experience,that a little or superficial #nowledge of philosophy $ay incline the $ind of $an toatheis$, but a further proceeding therein doth bring $ind bac# again to religion. :or in the entrance of philosophy, when the second causes, which are next unto thesenses, do offer the$selves to the $ind of $an, if it dwell and stay there it $ayinduce so$e oblivion of the highest cause; but when a $an passeth on further, and

seeth the dependence of causes, and the wor#s of rovidence, then, according tothe allegory of the poets, he will easily believe that the highest lin# of nature)s chain$ust needs be tied to the foot of Cupiter)s chair. To conclude therefore, let no $anupon a wea# conceit of sobriety or an ill=applied $oderation thin# or $aintain, that a$an can search too far, or be too well studied in the boo# of 8od)s word, or in theboo# of 8od)s wor#s, divinity or philosophy; but rather let $en endeavour an endlessprogress or proficience in both; only let $en beware that they apply both to charity,and not to swelling; to use, and not to ostentation; and again, that they do notunwisely $ingle or confound these learnings together.

II 1. 4oliti-ues5 7A> as for the disgraces which learning recieveth fro$ politi-ues,they be of this nature; that learning doth soften $en)s $inds, and $a#es the$ $oreunapt for the honour and exercise of ar$s ; that it doth $ar and pervert $en sdispositions for $atter of govern$ent and policy, in $a#ing the$ too curious andirresolute by variety of reading, or too pere$ptory or ositive by strictness of rulesand axio$s, or too i$$oderate and overweening by reason of the greatness ipf exa$ples, or too inco$patible and differing fro$ the fti$es by reason of thedissi$ilitude of exa$ples ; or at least, that it doth divert $en s travails fro$ actionand business, and bringeth the$ to a love of leisure and " privateness ; and that itdoth bring into states a relaxation of discipline, whilst every $an is $ore ready to

argue than to obey and execute. ?ut of this conceit, 9ato, surna$ed the 9ensor, oneof the wisest $en indeed that ever lived, when 9arneades the philosopher ca$e ine$bassage to Ro$e, and that the of Ro$e began to floc# about hi$, being alluredwith the sweetness and $a(esty of his elo-uence and learning, gave counsel in opensenate that they should give hi$ his dispatch with all speed, lest he should infect andenchant the $inds and affections of the youth; and at unawares bring in an alterationof the $anners and custo$s of the state. ?ut of the sa$e conceit or hu$our did@irgil, turning his pen to the advantage of his country, and the disadvantage of hisown profession, $a#e a #ind of separation between policy and govern $ent, andbetween arts and sciences, in the verses so $uch renowned, attributing andchallenging the one to the Ro$ans, and leaving and yielding the other to the

8recians" Tu regere imperio populos, .omane, memento, hae tibi erunt artes, /c . oli#ewise we see that 7nytus, the accuser of ocrates, laid it as an article of chargeand accusation against hi$ that he did with the variety and power of his discourses



and disputations, withdraw young $en fro$ due reverence to the laws and custo$sof their country, and that he did profess a dangerous and pernicious science, whichwas, to $a#e the worse $atter see$ the better, and to suppress truth by force of elo-uence and speech.

. <ut these and the li#e i$putations have rather a countenance of gravity than anyground of (ustice " for experience doth warrant, that both in persons and in ti$esthere hath been a $eeting and concurrence in learning and ar$s, flourishing andexcelling in the sa$e $en and the sa$e ages. :or as for $en, there cannot be abetter nor the li#e instance, as of that pair 7lexander the 8reat and Culius 9aesar the>ictator ; whereof the one was 7ristotle)s scholar philosophy, and the other was9icero)s rival in elo-uence " or if any $an had rather call for scholars that were greatgenerals, than generals that were great scholars, let hi$ ta#e Epa$inondas theTheban, or Denophon the 7thenian; whereof the one was the first that abated thepower of parta, and the othef was the first that $ade way to the overthrow of the$onarchy of ersia. 7nd this concurrence is yet $ore visible in ti$es than in

persons, by how $uch an age is aF greater ob(ect than a $an. :or both in Egypt, 7ssyria, ersia, 8recia, and Ro$e, the sa$e ti$es that are $ost renowned for ar$s,are li#ewise $ost ad$ired for learning; so that the greatest authors and philosophersand the greatest captains and governors have lived in the sa$e ages. Aeither can itotherwise be " for as in $an the ripeness of strength of the body and $ind co$eth$uch about an age, save that the strength of the body co$eth so$ewhat the $oreearly, so in states, ar$s and learning, whereof the one correspondeth to the body, theother to the soul of $an, have a concurrence or near se-uence in ti$es.

!. 7nd for $atter of policy and govern$ent, that learning should rather hurt, thanenable thereunto, is a thing very i$probable " we see it is accounted an error toco$$it a natural body to e$piric physicians, which co$$only have a few pleasing

receipts whereupon they are confident and adventurous, but #now neither the causesof diseases, nor the co$plexions of patients, nor peril of accidents, nor the true$ethod of cures " we see it is a li#e error to rely upon advocates or lawyers, whichare only $en of practice and not grounded in their boo#s, who are $any ti$es easilysurprised when $atter falleth out besides their experience, to the pre(udice of thecauses they handle" so by li#e reason it cannot be but a $atter of doubtfulconse-uence if states be $anaged by e$piric states$en, not well $ingled with $engrounded in learning. <ut contrariwise, it is al$ost without instance contradictory thatever any govern$ent was disastrous that was in the hands of learned governors. :or howsoever it hath been ordinary with politi-ue $en to extenuate and disable learned$en by the na$es of pedantes ; yet in the records of ti$e it appeareth in $anyparticulars that the govern$ents of princes in $inority 4notwithstanding the infinitedisadvantage of that #ind of state5 have never theless excelled the govern$ent of princes of $ature age, even for that reason which they see# to traduce, which is, thatby that occasion the state hath been in the hands of pedantes" forso was the state of Ro$e for the first five years, which are so $uch $agnified, during the $inority of Aero, in the hands of eneca a pedanti " so it was again, for ten years space or $ore,during the $inority of 8ordianus the younger, with great applause and contentation inthe hands of 'isitheus a pedanti " so was it before that, in the $inority of 7lexander everus, in li#e happiness, in hands not $uch unli#e, by reason of the rule of thewo$en, who were aided by the teachers and preceptors. Aay, let a $an loo# into the

govern$ent of the bishops of Ro$e, as by na$e, into the govern$ent of iusGuintus and extus Guintus in our ti$es, who were both at their entrance estee$edbut as pedantical friars, and he shall find that such popes do greater things, and



proceed upon truer principles of estate, than those wnich have ascended to thepapacy fro$ an education and breeding state and courts of princes ; for althoughlearning are perhaps to see# in points of convenience and acco$$odating for thepresent, which the %talians call ragioni di statlo, whereof the sa$e ius Guintus couldnot hear spo#en with patience, ter$ing the$ inventions against religion and the

$oral virtues ; yet on the other side, to reco$pense that, they are perfect in thosesa$e plain grounds of religion, (ustice, honour, and $oral virtue, which if they be welland watchfully pursued, there will be seldo$ use of those other, no $ore than of physic in a sound or well=dieted body. Aeither can the experience of one $an s lifefurnish exa$ples and precedents for the events of one $an s life. :or as ithappeneth so$eti$es that the grandchild, or other descendant, rese$bleth theancestor $ore than the son ; so $any ti$es occurrences of present ti$es $ay sortbetter with ancient exa$ples than with those of the later or i$$ediate ti$es " andlastly, the wit of one $an can no $ore countervail learning than one $an)s $eanscan hold way with a co$$on purse.

&. 7nd as for those particular seduce$ents or indispositions of the $ind for policyand govern$ent, which learning is pretended to insinuate; if it be granted that anysuch thing be, it $ust be re$e$bered withal, that learning $inistereth in every of the$ greater strength of $edicine or re$edy than it offereth cause of indisposition or infir$ity. :or if by a secret operation it $a#e $en perplexed and irresolute, on theother side by plain precept it teacheth the$ when and upon what ground to resolve ;yea, and how to carry things in suspense without pre(udice, till they resolve. %f it $a#e$en positive and regular, it teacheth the$ what things are in their naturede$onstrative, and what are con(ectural, and as well the use of distinctions andexceptions, as the latitude of principles and rules. %f it $islead by disproportion or dissi$ilitude of exa$ples, it teacheth $en the force of circu$stances, the errors of

co$parisons, and all the cautions of application " so that in all these it doth rectify$ore effectually than it can pervert. 7nd these $edicines it conveyeth into $en)s$inds $uch $ore forcibly by the -uic#ness and penetration of exa$ples. :or let a$an loo# into the errors of 9le$ent the seventh, so lively described by 8uicciardine,who served under hi$, or into the errors of 9icero, painted out by his own pencil inhis Epistles to 7tticus, and he will fly apace fro$ being irresolute. Bet hi$ loo# intothe errors of hocion, and he will beware how he be obstinate or inflexible. Bet hi$but read the fable of %xion, and it will hold hi$ fro$ being vaporous or i$aginative.Bet hi$ loo# into the errors of 9ato the second, and he will never be one of the 7ntipodes, to tread opposite to the present world.

*. 7nd for the conceit that learning should dispose $en to leisure and privateness,and $a#e $en slothful ; it were a strange thing if that which accusto$eth the $ind toa perpetual $otion and agitation should induce slothfulness" whereas contrariwise it$ay be truly affir$ed, that no #ind of $en love business for itself but those that arelearned; for other persons love it for profit, as an hireling, that loves the wor# for thewages ; or for honour, as because it beareth the$ up in the eyes of $en, andrefresheth their reputation, which otherwise would wear; or because it putteth the$ in$ind of their fortune, and giveth the$ occasion to pleasure and displeasure; or because it exerciseth so$e faculty wherein they ta#e pride, and so entertaineth the$in good hu$our and pleasing conceits toward the$selves; or because it advancethany other their ends. o that as it is said of untrue valours, that so$e $en s valours

are in the eyes of the$ that loo# on ; so such $en s industries are in the eyes of others, or at least in regard of their design$ents" only learned $en love business asan action according to nature, as agreeable to health of $ind as exercise is to health



of body, ta#ing pleasure in the action itself, and not in the purchase " so that of all$en they are the $ost indefatigable, if it be towards any business which can hold or detain their $ind.

. 7nd if any $an be laborious in reading and study and yet idle in business andaction, it groweth fro$ so$e wea#ness of body or softness of spirit ; such as enecaspea#eth of" 0uidam tam sunt umbratiles, ut putent in turbido esse quicquid in luceest ; and not of learning " well $ay it be that such a point of a $an)s nature $ay$a#e hi$ give hi$self to learning, but it is not learning that breedeth any such pointin his nature.

/. 7nd that learning should ta#e up too $uch ti$e or leisure ; % answer, the $ostactive or busy $an that hath been or can be, hath 4no -uestion5 $any vacant ti$esof leisure, while he expecteth the tides and returns of business 4except he be either tedious and of no dispatch, or lightly and unworthily a$bitious to $eddle in thingsthat $ay be better done by others5, and then the -uestion is but how those spacesand ti$es of leisure shall be filled and spent; whether in pleasures or in studies; as

was well answered by >e$osthenes to his adversary 7eschines, that was a $angiven to pleasure and told hi$ That his orations did smell of the lamp ; #ndeed 4said>e$osthenes5 there is a great difference between the things that you and # do by lamp1light . o as no $an need doubt that learning will expulse business, but rather itwill #eep and defend the possession of the $ind against idleness and pleasure,which otherwise at unawares $ay enter to the pre(udice of both.

0. 7gain, for that other conceit that learning should assuredly a $ere depravation andcalu$ny, without shadow of truth. :or to say that a blind custo$ of obedience shouldbe a surer obligation than duty taught and understood, it is to affir$, that a blind $an$ay tread surer by a guide than a seeing $an can by a light. 7nd it is without all

controversy, that learning doth $a#e the $inds of $en gentle, generous, $aniable,and pliant to govern$ent ; whereas ignorance $a#es the$ churlish, thwart, and$utinous" and the evidence of ti$e doth clear this assertion, considering that the$ost barbarous, rude, and unlearned ti$es have been $ost sub(ect to tu$ults,seditions, and changes.

2. 7nd as to the (udge$ent of 9ato the 9ensor, he was well punished for hisblasphe$y against learning, in the sa$e #ind wherein he offended ; for when he waspast threescore years old, he was ta#en with an extre$e desire to go to schoolagain, and to learn the 8ree# tongue, to the end to peruse the 8ree# authors ; whichdoth well de$onstrate that his for$er censure of the 8recian learning was rather anaffected gravity, than according to the inward sense of his own opinion. 7nd as for @irgil s verses, though it pleased hi$ to brave the world in ta#ing to the Ro$ans theart of e$pire, and leaving to others the arts of sub(ects ; yet so $uch is $anifest thatthe Ro$ans never ascended to that height of e$pire, till the ti$e they had ascendedto the height of other arts. :or in the ti$e of the two first 9aesars, which had the artof govern$ent in greatest perfection, there lived the best poet, @irgilius 'aro ; thebest historiographer, Titus Bivius ; the best anti-uary, 'arcus @arro ; and the best, or second orator, 'arcus 9icero, that to the $e$ory of $an are #nown. 7s for theaccusation of ocrates, the ti$e $ust be re$e$bered when it was prosecuted ;which was under the Thirty Tyrants, the $ost base, bloody, and envious persons thathave governed ; which revolution of state was no sooner over, but ocrates, who$

they had $ade a person cri$inal, was $ade a person heroical, and his $e$oryaccu$ulate with honours divine and hu$an ; and those discourses of his which werethen ter$ed corrupting of $anners, were after ac#nowledged for sovereign



day. Bet this therefore serve for answer to politi-ues, which in their hu$orousseverity, or in their feigned gravity, have presu$ed to throw i$putations uponlearning ; which redargution nevertheless 4save that we #now not whether our labours $ay extend to other ages5 were not needful for the present, in regard of thelove and reverence towards learning, which the exa$ple and countenance of two so

learned princes, Gueen Eli6abeth and your 'a(esty, being as 9astor and ollux,lucida sidera, stars of excellent light and $ost benign influence, hath wrought in all$en of place and authority in our nation.

III 1. Aow therefore we co$e to that third sort ofdiscredit or di$inution of credit that groweth unto

% learning fro$ learned $en the$selves, which co$$only cleaveth fastest " it is either fro$ their fortune,or fro$ their $anners, or fro$ the nature of their

studies. :or the first, it is not in their power ; and thesecond is accidental ; the third only is proper to behandled " but because we are not in hand with true$easure, but with popular esti$ation and conceit, it isnot a$iss to spea# so$ewhat of the two for$er. Thederogations therefore which grow to learning fro$ the

%%%. i.F THE :%RT <??K.

fortune or condition of learned $en, are either in respectof scarcity of $eans, or in respect of privateness of lifeand $eanness of e$ploy$ents.

. 9oncerning want, and that it is the case of learnel$en usually to begin with little, and not to grow rich sofast as other $en, by reason they convert not their labourschiefly to lucre and increase, it were good to leave theco$$on place in co$$endation of poverty to so$e friarto handle, to who$ $uch was attributed by 'achiavel in

this point; when he said,/IaJ the #ingdo$ of the clergy hadbeen long before at an end, if the reputation and reverencetowards the poverty of friars had not borne out the scandalof the superfluities and excesses of bishops and prelates. oa $an $ight say that the felicity and delicacy of princeshad long since tnrnpri to rudenessand barb

but without any such advan=fges, it is worthy the observation what



the Ro$an state, which nevertheless was a state withoutyparaTi$wer :oTLwe see what Titus Bivius saith in hisintroduction " 9ceieru$ aut $e a$or negotii suscepti fallitaut nulla un-ua$ respublica nee $a(or, nee sanctior, neebonis exe$plis dilior fuit ; nee in -ua$ tarn serce, avaritia

luxuria-ue i$$igraverint ; nee ubi tantus ac tarn diu pauper tati ac parsi$onies honos fuerit. +e see li#ewise, afterthat the state of Ro$e was not itself, but did degenerate,how that person that too# upon hi$ to be counsellor toCulius 9aesar after his victory where to begin his restoration of the state, $a#eth it of all points the $ost su$$ary to ta#e away the esti$ation of wealth " @eru$ hcecel o$nia $ala pariter cu$ honor e pecunice desinent; si ne-ue$agistrates, ne-ue alia vulgo cupienda, venalia erunt. To

c

3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8, ill. .

conclude this point, as it was truly said, that Rubor estvirtutis color, though so$eti$e it co$e fro$ vice ; so it$ay be fitly said that aupertas est virtutis for tuna, thoughso$eti$es it $ay proceed fro$ $isgovern$ent and accident. urely alo$on hath pronounced it both incensure, Gut festinat ad divitias non erit insons ; and inprecept; <uy the truth, and sell it not ; and so of wisdo$and #nowledge ; (udging that $eans were to be spentupon learning, and not learning to be applied to $eans. 7nd as for the privateness or obscureness 4as it $ay bein vulgar esti$ation accounted5 of life of conte$plative$en ; it is a the$e so co$$on to extol a private life, nottaxed with sensuality and sloth, in co$parison and to thedisadvantage of a civil life, for safety, liberty, pleasure,and dignity, or at least freedo$ fro$ indignity, as no$an handleth it but handleth it well ; such a consonancy

it hath to $en s conceits in the expressing, and to $en sconsents in the allowing. This only % will add, thatlearned $en forgotten in states and not living in the eyesof $en, are li#e the i$ages of 9assius and <rutus in thefuneral of Cunia ; of which not being represented, as $anyothers were, Tacitus saith, Eo ipso prcefulgebant, -uod nonvisebantur.

!. 7nd for $eanness of e$ploy$ent, that which is$ost traduced to conte$pt is that the govern$ent ofyouth is co$$only allotted to the$ ; which age, because

it is the age of least authority, it is transferred to thedisestee$ing of those e$ploy$ents wherein youth is conversant and which are conversant about youth <ut how



un(ust this traduce$ent is 4if you will. reduce things fro$popularity of opinion to $easure of +aserT5irray appearin that we see $en are $ore curious what they put into anew vessel than into a vessel seasoned ; and what $ould

%%%. !.F THE :%RT <??K. 1

they lay about a young plant than about a plant corroborate ; so as the wea#est ter$s and ti$es of all thingsuse to have the best applications and helps. 7nd willyou hear#en to the Hebrew rabbins Mour young $eishall see visions, and your old $en shall drea$ drea$s ; saythey youth is the worthier age, for that visions are nearerapparitions of 8od than drea$s 7nd let it be noted,

that howsoever the condition of life oN pedantes hath beenscorned upon theatres, as the ape of tyranny; and thatthe $odern looseness or negligence hath ta#en no dueregard to the choice of school$asters and tutors ; yet theancient wisdo$ of the best ti$es did always $a#e a (ustco$plaint, that states were too busy with their laws andtoo negligent in point of education " which excellent partof ancient discipline hath been in so$e sort revived oflate ti$es by the colleges of the Cesuits; of who$, although in regard of their superstition % $ay say, Guo$eh ores, eo deter ior es ; yet in regard to this, and so$eother points concerning hu$an learning and $oral $atters, % $ay say, as 7gesilaus said to his ene$y harna=ba6us, Talis -uu$ sis, utina$ nosier esses. 7nd thus$uch touching the discredits drawn fro$ the fortunes oflearned $en.

&. 7s touching the $anners of learned $en, it is athing personal and individual " and no doubt there bea$ongst the$, as in other professions, of all te$peratures " but yet so as it is not without truth which is said,

that 7leunt studia in $ores, studies have an influence andoperation upon the $anners of those that are conversantin the$.

*. <ut upon an attentive and indifferent review, % for$y part cannot find any disgrace to learning can proceed fro$ the $anners of learned $en ; not inherent

?: THE 7>@7A9E'EAT ?: BE7RA%A8, ill. *

to the$ as they are learned ; except it be a fault 4whichwas the supposed fault of >e$osthenes 9icero 9ato the



second, eneca, and $any $ore5 that because the ti$esthey read of are co$$only better than the ti$es they livein, and the duties taught better than the duties practised,they contend so$eti$es too far to bring things to perfection, and to reduce the corruption of $anners to

honesty of precepts or exa$ples of too great height. 7nd yet hereof they have caveats enough in their ownwal#s. :or olon, when he was as#ed whether he hadgiven his citi6ens the best laws, answered wisely, Mea ofsuch as they would receive " and lato, finding that his ownheart could not agree with the corrupt $anners of hiscountry, refused to bear place or office ; saying, That a$an s country was to be used as his parents were, that is,with hu$ble persuasions, and not with contestations. 7nd9aesar s counsellor put in the sa$e caveat, Aon ad veterainstituta revocans -ua (a$pride$ corruptis $oribus ludibrio

sunt" and 9icero noteth this error directly in 9ato thesecond, when he writes to his friend 7tticus ; 9ato opti$esentit, sed nocet interdu$ reipublicce ; lo-uitur eni$ tan-ua$in republic d latonis, non tan-ua$ in face Ro$uli. 7ndthe sa$e 9icero doth excuse and expound the philosophers for going too far and being too exact in theirprescripts, when he saith, %sti ipsi prceceptores virtutis et$agistri videntur fines officioru$ paulo longius -ua$ naturav el let protulisse, ut cu$ ad uOi$u$ ani$o contendisse$us, ibita$en, ubi oportet, consistere$us " and yet hi$self $ighthave said, 'onitis su$ $inor ipse $eis ; for it was hisown fault, though not in so extre$e a degree.

. 7nother fault li#ewise $uch of this #ind hath beenincident to learned $en ; which is, that they have estee$ed the preservation, good, and honour of their

%%%. .F THE :%RT <??K. 1P

countries or $asters before their own fortunes or safeties.:or so saith >e$osthenes unto the 7thenians ; %f itplease you to note it, $y counsels unto you are not suchwhereby % should grow great a$ongst you, and you beco$elittle a$ongst the 8recians ; but they be of that nature, asthey are so$eti$es not good for $e to give, but are alwaysgood for you to follow. 7nd so eneca, after he had consecrated that Guin-uenniu$ Aeronis to the eternal gloryof learned governors, held on his honest and loyal courseof good and free counsel, after his $aster grew extre$elycorrupt in his govern$ent. Aeither can this point other

wise be ; for learning endueth $en s $inds with a truesense of the frailty of their persons, the casualty of theirfortunes and the dignity of their soul and vocation " so



that it is i$possible for the$ to estee$ that any greatnessof their own fortune can be a true or worthy end of theibeing and ordain$ent ; and therefore are desirous to givetheir account to 8od, and so li#ewise to their $astersunder 8od 4as #ings and the states that they serve5 in these

words ; Ecce libi lucrefeci, and not Ecce $ihi lucrefeci "whereas the corrupter sort of $ere politi-uesClhat havenot their thoughts established by learning in the love andapprehension of duty, nor never loo# abroad into universality, do refer all things to the$selves, and thrust the$selves into the centre of the world, as if all lines should$eet in the$ and their fortunes ; never caring in allte$pests what beco$es of the ship of estates, so they$ay save the$selves in the coc#boat of their own fortune " whereas $en that feel the weight of duty and#now the li$its of self=love, use to $a#e good their

places and duties, though with peril ; and if they stand inseditious and violent alterations, it is rather the reverencewhich $any ti$es both adverse parts do give to honesty,

& ?: THE 7>@7A9E'EAT ?: BE7RA%A8, ill. .

than any versatile advantage of their own carriage. <utfor this point of tender sense and fast obligation of dutywhich learning doth endue the $ind withal, howsoeverfortune $ay tax it, and $any in the depth of their corruptprinciples $ay despise it, yet it will receive an openallowance, and therefore needs the less disproof or ex=cusation.

/. 7nother fault incident co$$only to learned $en,which $ay be $ore probably defended than truly denied,is, that they fail so$eti$es in applying the$selves toparticular persons " which want of exact application

ariseth fro$ two causes ; the one, because the largenessof their $ind can hardly confine itself to dwell in theex-uisite observation or exa$ination of the nature andcusto$s of one person " for it is a speech for a lover, andnot for a wise $an, atis $agnu$ alter alteri theatru$su$us. Aevertheless % shall yield, that he that cannotcontract the sight of his $ind as well as disperse anddilate it, wanteth a great faculty. <ut there is a secondcause, which is no inability, but a re(ection upon choiceand (udge$ent. :or the honest and (ust bounds of observation by one person upon another, extend no further

but to understand hi$ sufficiently, whereby not to givehi$ offence, or whereby to be able to give hi$ faithfulcounsel or whereby to stand upon reasonable guard and



caution in respect of a $an s self. <ut to be speculativeinto another $an to the end to #now how to wor# hi$, orwind hi$, or govern hi$, proceedeth fro$ a heart that isdouble and cloven and not entire and ingenuous ; whichas in friendship it is want of integrity, so towards princes

or superiors is want of duty. :or the custo$ of theBevant, which is that sub(ects do forbear to ga6e orfix their eyes upon princes, is in the outward cere$ony

Hi. /.F THE :%RT <??K. 1Q*

barbarous, but the $oral is good " for $en ought not bycunning and bent observations to pierce and penetrateinto the hearts of #ings, which the scripture hath de

clared to be inscrutable.

0. There is yet another fault 4with which % will conclude this part5 which is often noted in learned $en, thatthey do $any ti$es fail to observe decency and discretion in their behaviour and carriage, and co$$it errorsin s$all and ordinary points of action, so as the vulgarsort of capacities do $a#e a (udge$ent of the$ in greater$atters by that which they find wanting in the$ ins$aller. <ut this conse-uence doth oft deceive $en,for which % do refer the$ over to that which was said byThe$istocles, arrogantly and uncivilly being applied tohi$self out of his own $outh, but, being applied to thegeneral state of this -uestion, pertinently and (ustly;when being invited to touch a lute he said He couldnot fiddle, but he could $a#e a s$all town a great slate.o no doubt $any $ay be well seen in the passages ofgovern$ent and policy, which are to see# in little andpunctual occasions. % refer the$ also to that whichlato said of his $aster ocrates, who$ he co$paredto the gallipots of apothecaries, which on the outside had

apes and owls and anti-ues but contained within sovereign and precious li-uors and confections ; ac#nowledging that to an external report he was not withoutsuperficial levities and defor$ities, but was inwardly replenished with excellent virtues and powers. 7nd so$uch touching the point of $anners of learned $en.

2. <ut in the $ean ti$e % have no purpose to giveallowance to so$e conditions and courses base andunworthy, wherein divers professors of learning havewronged the$selves and gone too far ; such as were



?: THE 7>@7A9E'EAT ?: BE7RA%A8, ill. 2.

those trencher philosophers which in the later age ofthe Ro$an state were usually in the houses of greatpersons, being little better than sole$n parasites ; of

which #ind, Bucian $a#eth a $erry description of thephilosopher that the great lady too# to ride with her inher coach, and would needs have hi$ carry her littledog, which he doing officiously and yet unco$ely, thepage scoffed and said, That he doubted the philosopherof a toic would turn to be a 9ynic. <ut above all therest, the gross and palpable flattery, whereunto $anynot unlearned have abased and abused their wits andpens, turning 4as >u <artas saith5 Hecuba into Helena,and :austina into Bucretia, hath $ost di$inished theprice and esti$ation of learning. Aeither is the $odern

dedication of boo#s and writings, as to patrons, to beco$$ended " for that boo#s 4such as are worthy the na$eof boo#s5 ought to have no patrons but truth and reason. 7nd the ancient custo$ was to dedicate the$ only toprivate and e-ual friends, or to entitle the boo#s withtheir na$es " or if to #ings and great persons, it was toso$e such as the argu$ent of the boo# was fit and proper for " but these and the li#e courses $ay deserverather reprehension than defence.

13. Aot that % can tax or conde$n the $origerationor application of learned $en to $en in fortune. :orthe answer was good that >iogenes $ade to one thatas#ed hi$ in $oc#ery, How it ca$e to pass that philosophers were the followers of rich $en, and not rich $enof philosophers He answered soberly, and yet sharply,<ecause the one sort #new what they had need of, and theother did not. 7nd of the li#e nature was the answerwhich 7ristippus $ade, when having a petition to >io=nysius, and no ear given to hi$, he fell down at his feet ;

%%%. 13.F THE :%RT <??K. % / C

whereupon >ionysius stayed and gave hi$ the hearing,and granted it; and afterward so$e person, tender onthe behalf of philosophy, reproved 7ristippus that hewould offer the profession of philosophy such an indignity as for a private suit to fall at a tyrant s feet " but heanswered, JJ was not his fault, but it was the fault of

>ionysius, that had his ears in his feet. Aeither was itaccounted wea#ness but discretion in hi$ that would notdispute his best with 7drianus 9aesar ; excusing hi$self



That it was reason to yield to hi$ that co$$anded thirtylegions. These and the li#e applications and stooping topoints of necessity and convenience cannot be disallow=Fed; for though they $ay have so$e outward basenessJyet in a (udge$ent truly $ade they are to be accounted

sub$issions to the occasion and not to the person.

%@. i. Aow % proceed to those errors and vanitieswhich have intervened a$ongst the studies the$selvesof the learned, which is that which is principal andproper to the present argu$ent ; wherein $y purpose isnot to $a#e a (ustification of the errors, but by a censureand separation of the errors to $a#e a (ustification ofthat which is good and sound, and to deliver that fro$the aspersion of the other. :or we see that it is the$anner of $en to scandali6e and deprave that which

retaineth the state and virtue, by ta#ing advantage uponthat which is corrupt and degenerate " as the heathensin the pri$itive church used to ble$ish and taint the9hristians with the faults and corruptions of heretics.<ut nevertheless % have no $eaning at this ti$e to $a#eany exact ani$adversion of the errors and i$pedi$entsin $atters of learning, which are $ore secret and re$otefro$ vulgar opinion, but only to spea# unto such as dofall under or near unto a popular observation.

?: THE 7>@7A9E'EAT ?: BE7RA%A8. i@. .

. There be therefore chiefly (three vanities in studieswhereby learning hath been $ost traduced. :or thosethings we do estee$ vain, which are either false or frivolous, those which either have no truth or no use " and =those persons we estee$ vain, which are either credulous.or curious; and curiosity is either in $atter or words"

so that in reason as well as in experience there fall outto be these three diste$p.r g = 4as 1 $ay ter$ the$5 oflearn ingh(( the TirstfTantastical Cbarning( thetentious. learning ; and the l( delicate learning; vaini$aginations, vain altercations, and vain affectations ; andwith the last % will begin. 'artin Buther, conducted 4nodoubt5 by an higher providence, but in discourse of reason, finding what a province he had underta#en againstthe bishop of Ro$e and the degenerate traditions of thechurch, and finding his own solitude, being no waysaided by the opinions of his own ti$e, was enforced to

awa#e all anti-uity, and to call for$er ti$es to his succours to $a#e a party against the present ti$e " so thatthe ancient authors both in divinity and in hu$anity



which had long ti$e slept in libraries, began generally=to be read and revolved. .This by conse-uence did drawon a necessity of a $ore ex-uisite travail in the languages original, wherein those authors did write, for thebetter understanding of those authors, and the better

advantage of pressing and applying their words. 7ndthereof grew again a delight in their $anner of style andphrase, and an ad$iration of that #ind of writing ; whichwas $uch furthered and precipitated by the en$ity andopposition that the propounders of those pri$itive butsee$ing new opinions had against the school$en; whowere generally of the contrary part, and whose writingswere altogether in a different style and for$ ; ta#ing

%@. .F THE :%RT <??K.

liberty to coin and fra$e new ter$s of art to expresstheir own sense, and to avoid circuit of speech, withoutregard to the pureness. pleasantness, and 4as % $ay callit5 lawfulness of the phrase or word. 7nd again, becausethe great labour then was with the people 4of who$ theharisees were wont to say, Exccrabilis ista lurba, -ucenon novit legeniF, for the winning and persuading of the$,there grew of necessity in chief price and re-uest elo-uence and variety of discourse, as the fittest and forci=blest access into the capacity of the vulgar sort " so thatthese four causes concurring, the ad$iration of ancienta uthors. the hate of the school$en, the exact stu dyLolanguages, and the efficacy of preaching, did brin in anaffectionate study of elo-uence and("op(eof speech, whichthen began to flourish. This grew speedily to an excess ;for $en began to hunt $ore after vvorcis than $atter;$ore after the choiceness of the phrase, and the roundand clean co$position of the sentence, and the sweet

falling of the clauses, and the varying and illustration oftheir wor#s with tropes and figures, than.after(he weightof $attefTwbfth Lof sub(ect, soundness of argu$ent, lifeof invention, or depth of (udge$ent. Then grew theflowing and watery vein of ?sorius, the ortugal bishop,to be in price. Then did tur$ius spend such infiniteand curious pains upon 9icero the ?rator, and Her$o=genes the Rhetorician, besides his own boo#s of eriodsand %$itation, and the li#e. Then did 9ar of 9a$bridge and 7scha$ with their lectures and writingsal$ost deify 9icero and >e$osthenes, and allure .all

young $en that were studious unto that delicate andpolished #ind of learning. Then did Eras$us ta#e occasion to $a#e the scoffing echo >ecent annos consu$psi



in legendo 9icerone , and the echo answered in 8ree#

?: THE 7>@7A9E'EAT ?: BE7RA%A8. i@. .

7s$e. Then grew the learning of the school$ento be utterly despised as barbarous. %n su$, the wholeinclination and bent of those ti$es was rather towardscopie than weight.

Here therefore is the first diste$per of

vhen$en stnd(TworcTs and not $atter ; whereof, though% have represented an exa$ple ot late ti$es, yet it hathbeen and will be secundu$ $aJus et $inus in all ti$e. 7nd how is it possible but this should have an operationto discredit learning, even with vulgar capacities, whenthey see learned $en s wor#s li#e the first letter of apatent, or li$ned boo# ; which though it hath large flourishes, yet it is but a letter %t see$s to $e that yg$alion s fren6y is a good e$ble$ or portraiture of thisvanity " for words are but the i$ages of $atter ; andexcept they have life of reason and invention, to fall inCove with the$ is all one as to fall in love with a picture.

&. gutet notwithstanding it isa thingngtfeas(ily tobe condernaed, to ("CGthe a(id(u(or(p

.(i#ilo ni il iy il re %f ith sens(blgBand plausible elocution.:or hereof we have great exa$ples in Denophon,L9iceroeneca, lutarch, and of lato also in so$e degree ; aidhereof .li#ewise there is great use " for surely, to thesevere= in-uisition of =truth and the deep progress into

philosophy, it is so$e hindrance ; because it is too earlysatisfactory to the $ind of $an, and -uencheth the desire of further search, before we co$e to a (ust period.<ut. then if a $an be to have any use of such #nowledgein civil occasions, of conference, counsel, persuasion, discourse, or the li#e, then shall he find it prepared to hishands in those authors which write in that $anner. <ut the excess of this is so (ustly conte$ptible, that as Her=Lculespwnen he sa the i$age ot 7dornsTenus $inion,

%@.



THE :%RT <??K.

in a te$ple, said in disdain, Ail sacri es ; so there is noneof Hercules followers in learning, that is, the $ore severeand laborious sort of in-uirers into truth, but will despisethose delicacies and affectations, as indeed capable of nodivineness. 7nd thus $uch of the first disease or diste$per of learning.

*. The second which folio wcth is in nature worse(hanthe for$er " for as substance of $atter is better than

beauty of words, so contrariwise vain $atter is worsethan vain words " wherein it see$eth the reprehension ofaint aul was not only proper for those ti$es, but prophetical for the ti$es following ; and not only respectiveto divinity, but extensive to all #nowledge " >eviia pro=fanas vocu$ novttates, et oppositions fahi no$inis scienliaNgt;.:or he assigneth two $ar#s and badges of suspectedand falsified science " the one, the novelty and strangeness of ter$s; the other, the strictness of positions,which of necessity doth induce oppositions, and so -uestions and altercations. urely, li#e as $any substancesin nature which are solid do putrify and corruptwor$s ; so it is the property of good and

Q Nlt;

ledgeto putrify and dissolve into a nu$berof subtle.

-uestion

unwholeso$eand 4as % $ay ter$ the$5 ver$icnlatewhich have indeed a #ind of(cuic#p p ss and

lifeof spirit, but no soundness of $atteror goodness of

L-uality. This #ind of degenerate leaTning Hid %Chieflyreign a$ongst the school$en " who having sharp andstrong wits and abundance of leisure and s$all variety



of reading, but their wits being shut up in the cells of afew authors 4chiefly 7ristotle their dictator5 as their per= usons were shut up in the cells of $onasteries and colleges, and #nowing little history, either of nature orti$e, did out of no great -uantity of $atter and infinite

?: THE 7>@7A9E'EAT ?: BE7RA%A8. i@. *=

ftation of wit spin out unto us those laborious webs oflearning which are extant in their boo#s. :or the witand $ind of $an, if it wor# upon $atter, which is theconte$plation of the creatures of 8od, wor#eth according to the stuff and is li$ited thereby ; but if it wor#

upon itself, as the spider wor#eth his web, then it isendless, and brings forth indeed cobwebs of learning,ad$irable for the fineness of thread and wor#, but ofsubstance or profit.

This sa$e unprofitable subtility or curiosity is ofsorts ; either in the sub(ect itself that they handle, wheTiTis a fruitless speculation or controversy 4whereofthere are no s$all nu$ber both in divinity and philosophy5, or Cn the $ariner or $ethod of handling of a#nowledge, which a$ongst the$ was this ; upon everyparticular position or assertion to fra$e ob(ections, andto those ob(ections, solutions ; which solutions were forthe $ost part not confutations, but distinctions " whereasindeed the strength of all sciences is, as the strength ofthe old $an s faggot, in the bond. :or the har$ony of ascience, supporting each part the other, is and ought tobe the true and brief confutation and suppression of allthe s$aller sort of ob(ections. <ut, on the other side, ifyou ta#e out every axio$, as the stic#s of the faggot, oneby one, you $ay -uarrel with the$ and bend the$ and

brea# the$ at your pleasure " so that as was said ofeneca, @erboru$ $inutiis reru$ frangit pondera, so a$an $ay truly say of the school$en, GuNstionu$ $inutiisscientiaru$ frangunt soliditate$. :or were it not betterfor a $an in a fair roo$ to set up one great light, orbranching candlestic# of lights, than to go about witha s$all watch candle into every corner 7nd such istheir $ethod; that restsnoBG$uch uponevidenceGf

%@. .F THE :%RT <??K. !!

truth proved by argu$ents authorities si$ilitudes ex=



a$plesTTTrpori particular confutations and solutions ofevery scruple, cavillation, andob(ection ; breeding for the$ost part one -uestion as fast as it solveth another ; evenas in the for$er rese$blance, when you carry the lightinto one corner, you dar#en the rest ; so that the fable

and fiction of cylla see$eth to be a lively i$age of this#ind of philosophy or #nowledge ; which was transfor$ed into a co$ely virgin for the upper parts ; butthen 9andida succincta$ lalrantibus inguina $onsiris " sothe generalities of the school$en are for a while goodand proportionable ; but then when you descend intotheir distinctions and decisions, instead of a fruitfulwo$b for the use and benefit of $an s life, they endin $onstrous altercations and bar#ing -uestions. oas it is not possible but this -uality of #nowledge $ustfall under popular conte$pt, the people being apt to

conte$n truth upon occasion of controversies and altercations, and to thin# they are all out of their way whichnever $eet; and when they see such digladiation aboutsubtilties, and $atter of no use or $o$ent, they easilyfall upon that (udge$ent of >ionysius of yracusa. @erbaista sunt senu$ otiosoru$.

/. Aotwithstanding, certain it is that if those school$en to their great thirst of truth and unwearied travailof wit had (oined variety and universality of readingand conte$plation, they had proved excellent lights, tothe great advance$ent of all learning and #nowledge ;but as they are, they are great underta#ers indeed, andfierce with dar# #eeping. <ut as in the in-uiry of thedivine truth, their pride inclined to leave the oracle of8od s word, and to vanish in the $ixture of their owninventions ; so in the in-uisition of nature, they ever left

>

v.

?: THE 7>@7A9E'EAT ?: BE7RA%A8. T@. .

oracle of 8od s wor#s, and adored the deceiving anddefor$ed i$ages which the une-ual $irror of their own$inds, or a few received authors or principles, did re

present unto the$. 7nd thus $uch for the seconddisease of learning.



0. :or the third vice y di gpa( y of learning, whichconcerneth deceit or untruth, it is of all the rest thefoulest ; as that which doth destroy the essential for$

wledge, which is nothing but a representation of

ruth " ;for the truth of being and the truth of #nowingare one, xliffering no $ore than the direct bea$ and thebea$ reflected. Dhv(petherefore brancheth itself intotwo sorts ; delight in decetviiTg and LaptneGCfi=de=ceiyed C(gposture and credulity; which, although theyappear to be of a diverse nature, the one see$ing toproceed of cunning and the other of si$plicity, yetcertainly they do for the $ost part concur " for, as theverse noteth,

ercontatore$ fugito, na$ garrulus ide$ est,

an in-uisitive $an is a prattler ; so upon the li#e reasona credulous $an is a deceiver " as we see it in fa$e, thathe (hat will easily believe ru$ours, wil((is easily aug$enti$eyand add solnewhat to the$ of his own ; whichLTacitus wisely noteth, when he saith, :ingunt si$ul cre=dunt-ue " so great an affinity hath fiction and belief.

2. TCais facility of = edit and accepting or ad$ittingthings wea#ly authori6ed or warranted, iof two #indsaccording to the sub(ect " for it is either a (l#f of history, or, as the lawyers spea#, $atter of fact ; (CBglseof(natter of art and opinion. 7s to the for$er, wesee the experience and inconvenience of this error inecclesiastical history ; which hath too easily received andregistered reports and narrations of $iracles wrought by

%@. 2 F THE :%RT <??K. !*

$artyrs, her$its, or $on#s of the desert, and other holy$en, and their relics, shrines, chapels, and i$ages"which though they had a passage for a ti$e by theignorance of the people, the superstitious si$plicity ofso$e, and the politic toleration of others, holding the$but as divine poesies ; yet after a period of ti$e, whenthe $ist began to clear up, they grew to be estee$ed butas old wives fables, i$postures of the clergy, illusions ofspirits, and badges of 7ntichrist, to the great scandal anddetri$ent of religion.

i o. o in natural history, we see there hath not beenthat choice and (udge$ent used as ought to have been ;as $ay appear in the writings of linius 9ardanus



7lbertus, and divers of the 7rabians, being fraught with$uch fabulous $atter, a great part not only untried,but notoriously untrue, to the great derogation of thecredit of natural philosophy with the grave and sober#ind of wits " A wherein the wisdo$ and integrity of

7ristotle is worthy to be observed ; that, having $ade (so diligent and ex-uisite a history of living creatures,hath $ingled it sparingly with any vain or .feigned$atter " and. yet on the other side hath c(st all prodigious narrations, which he thought worthy the record= ((ing, into one boo# " excellently discerning that $atter Jof $anifest ruth, such whereupon observation and ruleJfwas to be built, was not to be $ingled or wea#ened((with $atter of doubtful credit; and yet again, thatJrarities and reports that see$ uncredible are not to besuppressed or denied to the $e$ory of $en.

ii. 7nd as for the facility of credit which is yielded toarts and opinions, it is li#ewise of two #inds ; either whentoo $uch belief is attributed to the arts the$selves, orto certain authors in any art. The sciences the$selves,

>

t

! ?: THE 7>@7A9E'EAT ?: BE7RA%A8. i@. n.

which have had better intelligence and confederacy withthe i$agination of $an than with his reason, are threein nu$ber ; astrology, natural $agic, and alche$y "of which sciences, nevertheless, the ends or pretencesare noble. :or astrology pretendeth to discover that

correspondence or concatenation which is between thesuperior globe and the inferior " natural $agic pretendethto call and reduce natural philosophy fro$ variety ofspeculations to the $agnitude of wor#s " and alche$ypretendeth to $a#e separation of all the unli#e partsof bodies which in $ixtures of nature are incorporate.<ut the derivations and prosecutions to these ends, bothin the theories and in the practices, are full of errorand vanity ; which the great professors the$selves havesought to veil over and conceal by enig$atical writings,and referring the$selves to auricular traditions and such

other devices, to save the credit of i$postures. 7nd yetsurely to alche$y this right is due, that it $ay beco$pared to the husband$an whereof Esop $a#es



the fable; that, when he died, told his sons that hehad left unto the$ gold buried under ground in hisvineyard ; and they digged over all the ground, andgold they found none ; but by reason of their stirringand digging the $ould about the roots of their vines,

they had a great vintage the year following " so assuredlythe search and stir to $a#e gold hath brought to light agreat nu$ber of good and fruitful inventions and experi$ents, as well for the disclosing of nature as for theuse of $an s life.

1. 7nd as for the over$uch credit that hath beengiven unto authors in sciences, in $a#ing the$ dictators,that their words should stand, and not consuls to giveadvice ; the da$age is infinite that sciences have received

%@. 1.F THE :%RT <??K.

thereby, as the principal cause that hath #ept theirlat a stay without growth or advance$ent. :or henceit hath co$en, that in arts $echanical the first deviserco$es shortest, and ti$e addeth and perfecteth ; but insciences the first author goeth furthest, and ti$e leesethand corrupteth. o we see, artillery, sailing, printing, andthe li#e, were grossly $anaged at the first, and by ti$eacco$$odated and refined " but contrariwise, the philosophies and sciences of 7ristotle, lato, >e$ocritus,Hippocrates, Euclides, 7rchi$edes, of $ost vigour atthe first and by ti$e degenerate and i$based ; whereofthe reason is no other, but that in the for$er $any witsand industries have contributed in one ; and in the latter$any wits and industries have been spent about the witof so$e one, who$ $any ti$es they have rather depraved than illustrated. :or as water will not ascendLL 1

higher than the level of the first springhead fro$ whenceit descendeth, so #nowledge derived fro$ 7ristotle, andexe$pted fro$ liberty of exa$ination, will not rise againhigher than the #nowledge of 7ristotle. 7nd thereforealthough the position be good, ?portet discente$ credere,yet it $ust be coupled with this, ?portet edoctu$(udicare;for disciples do owe unto $asters only a te$porary beliefand a suspension of their own (udge$ent till theyfully instructed, and not an absolute resignation or per%petual captivity " and therefore, to conclude this point,% will say no $ore, but so let great authors have their

due, as ti$e, which is the author of authors, be notdeprived of his due, which is, further and further todiscover truth Thus have % gone over these three



diseases of learning; besides the which there are so$eother rather peccant hu$ours than for$ed diseases,which nevertheless are not so secret and intrinsic but

lief Jbe J

5er ; J

$t r

!0 C?: THE 7>@7A9E'EAT ?: BE7RA%A8. %@. 1.

it they fall under a popular observation and traduce=$ent, and therefore are not to be passed over.

@. i. The first of these is the extre$e affecting oftwo extre$ities " the one anti-uity, the other novelty ;wherein it see$eth the children of ti$e do ta#e after thenature and $alice of the father. :or as he devourethhis children, so one of the$ see#eth to devour andsuppress the other ; while anti-uity envieth there shouldbe new additions, and novelty cannot be content to addbut it $ust deface " surely the advice of the prophet isthe true direction in this $atter, tate super $as anti-uas,Jet videte -uana$ sit via recta et bona et a$bulate in ea. 7nti-uity deserveth that reverence, that $en should $a#ei % % a stand thereupon and discover what is the best way ;Q,but when the discovery is well ta#en, then to $a#e progression. 7nd to spea# truly, 7nti-uitas sNculi (uventuslundi. These ti$es are the ancient ti$es, when theis ancient, and not those which we account ancientrdine relrogrado, by a co$putation bac#ward fro$ our=

ilves.

. 7nother error induced by the for$er is a distrustthat anything should be now to be found Lout, whichthe world should have $issed and passed over so longti$e ; as if the sa$e ob(ection were to be $ade to ti$e,that Bucian $a#eth to Cupiter and other the heathengods ; of which he wondereth that they begot so $anychildren in old ti$e, and begot none in his ti$e; andas#eth whether they were beco$e septuagenary, orwhether the law apia, $ade against old $en s $ar

riages, had restrained the$. o it see$eth $en doubtlest ti$e is beco$e past children and generation;wherein contrariwise we see co$$only the levity and



unconstancy of $en s (udge$ents, which till a $atter

@. l F THE :%RT <??K. !2

be done, wonder that it can be done ; and as soon asit is done, wonder again that it was no sooner done "as we see in the expedition of 7lexander into 7sia,which at first was pre(udged as a vast and i$possibleenterprise ; and yet afterwards it pleaseth Bivy to $a#eno $ore of it than this, Ail aliud -ua$ bene ausus vanaconte$nere. 7nd the sa$e happened to 9olu$bus in thewestern navigation. <ut in intellectual $atters it is$uch $ore co$$on ; as $ay be seen in $ost of thepropositions of Euclid ; which till they be de$onstrate,

they see$ strange to our assent; but being de$onstrate,our $ind accepteth of the$ by a #ind of relation 4as thelawyers spea#5 as if we had #nown the$ before.

!. .7nother error, that hath also so$e affinity with thefor$erTis a conceit that of for$er opinions or sects aftervariety and exa$ination the best hath still prevailed ands((resedihe(st ; so as if a $an should begin thelabour of a new search, he were but li#e to light uponso$ewhat for$erly re(ected, and by re(ection brought intooblivion " as if the $ultitude, or the wisest for the $ultitude s sa#e, were not ready to give passage rather to thatwhich is popular and superficial, than to that which issubstantial and profound ; for the truth is, that ti$esee$eth to be of the nature of a river or strea$, whichcarrieth down to us that which is light and blown up, andsir.#eth and drowneth that which is weighty and solid.

&. 7nother errGr. of a diverse nature fro$ all thefor$er, is the over=early and pere$ptory reduction of#nowledge into arts and $ethods ; fro$ which ti$e

co$$only sciences Twelve yihall or no aug$entation.<ut as young $en, when they #nit and shape perfectly,do seldo$ grow to a further stature ; so #nowledge, whileit is in aphoris$s and observations, it is in growth " but

=

t &3 J?: THE 7>@7A9E'EAT ?: BE7RA%A8, v. &.

when it once is co$prehended in exact $ethods, it $ayperchance be further polished and illustrate and acco$



$odated for use and practice ; but it increaseth no $orein bulfcvand substance.

*. 7nother error which doth succeed that which welast=iwentioned, Tsthat after the distribution of particular

arts and sciences, $en have abandoned universality, orphilosophia pri$a " wliicrTTrdiiiiuB burQcease and stop allprogression. :or no perfect discovery can be $ade upona flat or a level " neither is it possible to discover the$ore re$ote and deeper parts of any science, if youstand but upon the level of the sa$e science, and ascendnot to a higher science.

. 7(iothp 1 Q= fc rrrtr hath proceeded fro$ too great aeyerence, and a #ind of adoration of the $ind and

nderstanding of $an ; by $eans whereof, $en havewitfcirawn the$selvestpo $u("hC(a$OCieonte$plationGCTnature, and the observations of experience, and havetu$bled up and down in their own reason and conceits.Opon these intellectualists, which are notwithstanding 4co$$only ta#en for the $ost subli$e and divine philosophers, Heraclitus gave a (ust censure, saying, 'ensought truth in their own little worlds, and not in the greatand co$$on world ; for they disdainL to spell, and so bydegrees to read in the volu$e of 8od s wor#s " andcontrariwise by continual $editation and agitation of witdo urge and as it were invocate their own spirits todivine and give oracles unto the$, whereby they aredeservedly deluded.

/. 7nother error that hath so$e connexion with thislatter is, that $en have used to infect their $editations,opinions, and doctrines, with so$e conceits which theyhave $ost ad$ired, or so$e sciences which they have

@. /.F THE :%RT <??K. &1

$ost applied ; and given all things else a tincture according to the$, utterly untrue and unproper. o hath latointer$ingled his philosophy with theology, and 7ristotlewith logic ; and the second school of lato, roclus andthe rest, with the $athe$atics. :or these were the artswhich had a #ind of pri$ogeniture with the$ severally.o have the alche$ists $ade a philosophy out of a fewexperi$ents of the furnace; and 8ilbertus our country

$an hath $ade a philosophy out of the observations of aloadstone. o 9icero, when, reciting the several opinionsof the nature of the soul he found a $usician that held



the soul was but a har$ony, sailh pleasantly, Hie ab artesua non recessif, Nc. <ut of these conceits 7ristotle spea# =eth seriously and wisely when he saith, Gui respiduntad pauca de facili pronunciant.

0. t 7nother error is an i$patience of doubt, and Ciasteto assertion without due and $ature suspension of (udge$ent. :or the two ways of conte$plation are not unli#ethe two ways of action co$$only spo#en of by theancients " the one plain and s$ooth in the beginning, Qand in the end i$passable ; the other rough and troubleso$e in the entrance, but after a while fair and even " so Ngt;

it is in conte$plat(on ; if a $an will begin with certain= Q Jties, he shall end iif donate ; but if he will be content to Jbegin with doubts, he Ss hall end in certainties.

2. 7nother error is in the $anner of the tradition anddelivery of #nbw#deL, O lllcli= is ior the $ost part $agis=tral and pere$ptory, and not ingenuous and faithful ;in a sort as $ay be soonest believed, and not easiliestexa$ined. LL%t is li ueLThatTin co$pendious treatises forpracticeSthat for$ is not to be disallowed " but in thetrue handling of #nowledge, $en ought not to fall eitheron the one side into the vein of @elleius the Epicurean,

?: THE 7>@7A9E'EAT ?: BE7RA%A8, v. 2.

Ail tarn $etuens, -ua$ ne dubitare ali-ua de re videretur;nor on the other side into ocrates his ironical doubtingof all things ; but to propound things sincerely with $oreor less asseveration, as they stand in a $an s own (udge$ent proved $ore or less.

13. ?ther errors there are in the scope that $enpropound to the$selves, whereunto they bend their endeavours ; for whereas the $ore constant and devote#ind of professors of any science ought to propound tothe$selves to $a#e so$e additions to their science, theyconvert their labours to aspire to certain second pri6es "as to be a profound interpreter or co$$enter, to be asharp cha$pion or defender, to be a $ethodical co$=pounder or abridger, and so the patri$ony of #nowledgeco$eth to be so$eti$es i$proved, but seldo$ aug$ented.

11. <ut the greatest errorof all the (=gst is the $is=ta(dng ornplacin g oftheTast or furthest end of #now



ledge. :or $en have entered into a desire of learning

%$cfTnowledge, so$eti$es upon aaturaBcuriosity andin-uisitive appetite " so$eti$es t?#gntertain their (nindswith variety and delight ; so$eti$es fororna$ent and

% reputation and so$eti$es to enable the$ to victory of wit and cont(arh rtinn and (nost tIies for lucre and profession ; and seldo$ sincerely to giveatrue

= i . = QQ Q

gf the(Tg(ttof reason, to the benenTand use of $en " asif there were sought in #nowledge a couch vhereupon torest a searching and restless spirit ; or a terrace for a

wandering and variable $ind to wal# up and down witha fair prospect ; or a tower ot state for a proud $ind toraise itself upon ; or a fort or co$$anding ground forstrife and contention; or a shop for profit or sale; andnot a rich storehouse for the glory of the 9reator and the

@. ii.F THE :%RT <??K.

relief of $an s estate. <ut this is that which will incfeeddignify and exalt #nowledge, ifconte$plation and action$ay be $ore nearly and straitly con(oined and unitedtogether than they have been ; a con(unction li#e untohat ot the two highest planets, aturn, the planet of restand conte$plation, and Cupiter, th planet nf

and action. Howbeit, Tdo not $ean, when % spea# of useancf action, that end before=$entioned of the applying of#nowledge to lucre and profession ; for % a$ not ignoranthow $uch that diverteth and interruptedU the prosecutionand advance$ent of #nowledge, li#e unto the golden ballthrown before 7talanta, which while she goeth aside andstoopeth to ta#e up, the race is hindered,

>eclinat cursus, auru$-ue volubile tollit.

Aeither is $y $eaning, as was spo#en of ocrates, tocall philosophy down fro$ heaven to converse uponthe earth ; that is to leave natural philosophy aside and



appeareth in the history of the creation, the confused $assand $atter of heaven and earth was $ade in a $o$ent ;and the order and disposition of that chaos or $ass wasthe wor# of six days ; such a note of difference it pleased8od to put upon the wor#s of power, and the wor#s of

wisdo$; wherewith concurreth, that in the for$er it isnot set down that 8od said, Bei there be heaven and earth,as it is set down of the wor#s following ; but actually, that8od $ade heaven and earth " the one carrying the style

@%. .F THE :%RT <??K. &*

of a $anufacture, and the other of a law, decree, orcounsel.

!. To proceed to that which is next in order, fro$ 8odto spirits ; we find, as far as credit is to be given to thecelestTaTtrterarchy of that supposed >ionysius the senatorof 7thens, the first place or degree is given to the angelsof love, which are ter$ed seraphi$ ; the second to theangels of light, which are ter$ed cherubi$ ; and thethird, and so following places, to thrones, principalities,and the rest, which are all angels of power and $inistry ;so as the angels of #nowledge and illu$ination are placedbefore the angels of office and do$ination.

&. To descend fro$ spirits and intellectual for$s tosensible and $aterial for$s, we read the first for$ that

was creaeclwasS fight, which hath a relation and correspondence in nature and corporal things to #nowledgein spirits and incorporal things.

*. o in the distribution of days we see the daywherein 8od did rest and conte$plate his own wor#s,was blessed above all the days wherein he did effect andacco$plish the$.

. 7fter the creation was finished, it is set down untoas that $an was placed in the garden to wor# therein;which wor#, so appointed to hi$, could be no other thanwor# of conte$plation ; that is, when the end of wor# isbut for exercise and experi$ent, not for necessity ;. forthere being then no reluctation of the creature, nor sweat

of the brow, $an s e$ploy$ent $ust of conse-uencehave been $atter of delight in the experi$ent, and not$atter of labour for the use 7gain the first acts which



$an perfor$ed in aradise consisted of the two su$$aryparts of #nowledge; the view of creatures, and the i$=position of na$es. 7s for the #nowledge which induced

& ?: THE 7>@7A9E'EAT ?: BE7RA%A8, @%. .

the fall, it was, as was touched before, not the natural#nowledge of creatures, but the $oral #nowledge of goodand evil ; wherein the supposition was, that 8od s co$$and$ents or prohibitions were not the originals of goodand evil, but that they had other beginnings, which $anaspired to #now ; to the end to $a#e a total defectionfro$ 8od and to depend wholly upon hi$self.

/. To pass on " in the first event or occurrence afterthe fall of $an, we see 4as the scriptures have infinite$ysteries, not violating at all the truth of the story orletter5 an i$age of the two estates, t.hg on tern relative

(state and the active state,figured in the two personsof bel and 9ain, and in the two si$plest and $ostpri$itiveSSUra!esL of life ; that of the shepherd 4who, byreason of his leisure, rest in a place, and living in view ofheaven, is a lively i$age of a conte$plative life5, and thatof the husband$an " where we see again the favour andelection of 8od went to the shepherd, and not to the tillerof the ground.

0. o in the age before the flood, the holy recordswithin those few $e$orials which are there entered andregistered, have vouchsafed to $ention and honour thena$e of the inventors and authors of $usic and wor#s in$etal. %n the age after the flood, trie first great (udge=

LLTr$ntnof=8od upon the a$bition of $an was the confu=

ionoftongues ; whereby the open trade and intercourseof learning and #nowledge was chiefly i$barred.

2. To descend to 'oyses the lawgiver, and 8od s firstpen " he is adorned by the scriptures with this additionand co$$endation, That he was seen in all the learning ofthe Egyptians ; which nation we #now was one of the$ost ancient schools of the world " for so lato brings inthe Egyptian priest saying unto olon, Mou 8recians are

@%. 2=F THE :%RT <??K. &/



ever children ; you have no #nowledge of anti-uity, noranti-uity of #nowledge. Ta#e a view of the cere$oniallaw of 'oyses ; you shall find, besides the prefigurationof 9hrist, the badge or difference of the people of 8od,the exercise and i$pression of obedience, and other

divine uses and fruits thereof, that so$e of the $ostlearned Rabbins have travailed profitably and profoundlyto observe, so$e of the$ a natural, so$e of the$ a $oral,sense or reduction of $any of the cere$onies and ordinances. 7s in the law of the leprosy, where it is said,%f the whiteness have overspread the flesh, the patient $aypass abroad for clean ; but if there be any whole fleshre$aining, he is to be shut up for unclean ; one of the$noteth a principle of nature, that putrefaction is $orecontagious before $aturity than after " and another notetha position of $oral philosophy, that $en abandoned to

vice do not so $uch corrupt $anners, as those that arehalf good and half evil. o in this and very $any otherplaces in that law, there is to be found, besides the theological sense, .rnuch aspersion of philosophy.

13. o li#ewise in thaexcenent boo# of Cnb ! if it berevolved with diligence, it will be found pregnant andswelling with. nal$aB=pliiloso(ihy ; as for exa$ple, cos=$ograph(vrid the iou&ftsN=uf the world, Gui extendita-uilone$ super vacuu$, et appendit terra$ super nihilu$ ;wherein the pensileness of the earth, the pole of the north,and the finiteness or convexity of heaven are $anifestlytouched. o again, $atter of astrono$y; piritus e(usornavit calos, et obstetricante $anu e(us eductus est 9olubertortuosus. 7nd in another place, Aun-uid con(ungerevalebis $icantes tellas leiadas, aut gyru$ 7rcturi poterisdissipare +here the fixing of the stars, ever standingat e-ual distance, is with great elegancy noted. 7nd in

&0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8, vi. 13.

another place, Guifacit 7rcturu$, et ?riona, et Hyadas, etinterior a 7usiri ; where again he ta#es #nowledge of thedepression of the southern pole, calling it the secrets ofthe south, because the southern stars were in that cli$ateunseen. 'atter of generation ; 7nnon sicut lac $ulsisti$e, et sicut caseu$ coagulasti $e Nc. 'atter of $inerals ;Habet argentu$ venaru$ suaru$ principia " et auro locusest in -uo conflatur , ferru$ de terra tollitur, et lapis solutuscalore in as vertittir " and so forwards in that chapter.

ii. r C(#ewise in the person of alo$on thg(aftgpwegift or endow$ent of wisdo$atTTearning bothin aFfNgt;$nnFgTwirTti'Q 1ind QL



preferred before atlg$er terrene and te$poral felicity.<y virtue of which grant or donative of 8od alo$on

beca$e enabled not only to write those excellent parablesor aphoris$s concerning divine and $oral philosophy ;but also to co$pile a natural history of all verdure, fro$the cedar upon the $ountain to the $oss upon the wall4which is but a rudi$ent between putrefaction and anherb5, and also of all things that breathe or $ove. Aay,the sa$e alo$on the #ing, although he excelled in theglory of treasure and $agnificent buildings, of shippingand navigation, of service and attendance, of fa$e andrenown, and the li#e, yet he $a#eth no clai$ to any ofthose glories, but only to the glory of in-uisition of truth ;

for so he saith expressly, The glory of 8od is to conceal athing, but the glory of the #ing is to find it out ; as if, according to the innocent play of children, the >ivine 'a(estytoo# delight to hide his wor#s, to the end to have the$found out ; and as if #ings could not obtain a greaterhonour than to be 8od s playfellows in that ga$e ; considering the great co$$and$ent of wits and $eans,whereby nothing needeth to be hidden fro$ the$.

@%. 1.F THE :%RT <??K. &2

1. Aeither did the dispensation of 8od vary in theti$es after our aviour ca$e into the world; for ouraviour hi$self did first show his power to subdueignorance, by his conference with the priests and doctorsof the law, before he showed his power to subdue natureby his $iracles. 7nd the co$ing of the Holy pirit .waschiefly figured and expressed in the si$ilitude and gift oftongues, which are but vehicula scientix.

1!. o in the election of those instru$ents, vhich(tpleased 8od to use for the plantation of the faith, notwithstanding that at the first he did e$ploy personsaltogether unlearned, otherwise than by inspiration, $oreevidently to declare his i$$ediate wor#ing, and to abaseall hu$an wisdo$ or #nowledge ; yet nevertheless thatcounsel of his was no sooner perfor$ed, but in the nextvicissitude and succession he did send his divine truth intothe world, waited on with other learnings, as with servantsor hand$aids " for so we see aint aul, who was only

learned a$ongst the 7postles, had his pen $ost used inthe scriptures of the Aew Testa$ent.



1 &. o again we find that $any of the ancient bishopsand fathers of the 9hurch were excellently read andstudied in all the learning of the heathen; inso$uchthat the edict of the E$peror Culianus 4whereby it wasinterdicted unto 9hristians to be ad$itted into schools,

lectures, or exercises of learning5 was estee$ed and accounted a $ore pernicious engine and $achinationagainst the 9hristian :aith, than were all the sanguinaryprosecutions of his predecessors; neither could thee$ulation and (ealousy of 8regory the first of that na$e,bishop of Ro$e, ever obtain the opinion of piety or devotion; but contrariwise received the censure of hu$our,$alignity and pusillani$ity, even a$ongst holy $en ; in

7

*? ( ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%. 1&.

he designed to obliterate and extinguish the $e$oryof heathen anti-uity and authors. <ut contrariwise it wasthe 9hristian church, which, a$idst the inundations of thecythians on the one side fro$ the north=west, and thearacens fro$ the east, did preserve in the sacred lap andboso$ thereof the precious relics even of heathen learning, which otherwise had been extinguished as if no suchthing hadever been.

1*. 7nd we see before our eyes, that in the age otourselves and our fathers, when it pleased 8od to callthe 9hurch of Ro$e to account for their degenerate

$anners and cere$onies, and sundry doctrines obnoxiousand fra$ed to uphold the sa$e abuses ; at one and thesa$e ti$e it was ordained by the >ivine rovidence, thatthere should attend withal a renovation and new springof all other #nowledges. 7nd, on the other side we seethe Cesuits, who partly in the$selves and partly by thee$ulation and provocation of their exa$ple, have $uch-uic#ened and strengthened the state of learning, we see4% say5 what notable service and reparation they have doneto the Ro$an see.

1 . +herefore to conclude this part, let it be observed,that there be two principal duties and services, besidesorna$ent and illustration which philosophy and hu$an



learning do perforn to faith and religion. The one,because they are an effectual induce$ent to the exaltation of the glory of 8od, :or as the sal$s and otherscriptures do often invite us to consider and $agnify thegreat and wonderful wor#s of 8od, so if we should rest

only in the conte$plation of the exterior of the$ as theyfirst offer the$selves to our senses, we should do a li#ein(ury unto the $a(esty of 8od, as if we should (udgeor construe of the store of so$e excellent (eweller, .by

@%. 1.F THE :%RT <??K.

that only which is set out toward the street in his sHop.

The other, because they $inister a singular help andpreservative against unbelief and error :or our avioursaith, Mou err, not #nowing the scriptures, nor the powerof 8od ; laying before us two boo#s or volu$es to study,if we will be secured fro$ error; first the scriptures,revealing the will of 8od, and then the creatures expressing his power ; whereof the latter is a #ey unto thefor$er " not only opening our understanding to conceivethe true sense of the scriptures, by the general notionsof reason and rules of speech ; but chiefly opening ourbelief, in drawing us into a due $editation of the o$ni=potency of 8od, which is chiefly signed and engravenupon his wor#s. Thu rn(ch therefore for divine testi$ony and evidence concerning the true dignity and value

@%%. i. 7s for bn$nTv r$=iof it is so large a field, asin a discourse of this nature and brevity it is fit rather touse choice of those things which we shall produce, thanto e$brace the variety of the$, irst therefore, in the

degrees of hu$an honour a$ongst theheathen, it wasthe highest to obtain to a veneration and adoration as a8od. This unto the 9hristians is as the forbidden fruit.<ut we spea# now separately of hu$an testi$ony" according to which, =that which the 8recians call apotheosis,and the Batins relatio inter divos, was the supre$e honourwhich $an could attribute unto $an" specially when itwas given, not by a for$al decree or act of state, as itwas used a$ong the Ro$an E$perors, but by an inwardassent and belief. +hich honour, being so high, hadalso a degree or $iddle ter$ " for there were rec#oned

above hu$an honours, honours heroical and divine" inthe attribution and distribution of which honours we seeE



* ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. i.

anti-uity$ade this difference" that whereas foundersand uniters of states and cities, lawgivers, extirpers oftyrants, fathers of the people, and other e$inent personsin civil $erit, were honoured but with the titles of worthiesor de$i=gods ; such as were Hercules, Theseus, 'inos,Ro$ulus, and the li#e " on the other side, such as wereinventors and authors of new arts, endow$ents, andco$$odities towards $an s life, were ever consecrateda$ongst the gods the$selves " as was 9eres, <acchusJ'e:curius, 7pollo, and others ; and (ustly ; for the $eritof the for$er is confined within the circle of an age or a

nation ; and is li#e fruitful showers, which though they beprofitable and good, yet serve but for that season, and fora latitude of ground where they fall ; but the other isindeed li#e the benefits of heaven, which are per$anentand universal. The for$er again is $ixed with strifeand perturbation ; but the latter hath the true character of>ivine resence, co$ing in aura lent, without noise oragitation.

. Aeither is certainly that other $erit of learning, in repressing the inconveniences which grow fro$ $an to $an,$uch inferior to the for$er, of relieving the necessitieswhich arise fro$ nature ; which $erit was lively set forthby the ancients in that feigned relation of ?rpheus theatre,where all beasts and birds asse$bled ; and forgetting theirseveral appetites, so$e of prey, so$e of ga$e, so$e of-uarrel, stood all sociably together listening unto the airsand accords of the harp; the sound whereof no soonerceased, or was drowned by so$e louder noise, but everybeast returned to his own nature" wherein is aptly described the nature and condition of $en, who are full of

savage and unreclai$ed desires, of profit, of lust, of revenge ; which as long as they give ear to precepts, to laws,

@%%. .F THE :%RT <??K. *!

to religion, sweetly touched with elo-uence arid persuasion

of boo#s, of ser$ons, of harangues, so long is society andpeace $aintained ; but if these instru$ents be silent, orthat sedition and tu$ult $a#e the$ not audible all things



dissolve into anarchy and confusion.

!. <ut this appeareth $ore $anifestly, when #ingsthe$selves, or persons of authority under the$, or othergovernors in co$$onwealths and popular estates, are en

dued with learning. :or although he $ight be thoughtpartial to his own profession, that said Then should peopleand estates be happy, when either #ings were philosophers, orphilosophers #ings ; yet so $uch is verified by experience,that under learned princes and governors there have beenever the best ti$es " for howsoever #ings $ay have theiri$perfections in their passions and custo$s; yet i(hebeillu$inate by learning, they have those notions of religion,policy. ancT $orality, which do preserve the$ and refraintfie$ iro$all ruinous and pere$ptory errors and excesses; wnTspering ever$ore in their ears, when coun

sellors and servants stand $ute and silent. 7nd senatorsor counsellors li#ewise, which be learned, do proceed upon$ore safe and substantial principles, than counsellorswhich are only $en of experience " the one sort #eepingdangers afar off, whereas the other discover the$ not tillthey co$e near hand, and then trust to the agility oftheir wit to ward or avoid the$.

&. +hich felicity of ti$es under learned princes 4to#eep still the law of brevity, by using the $ost e$inentand selected exa$ples5 doth best appear in the age whichpassed fro$ the death of >o$itianus the e$peror until thereign of 9o$$odus ; co$prehending a succession of sixprinces, all learned, or singular favourers and advancers oflearning, which age for te$poral respects was the $ost

*& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. &.

happy and flourishing that ever the Ro$an e$pire 4which

then was a $odel of the world5 en(oyed; a $atter revealedand prefigured unto >o$itian in a drea$ the night beforehe was slain; for he thought there was grown behindupon his shoulders a nec# and a head of gold" whichca$e accordingly to pass in those golden ti$es whichsucceeded " of which princes we will $a#e so$e co$$e$oration ; wherein although the $atter will be vulgar,and $ay be thought fitter for a decla$ation than agreeableto a treatise infolded as this is, yet because it is pertinentto the point in hand, Ae-ue se$per arcu$ tendit 7pollo,and to na$e the$ only were too na#ed and cursory, % will

not o$it it altogether. The first was Aerva ; the excellentte$per of whose govern$ent is by a glance in 9orneliusTacitus touched to the life " ost-ua$ divus Aerva res



oh $ insodabiles $iscuisset, i$periu$ et libertate$. 7nd into#en of his learning, the last act of his short reign leftto $e$ory was a $issive to his adopted son Tra(an, proceeding upon so$e inward discontent at the ingratitude ofthe ti$es, co$prehended in a verse of Ho$er s "

Telis, hoebe, tuis lacry$as ulciscere nostras.

*. Tra(an, who succeeded, was for his person notlearned" but if we will hear#en to the speech of ouraviour, that saith, He that receive th a prophet in the na$eof a prophet shall have a prophet s reward, he deserveth tobe placed a$ongst the $ost learned princes " for therewas not a greater ad$irer of learning or benefactor oflearning ; a founder of fa$ous libraries, a perpetual advancer of learned $en to office, and a fa$iliar converser

with learned professors and preceptors, who were notedto have then $ost credit in court. ?n the other side,how $uch Tra(an s virtue and govern$ent was ad$iredand renowned, surely no testi$ony of grave and faithful

@%%. *=F THE :%RT <??K. **

history doth $ore lively set forth, than that legend taleof 8regorius 'agnus, bishop of Ro$e, who was notedfor the extre$e envy he bare towards all heathen excellency " and yet he is reported, out of the love and esti$ation of Tra(an s $oral virtues, to have $ade unto 8odpassionate and fervent prayers for the delivery of his soulout of hell " and to have obtained it, with a caveat thathe should $a#e no $ore such petitions. %n this prince sti$e also the persecutions against the 9hristians receivedinter$ission, upon the certificate of linius ecundus, a$an of excellent learning and by Tra(an advanced.

. 7drian, his successor, was the $ost curious $anthat lived, and the $ost universal in-uirer ; inso$uch asit was noted for an error in his $ind, that he desired toco$prehend all things, and not to reserve hi$self for theworthiest things " falling into the li#e hu$our that waslong before noted in hilip of 'acedon ; who, when hewould needs over=rule and put down an excellent $usicianin an argu$ent touching $usic, was well answered byhi$ again, 8od forbid, sir 4saith he5, that your fortuneshould be so bad, as to #now these things better than J.%t pleased 8od li#ewise to use the curiosity of this e$

peror as an induce$ent to the peace of his 9hurch inthose days. :or having 9hrist in veneration, not as a8od or aviour but as a wonder or novelty and having



his picture in his gallery, $atched with 7pollonius 4withwho$ in his vain i$agination he thought he had so$econfor$ity5, yet it served the turn to allay the bitterhatred of those ti$es against the 9hristian na$e, so asthe 9hurch had peace during his ti$e. 7nd for his

govern$ent civil, although he did not attain to that ofTra(an s in glory of ar$s or perfection of (ustice, yetin deserving of the weal of the sub(ect he did exceed

* ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%..

hi$. :or Tra(an erected $any fa$ous $onu$ents andbuildings ; inso$uch as 9onstantine the 8reat in e$ulation was wont to call hi$ arietarta, wall=flower, because

his na$e was upon so $any walls " but his buildings andwor#s were $ore of glory and triu$ph than use andnecessity. <ut 7drian spent his whole reign, which waspeaceable, in a pera$bulation or survey of the Ro$ane$pire; giving order and $a#ing assignation where hewent, for re=edifying of cities, towns, and forts decayed;and for cutting of rivers and strea$s, and for $a#ingbridges and passages, and for policing of cities and co$$onalties with new ordinances and constitutions, andgranting new franchises and incorporations ; so that hiswhole ti$e was a very restoration of all the lapses anddecays of for$er ti$es.

/. 7ntoninus ius, who succeeded hi$, was a princeexcellently learned, and had the patient and subtle witof a school$an ; inso$uch as in co$$on speech4which leaves no virtue untaxed5 he was called 9y$iniector, a carver or a divider of cu$$in seed, which isone of the least seeds; such a patience he had andsettled spirit, to enter into the least and $ost exactdifferences of causes ; a fruit no doubt of the exceeding

tran-uillity and serenity of his $ind; which being noways charged or incu$bered, either with fears, re$orses,or scruples, but having been noted for a $an of thepurest goodness, without all fiction or affectation, thathath reigned or lived, $ade his $ind continually presentand entire. He li#ewise approached a degree nearerunto 9hristianity, and beca$e, as 7grippa said unto. aul, half a 9hristian ; holding their religion andlaw in good opinion, and not only ceasing persecution,but giving way to the advance$ent of 9hristians.

@%% 0 F THE :%RT <??K */



0. There succeeded hi$ the first >ivi fratres, the twoadoptive brethren, Bucius 9o$$odus @erus, son to Elius@erus, who delighted $uch in the softer #ind of learning,and was wont to call the poet 'artial his @irgil ; and

'arcus 7urelius 7ntoninus; whereof the latter, who obscured his colleague and survived hi$ long, was na$edthe hilosopher " who, as he excelled all the rest inlearning, so he excelled the$ li#ewise in perfection of allroyal virtues ; inso$uch as Culianus the e$peror, in hisboo# intituled 9cesares, being as a pas-uil or satire toderide all his predecessors, feigned that they were allinvited to a ban-uet of the gods, and ilenus the (estersat at the nether end of the table, and bestowed a scoffon every one as they ca$e in ; but when 'arcus hilo=sophus ca$e in, ilenus was gravelled and out of coun

tenance, not #nowing where to carp at hi$ ; save at thelast he gave a glance at his patience towards his wife. 7nd the virtue of this prince, continued with that of hispredecessor, $ade the na$e of 7ntoninus so sacred inthe world, that though it were extre$ely dishonouredin 9o$$odus, 9aracalla, and Heliogabalus, who all bareche na$e, yet when 7lexander everus refused the na$ebecause he was a stranger to the fa$ily, the senate withone accla$ation said, Guo$odo 7ugustus, sic et 7ntoninus.%n such renown and veneration was the na$e of thesetwo princes in those days, that they would have had itas a perpetual addition in all the e$perors style. %n thise$peror s ti$e also the 9hurch for the $ost part wasin peace ; so as in this se-uence of six princes we dosee the blessed effects of learning in sovereignty, paintedforth in the greatest table of the world.

2. <ut for a tablet or picture of s$aller volu$e 4notpresu$ing to spea# of your 'a(esty that liveth5, in $y

*0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. 2.

(udge$ent the $ost excellent is that of Gueen Eli6abeth,your i$$ediate predecessor in this part of <ritain; a princethat, if lutarch were now alive to write lives by parallels, would trouble hi$ % thin# to find for her a parallela$ongst wo$en. This lady was endued with learningin her sex singular, and rare even a$ongst $asculineprinces ; whether we spea# of learning, of language, orof science, $odern or ancient, divinity or hu$anity " and

unto the very last year of her life she accusto$ed to appoint set hours for reading, scarcely any young studentin an university $ore daily or $ore duly 7s for her



a$ong his (ewels ; whereof -uestion was $ade what thingwas worthy to be put into it ; and he gave his opinion forHo$er s wor#s " thirdly, in his letter to 7ristotle, after hehad set forth his boo#s of nature, wherein he expostul=ateth with hi$ for publishing the secrets or $ysteries of

philosophy; and gave hi$ to understand that hi$selfestee$ed it $ore to excel other $en in learning and#nowledge than in power and e$pire. 7nd what usehe had of learning doth appear, or rather shine, in allhis speeches and answers, being full of science and useof science, and that in all variety.

3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. 1.

1. 7nd herein again it $ay see$ a thing scholastical,and so$ewhat idle, to recite things that every $an #now=eth ; but yet, since the argu$ent % handle leadeth $ethereunto, % a$ glad that $en shall perceive % a$ aswilling to flatter 4if they will so call it5 an 7lexander, ora 9aesar, or an 7ntoninus, that are dead $any hundredyears since, as any that now liveth " for it is the displaying of the glory of learning in sovereignty that % propound to $yself, and not an hu$our of declai$ing inany $an s praises. ?bserve then the speech he used of>iogenes, and see if it tend not to the true state of one ofthe greatest -uestions of $oral philosophy ; whether theen(oying of outward things, or the conte$ning of the$,be the greatest happiness " for when he saw >iogenes soperfectly contented with so little, he said to those that$oc#ed at his condition, +ere J not 7lexander, % wouldwish to be >iogenes. <ut eneca inverteth it, and saith;lus erat, -uod hie nollet accipere, -ua$ -uod ille possetdare. There were $ore things which >iogenes would haverefused, than those were which 7lexander could have givenor en(oyed.

1!. ?bserve again that speech which was usual withhi$, That he felt his $ortality chiefly in two things, sleepand lust ; and see if it were not a speech extracted out ofthe depth of natural philosophy, and li#er to have co$enout of the $outh of 7ristotle or >e$ocntus, than fro$ 7lexander.

1&. ee again that speech of hu$anity and poesy;when upon the bleeding of his wounds, he called untohi$ one of his flatterers, that was wont to ascribe to hi$

divine honour, and said, Boo#, this 6s very blood ; this isnot such a li-uor as Ho$er spea#eth of, which ran fro$@enus hand when it was pierced by >io$edes



@%%. isF THE :%RT <??K. l

1*. ee li#ewise his readiness in reprehension of logic,in the speech he used to 9assander, upon a co$plaintthat was $ade against his father 7ntipater " for when 7lexander happed to say, >o you thin# these $en wouldhave co$e fro$ so far to co$plain, except they had (ustcause of grief and 9assander answered, Mea, that wasthe $atter, because they thought they should not be disproved ;said 7lexander laughing" eethe subtilties of 7ristotle, tota#e a $atter both ways, pro et contra, Nc.

1 . <ut note again how well he could use the sa$e

art, which he reprehended, to serve his own hu$our"when bearing a secret grudge to 9allisthenes, becausehe was against the new cere$ony of his adoration, feasting one night where the sa$e 9allisthenes was at thetable, it was $oved by so$e after supper, for entertain$ent sa#e, that 9allisthenes, who was an elo-uent $an,$ight spea# of so$e the$e or purpose at his ownchoice ; which 9allisthenes did ; choosing the praise ofthe 'acedonian nation for his discourse, and perfor$ingthe sa$e with so good $anner as the hearers were $uchravished " whereupon 7lexander, nothing pleased, said, JJwas easy to be elo-uent upon so good a sub(ect" but saithhe, Turn your style, and let us hear what you can sayagainst us" which 9allisthenes presently undertoo#, anddid with that sting and life, that 7lexander interruptedhi$ and said, The goodness of the cause $ade hi$ elo-uentbefore, and despite $ade hi$ elo-uent then again.

1/. 9onsider further, for tropes of rhetoric, that excellent use of a $etaphor or translation, wherewith hetaxed 7ntipater, who was an i$perious and tyrannous

governor " for when one of 7ntipater s friends co$$ended hi$ to 7lexander for his $oderation, that hedid not degenerate, as his other lieutenants did, into the

Nlt; ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. 1/.

ersian pride, in use of purple, but #ept the ancient habitof 'acedon, of blac#; True 4saith 7lexander5, but 7nti=pater is all purple within. ?r that other, when ar$enio

ca$e to hi$ in the plain of 7rbela, and showed hi$ theinnu$erable $ultitude of his ene$ies, specially as theyappeared by the infinite nu$ber of lights as it had been



a new fir$a$ent of stars, and thereupon advised hi$ toassail the$ by night " whereupon he answered, That hewould not steal the victory.

1 0. :or $atter of policy, weigh that significant dis

tinction, so $uch in all ages e$braced, that he $adebetween his two friends Hephaestion and 9raterus, whenhe said, That the one loved 7lexander =, and the other lovedthe #ing " describing the principal difference of princesbest servants, that so$e in affection love their person,and other in duty love their crown.

12. +eigh also that excellent taxation of an error,ordinary with counsellors of princes, that they counseltheir $asters according to the $odel of their own $indand fortune, and not of their $asters ; when upon

>arius great offers ar$enio had said, urely J wouldaccept these offers, were las 7lexander ; saith 7lexander,o would % were % as ar$enio.

3. Bastly, weigh that -uic# and acute reply, which he$ade when he gave so large gifts to his friends andservants, and was as#ed what he did reserve for hi$self,and he answered, Hope" weigh, % say, whether he hadnot cast up his account aright, because hope $ust be theportion of all that resolve upon great enterprises. :orthis was 9sesar s portion when he went first into 8aul,his estate being then utterly overthrown with largesses. 7nd this was li#ewise the portion of that noble prince,howsoever transported with a$bition, Henry >u#e of

@%%. 3.F THE :%RT <??K. !

8uise, of who$ it was usually said, that he was thegreatest usurer in :rance, because he had turned all his

estate into obligations.

1. To conclude therefore" as certain critics are usedto say hyperbolically, Thai if all sciences were lost they$ight be found in @irgil, so certainly this $ay be saidtruly, there are the prints and footsteps of learning inthose few speeches which are reported of this prince"the ad$iration of who$, when % consider hi$ not as 7lexander the 8reat, but as 7ristotle s scholar, hathcarried $e too far.

. 7s for Culius 9aesar, the excellency of his learningneedeth not to be argued fro$ his education, or hisco$pany or his speeches ; but in a further degree doth



declare itself in his writings and wor#s ; whereof so$eare extant and per$anent, and so$e unfortunatelyperished. :or first, we see there is left unto us thatexcellent history of his own wars, which he intituled onlya 9o$$entary, wherein all succeeding ti$es have ad$ired

the solid weight of $atter, and the real passages andlively i$ages of actions and persons, expressed in thegreatest propriety of words and perspicuity of narrationthat ever was; which that it was not the effect of anatural gift, but of learning and precept, is well witnessedby that wor# of his intituled >e 7nalogi a, being a gra$$atical philosophy, wherein he did labour to $a#e thissa$e @ox ad placitu$ to beco$e @ox ad liciiu$, and toreduce custo$ of speech to congruity of speech; andtoo# as it were the pictures of words fro$ the life ofreason.

!. o we receive fro$ hi$, as a $onu$ent both ofhis power and learning, the then refor$ed co$putationof the year; well expressing that he too# it to be as

& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. !.

great a glory to hi$self to observe and #now the law ofthe heavens, as to give law to $en upon the earth.

&. o li#ewise in that boo# of his, 7nCi=9ato, it $ayeasily appear that he did aspire as well to victory of witas victory of war " underta#ing therein a conflict againstthe greatest cha$pion with the pen that then lived, 9icerothe orator.

*. o again in his boo# of 7pophtheg$s which hecollected, we see that he estee$ed it $ore honour to$a#e hi$self but a pair of tables, to ta#e the wise and

pithy words of others, than to have every word of hisown to be $ade an apophtheg$ or an oracle ; as vainprinces, by custo$ of flattery, pretend to do. 7nd yet if% should enu$erate divers of his speeches, as % did thoseof 7lexander, they are truly such as alo$on noteth, whenhe saith, @erba sapienlu$ tan-ua$ aculei, et tan-ua$ claviin altu$ defixi" whereof % will only recite three, not so delectable for elegancy, but ad$irable for vigour and efficacy.

. 7s first, it is reason he be thought a $aster ofwords, that could with one word appease a $utiny in his

ar$y, which was thus. The Ro$ans, when their generalsdid spea# to their ar$y, did use the word 'ilites, butwhen the $agistrates spa#e to the people they did use



the word Guirites. The soldiers were in tu$ult, andseditiously prayed to be cashiered; not that they so$eant, but by expostulation thereof to draw 9aesar toother conditions; wherein he being resolute not to giveway, after so$e silence, he began his speech, Ego Guirites,

which did ad$it the$ already cashiered ; wherewith theywere so surprised, crossed, and confused, as they wouldnot suffer hi$ to go on in his speech, but relin-uishedtheir de$ands, and $ade it their suit to be again calledby the na$e of 'illies.

@%%. /.F THE :%RT <??K. *

/. The second speech was thus" 9aesar did extre$ely

affect the na$e of #ing; and so$e were set on as hepassed by, in popular accla$ation to salute hi$ #ing.+hereupon, finding the cry wea# and poor, he put it offthus, in a #ind of (est, as if they had $ista#en his surna$e ; Aon Rex su$, sed 9cesar ; a speech, that if it besearched, the life and fulness of it can scarce be expressed. :or, first, it was a refusal of the na$e, but yetnot serious " again, it did signify an infinite confidenceand $agnani$ity, as if he presu$ed 9aesar was thegreater title; as by his worthiness it is co$e to passtill this day. <ut chiefly it was a speech of great allure$ent toward his own purpose ; as if the state did strivewith hi$ but for a na$e, whereof $ean fa$ilies werevested ; for Rex was a surna$e with the Ro$ans, as wellas King is with us.

0. The last speech which % will $ention was used to'etellus " when 9sesar, after war declared, did possesshi$self of the city of Ro$e ; at which ti$e entering intothe inner treasury to ta#e the $oney there accu$ulate,'etellus being tribune forbade hi$. +hereto 9aesar

said, That if he did not desist, he would lay hi$ dead inthe place. 7nd presently ta#ing hi$self up, he added,Moung $an, it is harder for $e to spea# it than to do it ; 7dolescent, durius est $i hi hoc dicer e -ua$ facere. 7speech co$pounded of the greatest terror and greatestcle$ency that could proceed out of the $outty of$an.

2. <ut to return and conclude with hi$, it is evidenthi$self #new well his own perfection in learning, andtoo# it upon hi$ ; as appeared when, upon occasion that

so$e spa#e what a strange resolution it was in Buciusylla to resign his dictature; he scoffing at hi$, to his



K

?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. 2.

own advantage, answered, That ylla could not s#ill ofletters, and therefore #neiv not how to dictate.

!3. 7nd here it were fit to leave this point, touchingthe concurrence of $ilitary virtue and learning 4for whatexa$ple should co$e with any grace after those two of 7lexander and 9aesar5, were it not in regard of the rareness of circu$stance, that % find in one other particular,as that which did so suddenly pass fro$ extre$e scorn toextre$e wonder " and it is of Denophon the philosopher,

who went fro$ ocrates school into 7sia, in the expeditionof 9yrus the younger against King 7rtaxerxes. ThisDenophon at that ti$e was very young, and never hadseen the wars before ; neither had any co$$and in thear$y, but only followed the war as a voluntary, for thelove and conversation of roxenus his friend. He waspresent when :alinus ca$e in $essage fro$ the great#ing to the 8recians, after that 9yrus was slain in thefield, and they a handful of $en left to the$selves in the$idst of the #ing s territories, cut off fro$ their countryby $any navigable rivers, and $any hundred $iles. The$essage i$ported that they should deliver up their ar$sand sub$it the$selves to the #ing s $ercy. To which$essage before answer was $ade, divers of the ar$yconferred fa$iliarly with :alinus ; and a$ongst the restDenophon happened to say, +hy, :alinus, we have noivbut these two things left, our ar$s and our virtue ; and ifwe yield up our ar$s, how shall we $a#e use of our virtue +hereto :alinus s$iling on hi$ said, %f % be not deceived,young gentle$an, you are an 7thenian " and % believe youstudy philosophy, and it is pretty that you say " but you are

$uch abused, if you thin# your virtue can withstand the#ing s power. Here was the scorn ; the wonder followed "which was, that this young scholar, or philosopher, after

vn. !3.F THE :%RT <??K.

all the captains were $urdered in parley by treason, conducted those ten thousand foot, through the heart of all

the #ing s high countries, fro$ <abylon to 8recia insafety, in despite of all the #ing s forces, to the astonish$ent of the world and the encourage$ent of the 8recians



in ti$es succeeding to $a#e invasion upon the #ings ofersia; as was after purposed by Cason the Thessalian,atte$pted by 7gesilaus the partan, and achieved by 7lexander the 'acedonian, all upon the ground of theact of that young scholar.

@%%%. i. To proceed now fro$ i$peril and $ilitaryvirtue to $oral and priLat virhip; first, it is an assuredtruth, which is contained in the verses,

cilicet ingenuas didicisse (idel(ter artesE$ollit $ores, nee sinit esse feros.

%t ia#eth away the wildness and barbaris$ pnH forr.pnessof $en s $inds ; but indeed the accent had need be uponfiddlier " for a little superficial learning doth rather w$#

a contrary elfect. %t ta#eth away all levity, te$erity, andinsolency, by copious suggestion of all doubts and difficulties, and ac-uainting the $ind to balance reasons onboth sides, and to turn bac# the first offers and conceitsof the $ind, and to 7ccept of no tiling but exa$ined andtried. %t ta#eth away vain ad$iration of anything, whichis the root of all wea#ness. :or all things are ad$iredeither because they are new, or because they are great.:or novelty, no $an that wadeth in learning or conte$plation throughly, but will find that printed in hisheart, Ail novi super terfa$. Aeither can any $an$arvel t the play of puppets, that goeth behind thecurtain, and adviseth well of the $otion. 7nd for $agnitude, as 7lexander the 8reat, after that he was used togreat ar$ies, and the great con-uests of the spacious:

0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%%. i.

provinces in 7sia, when he received letters out of 8reece,of so$e fights and services there, which were co$$onlyfor a passage, or a fort, or so$e walled town at the $ost,he said, JJ see$ed to hi$, that he was advertised of thebattles of the frogs and the $ice, that the old tales went of.o certainly, if a $an $editate $uch upon the universalfra$e of nature, the earth with $en upon it 4the divine=ness of souls except5 will not see$ $uch other than anant=hill, whereas so$e ants carry corn, and so$e carrytheir young, and so$e go e$pty, and all to and fro a littleheap of dust. %t ta#eth away or $itiaeth fear of death

or adverse fortune which Qs oneaf the .greatest i$pedi$ents ot virtue, and i$perfections of $anners. :or if anrarfr$ind be deeply seasoned with the consideration of



the $ortality and corruptible nature of things, he willeasily concur with Epictetus, who went forth one day andsaw a wo$an weeping for her pitcher of earth that wasbro#en, and went forth the next day and saw a wo$anweeping for her son that was dead, and thereupon said,

Heri vidi fragile$ frangi, hodie vidi $ortale$ $ori. 7nd therefore @irgil did excellently and profoundly couplethe #nowledge of causes and the con-uest of all fearstogether, as conco$itantia.

:elix, -ui potuit reru$ cognoscere causas,Gui-ue $etus o$nes, et inexorabile fatu$ub(ecit pedibus, strepitu$-ue 7cherontis avari.

. %t were too long to go over the particular re$edieswhich learning doth $inister to all the diseases of the

$ind; so$eti$es purging the ill hu$ours, so$eti$esopening the obstructions, so$eti$es helping digestion,so$eti$es increasing appetite, so$eti$es healing thewounds and exulcerations thereof, and the li#e; andtherefore % will conclude with that which hath ratione$

f LV

@in. .F THE :%RT <??K. 2 J

totius; which is, that it disposeth the constitution oTthe $ind not to be fixed or settled in the detects thereof, butstill to be capable and susceptible of growth and refor$=a t(on 1 for the unlearned $an #nows not what it is todescend into hi$self, or to call hi$self to account, nortrie pleasure ot that suavissi$a vita, indies sentire se fieri$eliore$. The good parts he hath hewill learn to showto the full, and use the$ dexteroOsTy, bu(((ot(nuchtoincrease the$. LThefaultslie hath he wiOleanT how to

hide and colour the$, but not $uch to a$end the$ ; &i#ean ill $ower, that $ows on still, and never whets hisscythe. +hereas with the learned $an it fares otherwise,that he doth ever inter$ix the correction and a$end$ent of his $ind with the use and e$ploy$ent thereof.Aay further, in general and in su$, certain it is that@eritas and <oniias differ but as the seal and the print "for Truth prints 8oodness, and they be the clouds oferror which descend in the stor$s of passions and perturbations.

!. :ro$ $oral virtue let us pass on to $atter of powerand co$$and$ent, and consider whether in right reasonthere be any co$parable with that wherewith #now



ledge investeth and crowneth $an s nature. +e see thedignity of the co$$and$ent is according to the dignityof the co$$anded " to have co$$and$ent over beasts,as herd$en have, is a thing conte$ptible " to have co$$and$ent over children, as school$asters have, is a

$atter of s$all honour" to have co$$and$ent overgalley=slaves is a disparage$ent rather than an honour.Aeither is the co$$and$ent of tyrants $uch better, overpeople which have put off the generosity of their $inds "and therefore it was ever holden that honours in free$onarchies and co$$onwealths had a sweetness $ore

/3 ( ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%%. !.

Ngt; rr

than in tyrannies, because the co$$and$ent extendeth

$ore over the wills of $en, and not only over their deedsand services. 7nd therefore, when @irgil putteth hi$selfforth to attribute to 7ugustus 9oesar the best of hu$anhonours, he doth it in these words "

@ictor-ue volenteser populos dat (ura, via$-ue affectat ?ly$po.

<ut yet the co$$and$ent of #nowledge is yet higherthan the co$$and$ent over the will " for it is a co$$and$ent over the reason, belief, and understanding of$an, which is the highest part of the $ind, and givethlaw to the will itself. :or there is no power on earthwhich setteth up a throne or chair of estate in the spiritsand souls of $en, and in their cogitations, i$aginations,opinions, and beliefs, but #nowledge and learning. 7ndtherefore we see the detestable and extre$e pleasure that

arch=heretics, and false prophets, and i$postors are transported with, when they once find in the$selves that theyhave a superiority in the faith and conscience of $en ; sogreat as if they have once tasted of it, it is seldo$ seenthat any torture or persecution can $a#e the$ relin-uishor abandon it. <ut as this is that which the author of theRevelation calleth the depth or profoundness of atan,so by argu$ent of contraries, the (ust and lawful sovereignty over $en s understanding, by force of truth rightlyinterpreted, is that which approacheth nearest to the si$ilitude of the divine rule.

&. 7s for fortune and advance$ent, the beneficence ofTea$ing is not so confined to give fortune only to states



and co$$onwealths, as it doth not li#ewise give fortuneto particular persons. :or it was well noted long ago,that Ho$er hath given $ore $en their livings, than eitherylla, or 9rcsar, or 7ugustus ever did, notwithstanding

@%%%. &=F THE :%RT <??K. Cl

their great largesses and donatives, and distributions oflands to so $any legions. 7nd no doubt it is hard tosay whether ar$s or learning have advanced greaternu$bers. 7nd in case of sovereignty we see, that if ar$sor descent have carried away the #ingdo$, yet learninghath carried the priesthood, which ever hath been in so$eco$petition with e$pire.

*. 7gain, for the pleasure and delight of #nowledgeand learning, it far surpasseth all other in nature, :or,shall the pleasures of the affections so exceed the pleasure of the sense, as $uch as the obtaining of desire orvictory exceedeth a song or a dinner and $ust not ofconse-uence the pleasures of the intellect or understanding exceed the pleasures of the affections =+e see in aH

other pleasures there is satiety, and after they be usecBtheir verdnrp Hparreth ; vh#b=showeth well thevbbutdeceits of pleasure, and not pleasures" and that it wasthe novelty which pleased, and not the -uality. 7ndtherefore we see that voluptuous $en turn friars, anda$bitious princes turn $elancholy. <ut of #noyledgethere is no satiety, but satisfaction and appetite are perpetually intcrchangeab(e ; and therefore afipearetrrTo begood in itself si$ply, without fallacy or accident. Aei=TrTefSTsSthat pleasure o:lirriall efficacy and content$entto the $ind of $an, which the poet Bucretius describethelegantly,

uave $ari niagno, turbantibus ae-uora ventis, Nc.

%t is a view of delight 4saith he5 to stand or wal# uponthe shore side, and to see a ship tossed with te$pest upon thesea ; or to be in a fortified toiver, and to see two battles (oinupon a plain. (gJJJ(( is a pleasure inco$parableQ for thf$ind of $an to be settled, landed, and fortified in the certainty of truth ; and fro$ thence to descry and behold the

/ ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%%. *.



errors, perturbations, labours, and wanderings up and downof other $en.

. Bastly, leaving the vulgar argu$ents, that by learning $an excelleth $an in that wherein $an excelleth

beasts; that by learning $an ascendeth to the heavensand their $otions, where in body he cannot co$e ; andthe li#e ; let us conclude with the dignity and excellencyof #nowledge and learning in that whereunto $an s (ia=farenUol"HLS$ost aspire, which is hn$ortality or continuance ; tor to this tendeth generation, and raising of housesLand fa$ilies ; to this tend buildings, foundations, and$onu$ents ; to this tendeth the desire of $e$ory, fa$e,and celebration ; and in effect the strength of all otherhu$an desires. +e see then how far the $onu$ents ofwit and learning are $ore durable than the $onu$ents

of power or of the hands. :or have not the verses ofCforner continued twenty =five hundred years, or $ore,withouT the loss of a syllable or letter ; during which ti$einfinite palaces, te$ples, castles, cities, have been decayedand de$olished %t is not possible to have the true pictures or statuaes of 9yrus, 7lexander, 9sesar, no nor ofthe #ings or great personages of $uch later years ; forthe originals cannot last, and the copies cannot but leeseof the life and truth. <ut .the =i$ages of $en s wits and #nowledges re$ain in boo#s, exe$pted fro$ the wrongCD of ti$e and capable of perpetual renovation. Aeitherare they fitly to be called i$ages, because("hey generatestill, and cast their seeds in the $inds of others, pro=vo#ing ana causing infinite actions and opinions(n suc=ceeding ages. o that if the invention of the ship wasOhoughT so noble, which carrieth riches and co$$oditiesfro$ place to place, and consociateth the $ost re$oteregions in participation of their fruits, how $uch $ore

@%%%. .F THE :%RT <??K. /!

are letters to be $agnified, which as ships pass throughthe vast seas of ti$e, and $a#e ages so distant to participate of the wisdo$, illu$inations, and inventions, theone of the other Aay further, we see so$e of the philosophers which were least divine, and $ost i$$ersed inthe senses, and denied generally the i$$ortality of thesoul, yet ca$e to this point, that whatsoever $otions thespirit of $an could act and perfor$ without the organs ofthe body, they thought $ight re$ain after death ; which

were only those of the understanding, and not of theaffection; so i$$ortal and incorruptible a thing did#nowledge see$ unto the$ to be <ut we that #now



by divine revelation that not only the understanding butthe affections purified, not only the spirit but the bodychanged, shall be advanced to i$$ortality, do disclai$in these rudi$ents of the senses. <ut it $ust be re$e$bered, both in this last point, and so it $ay li#e

wise be needful in other places, that in probation ofthe dignity of #nowledge or learning, % did in the beginning separate divine testi$ony fro$ hu$an, which$ethod % have pursued, and so handled the$ bothapart.

/. Aevertheless % do not pretend, and % #now it willbe i$possible for $e, by any pleading of $ine, to reversethe (udge$ent, either of Esop s coc#, that preferred thebarley=corn before the ge$ ; or of 'idas, that beingchosen (udge between 7pollo, president of the 'uses,

and an, god of the floc#s, (udged for plenty; or ofaris, that (udged for beauty and love against wisdo$and power; or of 7grippina, occidat $atre$, $odo i$=peret, that preferred e$pire with any condition never sodetestable ; or of Olysses, -ui vetula$ pratulit i$$ort=alitati, being a figure of those which prefer custo$ and

/& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%%. /.

habit before all excellency ; or of a nu$ber of the li#epopular (udge$ents. :or these things $ust continue asthey have been" but so will that also continue whereupon learning hath ever relied, and which faileth not"Custificata est sapientia a flit s suis.

<??K %%= ?: +H7T H7 <EEA

f 7cts of $e

>edication to the King 41=1*5 defining =(

>efects of

%. History 4i. Hi. *5

475 Hu$an learning



4i xxiii5divided into

9i

Aarrati

%%%. hilosophy 4v xxiii5

4<5 >ivine learning4xxiv, xxv5 hastwo parts

4?f b?f s

f The $atter reve

The nature of the revelatio4Ose and li$its of reason

9onclusion.

7A7BM%.

5?AE :?R THE 7>@7A9E'EAT ?: BE7RA%A8 HO'7A 7A> >%@%AE, +%TH THE>E:E9T ?: THE 7'E.

it towards learning 4!/5 as regards



4 i. laces oNlt; . <oo#s o% !. The per

i. laces of learning 4&5.of learning 4*5.srson of the learned 45.

1. 7ll dedicated to professions and none to sciences at large 405.

. $allness of reward for lecturers 425.

laces of learning 40=1&5 != +ant of apparatus for experi$ents 413.115.

. , .

&. Aeglect of consultation in governors and of visitation in princes 415.

*. +ant of $utual intercourse between the Oniversities of Europe 1!5=

. +ant of public appoint$ent of writers or in-uirers into the less #nown branches of#nowledge 41&5.

4 ?f creatures.ral4i. ! K ?f $arvels 4i. !,&5.4?f arts 4i. *,5.

r 'e$orials 4ii. 5 49hronicles.

fii i5 C Lerf 1 histories 4ii. &, *5 ; Nlt;Ngt; Bives.

their deficiencies 4ii. 25 4Aarrations. 7nti-uities 4ii. !5

4 History of the 9hurch 4iii. i5.esiastical Nlt; ?f prophecy 4iii. 5.4?f rovidence 4iii. !5.

rary 4defective5.

pendices to history, orations, letters, sayings 4iii. &5.



tative.>ivine, i. e.

natural theology 4vi. i. 5.

.. % cience 'etaphysics 4viB !, */5, including $athe$atics 4viii. i, 5.

4 Experi$ental.

B rudence 4viii. !5 Nlt; hilosophical.4 'agical.

<ody

Hu$an 4ix xxiil5

4 'edicine 4x. c 135.% 9os$etic 4x. ii5.L5 7thletics 4x. 15.4en

os$etic 4x. n5.iletics 4x. 15.sual arts 4x. 1!5.

C#+QQ 1 nn,, Tr . ,=!,, r . =(y HOT

'ind Nlt; : acu F t ( e s L4xii xxti5 =% Tradition 4xvix

9on(ugal



9onversation 4xxiii. !5.

ii. &=&*5.ii. &=&25=

,. ='ch

vice, including 4Biturgy 4xxv. 5.

N 48overn$ent 4xxv !5.

4Bi$its 4xxv. 05.

its Nlt; ufficiency 4xxv. 0, 25.

47c-uisition 4xxv. 13 105.religion, xxv. i=(5.

To fare age e Ngt; .V

THE

E9?A> <??K ?: :R7A9% <79?A;

?: THE R?:%9%EA9E ?R

7>@7A9E'EAT ?: BE7RA%A8,

>%@%AE 7A> HO'7A.

To the King.

i. TT $ight see$ to have $ore convenience, though itco$e often otherwise to pass 4excellent #ing5, thatthose which are fruitful in their generations, and have inthe$selves the foresight of i$$ortality in their descendants, should li#ewise be $ore careful of the good estateof future ti$es, unto which they #now they $ust trans$itand co$$end over their dearest pledges. Gueen Eli6abeth was a so(ourner in the world in respect of her un$arried life, and was a blessing to her own ti$es; and

yet so as the i$pression of her good govern$ent, besidesher happy $e$ory, is not without so$e effect which dothsurvive her <ut to your 'a(esty who$ 8od hath already



blessed with so $uch royal issue, worthy to continue andrepresent you for ever, and whose youthful and fruitfulbed doth yet pro$ise $any the li#e renovations, it isproper and agreeable to be conversant not only in thetransitory parts of good govern$ent, but in those acts

also which are in their nature per$anent and perpetual. 7$ongst the which 4if affection do not transport $e5 there

/ ?: THE 7>@7A9E'EAT ?: BE7RA%A8. i.

is not any $ore worthy than the further endow$ent ofthe world with sound and fruitful #nowledge. :or whyshould a few received authors stand up li#e Herculescolu$ns, beyond which there should be no sailing or dis

covering, since we have so bright and benign a star asyour 'a(esty to conduct and prosper us To returntherefore where we left, it re$aineth to consider of what#ind those acts are which have been underta#en and perfor$ed by #ings and others for the increase and advance$ent of learning " wherein % purpose to spea# activelywithout digressing or dilating.

. Bet this ground therefore be laid, that all wor#s areoverco$$en by a$plitude of reward, by soundness ofdirection, and by the con(unction of labours. The first$ultiplieth endeavour, the second preventeth error, andthe third supplieth the frailty of $an. <ut the principalof these is direction " for claudus in via antevertil cursore$extra via$ ; and alo$on excellently setteth it down,%f the iron be not sharp, it re-uireth $ore strength; butwisdo$ 6 s that which prevaileth ; signifying that theinvention or election of the $ean is $ore effectual thanany inforce$ent or accu$ulation of endeavours. This% a$ induced to spea#, for that 4not derogating fro$ thenoble intention of any that have been deservers towards

the state of learning5 % do observe nevertheless thattheir wor#s and acts are rather $atters of $agnificenceand $e$ory, than of progression and proficience, andtend rather to aug$ent the $ass of learning in the $ultitude of learned $en, than to rectify or raise the sciencesthe$selves.

!. The wor#s or acts of $erit towards learning areconversant about three ob(ects; the places of learning,the boo#s of learning, and the persons of the learned.

! F THE E9?A> R??K //



:or as water, whether it be the dew of heaven, or thesprings of the earth, doth scatter and leese itself in theground, except it be collected into so$e receptacle, whereit $ay by union co$fort and sustain itself" and for that

cause the industry of $an hath $ade and fra$ed springheads, conduits, cisterns, and pools, which $en haveaccusto$ed li#ewise to beautify and adorn with acco$plish$ents of $agnificence and state, as well as of useand necessity " so this excellent li-uor of #nowledge,whether it descend fro$ divine inspiration, or springfro$ hu$an sense, would soon perish and vanish tooblivion, if it were not preserved in boo#s, traditions,conferences, and places appointed, as universities, colleges, and schools, for the receipt and co$forting ofthe sa$e.

&. The wor#s which concern the seats and places oflearning are four; foundations and buildings, endow$entswith revenues, endow$ents with franchises and privileges,institutions and ordinances for govern$ent; all tendingto -uietness and privateness of life, and discharge ofcares and troubles; $uch li#e the stations which @irgilprescribeth for the hiving of bees "

rinciple sedes apibus statio-ue petencla,Guo ne-ue sit ventis aditus, Nc.

*. The wor#s touching boo#s are two " first, librarieswhich are as the shrines where all the relics of the ancient saints, full of true virtue, and that without delusionor i$posture, are preserved and reposed ; secondly, neweditions of authors, with $ore correct i$pressionsfaithful translations, $ore profitable glosses, $ore diligenannotations, and the li#e.

. The wor#s pertaining to the persons of learned $en

4besides the advance$ent and countenancing of the$ in

, $oreliligent C

/0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. .

general5 are two " the reward and designation of readersin sciences already extant and invented; and the rewardand designation of writers and in-uirers concerning any



parts of learning not sufficiently laboured and prosecuted.

/. These are su$$arily the wor#s and acts, whereinthe $erits of $any excellent princes and other worthypersonages have been conversant. 7s for any particular

co$$e$orations, % call to $ind what 9icero said, whenhe gave general than#s ; >ifficile non ali-ue$, ingratu$-uen-ua$ prcelerire. Bet us rather, according to thescriptures, loo# unto that part of the race which is beforeus, than loo# bac# to that which is already attained.

0. :irst therefore, a$ongst so $any great foundationsof colleges in Europe, % find strange that they are alldedicated to professions, and none left free to arts andsciences at large. :or if $en (udge that learning shouldbe referred to action, they (udge well ; but in this they

fall into the error described in the ancient fable, in whichthe other parts of the body did suppose the sto$ach hadbeen idle, because it neither perfor$ed the office of $otion, as the li$bs do, nor of sense, as the head doth"but yet notwithstanding it is the sto$ach that digestethand distributeth to all the rest. o if any $an thin# philosophy and universality to be idle studies, he doth notconsider that all professions are fro$ thence served andsupplied. 7nd this % ta#e to be a great cause that hathhindered the progression of learning, because thesefunda$ental #nowledges have been studied but in passage. :or if you will have a tree bear $ore fruit thanit hath used to do, it is not anything you can do to theboughs, but it is the stirring of the earth and puttingnew $ould about the roots that $ust wor# it. Aeitheris it to be forgotten, that this dedicating of foundations

0.F THE E9?A> <??K. /2

and dotations to professory learning hath not only had a$align aspect and influence upon the growth of sciences,but hath also been pre(udicial to states and govern$ents.:or hence it proceedeth that princes find a solitude inregard of able $en to serve the$ in causes of estate,because there is no education collegiate which is free ;where such as were so disposed $ought give the$selvesto histories, $odern languages, boo#s of policy and civildiscourse, and other the li#e enable$ents unto serviceof estate.

2. 7nd because founders of colleges do plant, andfounders of lectures do water, it followeth well in orderto spea# of the defect which is in public lectures ; na$ely



in the s$allness and $eanness of the salary or reward iDwhich in $ost places is assigned unto the$; whetherthey be lectures of arts, or of professions. :or it isnecessary to the progression of sciences that readers beof the $ost able and sufficient $en ; as those which are

ordained for generating and propagating of sciences, andnot for transitory use. This cannot be, except their condition and endow$ent be such as $ay content the ablest$an to appropriate his whole labour and continue hiswhole age in that function and attendance ; and therefore$ust have a proportion answerable to that $ediocrity orco$petency of advance$ent, which $ay be expectedfro$ a profession or the practice of a profession. oas, if you will have sciences flourish, you $ust observe>avid s $ilitary law, which was, That those which siaidwith the carriage should have e-ual part with those which

were in the action ; else will the carriages be ill attended.o readers in sciences are indeed the guardians of thestores and provisions of sciences, whence $en in activecourses are furnished, and therefore ought to have e-ual

03 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. 2.

entertain$ent with the$ ; otherwise if the fathers insciences be of the wea#est sort or be ill $aintained,

Et patru$ invalidU referent (e(unia nati.

13. 7nother defect % note, wherein % shall need so$ealche$ist to help $e, who call upon $en to sell theirboo#s, and to build furnaces; -uitting and forsa#ing'inerva and the 'uses as barren virgins, and relyingupon @ulcan. <ut certain it is, that unto the deep,fruitful, and operative study of $any sciences, speciallynatural philosophy and physic, boo#s be not only the

instru$entals ; wherein also the beneficence of $en hathnot been altogether wanting. :or we see spheres, globes,astrolabes, $aps, and the li#e, have been provided asappurtenances to astrono$y and cos$ography, as wellas boo#s. +e see li#ewise that so$e places instituted forphysic have annexed the co$$odity of gardens forsi$ples of all sorts, and do li#ewise co$$and the useof dead bodies for anato$ies. <ut these do respect buta few things. %n general, there will hardly be any $ainproficience in the disclosing of nature, except there beso$e allowance for expenses about experi$ents ; whe

ther they be experi$ents appertaining to @ulcanus or>aedalus, furnace or engine, or any other #ind. 7ndtherefore as secretaries and spials of princes and states



bring in bills for intelligence, so you $ust allow thespials and intelligencers of nature to bring in their bills ;or else you shall be ill advertised.

11. 7nd if 7lexander $ade such a liberal assignation to

7ristotle of treasure for the allowance of hunters, fowlers,fishers, and the li#e, that he $ought co$pile an historyof nature, $uch better do they deserve it that travail inarts of nature.

1. 7nother defect which % note, is an inter$ission or

1. L% THE E9?A> <??K. 0l

neglect, in those which are governors in universities,of consultation, and in princes or superior persons, ofvisitation " to enter into account and consideration, whether the readings, exercises, and other custo$s appertaining unto learning, anciently begun and since continued, be well instituted or no ; and thereupon to groundan a$end$ent or refor$ation in that which shall befound inconvenient. :or it is one of your 'a(esty sown $ost wise and princely $axi$s, That in all usagesand precedents, the ti$es be considered wherein they firstbegan ; which if they were wea# or ignorant, it derogatethfro$ the authority of the usage, and leaveth it for suspect. 7nd therefore inas$uch as $ost of the usages and ordersof the universities were derived fro$ $ore obscure ti$es,it is the $ore re-uisite they be re=exa$ined. %n this#ind % will give an instance or two, for exa$ple sa#e,of things that are the $ost obvious and fa$iliar. Theone is a $atter, which though it be ancient and general,yet % hold to be an error ; which is, that scholars inuniversities co$e too soon and too unripe to logicand rhetoric, arts fitter for graduates than children and

novices. :or these two, rightly ta#en, are the gravest ofsciences, being the arts of arts ; the one for (udge$ent,the other for orna$ent. 7nd they be the rules anddirections how to set forth and dispose $atter " andtherefore for $inds e$pty and unfraught with $atter,and which have not gathered that which 9icero callethsylra and supellex, stuff and variety, to begin with thosearts 4as if one should learn to weigh, or to $easure, or topaint the wind5 doth wor# but this effect, that the wisdo$of those arts, which is great and universal, is al$ost $adeconte$ptible, and is degenerate into childish sophistry

and ridiculous affectation. 7nd further, the unti$ely

G



0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. 1.

learning of the$ hath drawn on by conse-uence thesuperficial and unprofitable teaching and writing of the$,as fitteth indeed to the capacity of children. 7nother isa lac# % find in the exercises used in the universities,which do $a#e too great a divorce between inventionand $e$ory. :or their speeches are either pre$editate,in verbis concepts, where nothing is left to invention ; or$erely exte$poral, where little is left to $e$ory. +hereasin life and action there is least use of either of these, butrather of inter$ixtures of pre$editation and invention,notes and $e$ory. o as the exercise fitteth not the

practice, nor the i$age the life ; and it is ever a true rulein exercises, that they be fra$ed as near as $ay be tothe life of practice ; for otherwise they do pervert the$otions and faculties of the $ind, and not prepare the$.The truth whereof is not obscure, when scholars co$eto the practices of professions, or other actions of civillife ; which when they set into, this want is soon foundby the$selves, and sooner by others. <ut this part,touching the a$end$ent of the institutions and orders ofuniversities, % will conclude with the clause of 9aesar sletter to ?ppius and <albus, Hoc -ue$ad$odu$ fieripossit, nonnulla $ihi in $ente$ veniunt, et $ulta reperiripossunt " de its rebus rogo vos ut cogitatione$ suscipiatis.

1!. 7nother defect which % note, ascendeth a littlehigher than the precedent. :or as the proficience oflearning consisteth $uch in the orders and institutionsof universities in the sa$e states and #ingdo$s, so itwould be yet $ore advanced, if there were $ore intelligence $utual between the universities of Europe thannow there is. +e see there be $any orders and found

ations, which though they be divided under severalsovereignties and territories, yet they ta#e the$selves to

%!=F THE E9?A> <??K. 0!

have a #ind of contract, fraternity, and correspondenceone with the other, inso$uch as they have provincialsand generals. 7nd surely as nature createth brotherhoodin fa$ilies, and arts $echanical contract brotherhoods

in co$$unalties, and the anoint$ent of 8od super=induceth a brotherhood in #ings and bishops, so inli#e $anner there cannot but be a fraternity in learning



and illu$ination, relating to that paternity which is attributed to 8od, who is called the :ather of illu$inationsor lights.

1&. The last defect which % will note is, that there hath

not been, or very rarely been, any public designation ofwriters or in-uirers, concerning such parts of #nowledgeas $ay appear not to have been already sufficientlylaboured or underta#en ; unto which point it is aninduce$ent to enter into a view and exa$ination whatparts of learning have been prosecuted and what o$itted.:or the opinion of plenty is a$ongst the causes of want,and the great -uantity of boo#s $a#eth a show ratherof superfluity than lac# ; which surcharge nevertheless isnot to be re$edied by $a#ing no $ore boo#s, but by$a#ing $ore good boo#s, which, as the serpent of 'oses,

$ought devour the serpents of the enchanters.

1*. The re$oving of all the defects for$erly enu$erate, except the last, and of the active part also ofthe last 4which is the designation of writers5, are operabasilica; towards which the endeavours of a private $an$ay be but as an i$age in a crossway, that $ay pointat the way, but cannot go it. <ut the inducing partof the latter 4which is the survey of learning5 $ay beset forward by private travail. +herefore % will nowatte$pt to $a#e a general and faithful pera$bulationof learning, with an in-uiry what parts thereof lie

8

0& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. 1*.

and waste, and not i$proved and converted by theindustry of $an ; to the end that such a plot $ade and

recorded to $e$ory, $ay both $inister light to anypublic designation, and also serve to excite voluntaryendeavours. +herein nevertheless $y purpose is at thisti$e to note only o$issions and deficiences, and not to$a#e any redargution of errors or inco$plete prosecutions. :or it is one thing to set forth what ground liethun$anured, and another thing to correct ill husbandry inthat which is $anured.

%n the handling and underta#ing of which wor# % a$not ignorant what it is that % do now $ove and atte$pt,

nor insensible of $ine own wea#ness to sustain $y purpose. <ut $y hope is, that if $y extre$e love to learningcarry $e too far % $ay obtain the excuse of affection ;



for that JJ is not granted to $an to love and to be wise.<ut % #now well % can use no other liberty of (udge$entthan % $ust leave to others ; and % for $y part shall beindifferently glad either to perfor$ $yself, or accept fro$another, that duty of hu$anity ; Aa$ -ui erranti co$iter

$onstrat via$, Nc. % do foresee li#ewise that of thosethings which % shall enter and register as deficiences ando$issions, $any will conceive and censure that so$eof the$ are already done and extant ; others to be butcuriosities, and things of no great use ; and others to beof too great difficulty, and al$ost i$possibility to be co$passed and effected. <ut for the two first, % refer $yselfto the particulars. :or the last, touching i$possibility, %ta#e it those things are to be held possible which $ay bedone by so$e person, though not by every one ; andwhich $ay be done by $any, though not by any one ;

and which $ay be done in succession of ages, thoughnot within the hourglass of one $an s life; and which

%=F THE E9?A> B??K. 0*

$ay be done by public designation, though not by privateendeavour. <ut notwithstanding, if any $an will ta#e tohi$self rather that of alo$on, >icit piger, Beo est in via,than that of @irgil, ossunt -uia posse videntur, % shall becontent that $y labours be estee$ed but as the bettersort of wishes " for as it as#eth so$e #nowledge to de$and a -uestion not i$pertinent, so it re-uireth so$esense to $a#e a wish not absurd.

%. i HTHE parts of hu$an learning have referenceto the three parts of $an s understanding,

which is the seat of learning " history to his $e$ory,poesy to his i$agination, and philosophy to his reason.>ivine learning receiveth the sa$e distribution ; for thespirit of $an is the sa$e, though the revelation of oracleand sense be diverse. o as theology consisteth also ofhistory of the church ; of parables, which is divine poesy ;and of holy doctrine or precept. :or as for that partwhich see$eth supernu$erary, which is prophecy, it isbut divine history ; which hath that prerogative overhu$an, as the narration $ay be before the fact as wellas after.

. History is natural, civil, ecclesiastical, and literary;whereof the three first % allow as extant the



fittoria

fourth % note as deficient. :or no $an hath Biteraru$.propounded to hi$self the general state of

learning to be described and represented fro$ age toage, as $any have done the wor#s of nature, and thestate civil and ecclesiastical ; without which the historyof the world see$eth to $e to be as the statua ofolyphe$us with his eye out ; that part being wantingwhich doth $ost show the spirit and life of the person. 7nd yet % a$ not ignorant that in divers particular

0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. l. .

sciences, as of the (urisconsults, the $athe$aticians, therhetoricians, the philosophers, there are set down so$es$all $e$orials of the schools, authors, and boo#s ; andso li#ewise so$e barren relations touching the inventionof arts or usages. <ut a (ust story of learning, containingthe anti-uities and originals of #nowledges and their sects,their inventions, their traditions, their diverse ad$inistrations and $anagings, their flourishings, their oppositions,decays, depressions, oblivions, re$oves, with the causesand occasions of the$, and all other events concerninglearning, throughout the ages of the world, % $ay trulyaffir$ to be wanting. The use and end of which wor#% do not so $uch design for curiosity or satisfactionof those that are the lovers of learning, but chiefly fora $ore serious and grave purpose, which is this in fewwords, that it will $a#e learned $en wise in the use andad$inistration of learning. :or it is not aint 7ugustine snor aint 7$brose wor#s that will $a#e so wise a divine,as ecclesiastical history, throughly read and observed,and the sa$e reason is of learning.

!. History of nature is of three sorts " of nature incourse ; of nature erring or varying ; and of nature alteredor wrought; that is, history of creatures, history of $arvels, and history of arts. The first of these no doubt isextant, and that in good perfection" the two latter arehandled so wea#ly and unprofitably, as % a$ $oved to

Histaria n te the$ as deficient = :or % find no suffi=Aaturae "ient ?T co$ petent collection of the wor#s ofErrandQ. naturc which have a digression and deflexion

fro$ the ordinary course of generations, productions, and $otions; whether they be singularitiesof place and region or the strange events of ti$e and



chance, or the effects of yet un#nown proprieties, or the

1. !=F THE E9?A> <??K. 0/

instances of exception to general #inds. %t is true, %find a nu$ber of boo#s of fabulous experi$ents andsecrets, and frivolous i$postures for pleasure and strangeness; but a substantial and severe collection of theheteroclites or irregulars of nature, well exa$ined anddescribed, % find not " specially not with due re(ection offables and popular errors. :or as things now are, if anuntruth in nature be once on foot, what by reason of theneglect of exa$ination, and countenance of anti-uity, andwhat by reason of the use of the opinion in si$ilitudes

and orna$ents of speech, it is never called down.

&. The use of this wor#, honoured with a precedentin 7ristotle, is nothing less than to give content$ent tothe appetite of curious and vain wits, as the $anner of'irabilaries is to do ; but for two reasons, both of greatweight ; the one to correct the partiality of axio$s andopinions, which are co$$only fra$ed only upon co$$on and fa$iliar exa$ples ; the other because fro$ thewonders of nature is the nearest intelligence and passagetowards the wonders of art " for it is no $ore but byfollowing, and as it were hounding nature in her wanderings, to be able to lead her afterwards to the sa$e placeagain. Aeither a$ % of opinion, in this history of $arvels, that superstitious narrations of sorceries, witchcrafts,drea$s, divinations, and the li#e, where there is anassurance and clear evidence of the fact, be altogetherexcluded. :or it is not yet #nown in what cases andhow far effects attributed to superstition do participateof natural causes " and therefore howsoever the practiceof such things is to be conde$ned, yet fro$ the specu

lation and consideration of the$ light $ay be ta#en, notonly for the discerning of the offences, but for the furtherdisclosing of nature. Aeither ought a $an to $a#e

00 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. 1.&.

scruple of entering into these things for in-uisition oftruth, as your 'a(esty hath showed in your own exa$ple ;who with the two clear eyes of religion and natural philo

sophy have loo#ed deeply and wisely into these shadows,and yet proved yourself to be of the nature of the sun,which passeth through pollutions and itself re$ains as



pure as before. <ut this % hold fit, that these narrations,which have $ixture with superstition, be sorted by the$selves, and not to be $ingled with the narrations whichare $erely and sincerely natural. <ut as for the narrations touching the prodigies and $iracles of religions,

they are either not true, or not natural; and thereforei$pertinent for the story of nature.

*. :or history of nature wrought or $echanical, %find so$e collections $ade of agriculture,Histona anc ( li#ewise of $anual arts ; but co$$onlytca with a re(ection of experi$ents fa$iliar andvulgar. :or it is estee$ed a #ind of dishonour untolearning to descend to in-uiry or $editation upon$atters $echanical, except they be such as $ay bethought secrets, rarities, and special subtilties ; which

hu$our of vain and supercilious arrogancy is (ustlyderided in lato ; where he brings in Hippias, a vauntingsophist, disputing with ocrates, a true and unfeignedin-uisitor of truth ; where the sub(ect being touchingbeauty, ocrates, after his wandering $anner of inductions, put first an exa$ple of a fair virgin, and then of afair horse, and then of a fair pot well gla6ed, whereatHippias was offended, and said, 'ore than for courtesy ssa#e, he did thin# $uch to dispute with any that did allegesuch base and sordid instances. +hereunto ocrates an=swereth, Mou have reason, and it beco$es you well, being a$an so tri$ in your vesti$ents, Nc., and so goeth on in an

%. * .F THE E9?A> <??K. W2

irony. <ut the truth is, they be not the highest instancesthat give the securest infor$ation ; as $ay be well expressed in the tale so co$$on of the philosopher, thatwhile he ga6ed upwards to the stars fell into the water ;

for if he had loo#ed down he $ight have seen the starsin the water, but loo#ing aloft he could not see the waterin the stars. o it co$eth often to pass, that $ean ands$all things discover great, better than great can discoverthe s$all " and therefore 7ristotle noteth well, That thenature of everything is best seen in his s$allest portions. 7nd for that cause he in-uireth the nature of a co$$onwealth, first in a fa$ily, and the si$ple con(ugations of$an and wife, parent and child, $aster and servant, whichare in every cottage. Even so li#ewise the nature of thisgreat city of the world, and the policy thereof, $ust be

first sought in $ean concordances and s$all portions.o we see how that secret of nature, of the turning ofiron touched with the loadstone towards the north was



tan-ua$ tabula naufragii " when industrious persons, byan exact and scrupulous diligence and observation, out of$onu$ents, na$es, words, proverbs, traditions, privaterecords and evidences, frag$ents of stories, passages ofboo#s that concern not story, and the li#e, do save and

recover so$ewhat fro$ the deluge of ti$e.

%%. &.F THE E9?A> <??K. 21

&. %n these #inds of i$perfect histories % do assignno deficience, for they are tan-ua$ i$perfecte $ista ; andtherefore any deficience in the$ is but their nature. 7s for the corruptions and $oths of history, which areepito$es, the use of the$ deserveth to be banished, as

all $en of sound (udge$ent have confessed, as thosethat have fretted and corroded the sound bodies of $anyexcellent histories, and wrought the$ into base andunprofitable dregs.

*. History, which $ay be called (ust and perfect history, is of three #inds, according to the ob(ect whichit propoundeth, or pretendeth to represent " for it eitherrepresented a ti$e, or a person, or an action. The firstwe call chronicles, the second lives, and the third narrations or relations. ?f these, although the first be the$ost co$plete and absolute #ind of history, and hath$ost esti$ation and glory, yet the second excelleth it inprofit and use, and the third in verity and sincerity. :orhistory of ti$es representeth the $agnitude of actions,and the public faces and deport$ents of persons, andpasseth over in silence the s$aller passages and $otionsof $en and $atters. <ut such being the wor#$anshipof 8od, as he doth hang the greatest weight upon thes$allest wires, $axi$a e $ini$i s suspendens, it co$estherefore to pass, that such histories do rather set forth

the po$p of business than the true and inward resortsthereof. <ut lives, if they be well written, propounding tothe$selves a person to represent, in who$ actions bothgreater and s$aller, public and private, have a co$$ixture, $ust of necessity contain a $ore true, native, andlively representation. o again narrations and relationsof actions, as the war of eloponnesus, the expedition of9yrus 'inor, the conspiracy of 9atiline, cannot but be

2 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. ll. *.

$ore purely and exactly true than histories of ti$es



because they $ay choose an argu$ent co$prehensiblewithin the notice and instructions of the writer " whereashe that underta#eth the story of a ti$e, specially of anylength, cannot but $eet with $any blan#s and spaceswhich he $ust be forced to fill up out of his own wit

and con(ecture.

. :or the history of ti$es 4% $ean of civil history5,the providence of 8od hath $ade the distribution. :orit hath pleased 8od to ordain and illustrate two exe$plarstates of the world for ar$s, learning, $oral virtue, policy,and laws; the state of 8recia and the state of Ro$e;the histories whereof, occupying the $iddle part of ti$e,have $ore ancient to the$ histories which $ay by oneco$$on na$e be ter$ed the anti-uities of the world "and after the$, histories which $ay be li#ewise called by

the na$e of $odern history.

/. Aow to spea# of the deficiences. 7s to the heathen anti-uities of the world, it is in vain to note the$for deficient. >eficient they are no doubt, consisting$ost of fables and frag$ents ; but the deficience cannotbe holpen ; for anti-uity is li#e fa$e, caput inter nubilacondil, her head is $uffled fro$ our sight. :or the history of the exe$plar states it is extant in good perfection.Aot but % could wish there were a perfect course ofhistory for 8recia fro$ Theseus to hilopce$en 4whatti$e the affairs of 8recia drowned Land extinguishedin the affairs of Ro$e5, and for Ro$e fro$ Ro$ulusto Custinianus, who $ay be truly said to be ulti$asRo$anoru$. %n which se-uences of story the text ofThucydides and Denophon in the one, and the textsof Bivius, olybius, allustius, 9sar, 7ppianus, Tacitus,Herodianus in the other, to be #ept entire without any

O. ;.F THE E9?A> <??K. 2!

di$inution at all, and only to be supplied and continued.<ut this is $atter of $agnificence, rather to be co$$ended than re-uired" and we spea# now of parts oflearning supple$ental and not of supererogation.

0. <ut for $odern histories, whereof there are so$efew very worthy, but the greater part beneath $ediocrity,leaving the care of foreign stories to foreign states, because % will not be curiosus in aliena republica y % cannot

fail to represent to your 'a(esty the unworthiness of thehistory of England in the $ain continuance thereof, andthe partiality and obli-uity of that of cotland in the



latest and largest author that % have seen " supposing thatit would be honour for your 'a(esty, and a wor# very$e$orable, if this island of 8reat <rittany, as it is now (oined in $onarchy for the ages to co$e, so were (oinedin one history for the ti$es passed ; after the $anner of

the sacred history, which draweth down the story of theten tribes and of the two tribes as twins together. 7ndif it shall see$ that the greatness of this wor# $ay $a#eit less exactly perfor$ed, there is an excellent periodof a $uch s$aller co$pass of ti$e, as to the story ofEngland ; that is to say, fro$ the uniting of the Roses tothe uniting of the #ingdo$s ; a portion of ti$e wherein,to $y understanding, there hath been the rarest varietiesthat in li#e nu$ber of successions of any hereditary$onarchy hath been #nown. :or it beginneth with the$ixed adeption of a crown by ar$s and title; an entry

by battle, an establish$ent by $arriage ; and thereforeti$es answerable, li#e waters after a te$pest, full ofwor#ing and swelling, though without extre$ity of stor$ ;but well passed through by the wisdo$ of the pilot,being one of the $ost sufficient #ings of all the nu$ber.Then followeth the reign of a #ing, whose actions, howso=

2& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. ll. 0.

ever conducted, had $uch inter$ixture with the affairs ofEurope, balancing and inclining the$ variably ; in whoseti$e also began that great alteration in the state ecclesiastical, an action which seldo$ co$eth upon the stage.Then the reign of a $inor " then an offer of an usurpation4though it was but 6sfebris ephe$era5. Then the reign ofa -ueen $atched with a foreigner " then of a -ueen thatlived solitary and un$arried, and yet her govern$ent so$asculine, as it had greater i$pression and operationupon the states abroad than it any ways received fro$

thence. 7nd now last, this $ost happy and gloriousevent, that this island of <rittany, divided fro$ all theworld, should be united in itself" and that oracle of restgiven to Eneas, anti-ua$ ex-uirite $atre$, should nowbe perfor$ed and fulfilled upon the nations of Englandand cotland, being now reunited in the ancient $otherna$e of <rittany, as a full period of all instability andperegrinations. o that as it co$eth to pass in $assivebodies, that they have certain trepidations and waveringsbefore they fix and settle, so it see$eth that by the providence of 8od this $onarchy, before it was to settle in

your $a(esty and your generations 4in which % hope it isnow established for ever5, it had these prelusive changesand varieties



2. :or lives, % do find strange that these ti$es have solittle estee$ed the virtues of the ti$es, as that the writingsof lives should be no $ore fre-uent. :or although therebe not $any sovereign princes or absolute co$$anders,

and that states are $ost collected into $onarchies, yetare there $any worthy personages that deserve betterthan dispersed report or barren elogies. :or hereinthe invention of one of the late poets is proper, anddoth well enrich the ancient fiction. :or he feigneth

%%. G.F THE E9?A> <??K. 2*

that at the end of the thread or web of every $an s life

there was a little $edal containing the person s na$e,and that Ti$e waited upon the shears, and as soon asthe thread was cut, caught the $edals, and carried the$to the river of Bethe ; and about the ban# there were$any birds flying up and down, that would get the$edals and carry the$ in their bea# a little while, andthen let the$ fall into the river. ?nly there were a fewswans, which if they got a na$e would carry it to ate$ple where it was consecrate. 7nd although $any$en, $ore $ortal in their affections than in their bodies,do estee$ desire of na$e and $e$ory but as a vanityand ventosity,

7ni$i nil $agnae laudis egentes ;

which opinion co$eth fro$ that root, Aon prius laudesconte$psinus, -uarn laudanda facer e desivi$us " yet thatwill not alter alo$on s (udge$ent, 'e$oria (usti cu$laudibus, at i$pioru$ no$en putrescet " the one flourisheth,the other either consu$eth to present oblivion, or turnethto an ill odour. 7nd therefore in that style or addition,

which is and hath been long well received and broughtin use, felicis $e$ories, pice $e$ories, bonce $e$ories, wedo ac#nowledge that which 9icero saith, borrowing itfro$ >e$osthenes, that bona fa$a propria posscssio de=functoru$ ; which possession % cannot but note that inour ti$es it lieth $uch waste, and that therein there is adeficience.

13. :or narrations and relations of particular actions,there were also to be wished a greater diligence therein ;for there is no great action but hath so$e good pen

which attends it. 7nd because it is an ability not co$$on to write a good history, as $ay well appear by thes$all nu$ber of the$; yet if particularity of actions



2 ?: THE 7>@7A9E'EAT ?: BE7RA%A8 ll. 13.

$e$orable were but tolerably reported as they pass, theco$piling of a co$plete history of ti$es $ought be thebetter expected, when a writer should arise that were fitfor it " for the collection of such relations $ought beas a nursery garden, whereby to plant a fair and statelygarden, when ti$e should serve.

ii. There is yet another partition of history which9ornelius Tacitus $a#eth, which is not to be forgotten,specially with that application which he accoupleth itwithal, annals and (ournals " appropriating to the for$er

$atters of estate, and to the latter acts and accidents of a$eaner nature. :or giving but a touch of certain $agnificent buildings, he addeth, 9u$ ex dignitale populi Ro=$ani repertu$ sit, res illustres annalibus, talia diurnis urbisactis $andare. o as there is a #ind of conte$plativeheraldry, as well as civil. 7nd as nothing doth derogatefro$ the dignity of a state $ore than confusion of degrees, so it doth not a little i$base the authority of anhistory, to inter$ingle $atters of triu$ph, or $atters ofcere$ony, or $atters of novelty, with $atters of state.<ut the use of a (ournal hath not only been in the historyof ti$e, but li#ewise in the history of persons, and chieflyof actions ; for princes in ancient ti$e had, upon pointof honour and policy both, (ournals #ept, what passedday by day. :or we see the chronicle which was readbefore 7hasuerus, when he could not ta#e rest, contained$atter of affairs indeed, but such as had passed in hisown ti$e and very lately before. <ut the (ournal of 7lexander s house expressed every s$all particularity,even concerning his person and court; and it is yetan use well received in enterprises $e$orable, as expe

ditions of war, navigations, and the li#e, to #eep diariesof that which passeth continually.

O. 1.F THE E9?A> <??K. 2/

1. % cannot li#ewise be ignorant of a for$ of writingwhich so$e grave and wise $en have used, containing ascattered history of those actions which they have thoughtworthy of $e$ory, with politic discourse and observation

thereupon" not incorporate into the history, but separately, and as the $ore principal in their intention ; which#ind of ru$inated history % thing $ore fit to place a$ongst



boo#s of policy, whereof we shall hereafter spea#, thana$ongst boo#fe of history. :or it is the true office of history to represent the events the$selves together with thecounsels, and to leave the observations and conclusionsthereupon to the liberty and faculty of every $an s (udge

$ent. <ut $ixtures are things irregular, whereof no $ancan define.

1!. o also is there another #ind of history $anifoldly$ixed, and that is history of cos$ography " being co$pounded of natural history, in respect of the regionsthe$selves ; of history civil, in respect of the habitations,regi$ents, and $anners of the people; and the $athe$atics, in respect of the cli$ates and configurations towards the heavens " which part of learning of all othersin this latter ti$e hath obtained $ost proficience. :or

it $ay be truly affir$ed to the honour of these ti$es,and in a virtuous e$ulation with anti-uity, that this greatbuilding of the world had never through=lights $ade in it,till the age of us and our fathers. :or although they had#nowledge of the antipodes,

Aos-ue ubi pri$us e-uis ?riens afflavit anhelis,%llic sera rubens accendit lu$ina @esper,

yet that $ought be by de$onstration, and not in fact;and if by travel, it re-uireth the voyage but of half theglobe. <ut to circle the earth, as the heavenly bodies do,was not done nor enterprised till these later ti$es " and

H

20 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. ll. 1!.

therefore these ti$es $ay (ustly bear in their word, not

only plus ultra, in precedence of the ancient non ultra,and i$i labile ful$en, in precedence of the ancient noni$itabile ful$en,

>e$ens -ui ni$bos et non i$itabile ful$en, Nc.but li#ewise i$itabile ccelu$ ; in respect of the $any$e$orable voyages after the $anner of heaven aboutthe globe of the earth.

1&. 7nd this proficience in navigation and discoveries$ay plant also an expectation of the further proficience

and aug$entation of all sciences ; because it $ay see$they are ordained by 8od to be coevals, that is, to $eetin one age :or so the prophet >aniel spea#ing of the



taineth that excellent correspondence which is between8od s revealed will and his secret will" which thoughit be so obscure, as for the $ost part it is not legibleto the natural $an; no, nor $any ti$es to those thatbehold it fro$ the tabernacle; yet at so$e ti$es it

pleaseth 8od, for our better establish$ent and the confuting of those which are as without 8od in the world,to write it in such text and capital letters, that, as theprophet saith, He that runneth by $ay read it ; that is,$ere sensual persons, which hasten by 8od s (udge$ents, and never bend or fix their cogitations uponthe$, are nevertheless in their passage and race urgedto discern it. uch are the notable events and exa$plesof 8od s (udge$ents, chastise$ents, deliverances, and

H

133 ?: THE 7>@7A9E'EAT ?: BE7RA%A8, ill. !

blessings " and this is a wor# which hath passed throughthe labour of $any, and therefore % cannot present aso$itted.

&. There are also other parts of learning which areappendices to history. :or all the exterior proceedingsof $an consist of words and deeds; whereof historydoth properly receive and retain in $e$ory the deeds,and if words, yet but as induce$ents and passages todeeds ; so are there other boo#s and writings, which areappropriate to the custody and receipt of words only ;which li#ewise are of three sorts ; orations, letters, andbrief speeches or sayings. ?rations are pleadings,speeches of counsel, laudatives, invectives, apologies,reprehensions, orations of for$ality or cere$ony, andthe li#e. Betters are according to all the variety of oc

casions, advertise$ents, advices, directions, propositions,petitions, co$$endatory, expostulatory, satisfactory, ofco$pli$ent, of pleasure, of discourse, and all other passages of action. 7nd such as are written fro$ wise $enare of all the words of $an, in $y (udge$ent, the best ;for they are $ore natural than orations, and publicspeeches, and $ore advised than conferences or presentspeeches. o again letters of affairs fro$ such as$anage the$, or are privy to the$, are of all others thebest instructions for history, and to a diligent reader thebest histories in the$selves. :or apophtheg$s, it is a

great loss of that boo# of 9aesar s ; for as his history, andthose few letters of his which we have, and those apophtheg$s which were of his own excel all $en s else so %



suppose would his collection of apophtheg$s have done.:or as for those which are collected by others, either %have no taste in such $atters, or else their choice hathnot been happy. <ut upon these three #inds of writings

%%%. & .F THE E9?A> <??K. %?%

% do not insist, because % have no deficiences to propoundconcerning the$.

*. Thus $uch therefore concerning history, which isthat part of learning which answereth to one of the cells,do$iciles, or offices of the $ind of $an ; which is thatof the $e$ory.

%@. i. oesy is a part of learning in $easure of wordsfor the $ost part restrained, but in all other points extre$ely licensed, and doth truly refer to the i$agination ;which, being not tied to the laws of $atter, $ay at pleasure (oin that which nature hath severed, and sever thatwhich nature hath (oined ; and so $a#e unlawful $atchesand divorces of things ; icioribus at-ue poetis, Nc. %tis ta#en in two senses in respect of words or $atter.%n the first sense it is but a character of style, and be=longeth to arts of speech, and is not pertinent for thepresent. %n the latter it is 4as hath been said5 one of theprincipal portions of learning, and is nothing else butfeigned history, which $ay be styled as well in prose asin verse.

. The use of this feigned history hath been to giveso$e shadow of satisfaction to the $ind of $an in thosepoints wherein the nature of things doth deny it, theworld being in proportion inferior to the soul ; by reasonwhereof there is, agreeable to the spirit of $an, a $ore

a$ple greatness, a $ore exact goodness, and a $oreabsolute variety, than can be found in the nature ofthings. Therefore, because the acts or events of truehistory have not that $agnitude which satisfieth the $indof $an, poesy feigneth acts and events greater and $oreheroical. <ecause true history propouncleth the successesand issues of actions not so agreeable to the $erits ofvirtue and vice, therefore poesy feigns the$ $ore (ust in

13 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. i@. .

retribution and $ore according to revealed providence



<ecause true history representeth actions and events $oreordinary and less interchanged, therefore poesy endueththe$ with $ore rareness, and $ore unexpected andalternative variations. o as it appeareth that poesyserveth and conferreth to $agnani$ity, $orality, and to

delectation. 7nd therefore it was ever thought to haveso$e participation of divineness, because it doth raiseand erect the $ind, by sub$itting the shows of thingsto the desires of the $ind ; whereas reason doth buc#leand bow the $ind unto the nature of things. 7nd wesee that by these insinuations and congruities with $an snature and pleasure, (oined also with the agree$ent andconsort it hath with $usic, it hath had access and esti$ation in rude ti$es and barbarous regions, where otherlearning stood excluded.

!. The division of poesy which is aptest in the propriety thereof 4besides those divisions which are co$$onunto it with history, as feigned chronicles, feigned lives,and the appendices of history, as feigned epistles, feignedorations, and the rest5 is into poesy narrative, representative, and allusive. The narrative is a $ere i$itation ofhistory, with the excesses before re$e$bered ; choosingfor sub(ect co$$only wars and love, rarely state, andso$eti$es pleasure or $irth. Representative is as avisible history ; and is an i$age of actions as if they werepresent, as history is of actions in nature as they are, 4thatis5 past. .7llusive or parabolical is a narration appliedonly to express so$e special purpose or conceit. +hichlatter #ind of parabolical wisdo$ was $uch $ore in usein the ancient ti$es, as by the fables of Esop, and thebrief sentences of the seven, and the use of hieroglyphics$ay appear. 7nd the cause was, for that it was then of

t@. ! .F THE E9?A> <??K. 13!

necessity to express any point of reason which was $oresharp or subtile than the vulgar in that $anner, because$en in those ti$es wanted both variety of exa$ples andsubtilty of conceit. 7nd as hieroglyphics were beforeletters, so parables were before argu$ents " and nevertheless now and at all ti$es they do retain $uch lifeand vigour, because reason cannot be so sensible, norexa$ples so fit.

&. <ut there re$aineth yet another use of poesy para

bolical, opposite to that which we last $entioned " forthat tendeth to de$onstrate and illustrate that which istaught or delivered and this other to retire and obscure



it " that is, when the secrets and $ysteries of religion,policy, or philosophy, are involved in fables or parables.?f this in divine poesy we see the use is authorised. %nheathen poesy we see the exposition of fables doth fallout so$eti$es with great felicity ; as in the fable that the

giants being overthrown in their war against the gods,the earth their $other in revenge thereof brought forth:a$e "

%lla$ terra parens, ira irritata >eoru$,

Extre$a$, ut perhibent, 9ceo Encelado-ue sorore$

rogenuit.

Expounded that when princes and $onarchs have sup

pressed actual and open rebels, then the $alignity ofpeople 4which is the $other of rebellion5 doth bring forthlibels and slanders, and taxations of the states, which isof the sa$e #ind with rebellion, but $ore fe$inine. oin the fable that the rest of the gods having conspiredto bind Cupiter, allas called <riareus with his hundredhands to his aid " expounded that $onarchies need notfear any curbing of their absoluteness by $ighty sub (ects, as long as by wisdo$ they #eep the hearts of the

13& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. i@. &.

people, who will be sure to co$e in on their side. o inthe fable that 7chilles was brought up under 9hiron thecentaur, who was part a $an and part a beast, expoundedingeniously but corruptly by 'achiavel, that it belongethto the education and discipline of princes to #now aswell how to play the part of the lion in violence, and thefox in guile, as of the $an in virtue and (ustice. Aever

theless, in $any the li#e encounters, % do rather thin#that the fable was first, and the exposition devised, thanthat the $oral was first, and thereupon the fable fra$ed.:or % find it was an ancient vanity in 9hrysippus, thattroubled hi$self with great contention to fasten theassertions of the toics upon the fictions of the ancientpoets ; but yet that all the fables and fictions of the poetswere but pleasure and not figure, % interpose no opinion.urely of those poets which are now extant, even Ho$erhi$self 4notwithstanding he was $ade a #ind of scripture by the later schools of the 8recians5, yet % should

without any difficulty pronounce that his fables hadno such inwardness in his own $eaning. <ut whatthey $ight have upon a $ore original tradition is not



easy to affir$ ; for he was not the inventor of $any ofthe$.

*. %n this third part of learning, which is poesy, % canreport no deficience. :or being as a plant that co$eth

of the lust of the earth, without a for$al seed, it hathsprung up and spread abroad $ore than any other #ind.<ut to ascribe unto it that which is due, for the expressingof affections, passions, corruptions, and custo$s, we arebeholding to poets $ore than to the philosophers wor#s;and for wit and elo-uence, not $uch less than to oratorsharangues. <ut it is not good to stay too long in thetheatre. Bet us now pass on to the (udicial place or palace

%@. =F THE E9?A> <??K. 13*

of the $ind, which we are to approach and view with$ore reverence and attention.

@. i. The #nowledge of $an is as the waters, so$edescending fro$ above, and so$e springing fro$ beneath ; the one infor$ed by the light of nature, the otherinspired by divine revelation. The light of nature con=sisteth in the notions of the $ind and the reports of thesenses " for as for #nowledge which $an receiveth byteaching, it is cu$ulative and not original ; as in a waterthat besides his own spring=head is fed with other springsand strea$s. o then, according to these two differingillu$inations or originals, #nowledge is first of all dividedinto divinity and philosophy.

. %n philosophy, the conte$plations of $an do eitherpenetrate unto 8od, or are circu$ferred to nature, or arereflected or reverted upon hi$self. ?ut of which severalin-uiries there do arise three #nowledges; divine philo

sophy, natural philosophy, and hu$an philosophy orhu$anity. :or all things are $ar#ed and sta$ped withthis triple character, of the power of 8od, the differenceof nature, and the use of $an. <ut because the distributions and partitions of #nowledge are not li#e severallines that $eet in one angle, and so touch but in a point;but are li#e branches of a tree, that $eet in a ste$, whichhath a di$ension and -uantity of entireness and continuance, before it co$e to discontinue and brea# itselfinto ar$s and boughs " therefore it is good, before weenter into the for$er distribution, to erect and constitute

one universal science, by the na$e of philosophia pri$a,pri$itive or su$$ary philosophy, as the $ain and co$$on way before we co$e where the ways part and divide



the$selves; which science whether % should report asdeficient or no, % stand doubtful. :or % find a certain

13 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @. .

rhapsody of natural theology, and of divers parts of logic;and of that part of natural philosophy which concerneththe principles, and of that other part of natural philosophy which concerneth the soul or spirit; all thesestrangely co$$ixed and confused ; but being exa$ined,it see$eth to $e rather a depredation of other sciences,advanced and exalted unto so$e height of ter$s, thananything solid or substantive of itself. Aevertheless %cannot be ignorant of the distinction which is current,

that the sa$e things are handled but in several respects. 7s for exa$ple, that logic considereth of $any things asthey are in notion, and this philosophy as they are innature; the one in appearance, the other in existence;but % find this difference better $ade than pursued. :orif they had considered -uantity, si$ilitude, diversity, andthe rest of those extern characters of things, as philosophers, and in nature, their in-uiries $ust of force havebeen of a far other #ind than they are. :or doth anyof the$, in handling -uantity, spea# of the force of union,how and how far it $ultiplieth virtue >oth any givethe reason, why so$e things in nature are so co$$on,and in so great $ass, and others so rare, and in so s$all-uantity >oth any, in handling si$ilitude and diversity, assign the cause why iron should not $ove to iron,which is $ore li#e, but $ove to the load=stone, which isless li#e +hy in all diversities of things there shouldbe certain participles in nature, which are al$ost a$biguous to which #ind they should be referred <utthere is a $ere and deep silence touching the nature andoperation of those co$$on ad(uncts of things, as in

nature " and only a resu$ing and repeating of the forceand use of the$ in speech or argu$ent. Therefore,because in a writing of this nature % avoid all subtility,

@. .1 THE E9?A> <??K.

%3 /



$y $eaning touching this original or universal philosophy is thus, in a plain and gross description by negative " That it be a receptacle for all such profitable observations and axio$s as fall not within the co$pass of anyof the special parts of philosophy or sciences, but are $ore

co$$on and of a higher stage.

!. Aow that there are $any of that #ind need not bedoubted. :or exa$ple " is not the rule, i ina-ualibus4E-ualia addas, o$nia erunt ince-ualia, an axio$ as well of (ustice as of the $athe$atics and is there not a truecoincidence between co$$utative and distributive (ustice,and arith$etical and geo$etrical proportion %s notthat other rule, Gua in eode$ tertio conveniunt, et inter seconveniunt, a rule ta#en fro$ the $athe$atics, but sopotent in logic as all syllogis$s are built upon it %s

not the observation, ?$nia $utantur, nil inlerit, a conte$plation in philosophy thus, that the -uantu$ of natureis eternal in natural theology thus, that it re-uireth thesa$e o$nipotency to $a#e so$ewhat nothing, which atthe first $ade nothing so$ewhat according to the scripture, >idici -uod o$nia opera, -ua fecit >eus, perseverentin perpetuu$ ; non possu$us eis -uic-ua$ addere nee au=ferre. %s not the ground, which 'achiavel wisely andLLlargely discourseth concerning govern$ents, that the wayto establish and preserve the$, is to reduce the$ adprincipia, a rule in religion and nature, as well as in civilad$inistration +as not the ersian $agic a reductionor correspondence of the principles and architectures ofnature to the rules and policy of govern$ents %s notthe precept of a $usician, to fall fro$ a discord or harshaccord upon a concord or sweet accord, ali#e true inaffection %s not the trope of $usic, to avoid or slidefro$ the close or cadence, co$$on with the trope of

%?0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @. !.

rhetoric of deceiving expectation %s not the delight ofthe -uavering upon a stop in $usic the sa$e with theplaying of light upon the water

plendet tre$ulo sub lu$ine pontus.

7re not the organs of the senses of one #ind with theorgans of reflection, the eye with a glass, the ear with acave or strait, deter$ined and bounded Aeither are

these only si$ilitudes, as $en of narrow observation $ayconceive the$ to be, but the sa$e footsteps of nature,treading or printing upon several sub(ects or $atters



This science therefore 4as % understand it5 % $ay (ustlyreport as deficient " for % see so$eti$es the profoundersort of wits, in handling so$e particularhilosophic ar g u$ ent, will now and then draw a buc#et

pri$a. sive c r . .

de fontibus water out of this well for their present

scientiarn$. use " but tne spring=head thereof see$eth to$e not to have been visited; being of soexcellent use both for the disclosing of nature and theabridge$ent of art.

@%. i. This science being therefore first placed as aco$$on parent li#e unto <erecynthia, which had so

$uch heavenly issue, o$nes ccelicolas, o$nes supera altatenentes ; we $ay return to the for$er distribution of thethree philosophies, divine, natural, and hu$an. 7nd asconcerning divine philosophy or natural theology, it isthat #nowledge or rudi$ent of #nowledge concerning8od, which $ay be obtained by the conte$plation ofhis creatures; which #nowledge $ay be truly ter$eddivine in respect of the ob(ect, and natural in respect ofthe light. The bounds of this #nowledge are, that itsufiiceth to convince atheis$, but not to infor$ religion "and therefore there was never $iracle wrought by 8odto convert an atheist, because the light of nature $ight

@%. %.F THE E9?A> <??K. 132

have led hi$ to confess a 8od " but $iracles have beenwrought to convert idolaters and the superstitious, because no light of nature extendeth to declare the will andtrue worship of 8od. :or as all wor#s do show forth 5

the power and s#ill of the wor#$an, and not his i$age,so it is of the wor#s of 8od, which do show the o$ni= %potency and wisdo$ of the $a#er, but not his i$age. 7nd therefore therein the heathen opinion differeth fro$the sacred truth ; for they supposed the world to be thei$age of 8od, and $an to be an extract or co$pendiousi$age of the world ; but the scriptures never vouchsafeto attribute to the world that honour, as to be the i$ageof 8od, but only the wor# of his hands ; neither do theyspea# of any other i$age of 8od, but $an. +hereforeby the conte$plation of nature to induce and enforce

the ac#nowledge$ent of 8od, and to de$onstrate hispower, providence, and goodness, is an excellent argu$ent and hath been excellently handled by divers <ut



on the other side, out of the conte$plation of nature, orground of hu$an #nowledges, to induce any verity orpersuasion concerning the points of faith, is in $y (udge$ent not safe" >a fidei -ua fidei sunJ. :or the heathenthe$selves conclude as $uch in that excellent and divine

fable of the golden chain " That $en and gods were notable to draw Cupiter down to the earth ; but contrariwiseCupiter was able to draw the$ up to heaven. o as weought not to atte$pt to draw down or to sub$it the$ysteries of 8od to our reason ; but contrariwise to raiseand advance our reason to the divine truth. o as inthis part of #nowledge, touching divine philosophy, % a$so far fro$ noting any deficience, as % rather note anexcess " whereunto % have digressed because of the exSitre$e pre(udice which both religion and philosophy hath

113 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%. i.

received and $ay receive by being co$$ixed together;as that which undoubtedly will $a#e an heretical religion,and an i$aginary and fabulous philosophy.

. ?therwise it is of the nature of angels and spirits,which is an appendix of theology, both divine and natural,and is neither inscrutable nor interdicted. :or althoughthe scripture saith, Bet no $an deceive you in subli$e discourse touching the worship of angels, pressing into that he#noweth not, Nc. t yet notwithstanding if you observe wellthat precept, it $ay appear thereby that there be twothings only forbidden, adoration of the$, and opinionfantastical of the$, either to extol the$ further thanappertaineth to the degree of a creature, or to extol a$an s #nowledge of the$ further than he hath ground.<ut the sober and grounded in-uiry, which $ay arise outof the passages of holy scriptures, or out of the grada

tions of nature, is not restrained. o of degenerate andrevolted spirits, the conversing with the$ or the e$ploy$ent of the$ is prohibited, $uch $ore any venerationtowards the$ ; but the conte$plation or science of theirnature, their power, their illusions, either by scripture orreason, is a part of spiritual wisdo$. :or so the apostlesaith, +e are not ignorant of his stratage$s. 7nd it is no$ore unlawful to in-uire the nature of evil spirits, than toin-uire the force of poisons in nature, or the nature ofsin and vice in $orality. <ut this part touching angelsand spirits % cannot note as deficient, for $any have

occupied the$selves in it ; % $ay rather challenge it, in$any of the writers thereof, as fabulous and fantastical.@%% i Beaving therefore divine philosophy or natural



use the word $etaphysic in a differing sense fro$ thatthat is received. 7nd in li#e $anner, % doubt not butit will easily appear to $en of (udge$ent, that in thisand other particulars, wheresoever $y conception andnotion $ay differ fro$ the ancient, yet % a$ studious to

#eep the ancient ter$s. :or hoping well to deliver$yself fro$ $ista#ing, by the order and perspicuousexpressing of that % do propound; % a$ otherwise6ealous and affectionate to recede as little fro$ anti-uity,either in ter$s or opinions, as $ay stand with truth andthe proficience of #nowledge. 7nd herein % cannot alittle $arvel at the philosopher 7ristotle, that did proceedin such a spirit of difference and contradiction towardsall anti-uity " underta#ing not only to fra$e new wordsof science at pleasure, but to confound and extinguish allancient wisdo$ " inso$uch as he never na$eth or $en=

tioneth an ancient author or opinion, but to confute andreprove ; wherein for glory, and drawing followers anddisciples, he too# the right course. :or certainly thereco$eth to pass, and hath place in hu$an truth, thatwhich was noted and pronounced in the highest truth "@ent in no$ine fiatn s, nee recipitis $e ; si -uis venerit inno$ine suo ewn recipietis. <ut in this divine aphoris$4considering to who$ it was applied, na$ely to antichrist, the highest deceiver5 we $ay discern well thatthe co$ing in a $an s own na$e, without regard ofanti-uity or paternity, is no good sign of truth, althoughit be (oined with the fortune and success of an eu$recipietis. <ut for this excellent person 7ristotle, % willthin# of hi$ that he learned that hu$our of his scholar,with who$ it see$eth he did e$ulate ; the one to con-uer all opinions, as the other to con-uer all nations.

@%%. .F THE E9?A> <??K. 11!

+herein nevertheless, it $ay be, he $ay at so$e $en shands, that are of a bitter disposition, get a li#e title ashis scholar did "

:elix terraru$ praedo, non utilc $undoEditus exe$plu$, Nc.

o,

:elix doctrinae pr6do.

<ut to $e on the other side that do desire as $uch aslieth in $y pen to ground a sociable intercourse betweenanti-uity and proficience it see$eth best to #eep way



which is ever but vehiculu$ for$a. Thispart of $etaphysic % do not find laboured

. . , stve de for=

and perfor$ed " whereat % $arvel not " be= et ni cause % hold it not possible to be invented us rcru$ ,by that course of invention which hath beenused ; in regard that $en 4which is the root of all error5have $ade too unti$ely a departure and too re$ote arecess fro$ particulars.

. <ut the use of this part of $etaphysic, which % report as deficient, is of the rest the $ost excellent in tworespects " the one, because it is the duty and virtue of all#nowledge to abridge the infinity of individual experience,

as $uch as the conception of truth will per$it, and tore$edy the co$plaint of vita brevis, ars longa ; which isperfor$ed by uniting the notions and conceptions ofsciences. :or #nowledges are as pyra$ides, whereofhistory is the basis. o of natural philosophy, the basis isnatural history ; the stage next the basis is physic ; thestage next the vertical point is $etaphysic. 7s for thevertical point, opus -uod operatur >eus a principio us-ue adfne$, the su$$ary law of nature, we #now not whether$an s in-uiry can attain unto it. <ut these three be thetrue stages of #nowledge, and are to the$ that are depraved no better than the giants hills "

Ter sunt conati i$ponere elio ?ssa$,

cilicet, at-ue ?ssae fronclosu$ involvere ?ly$pu$.

<ut to those which refer all things to the glory of 8od,they are as the three accla$ations, ancJe, sancte, sancte Jholy in the description or dilatation of his wor#s; holyin the connexion or concatenation of the$ ; and holy in

%l0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%. .

the union of the$ in a perpetual and unifor$ law. 7ndtherefore the speculation was excellent in ar$enides andlato, although but a speculation in the$, that all thingsby scale did ascend to unity. o then always that #nowledge is worthiest which is charged with least $ultiplicity,which appeareth to be $etaphysic; as that which con=

sidereth the si$ple for$s or differences of things, whichare few in nu$ber, and the degrees and co=ordinationswhereof $a#e all this variety The second respect which



valueth and co$$endeth this part of $etaphysic, is thatit doth enfranchise the power of $an unto the greatestliberty and possibility of wor#s and effects. :or physiccarrieth $en in narrow and restrained ways, sub(ect to$any accidents of i$pedi$ents, i$itating the ordinary

flexuous courses of nature. <ut lata undi-ue sunt sapienti=lus @%9E" to sapience 4which was anciently defined to bereru$ divinaru$ et hu$anaru$ scientid5 there is everchoice of $eans. :or physical causes give light to newinvention in si$ili $ater ia. <ut whosoever #noweth anyfor$, #noweth the ut$ost possibility of superinducing thatnature upon any variety of $atter ; and so is less restrained in operation, either to the basis of the $atter,or the condition of the efficient ; which #ind of #nowledgealo$on li#ewise, though in a $ore divine sense, elegantlydescribeth; non arctabuntur gressus tui, et currens non

habebis offendiculu$. The ways of sapience are not $uchliable either to particularity or chance.

/. The second part of $etaphysic is the in-uiry offinal causes, which % a$ $oved to report not as o$ittedbut as $isplaced. 7nd yet if it were but a fault in order,% would not spea# of it " for order is $atter of illustration,but pertaineth not to the substance of sciences. <ut this$isplacing hath caused a deficience, or at least a great

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i$proficience in the sciences the$selves. :or the handling of final causes, $ixed with the rest in physical in-uiries, hath intercepted the severe and diligent in-uiryof all real and physical causes, and given $en the occasion to stay upon these satisfactory and specious causes,to the great arrest and pre(udice of further discovery.:or this % find done not only by lato, who ever anchor=

eth upon that shore, but by 7ristotle, 8alen, and otherswhich do usually li#ewise fall upon these flats of discoursing causes. :or to say that the hairs of the eye=lids are fora -uic#set and fence about the sight ; or that the fir$ness ofthe s#ins and hides of living creatures is to defend the$ fro$the extre$ities of heat or cold ; or that the bones are for thecolu$ns or bea$s, whereupon the fra$es of the bodies of livingcreatures are built" or that the leaves of trees are for protecting of the fruit ; or that the clouds are for watering ofthe earth ; or that the solidness of the earth is for the stationand $ansion of living creatures, and the li#e, is well in

-uired and collected in $etaphysic, but in physic theyare i$pertinent. Aay, they are indeed but re$oraes andhindrances to stay and slug the ship fro$ further sailing ;



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11

principal part, and holdeth ran# with physic special and

$etaphysic, which is $athe$atic ; but % thin# it $oreagreeable to the nature of things, and to the light of order,to place it as a branch of $etaphysic. :or the sub(ect ofit being -uantity, not -uantity indefinite, which is but arelative, and belongeth to philosophia pri$a 4as hath beensaid5, but -uantity deter$ined or proportionable, it appear=eth to be one of the essential for$s of things, as that thatis causative in nature of a nu$ber of effects ; inso$uch aswe see in the schools both of >e$ocritus and of ythagoras, that the one did ascribe figure to the first seeds ofthings, and the other did suppose nu$bers to be theprinciples and originals of things. 7nd it is true also thatof all other for$s 4as we understand for$s5 it is the $ostabstracted and separable fro$ $atter, and therefore $ostproper to $etaphysic ; which hath li#ewise been the causewhy it hath been better laboured and in-uired than anyof the other for$s, which are $ore i$$ersed into $atter.:or it being the nature of the $ind of $an 4to the extre$epre(udice of #nowledge5 to delight in the spacious libertyof generalities, as in a cha$pain region, and not in theinclosures of particularity, ihs $athe$atics of all other

#nowledge were the goodliest fields to satisfy that appetite.<ut for the placing of this science, it is not $uch $aterial " only we have endeavoured in these our partitionsto observe a #ind of perspective, that one part $ay castlight upon another.

. The $athe$atics are either pure or $ixed. To thepure $athe$atics are those sciences belonging which handle-uantity deter$inate, $erely severed fro$ any axio$s ofnatural philosophy; and these are two, geo$etry andarith$etic ; the one handling -uantity continued, and the

other dissevered. 'ixed hath for sub(ect so$e axio$s



1 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%%. .

or parts of natural philosophy, and considereth -uantitydeter$ined, as it is auxiliary and incident unto the$.

:or $any parts of nature can neither be invented withsufficient subtilty, nor de$onstrated with sufficient perspicuity, nor acco$$odated unto use with sufficient dexterity, without the aid and intervening of the $athe$atics ;of which sort are perspective, $usic, astrono$y, cos$ography, architecture, enginery, and divers others. %n the$athe$atics % can report no deficience, except it be that$en do not sufficiently understand the excellent use of thepure $athe$atics, in that they do re$edy and cure $anydefects in the wit and faculties intellectual. :or if thewit be too dull, they sharpen it ; if too wandering, they

fix it ; if too inherent in the sense, they abstract it. othat as tennis is a ga$e of no use in itself, but of greatuse in respect it $a#eth a -uic# eye and a body ready toput itself into all postures; so in the $athe$atics, thatuse which is collateral and intervenient is no less worthythan that which is principal and intended. 7nd as for the$ixed $athe$atics, % $ay only $a#e this prediction,that there cannot fail to be $ore #inds of the$, as naturegrows further disclosed. Thus $uch of natural science,or the part of nature speculative.

!. :or natural prudence, or the part operative of natural philosophy, we will divide it into three parts, experi$ental, philosophical, and $agical" which three partsactive have a correspondence and analogy with the threeparts speculative, natural history, physic, and $etaphysic.:or $any operations have been invented, so$eti$e bya casual incidence and occurrence, so$eti$es by a purposed experi$ent " and of those which have been foundby an intentional experi$ent, so$e have been found outby varying or extending the sa$e experi$ent, so$e by

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1!



transferring and co$pounding divers experi$ents the oneinto the other, which #ind of invention an e$piric $ay$anage. 7gain by the #nowledge of physical causesthere cannot fail to follow $any indications and designa

tions of new particulars, if $en in their speculation will#eep one eye upon use and practice. <ut these are butcoastings along the shore pre$endo littus ini-uu$ " forit see$eth to $e there can hardly be discovered anyradical or funda$ental alterations and innovations innature, either by the fortune and essays of experi$ents,or by the light and direction of physical causes. %ftherefore we have reported $etaphysic defi= cient, it $ust follow that we do the li#e of 'agia ' venatural $agic, which hath relation thereunto. hysica:or as for the natural $agic whereof now ?perativa

there is $ention in boo#s, containing certain $a C rcredulous and superstitious conceits and observations ofsy$pathies and antipathies, and hidden proprieties, andso$e frivolous experi$ents, strange rather by disguise=$cnt than in the$selves, it is as far differing in truth ofnature fro$ such a #nowledge as we re-uire, as the storyof King 7rthur of <ritain, or Hugh of <ourdeaux, differsfro$ 9aesar s 9o$$entaries in truth of story. :or it is$anifest that 9aesar did greater things de vero than thosei$aginary heroes were feigned to do. <ut he did the$not in that fabulous $anner. ?f this #ind of learningthe fable of %xion was a figure, who designed to en(oyCuno, the goddess of power; and instead of her hadcopulation with a cloud, of which $ixture were begottencentaurs and chi$eras. o whosoever shall entertainhigh and vaporous i$aginations, instead of a laboriousand sober in-uiry of truth, shall beget hopes and beliefsof strange and i$possible shapes. 7nd therefore we $ay

1& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. @%%%. !.

note in these sciences which hold so $uch of i$aginationand belief, as this degenerate natural $agic, alche$y,astrology, and the li#e, that in their propositions the description of the $eans is ever $ore $onstrous than thepretence or end. :or it is a thing $ore probable, thathe that #noweth well the natures of weight, of colour, ofpliant and fragile in respect of the ha$$er, of volatile andfixed in respect of the fire, and the rest, $ay superinduceupon so$e $etal the nature and for$ of gold by such

$echani-ue as longeth to the production of the naturesafore rehearsed, than that so$e grains of the $edicinepro(ected should in a few $o$ents of ti$e turn a sea



of -uic#silver or other $aterial into gold. o it is $oreprobable that he that #noweth the nature of arefaction,the nature of assi$ilation of nourish$ent to the thingnourished, the $anner of increase and clearing of spirits,the $anner of the depredations which spirits $a#e upon

the hu$ours and solid parts, shall by a$bages of diets,bathings, anointings, $edicines, $otions, and the li#e,prolong life, or restore so$e degree of youth or vivacity,than that it can be done with the use of a few drops orscruples of a li-uor or receipt. To conclude therefore,the true natural $agic, which is that great liberty andlatitude of operation which dependeth upon the #nowledge of for$s, % $ay report deficient, as the relativethereof is. To which part, if we be serious and inclinenot to vanities and plausible discourse, besides the deriving and deducing the operations the$selves fro$ $eta=

physic, there are pertinent two points of $uch purpose,%nventarin$ the one by way of preparation, the other byopu$ hu$= way of caution. The first is, that there beanaru$. $ac ( e a #alendar, rese$bling an inventory ofthe estate of $an, containing all the inventions 4being

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the wor#s or fruits of nature or art5 which are nowextant, and whereof $an is already possessed ; out ofwhich doth naturally result a note, what things are yetheld i$possible, or not invented" which #alendar willbe the $ore artificial and serviceable, if to every reputedi$possibility you add what thing is extant which co$eththe nearest in degree to that i$possibility; to the endthat by these optatives and potentials $an s in-uiry $aybe the $ore awa#e in deducing direction of wor#s fro$the speculation of causes. 7nd secondly, that those experi$ents be not only estee$ed which have an i$$ediate

and present use, but those principally which are of $ostuniversal conse-uence for invention of other experi$ents,and those which give $ost light to the invention of causes.:or the invention of the $ariner s needle, which giveththe direction, is of no less benefit for navigation than theinvention of the sails which give the $otion.

&. Thus have % passed through natural philosophyand the deficiences thereof; wherein if % have differedfro$ the ancient and received doctrines, and therebyshall $ove contradiction, for $y part, as % affect not

to dissent, so % purpose not to contend. %f it betruth,



Aon cani$us surdis, respondent o$nia sylv6 ;

the voice of nature will consent, whether the voice of$an do or no. 7nd as 7lexander <orgia was wont tosay of the expedition of the :rench for Aaples, that

they ca$e with chal# in their hands to $ar# up theirlodgings, and not with weapons to fight ; so % li#e betterthat entry of truth which co$eth peaceably with chal#to $ar# up those $inds which are capable to lodgeand harbour it, than that which co$eth with pugnacityand contention.

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*. <ut there re$aineth a division of natural philosophyaccording to the report of the in-uiry, and nothing concerning the $atter or sub(ect " and that is positive andconsiderative ; when the in-uiry reporteth either an assertion or a doubt. These doubts or non li-uels are of twosorts, particular and total. :or the first, we see a goodexa$ple thereof in 7ristotle s roble$s, which deservedto have had a better continuance; but so neverthelessas there is one point whereof warning is to be given andta#en. The registering of doubts hath two excellentuses " the one, that it saveth philosophy fro$ errors andfalsehoods ; when that which is not fully appearing is notcollected into assertion, whereby error $ight draw error,but reserved in doubt " the other, that the entry of doubtsare as so $any suc#ers or sponges to draw use of #nowledge ; inso$uch as that which, if doubts had not preceded, a $an should never have advised, but passed itover without note, by the suggestion and solicitation ofdoubts is $ade to be attended and applied. <ut boththese co$$odities do scarcely countervail an inconvenience, which will intrude itself if it be not debarred ; which

is, that when a doubt is once received, $en labour ratherhow to #eep it a doubt still, than how to solve it ; andaccordingly bend their wits. ?f this we see the fa$iliarexa$ple in lawyers and scholars, both which, if they haveonce ad$itted a doubt, it goeth ever after authorised fora doubt. <ut that use of wit and #nowledge is to beallowed, which laboureth to $a#e doubtful things certain,and not those which labour to $a#e certain things doubtful. Therefore these #alendars of doubts % co$$endas excellent things ; so that there be this caution used,that when they be throughly sifted and brought to resolu

tion, they be fro$ thenceforth o$itted, decarded, and not



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continued to cherish and encourage $en in doubting.To which #alendar of doubts or proble$s, %

advise be annexed another #alendar, as $uch

roble$a=

or $ore $aterial, which is a #alendar of tu$ = n na

popular errors " % $ean chiefly in natural tnra.

history, such as pass in speech and conceit, 9atalog

and are nevertheless apparently detected and f al Q ttat L n

convicted of untruth ; that $an s #nowledge grc

in htstoria

be not wea#ened nor i$based by such dross naJurceNlt;and vanity. 7s for the doubts or non li-uetsgeneral or in total, % understand those differences ofopinions touching the principles of nature, and the funda$ental points of the sa$e, which have caused the diversityof sects, schools, and philosophies, as that of E$pedocles,ythagoras, >e$ocritus, ar$enides, and the rest. :oralthough 7ristotle, as though he had been of the race ofthe ?tto$ans, thought he could not reign except thefirst thing he did he #illed all his brethren ; yet to thosethat see# truth and not $agistrality, it cannot but see$a $atter of great profit, to see before the$ the severalopinions touching the foundations of nature. Aot for anyexact truth that can be expected in those theories ; for asthe sa$e pheno$ena in astrono$y are satisfied by thereceived astrono$y of the diurnal $otion, and the proper

$otions of the planets, with their eccentrics and epicycles,and li#ewise by the theory of 9opernicus, who supposedthe earth to $ove, and the calculations are indifferentlyagreeable to both, so the ordinary face and view of experience is $any ti$es satisfied by several theories andphilosophies; whereas to find the real truth re-uirethanother $anner of severity and attention. :or as 7ristotle saith, that children at the first will call every wo$an $other, but afterward they co$e to distinguish

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according to truth ; so experience, if it be in childhood,

will call every philosophy $other, but when it co$eth

to ripeness it will discern the true $other. o as in

the $ean ti$e it is good to see the several

>e anti-uis

philosophies. gUsses and opinions upon nature, whereofit $ay be every one in so$e one point hathseen clearer than his fellows, therefore % wish so$e collection to be $ade painfully and understandingly deanti-uis philosophy s, out of all the possible light whichre$aineth to us of the$ " which #ind of wor# % find

deficient. <ut here % $ust give warning, that it be donedistinctly and severedly ; the philosophies of every onethroughout by the$selves, and not by titles pac#ed andfaggoted up together, as hath been done by lutarch.:or it is the har$ony of a philosophy in itself whic,hgiveth it light and credence; whereas if it be singledand bro#en, it will see$ $ore foreign and dissonant.:or as when % read in Tacitus the actions of Aero or9laudius, with circu$stances of ti$es, induce$ents, andoccasions, % find the$ not so strange ; but when % readthe$ in uetonius Tran-uillus, gathered into titles andbundles and not in order of ti$e, they see$ $ore $onstrous and incredible " so is it of any philosophy reportedentire, and dis$e$bered by articles. Aeither do % exclude opinions of latter ti$es to be li#ewise representedin this #alendar of sects of philosophy, as that of Theo=phrastus aracelsus, elo-uently reduced into an har$onyby the pen of everinus the >ane ; and that of Tilesius,and his scholar >onius, being as a pastoral philosophy,full of sense, but of no great depth ; and that of :racas=torius, who, though he pretended not to $a#e any new

philosophy, yet did use the absoluteness of his own senseupon the old ; and that of 8ilbertus our country$an, who

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revived, with so$e alterations and de$onstrations, theopinions of Denophanes; and any other worthy to bead$itted.

. Thus have we now dealt with two of the threebea$s of $an s #nowledge ; that is radius direcJus, whichis referred to nature radius refradus which is referred to



8od, and cannot report truly because of the ine-uality ofthe $ediu$. There resteth radius reflexus, whereby $anbeholdeth and conte$plateth hi$self.

%D. i. +e co$e therefore now to that #nowledge

whereunto the ancient oracle directeth us, which is the#nowledge of ourselves; which deserveth the $ore accurate handling, by how $uch it toucheth us $ore nearly.This #nowledge, as it is the end and ter$ of natural philosophy in the intention of $an, so notwithstanding it isbut a portion of natural philosophy in the continent ofnature. 7nd generally let this be a rule, that all partitionsof #nowledges be accepted rather for lines and veins thanfor sections and separations; and that the continuanceand entireness of #nowledge be preserved. :or thecontrary hereof hath $ade particular sciences to beco$e

barren, shallow, and erroneous, while they have not beennourished and $aintained fro$ the co$$on fountain.o we see 9icero the orator co$plained of ocrates andhis school, that he was the first that separated philosophyand rhetoric ; whereupon rhetoric beca$e an e$pty andverbal art. o we $ay see that the opinion of 9opernicustouching the rotation of the earth, which astrono$y itselfcannot correct, because it is not repugnant to any of thephaino$ena, yet natural philosophy $ay correct. o wesee also that the science of $edicine if it be destitutedand forsa#en by natural philosophy, it is not $uch betterthan an e$pirical practice. +ith this reservation therefore

%

1!3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. iD. i.

we proceed to hu$an philosophy or hu$anity, whichhath two parts" the one considereth $an segregate or

distributively ; the other congregate, or in society. o ashu$an philosophy is either si$ple and particular, or con (ugate and civil. Hu$anity particular consisteth of thesa$e parts whereof $an consisteth; that is, of #nowledges which respect the body, and of #nowledges thatrespect the $ind. <ut before we distribute so far, it isgood to constitute. :or % do ta#e the consideration ingeneral, and at large, of hu$an nature to be fit to bee$ancipate and $ade a #nowledge by itself" not so $uchin regard of those delightful and elegant discourses whichhave been $ade of the dignity of $an, of his $iseries, of

his state and life, and the li#e ad(uncts of his co$$onand undivided nature ; but chiefly in regard of the #nowledge concerning the sy$pathies and concordances be



tween the $ind and body, which being $ixed cannot beproperly assigned to the sciences of either.

. This #nowledge hath two branches " for as allleagues and a$ities consist of $utual intelligence and

$utual offices, so this league of $ind and body haththese two parts ; how the one discloseth the other, andhow the one wor#eth upon the other; discovery andi$pression. The for$er of these hath begotten twoarts, both of prediction or prenotion ; whereof the oneis honoured with the in-uiry of 7ristotle, and the otherof Hippocrates. 7nd although they have of later ti$ebeen used to be coupled with superstitious and fantasticalarts, yet being purged and restored to their true state,they have both of the$ a solid ground in nature, and aprofitable use in life. The first is physiogno$y, which

discovereth the disposition of the $ind by the linea$entsof the body. The second is the exposition of natural

%D. .F THE E9?A> <??K. %Pl

drea$s, which discovereth the state of the body by thei$aginations of the $ind. %n the for$er of these % notea deficience. :or 7ristotle hath very ingeni= ars hysio .ously and diligently handled the factures of gno$ice,the body, but not the gestures of the body, Nlt;J gestu shewhich are no less co$prehensible by art, and $otu cor Lof greater use and advantage. :or the linea= o$ Q$ents of the body do disclose the disposition and inclination of the $ind in general ; but the $otions of the countenance and parts do not only so, but do further disclosethe present hu$our and state of the $ind and will. :oras your $a(esty saith $ost aptly and elegantly, 7s thetongue spea#eth to the ear so the gesture spea#eth to the eye. 7nd therefore a nu$ber of subtile persons, whose eyes

do dwell upon the faces and fashions of $en, do well#now the advantage of this observation, as being $ostpart of their ability; neither can it be denied, but thatit is a great discovery of dissi$ulations, and a great direction in business.

!. The latter branch, touching i$pression, hath notbeen collected into art, but hath been handled dispers=edly; and it hath the sa$e relation or antistrophe thatthe for$er hath. :or the consideration is double " either,how and how far the hu$ours and affects of the body do

alter or wor# upon the $ind ; or again, how and how farthe passions or apprehensions of the $ind do alter orwor# upon the body The for$er of these hath been



in-uired and considered as a part and appendix of $edicine, but $uch $ore as a part of religion or superstition.:or the physician prescribeth cures of the $ind in phren=sies and $elancholy passions; and pretendeth also toexhibit $edicines to exhilarate the $ind, to confir$ the

courage, to clarify the wits, to corroborate the $e$ory,

K

1! ?: THE 7>@7A9E'EAT ?: BE7RA%A8, f %D. !.

and the li#e " but the scruples and superstitions of dietand other regi$ent of the body in the sect of the ythagoreans, in the heresy of the 'anichees, and in the law

of 'aho$et, do exceed. o li#ewise the ordinances inthe cere$onial law, interdicting the eating of the bloodand the fat, distinguishing between beasts clean andunclean for $eat, are $any and strict. Aay the faithitself being clear and serene fro$ all clouds of cere$ony,yet retaineth the use of fastings, abstinences, and other$acerations and hu$iliations of the body, as things real,and not figurative. The root and life of all which prescripts is 4besides the cere$ony5 the consideration of thatdependency which the affections of the $ind are sub$itted unto upon the state and disposition of the body. 7ndif any $an of wea# (udge$ent do conceive that this suffering of the $ind fro$ the body doth either -uestion thei$$ortality, or derogate fro$ the sovereignty of the soul,he $ay be taught in easy instances, that the infant in the$other s wo$b is co$patible with the $other and yetseparable ; and the $ost absolute $onarch is so$eti$esled by his servants and yet without sub(ection. 7s forthe reciprocal #nowledge, which is the operation of theconceits and passions of the $ind upon the body, we seeall wise physicians, in the prescriptions of their regi$ents

to their patients, do ever consider accidentia ani$i as ofgreat force to further or hinder re$edies or recoveries "and $ore specially it is an in-uiry of great depth andworth concerning i$agination, how and how far it altereththe body proper of the i$aginant. :or although it hatha $anifest power to hurt, it followeth not it hath the sa$edegree of power to help. Ao $ore than a $an can conclude, that because there be pestilent airs, able suddenly to#ill a $an in health, therefore there should be sovereign

%D. !.F THE E9?A> <??K. 1!!



airs, able suddenly to cure a $an in sic#ness. <ut thein-uisition of this part is of great use, though it needeth,as ocrates said, a >elian diver, being difficult and profound. <ut unto all this #nowledge de co$$uni vinculo,of the concordances between the $ind and the body,

that part of in-uiry is $ost necessary, which considerethof the seats and do$iciles which the several faculties ofthe $ind do ta#e and occupate in the organs of the body;which #nowledge hath been atte$pted, and is controverted, and deserveth to be $uch better in-uired. :orthe opinion of lato, who placed the understanding inthe brain, ani$osity 4which he did unfitly call anger,having a greater $ixture with pride5 in the heart, andconcupiscence or sensuality in the liver, deserveth not tobe despised ; but $uch less to be allowed. o then wehave constituted 4as in our own wish and advice5 the

in-uiry touching hu$an nature entire, as a (ust portionof #nowledge to be handled apart.

D. i. The #nowledge that concerneth $an s body isdivided as the good of $an s body is divided, unto whichit referreth. The good of $an s body is of four #inds, health, beauty, strength and pleasure " so the #nowledgesare $edicine, or art of cure " art of decoration, which iscalled cos$etic ; art of activity, which is called athletic ;and art voluptuary, which Tacitus truly calleth eruditusluxus. This sub(ect of $an s body is of all other thingsin nature $ost susceptible of re$edy; but then thatre$edy is $ost susceptible of error. :or the sa$e sub=tility of the sub(ect doth cause large possibility and easyfailing ; and therefore the in-uiry ought to be the $oreexact.

. To spea# therefore of $edicine, and to resu$ethat we have said, ascending a little higher " the ancient

1!& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D. .

opinion that $an was $icrocos$us, an abstract or $odelof the world, hath been fantastically strained by aracelsusand the alche$ists, as if there were to be found in $an sbody certain correspondences and parallelsJ which shouldhave respect to all varieties of things, as stars, planets,

$inerals, which are extant in the great world. <ut thus$uch is evidently true, that of all substances which naturehath produced $an s body is the $ost extre$ely co$



pounded. :or we see herbs and plants are nourishedby earth and water; beasts for the $ost part by herbsand fruits ; $an by the flesh of beasts, birds, fishes, herbs,grains, fruits, water, and the $anifold alterations, dressings and preparations of these several bodies, before they

co$e to be his food and ali$ent. 7dd hereunto thatbeasts have a $ore si$ple order of life, and less changeof affections to wor# upon their bodies ; whereas $an inhis $ansion, sleep, exercise, passions, hath infinite variations " and it cannot be denied but that the body of $anof all other things is of the $ost co$pounded $ass. Thesoul on the other side is the si$plest of substances, as iswell expressed "

uru$-ue reli-uitJEthereu$ sensu$ at-ue aurai si$plicis igne$.

o that it is no $arvel though the soul so placed en(oyno rest, if that principle be true, that 'otus reru$ estrapidus extra locu$, placidus in loco. <ut to the purpose "this variable co$position of $an s body hath $ade it asan instru$ent easy to diste$per ; and therefore the poetsdid well to con(oin $usic and $edicine in 7pollo, because the office of $edicine is but to tune this curiousharp of $an s body and to reduce it to har$ony. othen the sub(ect being so variable, hath $ade the artby conse-uent $ore con(ectural; and the art being

D. .F THE E9?A> <??K. 1!*

con(ectural hath $ade so $uch the $ore place to be leftfor i$posture. :or al$ost all other arts and sciencesare (udged by acts or $asterpieces, as % $ay ter$ the$,and not by the successes and events. The lawyer is (udged by the virtue of his pleading, and not by the issue

of the cause. The $aster in the ship is (udged by thedirecting his course aright, and not by the fortune of thevoyage. <ut the physician, and perhaps the politi-ue,hath no particular acts de$onstrative of his ability, butis (udged $ost by the event; which is ever but as it ista#en " for who can tell, if a patient die or recover, or if astate be preserved or ruined, whether it be art or accident 7nd therefore $any ti$es the i$postor is pri6ed, andthe $an of virtue taxed. Aay, we see theF wea#nessand credulity of $en is such, as they will often prefer a$ounteban# or witch before a learned physician. 7nd

therefore the poets were clear=sighted in discerning thisextre$e folly, when they $ade Esculapius and 9irce brother and sister both children of the sun as in the verses



%pse repertore$ $edicinae talis et artis

:ul$ine hoebigena$ tygias detrusit ad undas"

7nd again,

>ives inaccessos ubi olis filia lucos, Nc.

:or in all ti$es, in the opinion of the $ultitude, witchesand old wo$en and i$postors have had a co$petitionwith physicians. 7nd what followeth Even this, thatphysicians say to the$selves, as alo$on expresseth itupon an higher occasion, %f it befal to $e as befal#th tothe fools, why should % labour to be $ore wise 7nd therefore % cannot $uch bla$e physicians, that they use

co$$only to intend so$e other art or practice, whichthey fancy, $ore than their profession. :or you shallhave of the$ anti-uaries, poets, hu$anists, states$en,

!! ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D. .

$erchants, divines, and in every of these better seen thanin their profession ; and no doubt upon this ground, thatthey find that $ediocrity and excellency in their art$a#eth no difference in profit or reputation towards theirfortune; for the wea#ness of patients, and sweetnessof life, and nature of hope, $a#eth $en depend uponphysicians with all their defects. <ut nevertheless thesethings which we have spo#en of are courses begottenbetween a little occasion, and a great deal of sloth anddefault ; for if we will excite and awa#e our observation,we shall see in fa$iliar instances what a predo$inantfaculty the subtilty of spirit hath over the variety of$atter or for$. Aothing $ore variable than faces and

countenances " yet $en can bear in $e$ory the infinitedistinctions of the$ ; nay, a painter with a few shells ofcolours, and the benefit of his eye, and habit of hisi$agination, can i$itate the$ all that ever have been,are, or $ay be, if they were brought before hi$. Aothing $ore variable than voices; yet $en can li#ewisediscern the$ personally" nay, you shall have a buffonor panfo$t$us, will express as $any as he pleaseth.Aothing $ore variable than the differing sounds of words;yet $en have found the way to reduce the$ t- a fewsi$ple letters. o that it is not the insufficiency or in

capacity of $an s $ind, but it is the re$ote standing orplacing thereof, that breedeth these $a6es and inco$prehensions :or as the sense afar off is full of $ista#ing



but is exact at hand, so is it of the understanding " there$edy whereof is, not to -uic#en or strengthen theorgan, but to go nearer to the ob(ect ; and therefore thereis .no doubt but if the physicians will learn and use thetrue approaches and avenues of nature, they $ay assu$e

as $uch as the poet saith "

D. .F THE E9?A> <??K. %tf

Et -uonia$ variant $orbi, variabi$us artcs;'ille $ali species, $ille salutis erunt.

+hich that they should do, the nobleness of their artdoth deserve ; well shadowed by the poets, in that they

$ade Esculapius to be the son of theF sun, the one beingthe fountain of life, the other as the second strea$ " butinfinitely $ore honoured by the exa$ple of our aviour,who $ade the body of $an the ob(ect of his $iracles, asthe soul was the ob(ect of his doctrine. :or we read notthat ever he vouchsafed to do any $iracle about honouror $oney 4except that one for giving tribute to 9aesar5,but only about the preserving, sustaining, and healingthe body of $an.

!. 'edicine is a science which hath been 4as we havesaid5 $ore professed than laboured, and yet $ore laboured than advanced; the labour having been, in $y (udge$ent, rather in circle than in progression. :or %find $uch iteration, but s$all addition. %t considerethcauses of diseases, with the occasions or i$pulsions ; thediseases the$selves, with the accidents; and the cures,with the preservations. The deficiences which % thin#good to note, being a few of $any, and those such asare of a $ore open and $anifest nature, % will enu$erateand not place.

&. The first is the discontinuance of the ancient andserious diligence of Hippocrates, which used

to set down a narrative of the special cases Aarrationes

. . . , $edicinales.

of his patients, and how they proceeded, and

how they were (udged by recovery or death. Therefore

having an exa$ple proper in the father of the art, % shallnot reed to allege an exa$ple foreign, of the wisdo$of the lawyers who are careful to report new cases and



decisions, for the direction of future (udge$ents. This

1!0 ?f THE 7>@7A9E'EAT ?: BE7RA%A8. D. &.

continuance of $edicinal history % find deficient ; which% understand neither to be so infinite as to extend toevery co$$on case, nor so reserved as to ad$itnone but wonders " for $any things are new in the$anner, which are not new in the #ind; and if $enwill intend to observe, they shall find $uch worthy toobserve.

*. %n the in-uiry which is $ade by anato$y, % find$uch deficience " for they in-uire of the

7nato$ia

co$parata arts anc Q their substances, figures, and collocations ; but they in-uire not of the diversities of the parts, the secrecies of the passages, and theseats or nestling of the hu$ours, nor $uch of the footsteps and i$pressions of diseases. The reason of whicho$ission % suppose to be, because the first in-uiry $aybe satisfied in the view of one or a few anato$ies " butthe latter, being co$parative and casual, $ust arise fro$the view of $any. 7nd as to the diversity of parts, thereis no doubt but the facture or fra$ing of the inward partsis as full of difference as the outward, and in that is thecause continent of $any diseases ; which not being observed, they -uarrel $any ti$es with the hu$ours, whichare not in fault ; the fault being in the very fra$e and$echani-ue of the part, which cannot be re$oved by$edicine alterative, but $ust be acco$$odate and palliate by diets and $edicines fa$iliar. 7nd for the passages and pores, it is true which was anciently noted,

that the $ore subtile of the$ appear not in anato$ies,because they are shut and latent in dead bodies, thoughthey be open and $anifest in live " which being supposed,though the inhu$anity of anato$ia vivoru$ was by 9elsus (ustly reproved, yet in regard of the great use of thisobservation, the in-uiry needed not by hi$ so slightly

D. * .F THE E9?A> <??K. 1!2

to have been relin-uished altogether, or referred to thecasual practices of surgery ; but $ought have been welldiverted upon the dissection of beasts alive which not



withstanding the dissi$ilitude of their parts $ay sufficiently satisfy this in-uiry. 7nd for the hu$ours, theyare co$$only passed over in anato$ies as purga$ents ;whereas it is $ost necessary to observe, what cavities,nests, and receptacles the hu$ours do find in the parts,

with the differing #ind of the hu$our so lodged andreceived. 7nd as for the footsteps of diseases, and theirdevastations of the inward parts, i$postu$ations, exul=cerations, discontinuations, putrefactions, consu$ptions,contractions, extensions, convulsions, dislocations, obstructions, repletions, together with all preternatural substances, as stones, carnosities, excrescences, wor$s andthe li#e; they ought to have been exactly observed by$ultitude of anato$ies, and the contribution of $en sseveral experiences, and carefully set down both historically according to the appearances, and artificially with

a reference to the diseases and sy$pto$s which resultedfro$ the$, in case where the anato$y is of a defunctpatient ; whereas now upon opening of bodies they arepassed over slightly and in silence.

. %n the in-uiry of diseases, they do abandon thecures of $any, so$e as in their nature in= in-u'tiocurable, and others as passed the period of ulterior decure ; so that ylla and the Triu$virs never $orbis in=proscribed so $any $en to die, as they do by sanabilibus.their ignorant edicts " whereof nu$bers do escape withless difficulty than they did in the Ro$an proscriptions.Therefore % will not doubt to note as a deficience, thatthey in-uire not the perfect cures of $any diseases, orextre$ities of diseases ; but pronouncing the$ incurable

1&3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D. .

do enact a law of neglect, and exe$pt ignorance fro$

discredit.

/. Aay further, % estee$ it the office of a physiciannot only to restore health, but to $itigate pain anddolors ; and not only when such $itigation $ay conduce

to recovery, but when it $ay serve to $a#e

>e Euthan= . . n

. a fair and easy passage, ror it is no s$all

asJa extert=ore felicity which 7ugustus 9aesar was wont to



wish to hi$self, that sa$e Euthanasia; andwhich was specially noted in the death of 7ntoninus ius,whose death was after the fashion and se$blance of a#indly and pleasant sleep. o it is written of Epicurus,that after his disease was (udged desperate, he drowned

his sto$ach and senses with a large draught and in=gurgitation of wine ; whereupon the epigra$ was $ade,Hinc lygias ebrius hausit a-uas ; he was not soberenough to taste any bitterness of the tygian water. <utthe physicians contrariwise do $a#e a #ind of scrupleand religion to stay with the patient after the disease isdeplored ; whereas in $y (udge$ent they ought both toin-uire the s#ill, and to give the attendances, for the facilitating and assuaging of the pains and agonies of death.

0. %n the consideration of the cures of diseases, % find

a deficience in the receipts of propriety, re='edtcinNlt;< t h e particular cures of diseases " for

e the physicians have frustrated the fruit oftradition and experience by their $agistral=ities, in adding and ta#ing out and changing -uid pro-uo in their receipts, at their pleasures ; co$$anding soover the $edicine, as the $edicine cannot co$$andover the disease. :or except it be treacle and $ithri=daiu$, and of late diascordiu$, and a few $ore, they tiethe$selves to no receipts severely and religiously. :or as

D. 0.F THE E9?A> <??K. 1&U

to the confections of sale which are in the shops, theyare for readiness and not for propriety. :or they are

upon general intentions of purging, opening, co$forting,altering, and not $uch appropriate to particular diseases. 7nd this is the cause why e$pirics and old wo$en are$ore happy $any ti$es in their cures than learned physicians, because they are $ore religious in holding their$edicines. Therefore here is the deficience which % find,that physicians have not, partly out of their own practice,partly out of the constant probations reported in boo#s,and partly out of the traditions of e$pirics, set down anddelivered over certain experi$ental $edicines for the cureof particular diseases, besides their own con(ectural and

$agistral descriptions. :or as they were the $en of thebest co$position in the state of Ro$e, which either beingconsuls inclined to the people or being tribunes inclined



to the senate ; so in the $atter we now handle, they bethe best physicians, which being learned incline to thetraditions of experience, or being e$pirics incline to the$ethods of learning.

2. %n preparation of $edicines % do find strange,specially considering how $ineral $edicines i $ i ta tiohave been extolled, and that they are safer nature infor the outward than inward parts, that no balneis, et$an hath sought to $a#e an i$itation by art aNlt; uis $edi Sof natural baths and $edicinable fountains "which nevertheless are confessed to receive their virtuesfro$ $inerals " and not so only, but discerned and distinguished fro$ what particular $ineral they receive tincture, as sulphur, vitriol, steel, or the li#e " which nature,if it $ay be reduced to co$positions of art, both the

variety of the$ will be increased, and the te$per of the$will be $ore co$$anded.

1& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D. 13.

13. <ut lest % grow to be $ore particular than is agree=:ilu$ $e= able eitner to $ / intention or to proportion,didnale, she % will conclude this part with the note of onede vidbns deficience $ore, which see$eth to $e of

greatest conse-uence ; which is, that the prescripts in use are too co$pendious to attaintheir end " for, to $y understanding, it is a vain and flattering opinion to thin# any $edicine can be so sovereignor so happy, as that the receipt or use of it can wor# anygreat effect upon the body of $an. %t were a strangespeech which spo#en, or spo#en oft, should reclai$ a$an fro$ a vice to which he were by nature sub(ect. %tis order, pursuit, se-uence, and interchange of applica

tion, which is $ighty in nature; which although it re-uire $ore exact #nowledge in prescribing, and $oreprecise obedience in observing, yet is reco$pensed withthe $agnitude of effects. 7nd although a $an wouldthin#, by the daily visitations of the physicians, that therewere a pursuance in the cure " yet let a $an loo# intotheir prescripts and $inistrations, and he shall find the$but inconstancies and every day s devices, without anysettled providence or pro(ect. Aot that every scrupulousor superstitious prescript is effectual, no $ore than everystraight way is the way to heaven ; but the truth of the

direction $ust precede severity of observance.

11 :or cos$etic it hath parts civil and parts effe$in



ate " for cleanness of body was ever estee$ed to proceed fro$ a due reverence to 8od, to society, and toourselves. 7s for artificial decoration, it is well worthyof the deficiences which it hath; being neither fineenough to deceive, nor handso$e to use, nor wholeso$e

to please.

1. :or athletic, % ta#e the sub(ect of it largely, that

D. 1.F THE E9?A> <??K. 1&!

is to say, for any point of ability whereunto the body of$an $ay be brought, whether it be of activity, or ofpatience ; whereof activity hath two parts, strength and

swiftness ; and patience li#ewise hath two parts, hardnessagainst wants and extre$ities, and endurance of pain ortor$ent; whereof we see the practices in tu$blers, insavages, and in those that suffer punish$ent. Aay, ifthere be any other faculty which falls not within any ofthe for$er divisions, as in those that dive, that obtain astrange power of containing respiration, and the li#e, %refer it to this part. ?f these things the practices are#nown, but the philosophy which concerneth the$ is not$uch in-uired ; the rather, % thin#, because they are supposed to be obtained, either by an aptness of nature,which cannot be taught, or only by continual custo$,which is soon prescribed " which though it be not true,yet % forbear to note any deficiences " for the ?ly$pianga$es are down long since, and the $ediocrity of thesethings is for use ; as for the excellency of the$ it servethfor the $ost part but for $ercenary ostentation.

1!. :or arts of pleasure sensual, the chief deficience inthe$ is of laws to repress the$. :or as it hath beenwell observed, that the arts which flourish in ti$es while

virtue is in growth, are $ilitary ; and while virtue is instate, are liberal ; and while virtue is in declination, arevoluptuary " so % doubt that this age of the world is so$ewhat upon the descent of the wheel. +ith arts voluptuary% couple practices (oculary; for the deceiving of thesenses is one of the pleasures of the senses. 7s forga$es of recreation, % hold the$ to belong to civil lifeand education. 7nd thus $uch of that particular hu$anphilosophy which concerns the body, which is but thetabernacle of the $ind.

1&& ?: THE 7>@7A9E'EAT ?: BE7RA%A8 D% i



D%. i. :or hu$an #nowledge which concerns the$ind, it hath two parts; the one that in-uireth of thesubstance or nature of the soul or $ind, the other thatin-uireth of the faculties or functions thereof. Onto the

first of these, the considerations of the original of thesoul, whether it be native or adventive, and how far itis exe$pted fro$ laws of $atter, and of the i$$ortalitythereof, and $any other points, do appertain " whichhave been not $ore laboriously in-uired than variouslyreported ; so as the travail therein ta#en see$eth to havebeen rather in a $a6e than in a way. <ut although % a$of opinion that this #nowledge $ay be $ore really andsoundly in-uired, even in nature, than it hath been ; yet% hold that in the end it $ust be bounded by religion, orelse it will be sub(ect to deceit and delusion. :or as the

substance of the soul in the creation was not extractedout of the $ass of heaven and earth by the benedictionof a producat, but was i$$ediately inspired fro$ 8od, soit is not possible that it should be 4otherwise than byaccident5 sub(ect to the laws of heaven and earth, whichare the sub(ect of philosophy; and therefore the true#nowledge of the nature and state of the soul $ust co$eby the sa$e inspiration that gave the substance. Ontothis part of #nowledge touching the soul there be twoappendices ; which, as they have been handled, haverather vapoured forth fables than #indled truth; divination and fascination.

. >ivination hath been anciently and fitly dividedinto artificial and natural ; whereof artificial is, when the$ind $a#eth a prediction by argu$ent, concluding uponsigns and to#ens ; natural is, when the $ind hath a pre=sention by an internal power, without the induce$entof a sign. 7rtificial is of two sorts; either when the

D%. .F THE E9?A> <??K. 1&*

argu$ent is coupled with a derivation of causes, which isrational ; or when it is only grounded upon a coincidenceof the effect, which is experi$ental " whereof the latterfor the $ost part is superstitious ; such as were the heathen observations upon the inspection of sacrifices, theflights of birds, the swar$ing of bees ; and such as wasthe 9haldean astrology, and the li#e. :or artificial divination, the several #inds thereof are distributed a$ongst

particular #nowledges. The astrono$er hath his predictions, as of con(unctions, aspects, eclipses, and the li#e.The physician hath his predictions of death of recovery



of the accidents and issues of diseases. The politi-uehath his predictions ; urbe$ venale$, et cito peritura$,si e$plore$ invenerit % which stayed not long to be perfor$ed, in ylla first, and after in 9aesar. o as thesepredictions are now i$pertinent, and to be referred over.

<ut the divination which springeth fro$ the internalnature of the soul, is that which we now spea# of; whichhath been $ade to be of two sorts, pri$itive and byinfluxion. ri$itive is grounded upon the supposition,that the $ind, when it is withdrawn and collected intoitself, and not diffused into the organs of the body, hathso$e extent and latitude of prenotion ; which thereforeappeareth $ost in sleep, in ecstasies, and near death, and$ore rarely in wa#ing apprehensions ; and is induced andfurthered by those abstinences and observances which$a#e the $ind $ost to consist in itself. <y influxion, is

grounded upon the conceit that the $ind, as a $irror orglass, should ta#e illu$ination fro$ the fore#nowledge of8od and spirits " unto which the sa$e regi$ent doth li#ewise conduce. :or the retiring of the $ind within itselfis the state which is $ost susceptible of divine influxions ;save that it is acco$panied in this case with a fervency

B

1& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%. .

and elevation 4which the ancients noted by fury5, and notwith a repose and -uiet, as it is in the other.

!. :ascination is the power and act of i$aginationintensive upon other bodies than the body of the i$agin=ant, for of that we spa#e in the proper place. +hereinthe school of aracelsus, and the disciples of pretendednatural $agic have been so inte$perate, as they have

exalted the power of the i$agination to be $uch onewith the power of $iracle=wor#ing faith. ?thers, thatdraw nearer to probability, calling to their view the secretpassages of things, and specially of the contagion thatpasseth fro$ body to body, do conceive it should li#ewise be agreeable to nature, that there should be so$etrans$issions and operations fro$ spirit to spirit withoutthe $ediation of the senses ; whence the conceits havegrown 4now al$ost $ade civil5 of the $astering spirit,and the force of confidence and the li#e. %ncident untothis is the in-uiry how to raise and fortify the i$agin

ation " for if the i$agination fortified have power, thenit is $aterial to #now how to fortify and exalt it. 7ndherein co$es in croo#edly and dangerously a palliation



of a great part of cere$onial $agic. :or it $ay bepretended that cere$onies, characters, and char$s dowor#, not by any tacit or sacra$ental contract with evilspirits, but serve only to strengthen the i$agination of hi$that useth it ; as i$ages are said by the Ro$an church

to fix the cogitations and raise the devotions of the$ thatpray before the$. <ut for $ine own (udge$ent, if itbe ad$itted that i$agination hath power, and that cere$onies fortify i$agination, and that they be used sincerely and intentionally for that purpose; yet % shouldhold the$ unlawful, as opposing to that first edict which8od gave unto $an, J;J sudore vultus co$edes pane$ luu$.

D%. !.F THE E9?A> <??K. 1&/

:or they propound those noble effects, which 8od hathset forth unto $an to be bought at the price of labour, tobe attained by a few easy and slothful observances. >e=ficiences in these #nowledges % will report none, otherthan the general deficience, that it is not #nown how$uch of the$ is verity, and how $uch vanity.

D%%. i. The #nowledge which respecteth the facultiesof the $ind of $an is of two #inds ; the one respectinghis understanding and reason, and the other his(wlirappetite, arfli affection; whereof the for$er producepositioner cfeeleTatter action or execution. %t istrue that the i$agination is an agent or nuncius, in bothprovinces, both the (udicial and the $inisterial. :orsense sendeth over to i$agination before reason have (udged" and reason sendeth over to i$agination beforethe decree can be acted. :or i$agination ever precedethvoluntary $otion. aving that this Canus of i$aginationhath differing faces " for the face towards reason hath theprint of truth, but the face towards action hath the print

of good ; which nevertheless are faces,

Guales decet esse sororu$.

Aeither is the i$agination si$ply and only a $essenger ; (but is invested with, or at least wise usurpeth no s$allauthority in itself, besides the duty of the $essage. :orit was well said by 7ristotle, That the $ind hath over thebody that co$$and$ent, which the lord hath over a bond=$an; but that reason hath over the i$agination that co$$and$ent which a $agistrate hath over a free citi6en ; who

$ay co$e also to rule in his turn. :or we see that, in$atters of faith and religion, we raise our i$aginationabove our reason ; which is the cause why religion sought



ever access to the $ind by si$ilitudes, types, parables,visions, drea$s. 7nd again, in all persuasions that areB

1&0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%%. i.

wrought by elo-uence, and other i$pressions of li#enature, which do paint and disguise the true appearanceof things, the chief reco$$endation unto reason is fro$the i$agination. Aevertheless, because % find not anyscience that doth properly or fitly pertain to the i$agination, % see no cause to alter the for$er division. :oras for poesy, it is rather a pleasure or play of i$agination,than a wor# or duty thereof. 7nd if it be a wor#, we

spea# not now of such parts of learning as the i$agination produceth, but of such sciences as handle and consider of the i$agination. Ao $ore than we shall spea#now of such #nowledges as reason produceth 4for thatextendeth to all philosophy5, but of such #nowledges asdo handle and in-uire of the faculty of reason " so aspoesy had his true place. 7s for the power of thei$agination in nature, and the $anner of fortifying thesa$e, we have $entioned it in the doctrine >e 7ni$a,whereunto $ost fitly it belongeth. 7nd lastly, for i$aginative or insinuative reason, which is the sub(ect of rhetoric,we thin# it best to refer it to the arts of reason. o therefore we content ourselves with the for$er division, thathu$an philosophy, which respecteth the faculties of the$ind of $an, hath two parts, rational and $oral.

. The part of hu$an philosophy which is rational, isof all #nowledges, to the $ost wits, the least delightful,and see$eth but a net of subtility and spinosity. :or asit was truly said, that #nowledge is pabulu$ ani$i ; so inthe nature of $en s appetite to this food, $ost $en are

of the taste and sto$ach of the %sraelites in the desert,that would fain have returned ad olios carniu$, and wereweary of $anna ; which, though it were celestial, yetsee$ed less nutritive and co$fortable. o generally $entaste well #nowledges that are drenched in flesh and blood,

D%%. .F THE E9?A> <??K. 1&2

civil history, $orality, policy, about the which $en s affec

tions, praises, fortunes do turn and are conversant. <utthis sa$e lu$en siccu$ doth parch and offend $ost $en swatery and soft natures <ut to spea# truly of things as



they are in worth, rational #nowledges are the #eys ofall other arts " for as 7ristotle saith aptly and elegantly,That the hand is the instru$ent of instru$ents, and the $indis the for$ of for$s ; so these be truly said to be the artof arts. Aeither do they only direct, but li#ewise confir$

and strengthen " even as the habit of shooting doth notonly enable to shoot a nearer shoot, but also to drawa stronger bow.

!. The arts intellectual are four in nu$ber; dividedaccording to the ends whereunto they are referred" for$an s labour is to invent that which is sought or propounded; or to (udge that which is invented; or toretain that which is (udged; or to deliver over thatwhich is retained. o as the arts $ust be four " art 1of in-uiry or invention " art of exa$ination or (udge

$ent " art of custody or $e$ory " and art of elocutionor tradition.

D%%%. i. %nvention is of two #inds $uch differing" theone of arts and sciences, and the other of speech andargu$ents. The for$er of these % do report deficient;which see$eth to $e to be such a deficience as if, in the$a#ing of an inventory touching the state of a defunct, itshould be set down that there is no ready $oney. :oras $oney will fetch all other co$$odities, so this #nowledge is that which should purchase all the rest. 7nd li#eas the +est %ndies had never been discovered if the useof the $ariner s needle had not been first discovered,though the one be vast regions, and the other a s$all$otion ; so it cannot be found strange if sciences be no

1*3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%%%. i.

further discovered, if the art itself of invention and dis

covery hath been passed over.

. That this part of #nowledge is wanting, to $y (udge$ent standeth plainly confessed; for first, logicdoth not pretend to invent sciences, or the axio$s ofsciences, but passeth it over with a cui-ue in sua artecredendu$. 7nd 9elsus ac#nowledgeth it gravely, spea#ing of the e$pirical and dog$atical sects of physicians,That $edicines and cures were first found out, and then afterthe reasons and causes were discoursed ; and not the causesfirst found out, and by light fro$ the$ the $edicines and

cures discovered. 7nd lato in his Theaetetus noteth well,That particulars are infinite, and the higher generalities giveno sufficient direction " and that the pith of all sciences which



$a#eth the arts$an differ fro$ the inexpert, is in the $iddlepropositions, which in every particular #nowledge are ta#enfro$ tradition and experience. 7nd therefore we see, thatthey which discourse of the inventions and originals ofthings refer the$ rather to chance than to art, and rather

to beasts, birds, fishes, serpents, than to $en.

>icta$nu$ genetrix 9retaea carpit ab %da,uberibus caule$ foliis et flore co$ante$urpureo; non ilia feris incognita capris8ra$ina, cu$ tergo volucres haesere sagittae.

o that it was no $arvel 4the $anner of anti-uity beingto consecrate inventors5 that the Egyptians had so fewhu$an idols in their te$ples, but al$ost all brute "

?$nigenu$-ue >eu$ $onstra, et latrator 7nubis,9ontra Aeptunu$, et @enere$, contra-ue 'inerva$, Nc.

7nd if you li#e better the tradition of the 8recians, andascribe the first inventions to $en, yet you will ratherbelieve that ro$etheus first stro#e the flints, and $arvelled at the spar#, than that when he first stro#e the

D%%%. .F THE E9?A> <??K. 1P1

flints he expected the spar# " and therefore we see the+est %ndian ro$etheus had no intelligence with theEuropean, because of the rareness with the$ of flint,that gave the first occasion. o as it should see$, thathitherto $en are rather beholden to a wild goat for surgery, or to a nightingale for $usic, or to the ibis for so$epart of physic, or to the pot= lid that flew open for artillery,or generally to chance or anything else than to logic forthe invention of arts and sciences. Aeither is the for$

of invention which @irgil describeth $uch other "

Ot varias usus $editando extunderet artesaulati$.

:or if you observe the words well, it is no other $ethodthan that which brute beasts are capable of, and do putin ure ; which is a perpetual intending or practising so$eone thing, urged and i$posed by an absolute necessityof conservation of being. :or so 9icero saith very truly,Osus uni rei deditus et naiura$ et arte$ scepe vincit. 7nd

therefore if it be said of $en,

Babor o$nia vincit



%$probus, et duris urgens in rebus egestas,

it is li#ewise said of beasts, Guis psittaco docuit suu$x$pe +ho taught the raven in a drowth to throwpebbles into an hollow tree, where she spied water, that

the water $ight rise so as she $ight co$e to it +hotaught the bee to sail through such a vast sea of air, andto find the way fro$ a field in flower a great way off toher hive +ho taught the ant to bite every grain ofcorn that she burieth in her hill, lest it should ta#e rootand grow 7dd then the word extundere, which i$=porteth the extre$e difficulty, and the word paulati$,which i$porteth the extre$e slowness, and we are where

?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%%%. .

we were, even a$ongst the Egyptians gods ; there beinglittle left to the faculty of reason, and nothing to the dutyof art, for $atter of invention.

!. econdly, the induction which the logicians spea#of, and which see$eth fa$iliar with lato, whereby theprinciples of sciences $ay be pretended to be invented,and so the $iddle propositions by derivation fro$ theprinciples; their for$ of induction, % say, is utterlyvicious and inco$petent " wherein their error is thefouler, because it is the duty of art to perfect and exaltnature ; but they contrariwise have wronged, abused, andtraduced nature. :or he that shall attentively observehow the $ind doth gather this excellent dew of #nowledge, li#e unto that which the poet spea#eth of, 7erei$ellis cc6lestia dona, distilling and contriving it out ofparticulars natural and artificial, as the flowers of thefield and garden, shall find that the $ind of herself bynature doth $anage and act an induction $uch better

than they describe it. :or to conclude upon an enu$eration of particulars, without instance contradictory, isno conclusion, but a con(ecture ; for who can assure4in $any sub(ects5 upon those particulars which appearof a side, that there are not other on the contrary sidewhich appear not 7s if a$uel should have restedupon those sons of %ssay which were brought beforehi$, and failed of >avid which was in the field. 7ndthis for$ 4to say truth5 is so gross, as it had not beenpossible for wits so subtile as have $anaged these thingsto have offered it to the world, but that they hasted to

their theories and dog$aticals, and were i$perious andscornful toward particulars ; which their $anner was touse but as lie fores and viator es for sergeants and whi friers



ad su$$ovenda$ turba$, to $a#e way and $a#e roo$ for

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their opinions, rather than in their true use and service.9ertainly it is a thing $ay touch a $an with a religiouswonder, to see how the footsteps of seduce$ent are thevery sa$e in divine and hu$an truth" for as in divinetruth $an cannot endure to beco$e as a child; so inhu$an, they reputed the attending the inductions 4whereofwe spea#5 as if it were a second infancy or childhood.

&. Thirdly, allow so$e principles or axio$s were rightlyinduced, yet nevertheless certain it is that $iddle propos=

itions cannot be deduced fro$ the$ in sub(ect of natureby syllogis$, that is, by touch and reduction of the$ toprinciples in a $iddle ter$. %t is true that in sciencespopular, as $oralities, laws, and the li#e, yea, and divinity4because it pleaseth 8od to apply hi$self to the capacity ofthe si$plest5, that for$ $ay have use ; and in natural philosophy li#ewise, by way of argu$ent or satisfactory reason,Gua assensu$ parit, open s effc6ta est " but the subtilty ofnature and operations will not be enchained in those bonds.:or argu$ents consist of propositions, and propositions ofwords, and words are but the current to#ens or $ar#sof popular notions of things ; which notions, if they begrossly and variably collected out of particulars, it is notthe laborious exa$ination either of conse-uences or argu$ents, or of the truth of propositions, that can ever correct that error, being 4as the physicians spea#5 in the firstdigestion. 7nd therefore it was not without cause, that so$any excellent philosophers beca$e ceptics and 7cade$ics, and denied any certainty of #nowledge or co$prehension ; and held opinion that the #nowledge of $anextended only to appearances and probabilities. %t is true

that in ocrates it was supposed to be but a for$ of irony,cienlia$ dissi$ulando si$ulavit " for he used to disablehis #nowledge, to the end to enhance his #nowledge " li#e

1*& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%%%. &.

the hu$our of Tiberius in his beginnings, that wouldreign, but would not ac#nowledge so $uch. 7nd in thelater 7cade$y, which 9icero e$braced, this opinion also

of acatalepsia 4% doubt5 was not held sincerely " for thatall those which excelled in copie of speech see$ to havechosen that sect as that which was fittest to give glory to



/. To procure this ready use of #nowledge there aretwo courses, preparation and suggestion. The for$er ofthese see$eth scarcely a part of #nowledge, consistingrather of diligence than of any artificial erudition. 7nd

herein 7ristotle wittily, but hurtfully, doth deride theophists near his ti$e, saying, They did as if one thatprofessed the art of shoe=$a#ing should not teach how to$a#e up a shoe, but only exhibit in a readiness a nu$ber ofshoes of all fashions and si6es. <ut yet a $an $ight reply,that if a shoe$a#er should have no shoes in his shop,but only wor# as he is bespo#en, he should be wea#lycusto$ed. <ut our aviour, spea#ing of divine #nowledge, saith, That the #ingdo$ of heaven is li#e a good householder, that bringeth forth both new and old store " and wesee the ancient writers of rhetoric do give it in precept,

that pleaders should have the places, whereof they have

1* ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%%%. /.

$ost continual use, ready handled in all the variety that$ay be ; as that, to spea# for the literal interpretation ofthe law against e-uity, and contrary ; and to spea# fcrpresu$ptions and inferences against testi$ony, and contrary. 7nd 9icero hi$self, being bro#en unto it by greatexperience, delivereth it plainly, that whatsoever a $anshall have occasion to spea# of 4if he will ta#e the pains5,he $ay have it in effect pre$editate and handled inthesi. o that when he co$eth to a particular he shallhave nothing to do, but to put to na$es, and ti$es, andplaces, and such other circu$stances of individuals. +esee li#ewise the exact diligence of >e$osthenes; who,in regard of the great force that the entrance and accessinto causes hath to $a#e a good i$pression, had readyfra$ed a nu$ber of prefaces for orations and speeches.

7ll which authorities and precedents $ay overweigh 7ristotle s opinion, that would have us change a richwardrobe for a pair of shears.

0. <ut the nature of the collection of this provision orpreparatory store, though it be co$$on both to logic andrhetoric, yet having $ade an entry of it here, where itca$e first to be spo#en of, % thin# fit to refer over thefurther handling of it to rhetoric.

2. The other part of invention, which % ter$ sugges

tion, doth assign and direct us to certain $ar#s, or places,which $ay excite our $ind to return and produce such#nowledge as it hath for$erly collected to the end we



$ay $a#e use thereof. Aeither is this use 4truly ta#en5only to furnish argu$ent to dispute probably with others,but li#ewise to $inister unto our (udge$ent to concludearight within ourselves. Aeither $ay these places serveonly to appro$pt our invention, but also to direct our

in-uiry. :or a faculty of wise interrogating is half a

D%%%. 2=F THE E9?A> <??K. 1*/

#nowledge. :or as lato saith, +hosoever see#eth, #nowcththat which he see#ethfor in a general notion " else how shallhe #now it when he hath found it 7nd therefore the largeryour anticipation is, the $ore direct and co$pendious isyour search. <ut the sa$e places which will help us

what to produce of that which we #now already, will alsohelp us, if a $an of experience were before us, what -uestions to as# ; or, if we have boo#s and authors to instructus, what points to search and revolve; so as % cannotreport that this part of invention, which is that which theschools call topics, is deficient.

13. Aevertheless, topics are of two sorts, general andspecial. The general we have spo#en to; but the particular hath been touched by so$e, but re(ected generallyas inartificial and variable. <ut leaving the hu$our which Slhath reigned too $uch in the schools 4which is, to bevainly subtile in a few things which are within their co$$and, and to re(ect the rest5, % do receive particulartopics, that is, places or directions of invention and in-uiry in every particular #nowledge, as things of greatuse, being $ixtures of logic with the $atter of sciences. C:or in these it holdeth, ars inveniendi adolescit cu$ inventis;for as in going of a way, we do not only gain that part ofthe way which is passed, but we gain the better sight ofthat part of the way which re$aineth " so every degree of

proceeding in a science giveth a light to that which fol=loweth ; which light if we strengthen by drawing it forthinto -uestions or places of in-uiry, we do greatly advanceour pursuit.

D%@. i. Aow we pass unto the arts of (udge$ent,which handle the natures of proofs and de$onstrations ;which as to induction hath a coincidence with invention.:or in all inductions, whether in good or vicious for$, the

1*0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%@. i.



sa$e action of the $ind which inventeth, (udgeth; allone as in the sense. <ut otherwise it is in proof by syllogis$ ; for the proof being not i$$ediate, but by $ean,the invention of the $ean is one thing, and the (udge$ent of the conse-uence is another; the one exciting

only, the other exa$ining. Therefore, for the real andexact for$ of (udge$ent, we refer ourselves to that whichwe have spo#en of interpretation of nature.

. :or the other (udge$ent by syllogis$, as it is athing $ost agreeable to the $ind of $an, so it hath beenvehe$ently and excellently laboured. :or the nature of$an doth extre$ely covet to have so$ewhat in his understanding fixed and un$oveable, and as a rest and supportof the $ind. 7nd therefore as 7ristotle endeavoureth toprove, that in all $otion there is so$e point -uiescent ;

and as he elegantly expoundeth the ancient fable of 7tlas4that stood fixed, and bare up the heaven fro$ falling5 tobe $eant of the poles or axle=tree of heaven, whereuponthe conversion is acco$plished r so assuredly $en have adesire to have an 7tlas or axle=tree within to #eep the$fro$ fluctuation, which is li#e to a perpetual peril offalling. Therefore $en did hasten to set down so$eprinciples about which the variety of their disputations$ight turn.

!. o then this art of (udge$ent is but the reduction ofpropositions to principles in a $iddle ter$. The principles to be agreed by all and exe$pted fro$ argu$ent ;the $iddle ter$ to be elected at the liberty of every $an sinvention ; the reduction to be of two #inds, direct andinverted; the one when the proposition is reduced tothe principle, which they ter$ a probation ostensive ; theother, when the contradictory of the proposition is reduced to the contradictory of the principle, which is

D%@. !=F THE E9?A> <??K. 1*2

that which they call per inco$$odu$, or pressing an absurdity; the nu$ber of $iddle ter$s to be as the proposition standeth degrees $ore or less re$oved fro$the principle.

&. <ut this art hath two several $ethods of doctrine,the one by way of direction, the other by way of caution ;the for$er fra$eth and setteth down a true for$ of con

se-uence, by the variations and deflections fro$ whicherrors and inconse-uences $ay be exactly (udged. Toward the co$position and structure of which for$ it is



incident to handle the parts thereof, which are propositions, and the parts of propositions, which are si$plewords. 7nd this is that part of logic which is co$prehended in the 7nalytics.

*. The second $ethod of doctrine was introduced forexpedite use and assurance sa#e; discovering the $oresubtile for$s of sophis$s and illa-ueations with theirredargutions, which is that which is ter$ed clenches. :oralthough in the $ore gross sorts of fallacies it happeneth4as eneca $a#eth the co$parison well5 as in (ugglingfeats, which, though we #now not how they are done,yet we #now well it is not as it see$eth to be ; yet the$ore subtile sort of the$ doth not only put a $an besideshis answer, but doth $any ti$es abuse his (udge$ent.

. This part concerning elenches is excellently handledby 7ristotle in precept, but $ore excellently by lato inexa$ple ; not only in the persons of the ophists, but evenin ocrates hi$self, who, professing to affir$ nothing,but to infir$ that which was affir$ed by another, hathexactly expressed all the for$s of ob(ection, fallace, andredargution. 7nd although we have said that the use ofthis doctrine is for redargution, yet it is $anifest the degenerate and corrupt use is for caption and contradiction,

lo ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%@. .

which passeth for a great faculty, and no doubt is ofvery great advantage " though the difference be goodwhich was $ade between orators and sophisters, that theone is as the greyhound, which hath his advantage in therace, and the other as the hare, which hath her advantage inthe turn, so as it is the advantage of the wea#er creature.

/. <ut yet further, this doctrine of clenches hath a $orea$ple latitude and extent than is perceived ; na$ely, untodivers parts of #nowledge ; whereof so$e are labouredand other o$itted. :or first, % conceive 4though it $aysee$ at first so$ewhat strange5 that that part which isvariably referred, so$eti$es to logic, so$eti$es to $ eta=physic, touching the co$$on ad(uncts of essences, is butan elenche. :or the great sophis$ of all sophis$s beinge-uivocation or a$biguity of words and phrase, speciallyof such words as are $ost general and intervene in everyin-uiry, it see$eth to $e that the true and fruitful use

4leaving vain subtilities and speculations5 of the in-uiry of$a(ority, $inority, priority, posteriority, identity, diversity,possibility act totality parts existence privation and the



$onodica, sui (uris ; yet the cogitations of $an do feignunto the$ relatives, parallels, and con(ugates, whereas no

'

1 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%@. 2.

such thing is ; as they have feigned an ele$ent of fire, to#eep s-uare with earth, water, and air, and the li#e. Aay,it is not credible, till it be opened, what a nu$ber offictions and fantasies the si$ilitude of hu$an actions andarts, together with the $a#ing of $an co$$unis $ensura,have brought into natural philosophy; not $uch betterthan the heresy of the 7nthropo$orphites, bred in the

cells of gross and solitary $on#s, and the opinion of Epicurus, answerable to the sa$e in heathenis$, who supposed the gods to be of hu$an shape. 7nd therefore@elleius the Epicurean needed not to have as#ed, why8od should have adorned the heavens with stars, as if hehad been an cedil6s, one that should have set forth so$e$agnificent shows or plays. :or if that great wor#=$aster had been of an hu$an disposition, he would havecast the stars into so$e pleasant and beautiful wor#s andorders, li#e the frets in the roofs of houses ; whereas onecan scarce find a posture in s-uare, or triangle, or straightline, a$ongst such an infinite nu$ber; so differing anhar$ony there is between the spirit of $an and the spiritof nature.

13. Bet us consider again the false appearances i$posed upon us by every $an s own individual natureand custo$, in that feigned supposition that lato $a#ethof the cave " for certainly if a child were continued in agrot or cave under the earth until $aturity of age, andca$e suddenly abroad, he would have strange and absurd

i$aginations. o in li#e $anner, although our personslive in the view of heaven, yet our spirits are included inthe caves of our own co$plexions and custo$s, which$inister unto us infinite errors and vain opinions, ifthey be not recalled to exa$ination. <ut hereof wehave given $any exa$ples in one of the errors, or

D%@. to.F THE E9?A> <??K. 1!

peccant hu$ours, which we ran briefly over in our firstboo#.



n. 7nd lastly, let us consider the false appearancesthat are i$posed upon us by words, which are fra$edand applied according to the conceit and capacities ofthe vulgar sort" and although we thin# we govern ourwords, and prescribe it well lo-uendu$ ut vulgus senti=

endu$ ut sapientes ; yet certain it is that words, as aTartar s bow, do shoot bac# upon the understanding ofthe wisest, and $ightily entangle and pervert the (udge$ent. o as it is al$ost necessary, in all controversies anddisputations, to i$itate the wisdo$ of the $athe$aticians,in setting down in the very beginning the definitionsof our words and ter$s, that others $ay #now howwe accept and understand the$, and whether they concur with us or no. :or it co$eth to pass, for wantof this, that we are sure to end there where we ought tohave begun, which is, in -uestions and differences about

words. To conclude therefore, it $ust be confessed thatit is not possible to divorce ourselves fro$ these fallacies and false appearances, because they are inseparable fro$our nature and condition of life ; so yet nevertheless the

caution of the$ 4for all clenches as was said.

Elenchiare but cautions5 doth extre$ely i$port the $agn i s t ve

true conduct of hu$an (udge$ent. The de idolis ani=

particular clenches or cautions against these $i bu$ani

three false appearances, % find altogether nal s et

deficient. adventitiis.

1. There re$aineth one part of (udge$ent of greatexcellency, which to $ine understanding is so slightlytouched, as % $ay report that also deficient; which is the

application of the differing #inds of proofs to the differing#inds of sub(ects. :or there being but four #inds of'

1& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%@. 1.

de$onstrations, that is, by the i$$ediate consent of the$ind or sense, by induction, by syllogis$, and by con=gruity, which is that which 7ristotle calleth de$onstration

in orb or circle, and not a notiorilus, every of these hathcertain sub(ects in the $atter of sciences, in which respectively they have chiefest use; and certain others



fro$ which respectively they ought to be excluded ; andthe rigour and curiosity in re-uiring the $ore severeproofs in so$e things, and chiefly the facility in contenting ourselves with the $ore re$iss proofs in others,hath been a$ongst the greatest causes of

>e analogicQ detri$ent and hindrance to #nowledge. The

de$onstra= r .

tionu$ distributions and assignations of de$onstra

tions, according to the analogy of sciences,% note as deficient.

D@. i. The custody or retaining of #nowledge is eitherin writing or $e$ory; whereof writing hath two parts,

the nature of the character, and the order of the entry.:or the art of characters, or other visible notes of wordsor things, it hath nearest con(ugation with gra$$ar ; andtherefore % refer it to the due place. :or the dispositionand collocation of that #nowledge which we preserve inwriting, it consisteth in a good digest of co$$on=places ;wherein % a$ not ignorant of the pre(udice i$puted tothe use of co$$on=place boo#s, as causing a retardationof reading, and so$e sloth or relaxation of $e$ory.<ut because it is but a counterfeit thing in #nowledgesto be forward and pregnant, except a $an be deep andfull, % hold the entry of co$$on=places to be a $atter ofgreat use and essence in studying, as that which assur=eth copie of invention, and contracteth (udge$ent to astrength. <ut this is true, that of the $ethods of co$$onplaces that % have seen, there is none of any sufficient

D@. i.F THE E9?A> <??K. 1*

worth " all of the$ carrying $erely the face of a school,L5and not of a world ; and referring to vulgar $atters andpedantical divisions, without all life or respect to action.

. :or the other principal part of the custody of #nowledge, which is $e$ory, % find that faculty in $y (udge= $ent wea#ly in-uired of. 7n art there is extant of it ;but it see$eth to $e that there are better precepts thanthat art, and better practices of that art than those received. %t is certain the art 4as it is5 $ay be raised topoints of ostentation prodigious " but in use 4as it is now

$anaged5 it is barren, not burdenso$e, nor dangerous tonatural $e$ory, as is i$agined, but barren, that is, notdexterous to be applied to the serious use of business



and occasions. 7nd therefore % $a#e no $ore esti$ation of repeating a great nu$ber of na$es or wordsupon once hearing, or the pouring forth of a nu$ber ofverses or rhy$es ex te$pore, or the $a#ing of a satiricalsi$ile of everything, or the turning of everything to a

(est, or the falsifying or contradicting of everything bycavil, or the li#e 4whereof in the faculties of the $indthere is great copie, and such as by device and practice$ay be exalted to an extre$e degree of wonder5, than

% do of the tric#s of tu$blers, funa$buloes, baladines ;the one being the sa$e in the $ind that the other is inthe body, $atters of strangeness without worthiness.

!. This art of $e$ory is but built upon two intentions ;the one prenotion, the other e$ble$. renotion dis=

chargeth the indefinite see#ing of that we would re$e$ber, and directeth us to see# in a narrow co$pass,that is, so$ewhat that hath congruity with our place of$e$ory. E$ble$ reduceth conceits intellectual to i$agessensible, which stri#e the $e$ory $ore ; out of whichaxio$s $ay be drawn $uch better practi-ue than that

1 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D@. !.

in use ; and besides which axio$s, there are divers $oetouching help of $e$ory, not inferior to the$. <ut % didin the beginning distinguish, not to report those thingsdeficient, which are but only ill $anaged.

D@%. i. There re$aineth the fourth #ind of rational#nowledge, which is transitive, concerning the expressingor transferring our #nowledge to others; which % willter$ by the general na$e of tradition or delivery. Tradition hath three parts ; the first concerning the organ of

tradition ; the second concerning the $ethod of tradition ;and the third concerning the illustration of tradition.

. :or the organ of tradition, it is either speech orwriting " for 7ristotle saith well, +ords are the i$ages ofcogitations, and letters are the i$ages of words. <ut yetit is not of necessity that cogitations be expressed bythe $ediu$ of words. :or whatsoever is capable ofsufficient differences, and those perceptible by the sense,is in nature co$petent to express cogitations. 7nd therefore we see in the co$$erce of barbarous people, that

understand not one another s language, and in the practice of divers that are du$b and deaf, that $en s $indsare expressed in gestures though not exactly yet to



serve the turn. 7nd we understand further, that it isthe use of 9hina, and the #ingdo$s of the High Bevant,to write in characters real, which express neither lettersnor words in gross, but things or notions ; inso$uch ascountries and provinces, which understand not one an

other s language, can nevertheless read one another swritings, because the characters are accepted $ore generally than the languages do extend; and therefore theyhave a vast $ultitude of characters, as $any 4% suppose5as radical words.

!. These notes of cogitations are of two sorts ; the one

D@%. !.F THE E9?A> <??K. 1/

when the note hath so$e si$ilitude or congruity with thenotion " the other ad placilu$, having force only by contract or acceptation. ?f the for$er sort are hieroglyphicsand gestures. :or as to hieroglyphics 4things of ancientuse, and e$braced chiefly by the Egyptians, one of the$ost ancient nations5, they are but as continued i$presesand e$ble$s. 7nd as for gestures, they are as transitoryhieroglyphics, and are to hieroglyphics as words spo#enare to words written, in that they abide not; but theyhave ever$ore, as well as the other, an affinity with thethings signified. 7s eriander, being consulted with howto preserve a tyranny newly usurped, bid the $essengeiattend and report what he saw hi$ do; and went intohis garden and topped all the highest flowers " signifying,that it consisted in the cutting off and #eeping low of thenobility and grandees. 7d placitu$, are the charactersreal before $entioned, and words " although so$e havebeen willing by curious in-uiry, or rather by apt feigning,to have derived %$position of na$es fro$ reason andintend$ent; a speculation elegant, and, by reason it

searcheth into anti-uity, reverent; but sparingly $ixed

with truth, and of s$all fruit. This por=

r ... . . >e notis

tion of #nowledge, touching the notes of

reru$.things, and cogitations in general, % find not

in-uired, but deficient. 7nd although it $ay see$ of nogreat use, considering that words and writings by lettersdo far excel all the other ways ; yet because this part con=



cerneth as it were the $int of #nowledge 4for words arethe to#ens current and accepted for conceits, as $oneysare for values, and that it is fit $en be not ignorant that$oneys $ay be of another #ind than gold and silver5,% thought good to propound it to better in-uiry.

&. 9oncerning speech and words, the consideration of

1 0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D@%. &.

the$ hath produced the science of gra$$ar. :or $anstill striveth to reintegrate hi$self in those benedictions,fro$ which by his fault he hath been deprived ; and ashe hath striven against the first general curse by the in

vention of all other arts, so hath he sought to co$e forthof the second general curse 4which was the confusion oftongues5 by the art of gra$$ar ; whereof the use in a$other tongue is s$all, in a foreign tongue $ore ; but$ost in such foreign tongues as have ceased to be vulgartongues, and are turned only to learned tongues. Theduty of it is of two natures " the one popular, which is forthe speedy and perfect attaining languages, as well forintercourse of speech as for understanding of authors;the other philosophical, exa$ining the power and natureof +ords, as they are the footsteps and prints of reason "which #ind of analogy between words and reason ishandled sparst$, bro#enly though not entirely; and therefore % cannot report it deficient, though % thin# it veryworthy to be reduced into a science by itself.

*. Onto gra$$ar also belongeth, as an appendix, theconsideration of the accidents of words ; which are $easure, sound, and elevation or accent, and the sweetnessand harshness of the$ ; whence hath issued so$e curiousobservations in rhetoric, but chiefly poesy, as we consider

it, in respect of the verse and not of the argu$ent.+herein though $en in learned tongues do tie the$selvesto the ancient $easures, yet in $odern languages itsee$eth to $e as free to $a#e new $easures of versesas of dances " for a dance is a $easured pace, as a verseis a $easured speech. %n these things the sense is better (udge than the art ;

9oenae fercula nostrae'alle$ convivis -ua$ placuisse cocis.

D@% =F THE E9?A> <??K 12



7nd of the servile expressing anti-uity in an unli#e andan unfit sub(ect, it is well said, Guod te$pore anli-$i$uidelur, id incongruitate est $axi$e novu$.

. :or ciphers, they are co$$only in letters, or alphabets, but $ay be in words. The #inds of ciphers 4besidesthe si$ple ciphers, with changes, and inter$ixtures ofnulls and non=significants5 are $any, according to thenature or rule of the infolding, wheel=ciphers, #ey=ciphers,doubles, Nc. <ut the virtues of the$, whereby they areto be preferred, are three ; that they be not laborious towrite and read; that they be i$possible to decipher;and, in so$e cases, that they be without suspicion. Thehighest degree whereof is to write o$nia per o$nia ; whichis undoubtedly possible, with a proportion -uintuple at

$ost of the writing infolding to the writing infolded, andno other restraint whatsoever. This art of ciphering hathfor relative an art of deciphering, by supposition unprofitable, but, as things are, of great use. :or suppose thatciphers were well $anaged, there be $ultitudes of the$which exclude the decipherer. <ut in regard of the rawness and uns#ilfulness of the hands through which theypass, the greatest $atters are $any ti$es carried in thewea#est ciphers.

/. %n the enu$eration of these private and retired arts,it $ay be thought % see# to $a#e a great $uster=roll ofsciences, na$ing the$ for show and ostentation, and tolittle other purpose. <ut let those which are s#ilful inthe$ (udge whether % bring the$ in only for appearance,or whether in that which % spea# of the$ 4though in fewwords5 there be not so$e seed of proficience. 7nd this$ust be re$e$bered, that as there be $any of greataccount in their countries and provinces, which, when theyco$e up to the seat of the estate, are but of $ean ran#

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and scarcely regarded ; so these arts, being here placedwith the principal and supre$e sciences, see$ pettythings ; yet to such as have chosen the$ to spend theirlabours and studies in the$, they see$ great $atters.

D@%%. i. :or the $ethod of tradition, % see it hath$oved a controversy in our ti$e. <ut as in civil busi

ness, if there be a $eeting, and $en fall at words, thereis co$$only an end of the $atter for that ti$e, and noproceeding at all ; so in learning where there is $uch



controversy, there is $any ti$es little in-uiry. :or thispart of #nowledge of $ethod see$eth to $e so wea#lyin-uired as % shall report it deficient.

. 'ethod hath been placed and that not a$iss, in

logic, as a part of (udge$ent. :or as the doctrine ofsyllogis$s co$prehendeth the rules of (udge$ent uponthat which is invented, so the doctrine of $ethod con=taineth the rules of (udge$ent upon that which is to bedelivered ; for (udge$ent precedeth delivery, as it follow=eth invention. Aeither is the $ethod or the nature ofthe tradition $aterial only to the use of #nowledge, butli#ewise to the progression of #nowledge " for since thelabour and life of one $an cannot attain to perfection of#nowledge, the wisdo$ of the tradition is that which inspired the felicity of continuance and proceeding. 7nd

therefore the $ost real diversity of $ethod is of $ethodreferred to use, and $ethod referred to progression "whereof the one $ay be ter$ed $agistral, and the otherof probation.

!. The latter whereof see$eth to be via deserta et inter=clusa. :or as #nowledges are now delivered, there is a#ind of contract of error between the deliverer and thereceiver. :or he that delivereth #nowledge, desireth todeliver it in such for$ as $ay be best believed, and not

D@%%. !.F THE E9?A> <??K. 1/1

as $ay be best exa$ined ; and he that receiveth #nowledge, desireth rather present satisfaction, than expectantin-uiry ; and so rather not to doubt, than not to err "glory $a#ing the author not to lay open his wea#ness,and sloth $a#ing the disciple not to #now his strength.

&. <ut #nowledge that is delivered as a thread to bespun on, ought to be delivered and inti$ated, if it werepossible, in the sa$e $ethod wherein it was invented " andso is it possible of #nowledge induced. <ut in this sa$eanticipated and prevented #nowledge, no $an #nowethhow he ca$e to the #nowledge which he hath obtained.<ut yet nevertheless, secundu$ $a(us et $inus, a $an $ayrevisit and descend unto the foundations of his #nowledge and consent ; and so transplant it into another, asit grew in his own $ind. :or it is in #nowledges as itis in plants " if you $ean to use the plant, it is no $atter

for the roots ; but if you $ean to re$ove it to grow, thenit is $ore assured to rest upon roots than slips " so thedelivery of #nowledges 4as it is now used5 is as of fair



bodies of trees without the roots ; good for the carpenter,but not for the planter. <ut if you will have sciencesgrow, it is less $atter for the shaft or body of the tree, soyou loo# well to the ta#ing up of the roots. 5e $etbodo?f which #ind of delivery the $ethod of the sincera, sive

$athe$atics, in that sub(ect, hath so$e adfiliosshadow " but generally % see it neither put scien iaru$ =in ure nor put in in-uisition, and therefore note it fordeficient.

*. 7nother diversity of $ethod there is, which hathso$e affinity with the for$er, used in so$e cases bythe discretion of the ancients, but disgraced since bythe i$postures of $any vain persons, who have $ade itas a false light for their counterfeit $erchandises; and

1/ ?: THE 7>@7A9E'EAT ?: BE7RA%A8 D@%%. *.

that is, enig$atical and disclosed. The pretence whereofis, to re$ove the vulgar capacities fro$ being ad$ittedto the secrets of #nowledges, and to reserve the$ toselected auditors, or wits of such sharpness as can piercethe veil.

. 7nother diversity of $ethod, whereof the conse-uence is great, is the delivery of #nowledge in aphoris$s, or in $ethods ; wherein we $ay observe that ithath been too $uch ta#en into custo$, out of a fewaxio$s or observations upon any sub(ect, to $a#e asole$n and for$al art, filling it with so$e discourses,and illustrating it with exa$ples, and digesting it intoa sensible $ethod. <ut the writing in aphoris$s hath$any excellent virtues, whereto the writing in $ethoddoth not approach.

/. :or first, it trieth the writer, whether he be superficialor solid " for aphoris$s, except they should be ridiculous,cannot be $ade but of the pith and heart of sciences;for discourse of illustration is cut off ; recitals of exa$ples are cut off; discourse of connexion and order iscut off; descriptions of practice are cut off. o therere$aineth nothing to fill the aphoris$s but so$e good-uantity of observation " and therefore no $an can suffice,nor in reason will atte$pt, to write aphoris$s, but he thatis sound and grounded. <ut in $ethods,

Tantu$ series (unctura-ue pollet,Tantu$ de $edio su$ptis accedit honoris,



as a $an shall $a#e a great show of an art, which, if itwere dis(ointed, would co$e to little. econdly, $ethodsare $ore fit to win consent or belief, but less fit topoint to action ; for they carry a #ind of de$onstrationin orb or circle, one part illu$inating another, and there

fore satisfy. <ut particulars being dispersed do best

D@%%.;.F THE E9?A> B??K. 1/!

agree with dispersed directions. 7nd lastly, aphoris$s,representing a #nowledge bro#en, do invite $en to in-uire further ; whereas $ethods, carrying the show ofa total, do secure $en, as if they were at furthest.

0. 7nother diversity of $ethod, which is li#ewise ofgreat weight, is the handling of #nowledge by assertionsand their proofs, or by -uestions and their deter$inations. The latter #ind whereof, if it be i$$oderatelyfollowed, is as pre(udicial to the proceeding of learning,as it is to the proceeding of an ar$y to go about tobesiege every little fort or hold. :or if the field be #ept,and the su$ of the enterprise pursued, those s$allerthings will co$e in of the$selves " indeed a $an wouldnot leave so$e i$portant piece ene$y at his bac#. %nli#e $anner, the use of confutation in the delivery ofsciences ought to be very sparing; and to serve to re$ove strong preoccupations and pre(udge$ents, and notto $inister and excite disputations and doubts.

2. 7nother diversity of $ethods is, according to thesub(ect or $atter which is handled. :or there is a greatdifference in delivery of the $athe$atics, which are the$ost abstracted of #nowledges, and policy, which is the$ost i$$ersed. 7nd howsoever contention hath been$oved, touching an unifor$ity of $ethod in $ultifor$ity

of $atter, yet we see how that opinion, besides the wea#ness of it, hath been of ill desert towards learning, asthat which ta#eth the way to reduce learning to certain e$pty and barren generalities; being but the veryhus#s and shells of sciences, all the #ernel being forcedout and expulsed with, the torture and press of the $ethod. 7nd therefore as 1 did allow well of particular topics forinvention, so % do allow li#ewise of particular $ethods oftradition.

1/& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D@%%. 13.



13. 7nother diversity of (udge$ent in the delivery andteaching of #nowledge is, according unto the light andpresuppositions of that which is delivered. :or that #nowledge which is new, and foreign fro$ opinions received,is to be delivered in another for$ than that that is agree

able and fa$iliar ; and therefore 7ristotle, when he thin#sto tax >e$ocritus, doth in truth co$$end hi$, where hesaith, %f we shall indeed dispute, and not follow after si$ilitudes, Nc. :or those whose conceits are seated in popularopinions, need only but to prove or dispute ; but thosewhose conceits are beyond popular opinions, have adouble labour; the one to $a#e the$selves conceived,and the other to prove and de$onstrate. o that it isof necessity with the$ to have recourse to si$ilitudes andtranslations to express the$selves. 7nd therefore in theinfancy of learning, and in rude ti$es, when those con

ceits which are now trivial were then new, the world wasfull of parables and si$ilitudes ; for else would $en eitherhave passed over without $ar#, or else re(ected for paradoxes that which was offered, before they had understoodor (udged. o in divine learning, we see how fre-uentparables and tropes are " for it is a rule, that whatsoeverscience is not consonant to presuppositions, $ust pray inaid of si$ilitudes.

n. There be also other diversities of $ethods vulgarand received " as that of resolution or analysis, of constitution or systasis, of conceal$ent or cryptic Nc., which% do allow well of, though % have stood upon those which>eprnden= are least handled and observed. 7ll whichtia tradi= % have re$e$bered to this purpose, becausettonis. i would erect and constitute one general in

-uiry 4which see$s to $e deficient5 touching the wisdo$of tradition.

D@%%.%.F THE E9?A> <??K. 1/*

1. <ut unto this part of #nowledge, concerning $ethod,doth further belong not only the architecture of the wholefra$e of a wor#, but also the several bea$s and colu$nsthereof" not as to their stuff, but as to their -uantity andfigure. 7nd therefore $ethod considereth not only thedisposition of the argu$ent or sub(ect, but li#ewise thepropositions " not as to their truth or $atter, but as totheir li$itation and $anner. :or herein Ra$us $erited

better a great deal in reviving the good rules of propositions, Ka3ov npuTov, Kara iravros Nc., than he did in introducing the can#er of epito$es; and yet 4as it is the



condition of hu$an things that, according to the ancientfables, the $ost precious things have the $ost pernicious#eepersF it was so, that the atte$pt of the one $ade hi$fall upon the other. :or he had need be well conductedthat should design to $a#e axio$s convertible, if he

$a#e the$ not withal circular, and non=pro$ovent, orincurring into the$selves; but yet the intention wasexcellent.

1!. The other considerations of $ethod, concerningpropositions, are chiefly touching the ut$ost propositions, which li$it the di$ensions of sciences " for every#nowledge $ay be fitly said, besides the profundity4which is the truth and substance of it, that $a#es itsolid5, to have a longitude and a latitude ; accountingthe latitude towards other sciences, and the longitude

towards action ; that is, fro$ the greatest generality tothe $ost particular precept. The one giveth rule howfar one #nowledge ought to inter$eddle within the province of another, which is the rule they call Ka?avro ; theother giveth rule unto what degree of particularity a#nowledge should descend " which latter % find passedover in silence, being in $y (udge$ent the $ore $aterial.

1/3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D@ll. 1*,

:or certainly there $ust be so$ewhat left to practice ;but how $uch is worthy the in-uiry. +e see re$oteand superficial generalities do but offer #nowledge toscorn of practical $en; and are no $ore aiding topractice, than an ?rtelius universal $ap is to direct theway between Bondon and Mor#. The better sort ofrules have been not unfitly co$pared to glasses of steelunpolished, where you $ay see the i$ages of things,but first they $ust be filed " so the rules will help, if they

>e produc= be laboured and polished by practice. <utHone axio= how crystalline they $ay be $ade at theniatti$. nr X= anc ( h ow f ar forth they $ay be polishedaforehand is the -uestion; the in-uiry whereof see$ethto $e deficient.

1&. There hath been also laboured and put in practice a $ethod, which is not a lawful $ethod, but a$ethod of i$posture ; which is, to deliver #nowledges insuch $anner, as $en $ay speedily co$e to $a#e a showof learning who have it not. uch was the travail of

Ray$undus Bullius, in $a#ing that art which bears hisna$e " not unli#e to so$e boo#s of typocos$y, whichhave been $ade since; being nothing but a $ass of



A

1/0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D@%%%..

obey reason, and not to invade it. The end of rhetoric is tofill the i$agination to second reason, and not to oppress it"for these abuses of arts co$e in but ex obli-uo, for caution.

!. 7nd therefore it was great in(ustice in lato, thoughspringing out of a (ust hatred to the rhetoricians of histi$e, to estee$ of rhetoric but as a voluptuary art, rese$bling it to coo#ery, that did $ar wholeso$e $eats,and help unwholeso$e by variety of sauces to the plea

sure of the taste. :or we see that speech is $uch $oreconversant in adorning that which is good, than incolouring that which is evil; for there is no $an butspea#eth $ore honestly than he can do or thin# " andit was excellently noted by Thucydides in 9leon, thatbecause he used to hold on the bad side in causes ofestate, therefore he was ever inveighing against elo-uence and good speech ; #nowing that no $an canspea# fair of courses sordid and base. 7nd thereforeas lato said elegantly, That virtue, if she could be seen,would $ove great love and affection ; so seeing that shecannot be showed to the sense by corporal shape, thenext degree is to show her to the i$agination in livelyrepresentation " for to show her to reason only in sub=tility of argu$ent was a thing ever derided in 9hrysip=pus and $any of the toics, who thought to thrustvirtue upon $en by sharp disputations and conclusions,which have no sy$pathy with the will of $an.

&. 7gain, if the affections in the$selves were pliant andobedient to reason, it were true there should be no great

use of persuasions and insinuations to the will, $ore thanof na#ed proposition and proofs ; but in regard of thecontinual $utinies and seditions of the affections,

@ideo $eliora, probo-ue,>eteriora se-uor,

D@% %f. &.F THE E9?A> <??K. 1/2

reason would beco$e captive and servile, if elo-uenceof persuasions did not practise and win the i$aginationfro$ the affections part and contract a confederacy be



tween the reason and i$agination against the affections ;for the affections the$selves carry ever an appetite togood, as reason doth. The difference is, that the affectionbeholdeth $erely the present ; reason beholdeth the futureand su$ of ti$e. 7nd therefore the present filling the

i$agination $ore, reason is co$$only van-uished ; butafter that force of elo-uence and persuasion hath $adethings future and re$ote appear as present, then uponthe revolt of the i$agination reason prevaileth.

*. +e conclude therefore that rhetoric can be no$ore charged with the colouring of the worse part, thanlogic with sophistry, or $orality with vice. :or we #nowthe doctrines of contraries are the sa$e, though the usebe opposite. %t appeareth also that logic differeth fro$rhetoric, not only as the fist fro$ the pal$, the one close,

the other at large; but $uch $ore in this, that logichandleth reason exact and in truth, and rhetoric handlethit as it is planted in popular opinions and $anners. 7ndtherefore 7ristotle doth wisely place rhetoric as betweenlogic on the one side, and $oral or civil #nowledge onthe other, as participating of both " for the proofs andde$onstrations of logic are toward all $en indifferentand the sa$e ; but the proofs and persuasions of rhetoricought to differ according to the auditors "

?rpheus in sylvis, inter delphinas 7rion.

+hich application, in perfection of idea, ought to extendso far, that if a $an should spea# of the sa$e thing toseveral persons, he should spea# to the$ all respectivelyand several ways" though this politic part of elo-uenceA

l0o ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D@%%%. *.

in private speech it is easy for the greatest orators towant" whilst, by the observing their well=

>eprndentia for$s Gf

ser$onts

privati. blll ty of application" and therefore it shall

not be a$iss to reco$$end this to betterin-uiry not being curious whether we place it here or in



that part which concerneth policy.

. Aow therefore will % descend to the deficiences,9olores boni which 4as % said5 are but attendances " andet $ail, first, % do not find the wisdo$ and diligence

si$plids et o f 7ristotle well pursued, who began to $a#eco$parati. a co n ec tion of the popular signs and coloursof good and evil, both si$ple and co$parative, which areas the sophis$s of rhetoric 4as % touched before5. :orexa$ple "

op#is$a.Guod laudatur, bonu$" -uod vituperatur, $alu$.

Redargutio.Baudat venales -ui vult extrudere $erces.

'alu$ est, $alu$ est 4in-uit e$ptor5 ; sed cu$ recesserit,turn gloriabitur U The defects in the labour of 7ristotleare three " one, that there be but a few of $any ; another,that their clenches are not annexed ; and the third, thathe conceived but a part of the use of the$ " for their useis not only in probation, but $uch $ore in i$pression.:or $any for$s are e-ual in signification which are differing in i$pression ; as the difference is great in thepiercing of that which is sharp and that which is flat,though the strength of the percussion be the sa$e. :orthere is no $an but will be a little $ore raised by hearingit said, Mour ene$ies will be glad of this,

Hoc %thacus velit, et $agno $ercentur 7trid6,

than by hearing it said only, This is evil for you.

D@%%%. ;.F THE E9?A> <??K. l0l

/. econdly, % do resu$e also that which % $entionedbefore, touching provision or preparatory store for thefurniture of speech and readiness of invention, which ap=peareth to be of two sorts ; the one in rese$blance to ashop of pieces un$ade up, the other to a shop of thingsready $ade up ; both to be applied to that which is fre-uent and $ost in re-uest. The for$er of these % willcall antitheta, and the latter for$ula.

0. 7ntiiheta are theses argued pro et contra ; wherein

$en $ay be $ore large and laborious " but

J 7ntitheta



and ridiculous, yet are of the sa$e #ind. 7nd therefore,as it hath been wisely noted, the $ost corrected copiesare co$$only the least correct.

The second is concerning the exposition and explic

ation of authors, which resteth in annotations and co$$entaries " wherein it is over usual to blanch the obscureplaces and discourse upon the plain.

The third is concerning the ti$es, which in $any casesgive great light to true interpretations.

The fourth is concerning so$e brief censure and (udge$ent of the authors ; that $en thereby $ay $a#e so$eelection unto the$selves what boo#s to read.

7nd the fifth is concerning the syntax and dispositionof studies ; that $en $ay #now in what order or pursuitto read.

. :or pedantical #nowledge, it containeth that difference of tradition which is proper for youth ; whereuntoappertain divers considerations of great fruit.

D%D. .F THE E9?A> <??K. 10!

7s first, the ti$ing and seasoning of #nowledges ; aswith what to initiate the$, and fro$ what for a ti$e torefrain the$.

econdly, the consideration where to begin with theeasiest, and so proceed to the $ore difficult ; and in whatcourses to press the $ore difficult, and then to turn the$to the $ore easy " for it is one $ethod to practise swi$$ing with bladders, and another to practise dancing with

heavy shoes.

7 third is the application of learning according untothe propriety of the wits ; for there is no defect in thefaculties intellectual, but see$eth to have a proper curecontained in so$e studies " as, for exa$ple, if a child bebird=witted, that is, hath not the faculty of attention, the$athe$atics giveth a re$edy thereunto ; for in the$, ifthe wit be caught away but a $o$ent, one is new tobegin. 7nd as sciences have a propriety towards facultiesfor cure and help, so faculties or powers have a sy$pathy

towards sciences for excellency or speedy profiting " andtherefore it is an in-uiry of great wisdo$, what #inds ofwits and natures are $ost apt and proper for what sciences



:ourthly, the ordering of exercises is $atter of greatconse-uence to hurt or help " for, as is well observed by9icero, $en in exercising their faculties, if they be notwell advised, do exercise their faults and get ill habits as

well as good ; so as there is a great (udge$ent to be hadin the continuance and inter$ission of exercises. %t weretoo long to particularise a nu$ber of other considerationsof this nature, things but of $ean appearance, but ofsingular efficacy. :or as the wronging or cherishing ofseeds or young plants is that that is $ost i$portantto their thriving, and as it was noted that the first six#ings being in truth as tutors of the state of Ro$e in the

10& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. D%D. .

infancy thereof was the principal cause of the i$$ensegreatness of that state which followed, so the cultureand $anurance of $inds in youth hath such a forcible4though unseen5 operation, as hardly any length of ti$eor contention of labour can countervail it afterwards. 7nd it is not a$iss to observe also how s$all and $eanfaculties gotten by education, yet when they fall into great$en or great $atters, do wor# great and i$portanteffects " whereof we see a notable exa$ple in Tacitusof two stage players, ercennius and @ibulenus, who bytheir faculty of playing put the annonian ar$ies intoan extre$e tu$ult and co$bustion. :or there arising a$utiny a$ongst the$ upon the death of 7ugustus 96esar,<laesus the lieutenant had co$$itted so$e of the $utin=ers, which were suddenly rescued; whereupon @ibulenusgot to be heard spea#, which he did in this $anner"These poor innocent wretches appointed to cruel death, youhave restored to behold the light; but who shall restore $ybrother to $e, or life unto $y brother, that was sent hither

in $essage fro$ the legions of 8er$any, to treat of theco$$on cause and he hath $urdered hi$ this last nightby so$e of his fencers and ruffians, that he hath about hi$for his executioners upon soldiers. 7nswer, <lasus, whatis done with his body tNgt; The $ortalest ene$ies do not denyburial. +hen % have perfor$ed $y last duties to the corpsewith #isses, with tears, co$$and $e to be slain besides hi$ ;so that these $y fellows, for our good $eaning and our truehearts to the legions, $ay have leave to bury us. +ith whichspeech he put the ar$y into an infinite fury and uproar "whereas truth was he had no brother, neither was there

any such $atter; but he played it $erely as if he hadbeen upon the stage.



!. <ut to return " we are now co$e to a period of

D%D. !.F THE E9?A> <??K. 10*

rational #nowledges ; wherein if % have $ade the divisions other than those that are received, yet would % notbe thought to disallow all those divisions which % do notuse. :or there is a double necessity i$posed upon $eof altering the divisions. The one, because it differethin end and purpose, to sort together those things whichare next in nature, and those things which are next inuse. :or if a secretary of estate should sort his papers,it is li#e in his study or general cabinet he would sorttogether things of a nature, as treaties, instructions, Nc.

<ut in his boxes or particular cabinet he would sorttogether those that he were li#e to use together, thoughof several natures. o in this general cabinet of #nowledge it was necessary for $e to follow the divisions ofthe nature of things ; whereas if $yself had been tohandle any particular #nowledge, % would have respectedthe divisions fittest for use. The other, because thebringing in of the deficiences did by conse-uence alterthe partitions of the rest. :or let the #nowledge extant4for de$onstration sa#e5 be fifteen. Bet the #nowledgewith the deficiences be twenty; the parts of fifteen arenot the parts of twenty ; for the parts of fifteen are threeand five ; the parts of twenty are two, four, five, and ten.o as these things are without contradiction, and couldnot otherwise be.

DD. i. L@JE proceed now to that #nowledge which

considereth of the appetite and will of$an" whereof alo$on saith, 7nte o$nia.fili, cuslodi cortuu$ ; na$ inde procedunt ac Hones vita. %n the handling

of this science, those which have written see$ to $e tohave done as if a $an, that professed to teach to write,did only exhibit fair copies of alphabets and letters

1 0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD. i.

(oined, without giving any precepts or directions for thecarriage of the hand and fra$ing of the letters. o havethey $ade good and fair exe$plars and copies, carrying

the draughts and portraitures of good, virtue, duty, felicity;propounding the$ well described as the true ob(ects andscopes of $an s will and desires <ut how to attain



these excellent $ar#s, and how to fra$e and subdue thewill of $an to beco$e true and confor$able to thesepursuits, they pass it over altogether, or slightly and un=profitably. :or it is not the disputing, that $oral virtuesare in the $ind of $an by habit and not by nature ; or

the distinguishing, that generous spirits are won by doctrines and persuasions, and the vulgar sort by reward andpunish$ent ; and the li#e scattered glances and touches,that can excuse the absence of this part.

. The reason of this o$ission % suppose to be thathidden roc# whereupon both this and $any other bar#sof #nowledge have been cast away ; which is, that $enhave despised to be conversant in ordinary and co$$on$atters, the (udicious direction whereof nevertheless isthe wisest doctrine 4for life consisteth not in novelties

nor subtilities5, but contrariwise they have co$poundedsciences chiefly of a certain resplendent or lustrous $assof $atter, chosen to give glory either to the subtility ofdisputations, or to the elo-uence of discourses. <uteneca giveth an excellent chec# to elo-uence, Aocettilt s elo-uentia, -uibui non reru$ cupiditate$ facif, sed s$.>octrine should be such as should $a#e $en in lovewith the lesson, and not with the teacher ; being directedto the auditor s benefit, and not to the author s co$$endation. 7nd therefore those are of the right #indwhich $ay be concluded as >e$osthenes concludes hiscounsel, Gua si feceritis, non o atore$ duntaxat in prNlt;6=

DD. .F THE E9?A> <??K. 10/

sentia laudabitis, sed vos$etipsos etia$ non ita $ulto poststatu reru$ vestrara$ $eliore.

!. Aeither needed $en of so excellent parts to have

despaired of a fortune, which the poet @irgil pro$isedhi$self, and indeed obtained, who got as $uch glory ofelo-uence, wit, and learning in the expressing of theobservations of husbandry, as of the heroical acts ofEneas "

Aee su$ ani$i dubius, verbis ca vincere $agnu$Gua$ sit, et angustis his addere rebus honore$.

7nd surely, if the purpose be in good earnest, not towrite at leisure that which $en $ay read at leisure, but

really to instruct and suborn action and active life, these8eorgics of the $ind, concerning the husbandry andtillage thereof are no less worthy than the heroical de



scriptions of virtue, duty, and felicity. +herefore the$ain and pri$itive division of $oral #nowledge see$ethto be into the exe$plar or platfor$ of good, and theregi$ent or culture of the $ind " the one describing thenature of good, the other prescribing rules how to subdue,

apply, and acco$$odate the will of $an thereunto.

&. The doctrine touching the platfor$ or nature ofgood considereth it either si$ple or co$pared; eitherthe #inds of good, or the degrees of good ; in the latterwhereof those infinite disputations which were touchingthe supre$e degree thereof, which they ter$ felicity,beatitude, or the highest good, the doctrines concerningwhich were as the heathen divinity, are by the 9hristianfaith discharged. 7nd as 7ristotle saith, That young $en$ay be happy, but not otherwise but by hope ; so we $ust

all ac#nowledge our $inority, and e$brace the felicitywhich is by hope of the future world.

:reed therefore and delivered fro$ this doctrine of

1 00 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD. *.

the philosopher s heaven, whereby they feigned an higherelevation of $an s nature than was 4for we see in whatheight of style eneca writeth, @ere $agnu$, haberefra=gilitate$ ho$inis, securitate$ >ei5, we $ay with $oresobriety and truth receive the rest of their in-uiries andlabours. +herein for the nature of good positive orsi$ple, they have set it down excellently in describingthe for$s of virtue and duty, with their situations andpostures ; in distributing the$ into their #inds, parts,provinces, actions, and ad$inistrations, and the li#e " nayfurther, they have co$$ended the$ to $an s nature andspirit with great -uic#ness of argu$ent and beauty of

persuasions; yea, and fortified and entrenched the$ 4as$uch as discourse can do5 against corrupt and popularopinions. 7gain, for the degrees and co$parative natureof good, they have also excellently handled it in theirtriplicity of good, in the co$parisons between a conte$plative and an active life, in the distinction between virtuewith reluctation and virtue secured, in their encountersbetween honesty and profit, in their balancing of virtuewith virtue, and the li#e ; so as this part deserveth to bereported for excellently laboured.

. Aotwithstanding, if before they had co$en to thepopular and received notions of virtue and vice, pleasureand pain and the rest they had stayed a little longer



upon the in-uiry concerning the roots of good and evil,and the strings of those roots, they had given, in $yopinion, a great light to that which followed ; and specially if they had consulted with nature, they had $adetheir do ctrines less prolix and $ore profound" which

being by the$ in part o$itted and in part handled with$uch confusion, we will endeavour to resu$e and openin a $ore clear $anner.

DD. ;.F THE E9?A> <??K. 102

/. There is for$ed in every thing a double nature ofgood " the one, as every thing is a total or substantive initself; the other, as it is a part or $e$ber of a greater

body " whereof the latter is in degree the greater andthe worthier, because it tendeth to the conservation of a$ore general for$. Therefore we see the iron in particular sy$pathy $oveth to the loadstone ; but yet if itexceed a certain -uantity, it forsa#eth the affection to theloadstone, and li#e a good patriot $oveth to the earth,which is the region and country of $assy bodies " so $aywe go forward, and see that water and $assy bodies$ove to the centre of the earth ; but rather than to suffera divulsion in the continuance of nature, they will $oveupwards fro$ the centre of the earth, forsa#ing their dutyto the earth in regard of their duty to the world. Thisdouble nature of good, and the co$parative thereof, is$uch $ore engraven upon $an, if he degenerate not "unto who$ the conservation of duty to the public oughtto be $uch $ore precious than the conservation of lifeand being " according to that $e$orable speech of o$=peius 'agnus, when being in co$$ission of purveyancefor a fa$ine at Ro$e, and being dissuaded with greatvehe$ency and instance by his friends about hi$, thathe should not ha6ard hi$self to sea in an extre$ity of

weather, he said only to the$, Aecesse est ut earn, non utviva$. <ut it $ay be truly affir$ed that there was neverany philosophy, religion, or other discipline, which didso plainly and highly exalt the good which is co$$unicative, and depress the good which is private and particular, as the Holy :aith ; well declaring that it was thesa$e 8od that gave the 9hristian law to $en, who gavethose laws of nature to inani$ate creatures that we spa#eof before ; for we read that the elected saints of 8od have

123 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. XDD. /.



wished the$selves anathe$ati6ed and ra6ed out of theboo# of life, in an ecstasy of charity and infinite feelingof co$$union.

0. This being set down and strongly planted, doth

(udge and deter$ine $ost of the controversies wherein$oral philosophy is conversant. :or first, it decideth the-uestion touching the prefer$ent of the conte$plative oractive life, and decideth it against 7ristotle. :or all thereasons which he bringeth for the conte$plative are private, and respecting the pleasure and dignity of a $an sself 4in which respects no -uestion the conte$plative lifehath the pre=e$inence5, not $uch unli#e to that co$parison, which ythagoras $ade for the gracing and$agnifying of philosophy and conte$plation " who beingas#ed what he was, answered, That if Hiero were ever at

the ?ly$pian ga$es, he #new the $anner, that so$e ca$eto try their fortune for the pri6es, and so$e ca$e as $erchants to utter their co$$odites, and so$e ca$e to $a#egood cheer and $eet their friends, and so$e ca$e to loo#on; and that he was one of the$ that ca$e to loo# on.<ut $en $ust #now, that in this theatre of $an s life it isreserved only for 8od and angels to be loo#ers on. Aeithercould the li#e -uestion ever have been received in thechurch, notwithstanding their retiosa in oculis >o$ini$ors sanctoru$ e(us, by which place they would exalttheir civil death and regular professions, but upon thisdefence, that the $onastical life is not si$ple conte$plative, but perfor$eth the duty either of incessant prayersand supplications, which hath been truly estee$ed as anoffice in the church, or else of writing or ta#ing instructions for writing concerning the law of 8od, as 'osesdid when he abode so long in the $ount. 7nd sowe see Henoch the seventh fro$ 7da$, who was the first

DD. 0.F THE E9?A> <??K. 121

conte$plative and wal#ed with 8od, yet did also endowthe church with prophecy, which aint Cude citeth. <utfor conte$plation which should be finished in itself, without casting bea$s upon society, assuredly divinity #nowethit not.

2. %t decideth also the controversies between Yeno andocrates, and their schools and successions, on the oneside, who placed felicity in virtue si$ply or attended, the

actions and exercises whereof do chiefly e$brace andconcern society ; and on the other side, the 9yrenaics andEpicureans who placed it in pleasure and $ade virtue



proper, which can go through the greatest te$ptationsand perturbations. o as >iogenes opinion is to beaccepted, who co$$ended not the$ which abstained,but the$ which sustained, and could refrain their $indin prc6cipitio, and could give unto the $ind 4as is used in

horse$anship5 the shortest stop or turn.

1. Bastly, it censureth the tenderness and want ofapplication in so$e of the $ost ancient and reverendphilosophers and philosophical $en, that did retire tooeasily fro$ civil business, for avoiding of indignities andperturbations " whereas the resolution of $en truly $oral

DD. 1.F THE E9?A> <??K. 12!

ought to be such as the sa$e 9onsalvo said the honourof a soldier should be, e teld crassiore, and not so fine asthat every thing should catch in it and endanger it.

DD%. i. To resu$e private or particular good, itfalleth into the division of good active and passive " forthis difference of good 4not unli#e to that which a$ongstthe Ro$ans was expressed in the fa$iliar or householdter$s of pro$us and condus5 is for$ed also in all things,and is best disclosed in the two several appetites in creatures; the one to preserve or continue the$selves, andthe other to dilate or $ultiply the$selves; whereof thelatter see$eth to be the worthier" for in nature theheavens, which are the $ore worthy, are the agent ; andthe earth, which is the less worthy, is the patient. %n thepleasures of living creatures, that of generation is greaterthan that of food. %n divine doctrine, beatius est dare-ua$ accipere. 7nd in life, there is no $an s spirit sosoft, but estee$eth the effecting of so$ewhat that he hathfixed in his desire, $ore than sensuality ; which priority

of the active good, is $uch upheld by the considerationof our estate to be $ortal and exposed to fortune. :orif we $ought have a perpetuity and certainty in our pleasures, the state of the$ would advance their price. <utwhen we see it is but $agni cEsti$a$us $ori tardius, andne glorieris de crastino, nescis partu$ diet, it $a#eth us todesire to have so$ewhat secured and exe$pted fro$ti$e, which are only our deeds and wor#s " as it is said,?pera eoru$ se-uuntur eos. The pree$inence li#ewise ofthis active good is upheld by the affection which is naturalin $an towards variety and proceeding ; which in the

pleasures of the sense, which is the principal part ofpassive good, can have no great latitude. 9ogita -ua$=diu eade$ fcceris; cibus so$nus %ndus; per hunc circulu$



12& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%. i.

curritur; $ori velle non tanlu$fortis, aut $iser, autprudens,sed etia$ fastidiosus potest. <ut in enterprises, pursuits,and purposes of life, there is $uch variety; whereof $enare sensible with pleasure in their inceptions, progressions, recoils, reintegrations, approaches and attainingsto their ends. o as it was well said, @ita sine propositolanguida et vaga est. Aeither hath this active good anyidentity with the good of society, though in so$e case ithath an incidence into it. :or although it do $any ti$es

bring forth acts of beneficence, yet it is with a respectprivate to a $an s own power, glory, a$plification, continuance ; as appeareth plainly, when it f$deth a contrarysub(ect. :or that gigantine state of $ind which pos=sesseth the troublers of the world, such as was Buciusylla and infinite other in s$aller $odel, who wouldhave all $en happy or unhappy as they were their friendsor ene$ies, and would give for$ to the world, accordingto their own hu$ours 4which is the true theo$achy5,pretendeth and aspireth to active good, though it recedethfurthest fro$ good of society, which we have deter$inedto be the greater.

. To resu$e passive good, it receiveth a subdivision ofconservative and perfective. :or let us ta#e a brief reviewof that which we have said " we have spo#en first of thegood of society, the intention whereof e$braceth thefor$ of hu$an nature, whereof we are $e$bers andportions, and not our own proper and individual for$ "we have spo#en of active good, and supposed it as apart of private and particular good. 7nd rightly, for there

is i$pressed upon all things a triple desire or appetiteproceeding fro$ love to the$selves ; one of preservingand continuing their for$; another of advancing andperfecting their for$; and a third of $ultiplying and

DD%. .F THE E9?A> <??K. 12*

extending their for$ upon other things" whereof the$ultiplying, or signature of it upon other things, is that

which we handled by the na$e of active good. o asthere re$aineth the conserving of it, and perfecting orraising of it; which latter is the highest degree of



passive good. :or to preserve in state is the less,to preserve with advance$ent is the greater. o in$an,

%gneus est ollis vigor, et caelestis origo.

His approach or assu$ption to divine or angelical nature is the perfection of his for$; the error or falsei$itation of which good is that which is the te$pest ofhu$an life ; while $an, upon the instinct of an advance$ent for$al and essential, is carried to see# an advance$ent local. :or as those which are sic#, and findno re$edy, do tu$ble up and down and change place,as if by a re$ove local they could obtain a re$ove internal; so is it with $en in a$bition, when failing ofthe $ean to exalt their nature, they are in a perpetual

estuation to exalt their place. o then passive good is,as was said, either conservative or perfective.

!. To resu$e the good of conservation or co$fort,which consisteth in the fruition of that which is agreeable to our natures; it see$eth to be the $ost pureand natural of pleasures, but yet the softest and thelowest. 7nd this also receiveth a difference, which hathneither been well (udged of, nor well in-uired" for thegood of fruition or content$ent is placed either in thesincereness of the fruition, or in the -uic#ness andvigour of it; the one superinduced by e-uality, theother by vicissitude ; the one having less $ixture of evil,the other $ore i$pression of good. +hether of these isthe greater good is a -uestion controverted ; but whethero

12 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%. !.

$an s nature $ay not be capable of both, is a -uestionnot in-uired.

&. The for$er -uestion being debated between ocratesand a sophist, ocrates placing felicity in an e-ual andconstant peace of $ind, and the sophist in $uch desiring and $uch en(oying, they fell fro$ argu$ent to illwords " the sophist saying that ocrates felicity was thefelicity of a bloc# or stone ; and ocrates saying thatthe sophist s felicity was the felicity of one that had theitch, who did nothing but itch and scratch. 7nd both

these opinions do not want their supports. :or theopinion of ocrates is $uch upheld by the general consent even of the Epicures the$selves that virtue bear=



eth a great part in felicity; and if so, certain it is, thatvirtue hath $ore use in clearing perturbations thanin co$passing desires. The sophist s opinion is $uchfavoured by the assertion we last spa#e of, that good ofadvance$ent is greater than good of si$ple preservation ;

because every obtaining a desire hath a show of advance$ent, as $otion though in a circle hath a show of progression.

*. <ut the second -uestion, decided the true way,$a#eth the for$er superfluous. :or can it be doubted,but that there are so$e who ta#e $ore pleasure in en (oying pleasures than so$e other, and yet, nevertheless,are less troubled with the loss or leaving of the$ oas this sa$e, Aon uti ut non appetas, non appetere ut non$eiuas, sunt ani$i pusilli et diffidentis. 7nd it see$eth

to $e, that $ost of the doctrines of the philosophers are$ore fearful and cautionary than the nature of thingsre-uireth. o have they increased the fear of death inoffering to cure it. :or when they would have a $an swhole life to be but a discipline or preparation to die,

%

DD%. *=C THE E9?A> <??K. 12/

they $ust needs $a#e $en thin# that it is a terribleene$y, against who$ there is no end of preparing.<etter saith the poet "

Gui fine$ vitae extre$u$ inter $unera ponatAaturae.

o have they sought to $a#e $en s $inds too unifor$and har$onical, by not brea#ing the$ sufficiently to con

trary $otions " the reason whereof % suppose to be, because they the$selves were $en dedicated to a private,free, and unapplied course of life. :or as we see, uponthe lute or li#e instru$ent, a ground, though it be sweetand have show of $any changes, yet brea#eth not thehand to such strange and hard stops and passages, asa set song or voluntary; $uch after the sa$e $annerwas the diversity between a philosophical and a civillife. 7nd therefore $en are to i$itate the wisdo$ of (ewellers ; who, if there be a grain, or a cloud, or an icewhich $ay be ground forth without ta#ing too $uch of

the stone, they help it ; but if it should lessen and abatethe stone too $uch, they will not $eddle with it" soought $en so to procure serenity as they destroy not



$agnani$ity.

. Having therefore deduced the good of $an whichis private and particular, as far as see$eth fit, we willnow return to that good of $an which respecteth and

beholdeth society, which we $ay ter$ duty ; because theter$ of duty is $ore proper to a $ind well fra$ed anddisposed towards others, as the ter$ of virtue is appliedto a $ind well for$ed and co$posed in itself" though ,neither can a $an understand virtue without so$e relation to society, nor duty without an inward disposition.This part $ay see$ at first to pertain to science civiland politic" but not if it be well observed. :or it

120 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%. .

concerneth the regi$ent and govern$ent of every $anover hi$self, and not over others. 7nd as in architecturethe direction of fra$ing the posts, bea$s, and other partsof building, is not the sa$e with the $anner of (oiningthe$ and erecting the building; and in $echanicals,the direction how to fra$e an instru$ent or engine, isnot the sa$e with the $anner of setting it on wor# ande$ploying it ; and yet nevertheless in expressing of theone you incidently express the aptness towards the other ;so the doctrine of con(ugation of $en in society differethfro$ that of their confor$ity thereunto.

/. This part of duty is subdivided into two parts"the co$$on duty of every $an, as a $an or $e$berof a state; the other, the respective or special duty ofevery $an, in his profession, vocation, and place. Thefirst of these is extant and well laboured, as hath beensaid. The second li#ewise % $ay report rather dispersedthan deficient; which $anner of dispersed writing in

this #ind of argu$ent % ac#nowledge to be best. :orwho can ta#e upon hi$ to write of the proper duty,virtue, challenge, and right of every several vocation, profession, and place :or although so$eti$es a loo#er on$ay see $ore than a ga$ester, and there be a proverb$ore arrogant than sound, That the vale best discoveredthe hill; yet there is s$all doubt but that $en can writebest and $ost really and $aterially in their own professions ; and that the writing of speculative $en of active$atter for the $ost part doth see$ to $en of experience,as hor$io s argu$ent of the wars see$ed to Hannibal,

to be but drea$s and dotage. ?nly there is one vicewhich acco$panieth the$ that write in their own professions that they $agnify the$ in excess <ut gener



ally it were to be wished 4as that which would $a#e

DD%. /.F THE E9?A> <??K. 122

learning indeed solid and fruitful5 that active $en wouldor could beco$e writers.

0. %n which #ind % cannot but $ention, honoris causa,your 'a(esty s excellent boo# touching the duty of a #ing"a wor# richly co$pounded of divinity, $orality, and policy,with great aspersion of all other arts ; and being in $ineopinion one of the $ost sound and healthful writings that% have read; not diste$pered in the heat of invention,nor in the coldness of negligence ; not sic# of di66i

ness, as those are who leese the$selves in their order,nor of convulsions, as those which cra$p in $attersi$pertinent; not savouring of perfu$es and paintings,as those do who see# to please the reader $ore thannature beareth; and chiefly well disposed in the spiritsthereof, being agreeable to truth and apt for action;and far re$oved fro$ that natural infir$ity, whereunto% noted those that write in their own professions to besub(ect, which is, that they exalt it above $easure. :oryour 'a(esty hath truly described, not a #ing of 7ssyriaor ersia in their extern glory, but a 'oses or a >avid,pastors of their people. Aeither can % ever leese outof $y re$e$brance what % heard your 'a(esty in thesa$e sacred spirit of govern$ent deliver in a greatcause of (udicature, which was, That #ings ruled by theirlaws, as 8od did by the laws of nature ; and ought asrarely to put in use their supre$e prerogative, as 8od dothhis power of wor#ing $iracles. 7nd yet notwithstanding,in your boo# of a free $onarchy, you do well give $ento understand, that you #now the plenitude of the powerand right of a #ing, as well as the circle of his office and

duty. Thus have % presu$ed to allege this excellentwriting of your 'a(esty, as a pri$e or e$inent exa$pleof tractates concerning special and respective duties"

33 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%. 0.

wherein % should have said as $uch, if it had been writtena thousand years since. Aeither a$ % $oved with certaincourtly decencies, which estee$ it flattery to praise in

presence. Ao, it is flattery to praise in absence ; that is,when either the virtue is absent, or the occasion is absent; and so the praise is not natural but forced either in



truth or in ti$e. <ut let 9icero be read in his orationpro 'arcello, which is nothing but an excellent table of9aesar s virtue, and $ade to his face ; besides the exa$pleof $any other excellent persons, wiser a great deal thansuch observers; and we will never doubt, upon a full

occasion, to give (ust praises to present or absent.

2. <ut to return " there belongeth further to the handling of this part, touching the duties of professions andvocations, a relative or opposite, touching the frauds,cautels, i$postures, and vices of every profession, whichhath been li#ewise handled " but how rather in a satireand cynically, than seriously and wisely" for $en haverather sought by wit to deride and traduce $uch of thatwhich is good in professions, than with (udge$ent todiscover and sever that which is corrupt. :or, as alo$on

saith, he that co$eth to see# after #nowledge with a$ind to scorn and censure, shall be sure to find $atterfor his hu$our, but no $atter for his instruction " Gut6=>e cautelis ren derisori scientia$ ipsa se abscondit; sedei $alts studioso fit obvia$. <ut the $anaging of

artibus. this argu$ent with integrity and truth, which

% note as deficient, see$eth to $e to be one of the bestfortifications for honesty and virtue that can be planted.:or, as the fable goeth of the basilis#, that if he see youfirst, you die for it ; but if you see hi$ first, he dieth " so isit with deceits and evil arts ; which, if they be first espiedthey leese their life ; but if they prevent, they endanger. o

DD%. 2=F THE E9?A> <??K. ?%

that we are $uch beholden to 'achiavel and others, that ,write what $en do, and not what they ought to do. :or

it is not possible to (oin serpentine wisdo$ with thecolu$bine innocency, except $en #now exactly all theconditions of the serpent; his baseness and going uponhis belly, his volubility and lubricity, his envy and sting,and the rest ; that is, all for$s and natures of evil. :orwithout this, virtue lieth open and unfenced. Aay, anhonest $an can do no good upon those that are wic#ed,to reclai$ the$, without the help of the #nowledge ofevil. :or $en of corrupted $inds presuppose thathonesty groweth out of si$plicity of $anners, and believing of preachers, school$asters, and $en s exterior

language. o as, except you can $a#e the$ perceivethat you #now the ut$ost reaches of their own corruptopinions they despise all $orality Aon recipit slultus



verba prudentice, nisi ea dixeris -ua versantur in corde e(us.

13. Onto this part, touching respective duty, doth alsoappertain the duties between husband and wife, parentand child, $aster and servant. o li#ewise the laws of

friendship and gratitude, the civil bond of co$panies,colleges, and politic bodies, of neighbourhood, and allother proportionate duties; not as they are parts ofgovern$ent and society, but as to the fra$ing of the$ind of particular persons.

11. The #nowledge concerning good respecting societydoth handle it also, not si$ply alone, but co$paratively;whereunto belongeth the weighing of duties between person and person, case and case, particular and public. 7swe see in the proceeding of Bucius <rutus against his

own sons, which was so $uch extolled; yet what wassaid

%nfelix, utcun-ue ferent ea fata $inores.

3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%. n.

o the case was doubtful, and had opinion on both sides. 7gain, we see when '. <rutus and 9assius invited toa supper certain whose opinions they $eant to feel,whether they were fit to be $ade their associates, andcast forth the -uestion touching the #illing of a tyrantbeing an usurper, they were divided in opinion; so$eholding that servitude was the extre$e of evils, and othersthat tyranny was better than a civil war " and a nu$ber ofthe li#e cases there are of co$parative duty. 7$ongstwhich that of all others is the $ost fre-uent, where the-uestion is of a great deal of good to ensue of a s$allin(ustice. +hich Cason of Thessalia deter$ined against

the truth" 7li-ua sunt in(uste facienda, ut $ulta (uste fieritossint. <ut the reply is good, 7uctore$ prNsentis (us=titic< habes, sponsor e$ futures non hales. 'en $ust pursuethings which are (ust in present, and leave the future tothe divine rovidence. o then we pass on fro$ thisgeneral part touching the exe$plar and description ofgood.

DD%%. i. Aow therefore that we have spo#en of thisfruit of life, it re$aineth to spea# of the hus=>ecnltura bandry that belongeth thereunto " without

a$$i. ... ,

which part the for$er see$eth to be no better



3& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%. .

so$e heads or points thereof, that it $ay appear thebetter what it is, and whether it be extant.

!. :irst therefore in this, as in all things which arepractical, we ought to cast up our account, what is inour power, and what not ; for the one $ay be dealt withby way of alteration, but the other by way of applicationonly. The husband$an cannot co$$and, neither thenature of the earth, nor the seasons of the weather ; no$ore can the physician the constitution of the patient, northe variety of accidents. o in the culture and cure ofthe $ind of $an, two things are without our co$$and;points of nature, and points of fortune. :or to the basis

of the one, and the conditions of the other, our wor# isli$ited and tied. %n these things therefore it is left untous to proceed by application "

@incenda est o$nis fortuna ferendo"

and so li#ewise,

@incenda est o$nis Aatura ferendo.

<ut when that we spea# of suffering, we do not spea# ofa dull and neglected suffering, but of a wise and industrious suffering, which draweth and contriveth use and advantage out of that which see$eth adverse and contrary;which is that properly which we call acco$$odatingor applying. Aow the wisdo$ of application restethprincipally in the exact and distinct #nowledge of theprecedent state or disposition, unto which we do apply "for we cannot fit a gar$ent, except we first ta#e $easure of the body.

&. o then the first article of this #nowledge is, to setdown sound and true distributions and descriptions of the

. several characters and te$pers of $en s natures and dispositions; specially having regard to those differenceswhich are $ost radical in being the fountains and causes

DD%%. &.F THE E9?A> <??K.

of the rest, or $ost fre-uent in concurrence or co$$ixture ; wherein it is not the handling of a few of the$ inpassage the better to describe the $ediocrities of virtues



that can satisfy this intention. :or if it deserve to beconsidered, that there are $inds which are proportionedto great $atters, and others to s$all 4which 7ristotlehandleth or ought to have handled by the na$e of$agnani$ity5, doth it not deserve as well to be con

sidered, that there are $inds proportioned to intend $any$atters, and others to few o that so$e can dividethe$selves " others can perchance do exactly well, but it$ust be but in few things at once " and so there co$ethto be a narrowness of $ind, as well as a pusillani$ity. 7nd again, that so$e $inds are proportioned to thatwhich $ay be dispatched at once, or within a shortreturn of ti$e ; others to that which begins afar off, andis to be won with length of pursuit "

Ca$ turn tendit-ue fovet-ue.

o that there $ay be fitly said to be a longani$ity, whichis co$$only also ascribed to 8od as a $agnani$ity. ofurther deserved it to be considered by 7ristotle, Thatthere is a disposition in conversation 4supposing it in thingswhich do in no sort touch or concern a $an s self5 to sootheand please; and a disposition contrary to contradict andcross" and deserveth it not $uch better to be considered,Thai there is a disposition, not in conversation or tal#, butin $atter of $ore serious nature 4and supposing it still inthings $erely indifferent5, to ta#e pleasure in the good ofanother" and a disposition contrariwise, to ta#e distaste atthe good of another which is that properly which we callgood nature or ill nature, benignity or $alignity" andtherefore % cannot sufficiently $arvel that this part of#nowledge, touching the several characters of natures

3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%. &.

and dispositions, should be o$itted both in $orality andpolicy; considering it is of so great $inistry and sup=peditation to the$ both. 7 $an shall find in the traditions of astrology so$e pretty and apt divisions of $en snatures, according to the predo$inances of the planets;lovers of -uiet, lovers of action, lovers of victory, loversof honour, lovers of pleasure, lovers of arts, lovers ofchange, and so forth. 7 $an shall find in the wisest sortof these relations which the %talians $a#e touching conclaves, the natures of the several cardinals handso$elyand lively painted forth. 7 $an shall $eet with in

every day s conference the deno$inations of sensitive,dry, for$al, real, hu$orous, certain, huo$o di pri$a i$=presswne huo$o di ulti$a i$pressions and the li#e " and



yet nevertheless this #ind of observations wandereth inwords, but is not fixed in in-uiry. :or the distinctionsare found 4$any of the$5, but we conclude no preceptsupon the$ " wherein our fault is the greater ; becauseboth history, poesy, and daily experience are as goodly

fields where these observations grow ; whereof we $a#ea few posies to hold in our hands, but no $an bringeththe$ to the confectionary, that receipts $ought be $adeof the$ for use of life.

*. ?f $uch li#e #ind are those i$pressions of nature,which are i$posed upon the $ind by the sex, by the age,by the region, by health and sic#ness, by beauty anddefor$ity, and the li#e, which are inherent and notextern; and again, those which are caused by externfortune; as sovereignty, nobility, obscure birth, riches,

want, $agistracy, privateness, prosperity, adversity, constant fortune, variable fortune, rising per saltu$, pergradus, and the li#e. 7nd therefore we see that lautus$a#eth it a wonder to see an old $an beneficent.

DD%%. *.F THE E9?A> <??K. 3/

bcnigniias hu(us ut adolescentuli est. aint aul concludeththat severity of discipline was to be used to the 9retans,increpa eos dure, upon the disposition of their country,9retenses se$per $endaces, $ales bestice, venires pigri.allust noteth that it is usual with #ings to desire contradictories " ed phru$-ue regies voluntates, ut vehe$entessuntNgt; sic $obiles, sNpc-ue ipsce sibi adversce. Tacitus ob=serveth how rarely raising of the fortune $endeth thedisposition " solus @espasianus $utatus in $elius. in=da$s $a#eth an observation, that great and suddenfortune for the $ost part defeateth $en -ui $agna$feli=citate$ conco-uere non possunt. o the sal$ showeth it

is $ore easy to #eep a $easure in the en(oying of fortune, than in the increase of fortune " >ivitia si affluant,nolite cor apponere. These observations and the li#e %deny not but are touched a little by 7ristotle as inpassage in his Rhetorics, and are handled in so$escattered discourses " but they were never incorporateinto $oral philosophy, to which they do essentially appertain ; as the #nowledge of the diversity of grounds and$oulds doth to agriculture, and the #nowledge of thediversity of co$plexions and constitutions doth to thephysician; except we $ean to follow the indiscretion

of e$pirics, which $inister the sa$e $edicines to allpatients.



. 7nother article of this #nowledge is the in-uirytouching the affections ; for as in $edicining of the body,it is in order first to #now the divers co$plexions andconstitutions; secondly, the diseases; and lastly, thecures " so in $edicining of the $ind, after #nowledge of

the divers characters of $en s natures, it followeth inorder to #now the diseases and infir$ities of the $ind,which are no other than the perturbations and diste$pers

30 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%. .

of the affections. :or as the ancient politi-ues inpopular estates were wont to co$pare the people to thesea, and the orators to the winds; because as the sea

would of itself be cal$ and -uiet, if the winds did not$ove and trouble it; so the people would be peaceableand tractable, if the seditious orators did not set the$ inwor#ing and agitation " so it $ay be fitly said, that the$ind in the nature thereof would be te$perate andstayed, if the affections, as winds, did not put it into tu$ultand perturbation. 7nd here again % find strange, asbefore, that 7ristotle should have written divers volu$esof Ethics, and never handled the affections, which is theprincipal sub(ect thereof; and yet in his Rhetorics, wherethey are considered but collaterally and in a seconddegree 4as they $ay be $oved by speech5, he findethplace for the$, and handleth the$ well for the -uantity ;but where their true place is, he preter$itteth the$. :orit is not his disputations about pleasure and pain that cansatisfy this in-uiry, no $ore than he that should generallyhandle the nature of light can be said to handle the natureof colours; for pleasure and pain are to the particularaffections, as light is to particular colours. <etter travails, % suppose, had the toics ta#en in this argu$ent, asfar as % can gather by that which we have at second hand.

<ut yet it is li#e it was after their $anner, rather insubtilty of definitions 4which in a sub(ect of this natureare but curiosities5, than in active and a$ple descriptionsand observations. o li#ewise % find so$e particularwritings of an elegant nature, touching so$e of the affections ; as of anger, of co$fort upon adverse accidents,of tenderness of countenance, and other. <ut the poetsand writers of histories are the best doctors of this #nowledge ; where we $ay find painted forth with great life,

DD%%. .F THE E9?A> <??K. 32



glove will co$e $ore easily on with use; and that awand will by use bend otherwise than it grew ; and thatby use of the voice we spea# louder and stronger ; andthat by use of enduring heat or cold, we endure it thebetter, and the li#e " which latter sort have a nearer re

se$blance unto that sub(ect of $anners he handleth,than those instances which he allegeth. <ut allowinghis conclusion, that virtues and vices consist in habit, heought so $uch the $ore to have taught the $anner ofsuperinducing that habit" for there be $any preceptsof the wise ordering the exercises of the $ind, as thereis of ordering the exercises of the body ; whereof we willrecite a few.

2. The first shall be, that we beware we ta#e not atthe first, either too high a strain, or too wea#" for if

too high, in a diffident nature you discourage, in a confident nature you breed an opinion of facility, and so asloth ; and in all natures you breed a further expectationthan can hold out, and so an insatisfaction in the end " iftoo wea#, of the other side, you $ay not loo# to perfor$and overco$e any great tas#.

13. 7nother precept is, to practise all things chiefly attwo several ti$es, the one when the $ind is best dis=

DD%%.

THE E9?A> <??K.

11

posed, the other when it is worst disposed ; that by theone you $ay gain a great step, by the other you $aywor# out the #nots and stonds of the $ind, and $a#ethe $iddle ti$es the $ore easy and pleasant.

11. 7nother precept is, that which 7ristotle $en=tioneth by the way, which is to bear ever towards thecontrary extre$e of that whereunto we are by nature

inclined ; li#e unto the rowing against the strea$, or$a#ing a wand straight by bending hi$ contrary to hisnatural croo#edness



blood, and the $ost excellent spirit 4his a$bition reserved5of the world 7gain, is there not a caution li#ewise tobe given of the doctrines of $oralities the$selves 4so$e#inds of the$5, lest they $a#e $en too precise, arrogant,inco$patible ; as 9icero saith of 9ato, %n 'arco 9atone

hc<c bona -ua vide$us divina et egregia, ipsius scitote essepropria; -ua nonnun-ua$ re-uiri$us, ea sunt o$nia nona natura, sed a $ag#tro 'any other axio$s and advicesthere are touching those proprieties and effects, whichstudies do infuse and instil into $anners. 7nd so li#ewise is there touching the use of all those other points,of co$pany, fa$e, laws, and the rest, which we recited inthe beginning in the doctrine of $orality.

1&. <ut there is a #ind of culture of the $ind that

DDT%. 1&.F THE E9?A> <??K. 1!

see$eth yet $ore accurate and elaborate than the rest,and is built upon this ground ; that the $inds of all $enare at so$e ti$es in a state $ore perfect, and at otherti$es in a state $ore depraved. The purpose thereforeof this practice is to fix and cherish the good hours ofthe $ind, and to obliterate and ta#e forth the evil. Thefixing of the good hath been practised by two $eans,vows or constant resolutions, and observances or exercises ; which are not to be regarded so $uch inthe$selves, as because they #eep the $ind in continualobedience. The obliteration of the evil hath been practised by two $eans, so$e #ind of rede$ption or expiationof that which is past, and an inception or account de novofor the ti$e to co$e. <ut this part see$eth sacred andreligious, and (ustly; for all good $oral philosophy 4aswas said5 is but an hand$aid to religion.

1*. +herefore we will conclude with that last point,which is of all other $eans the $ost co$pendious andsu$$ary, and again, the $ost noble and effectual to thereducing of the $ind unto virtue and good estate ; whichis, the electing and propounding unto a $an s self goodand virtuous ends of his life, such as $ay be in a reasonable sort within his co$pass to attain. :or if these twothings be supposed, that a $an set before hi$ honestand good ends, and again, that he be resolute, constant,and true unto the$; it will follow that he shall $ouldhi$self into all virtue at once. 7nd this is indeed li#e

the wor# of nature ; whereas the other course is li#e thewor# of the hand. :or as when a carver $a#es ani$age he shapes only that part whereupon he wor#eth ;



as if he be upon the face, that part which shall be thebody is but a rude stone still, till such ti$es as he co$esto it. <ut contrariwise when nature $a#es a flower or

1& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%. 1*.

living creature, she for$eth rudi$ents of all the parts atone ti$e. o in obtaining virtue by habit, while a $anpractiseth te$perance, he doth not profit $uch to fortitude, nor the li#e " but when he dedicateth and appliethhi$self to good ends, loo#, what virtue soever the pursuit and passage towards those ends doth co$$end untohi$, he is invested of a precedent disposition to confor$hi$self thereunto. +hich state of $ind 7ristotle doth

excellently express hi$self, that it ought not to be calledvirtuous, but divine " his words are these " %$$anitatiaute$ consentaneu$ est opponere earn, -ua supra hu$anita=te$ est, heroica$ sive divina$ virtute$ " and a little after,Aa$ ut fercR ne-ue vitiu$ ne-ue virtus est, sic ne-ue >ei "sed hie -uidc$ status altius -uidda$ virtute est, ille aliua-uidda$ a vitio. 7nd therefore we $ay see what celsi=tude of honour linius ecundus attributeth to Tra(an inhis funeral oration; where he said, That $en needed to$a#e no other prayers to the gods, but that they would continue as good lords to the$ as Tra(an had been; as if hehad not been only an i$itation of divine nature, but apattern of it. <ut these be heathen and profane passages,having but a shadow of that divine state of $ind, whichreligion and the holy faith doth conduct $en unto, byi$printing upon their souls charity, which is excellentlycalled the bond of perfection, because it co$prehendethand fasteneth all virtues together. 7nd as it is elegantlysaid by 'enander of vain love, which is but a falsei$itation of divine love, 7$or $elior ophista %cevo adhu$ana$ vita$, that love teacheth a $an to carry hi$self

better than the sophist or preceptor, which he callethleft=handed, because, with all his rules and preceptions,he cannot for$ a $an so dexteriously, nor with thatfacility to pri6e hi$self and govern hi$self, as love can

DD%%. i*.F THE E9?A> <??K. 1P

do " so certainly, if a $an s $ind be truly infla$ed withcharity, it doth wor# hi$ suddenly into greater perfection

than all the doctrine of $orality can do, which is but asophist in co$parison of the other. Aay further, asDenophon observed truly that all other affections though



further note, that there see$eth to be a relation or confor$ity between the good of the $ind and the good ofthe body. :or as we divided the good of the body intohealth, beauty, strength, and pleasure; so the good ofthe $ind, in-uired in rational and $oral #nowledges,

tendeth to this, to $a#e the $ind sound, and withoutperturbation; beautiful, and graced with decency; andstrong and agile for all duties of life. These three, as inthe body, so in the $ind, seldo$ $eet, and co$$onlysever. :or it is easy to observe, that $any have strengthof wit and courage, but have neither health fro$ perturbations, nor any beauty or decency in their doings"so$e again have an elegancy and fineness of carriage,which have neither soundness of honesty, nor substanceof sufficiency " and so$e again have honest and refor$ed$inds, that can neither beco$e the$selves nor $anage

business " and so$eti$es two of the$ $eet, and rarelyall three. 7s for pleasure, we have li#ewise deter$inedthat the $ind ought not to be reduced to stupid, but to

DD%%. i;.F THE E9?A> <??K. 1 C

retain pleasure ; confined rather in the sub(ect of it, thanin the strength and vigour of it.

DD%%%. i. J%@%B #nowledge is conversant about asub(ect which of all others is $osti$$ersed in $atter, and hardliest reduced to axio$.Aevertheless, as 9ato the 9ensor said, That the Ro$answere li#e sheep, for that a $an were better drive a floc# ofthe$, than one of the$; for in a floc#, if you could get butso$e few go right, the rest would follow " so in that respect$oral philosophy is $ore difficile than policy. 7gain,$oral philosophy propoundeth to itself the fra$ing ofinternal goodness ; but civil #nowledge re-uireth only an

external goodness ; for that as to society sufficeth. 7nd =therefore it co$eth oft to pass that there be evil ti$esin good govern$ents " for so we find in the holy story,when the #ings were good, yet it is added, ed adhucpopulus non direxerat cor suu$ ad >o$inu$ >eu$ patru$suoru$. 7gain, states, as great engines, $ove slowly,and are not so soon put out of fra$e " for as in Egyptthe seven good years sustained the seven bad, so govern$ents for a ti$e well grounded, do bear out errors following ; but the resolution of particular persons is $oresuddenly subverted. These respects do so$ewhat -ualify

the extre$e difficulty of civil #nowledge.

This #nowledge hath three parts according to



the three su$$ary actions of society; which are conversation, negotiation, and govern$ent. :or $an see#ethin society co$fort, use, and protection " and they be threewisdo$s of divers natures, which do often sever " wisdo$of the behaviour, wisdo$ of business, and wisdo$ of

state.

!. The wisdo$ of conversation ought not to be over

1 0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%l. !.

$uch affected, but $uch less despised; for it hath notonly an honour in itself, but an influence also into business and govern$ent. The poet saith, Aee vultu destrue

verba tuo " a $an $ay destroy the force of his wordswith his countenance " so $ay he of his deeds, saith9icero, reco$$ending to his brother affability and easyaccess; Ail interest habere ostiu$ apertu$, vultu$ clausu$;it is nothing won to ad$it $en with an open door, andto receive the$ with a shut and reserved countenance.o we see 7tticus, before the first interview between9sesar and 9icero, the war depending, did seriouslyadvise 9icero touching the co$posing and ordering ofhis countenance and gesture. 7nd if the govern$ent ofthe countenance be of such effect, $uch $ore is thatof the speech, and other carriage appertaining to conversation ; the true $odel whereof see$eth to $e well expressed by Bivy, thought not $eant for this purpose " Aeaut arrogans vtdear, aut obnoxtus; -uoru$ alter u$ estalienee liber tatis obliti, alteru$ suce " the su$ of behaviouris to retain a $an s own dignity, without intruding uponthe liberty of others. ?n the other side, if behaviourand outward carriage be intended too $uch, first it $aypass into affectation, and then Guid defor$ius -ua$scena$ in vita$ transferre, to act a $an s life <ut

although it proceed not to that extre$e, yet it consu$ethti$e, and e$ployeth the $ind too $uch. 7nd thereforeas we use to advise young students fro$ co$pany#eeping, by saying, 7$id fur es te$poris" so certainly theintending of the discretion of behaviour is a great thiefof $editation. 7gain, such as are acco$plished in thatfor$ of urbanity please the$selves in it, and seldo$aspire to higher virtue ; whereas those that have defect init do see# co$eliness by reputation ; for where reputation

DD% 11. .s.C THE E9?A> <??K. 12



is, al$ost everything beco$eth ; but where that isnot, it $ust be supplied by puntos and co$pli$ents. 7gain, there is no greater i$pedi$ent of action than anover=curious observance of decency, and the guide ofdecency, which is ti$e and season. :or as alo$on

saith, Gui respicit ad ventos, non se$inal; d -ui respicitad nubes, non $etet" a $an $ust $a#e his opportunity,as oft as find it. To conclude, behaviour see$eth to $eas a gar$ent of the $ind, and to have the conditions ofa gar$ent. :or it ought to be $ade in fashion; itought not to be too curious ; it ought to be shaped so asto set forth any good $a#ing of the $ind and hide anydefor$ity; and above all, it ought not to be too strait orrestrained for exercise or $otion. <ut this part of civil#nowledge hath been elegantly handled, and therefore %cannot report it for deficient.

&. The wisdo$ touching negotiation or business hathnot been hitherto collected into writing, to >e negotiisthe great derogation of learning, and the gerendis.professors of learning. :or fro$ this root springethchiefly that note or opinion, which by us is expressed inadage to this effect, that there is no great concurrencebetween learning and wisdo$. :or of the three wisdo$swhich we have set down to pertain to civil life, for wisdo$of behaviour, it is by learned $en for the $ost part despised, as an inferior to virtue and an ene$y to $editation;for wisdo$ of govern$ent, they ac-uit the$selves wellwhen they are called to it, but that happeneth to few;but for the wisdo$ of business, wherein $an s life is $ostconversant, there be no boo#s of it, except so$e fewscattered advertise$ents, that have no proportion to the$agnitude of this sub(ect. :or if boo#s were written ofthis as the other, % doubt not but learned $en with $ean

3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%%. &.

experience, would far excel $en of long experience without learning, and outshoot the$ in their own bow.

*. Aeither needeth it at all to be doubted, that this#nowledge should be so variable as it falleth not underprecept; for it is $uch less infinite than science of govern$ent, which we see is laboured and in so$e part reduced. ?f this wisdo$ it see$eth so$e of the ancientRo$ans in the saddest and wisest ti$es were professors ;

for 9icero reporteth, that it was then in use for senatorsthat had na$e and opinion for general wise $en, as9oruncanius 9urius Baelius and $any others to wal#



at certain hours in the lace, and to give audience tothose that would use their advice ; and that the particularciti6ens would resort unto the$, and consult with the$ ofthe $arriage of a daughter, or of the e$ploying of a son,or of a purchase or bargain, or of an accusation, and

every other occasion incident to $an s life. o as thereis a wisdo$ of counsel and advice even in private causes,arising out of an universal insight into the affairs of theworld ; which is used indeed upon particular cases propounded, but is gathered by general observation of casesof li#e nature. :or so we see in the boo# which G. 9icerowriteth to his brother, >e pelitione consulatus 4being theonly boo# of business that % #now written by the ancients5,although it concerned a particular action then on foot,yet the substance thereof consisteth of $any wise andpolitic axio$s, which contain not a te$porary, but a

perpetual direction in the case of popular elections. <utchiefly we $ay see in those aphoris$s which have placea$ongst divine writings, co$posed by alo$on the #ing,of who$ the scriptures testify that his heart was as thesands of the sea, enco$passing the world and all worldly$atters, we see, % say, not a few profound and excellent

.DD%%%. * .F THE E9?A> <??K. 1

cautions, precepts, positions, extending to $uch varietyof occasions ; whereupon we will stay a while, offering toconsideration so$e nu$ber of exa$ples.

. ed et cunctis ser$onibus -ui dicuntur ne acco$$odesaure$ tua$, ne forte audias servu$ luu$ $aledicente$ libi.Here is co$$ended the provident stay of in-uiry of thatwhich we would be loth to find " as it was (udged greatwisdo$ in o$peius 'agnus that he burned ertoriuspapers unperused.

@ir sapiens, si cu$ stulto conlenderit, sive trascaJur,sive rtdeaf, non inveniet re-uie$. Here is described thegreat disadvantage which a wise $an hath in underta#inga lighter person than hi$self; which is such an engage$ent as, whether a $an turn the $atter to (est, or turn itto heat, or howsoever he change copy, he can no ways-uit hi$self well of it.

Gui delicate a pueritia nutrit servu$ suu$, postea sentielcu$ contu$ace$. Here is signified, that if a $an begin

too high a pitch in his favours, it doth co$$only end inun#indness and unthan#fulness.



@idisti viru$ veloce$ in opere suo cor a$ regibus stabit,nee erit inter ignobiles. Here is observed, that of all virtuesfor rising to honour, -uic#ness of despatch is the best;for superiors $any ti$es love not to have those theye$ploy too deep or too sufficient, but ready and diligent.

@idi cunctos viventes -ui a$bulant sub sole, cu$ adoles=cente secundo -ui consurgit pro eo. Here is expressed thatwhich was noted by ylla first, and after hi$ by Tiberius;lures adorant sole$ oriente$ -ua$ occidente$ vel $en=dianu$.

i spiritus potestate$ halentis ascenderit super te, locu$tuu$ ne di$iseris ; -uia curalio faciet cessare peccata$axi$a. Here caution is given, that upon displeasure,

?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%%. .

retiring is of all courses the unfittest ; for a $an leaveththings at worst, and depriveth hi$self of $eans to $a#ethe$ better.

Erat civitas parva, et pauci in ea $ri" venit contra earnrex $agnus, et vallavit earn, instruxit-ue $unitiones pergyru$, et perfecta est obsidio ; inventus-ue esl in ea virpauper et sapiens, et liber av it earn per sapientia$ sua$; etnullus deinceps recordatus est ho$inis illius pauperis. Herethe corruption of states is set forth, that estee$ not virtueor $erit longer than they have use of it.

'ollis responsio frangit ira$. Here is noted thatsilence or rough answer exasperateth ; but an answerpresent and te$perate pacifieth.

%ter pigroru$ -uasi sepes spinaru$. Here is lively

represented how laborious sloth proveth in the end " forwhen things are deferred till the last instant, and nothingprepared beforehand, every step findeth a brier or i$pedi$ent, which catcheth or stoppeth.

'elior est finis oraiionis -ua$ principiu$. Here istaxed the vanity of for$al spea#ers, that study $ore aboutprefaces and induce$ents, than upon the conclusions andissues of speech.

Gui cognoscit in (udicio facie$, non benefacit; iste et pro

buccella panis deseret veritate$. Here is noted, that a (udge were better be a briber than a respecter of persons ; for a corrupt (udge offendeth not so lightly as a



facile.

@ir pauper calu$nians pauper es si$ilis est i$bri vehe$=enti, in -uo paratur fa$es. Here is expressed the extre$ity of necessitous extortions, figured in the ancient

fable of the full and the hungry horseleech.

:ons turbatus pede, et vena corrupta, est Custus cadenscora$ i$pio. Here is noted, that one (udicial and

DD%%%. .F THE E9?A> <??K. !

exe$plar ini-uity in the face of the world doth troublethe fountains of (ustice $ore than $any particular in(uries

passed over by connivance.

Gui subtrahit ali-uid a patre et a $aJre, et dicit hoc nonesse peccaJu$, pariiceps est ho$icidii. Here is noted, thatwhereas $en in wronging their best friends use to extenuate their fault, as if they $ought presu$e or be boldupon the$, it doth contrariwise indeed aggravate theirfault, and turneth it fro$ in(ury to i$piety.

Aoli esse a$icus ho$ini iracundo, nee a$bulato cu$ho$ine furioso. Here caution is given, that in the electionof our friends we do principally avoid those which arei$patient, as those that will espouse us to $any factionsand -uarrels.

Gui coniurbat do$u$ sua$, possidebit ventu$. Hereis noted, that in do$estical separations and breaches $endo pro$ise to the$selves -uieting of their $ind and content$ent ; but still they are deceived of their expectation,and it turneth to wind.

:ilius sapiens lNtificat patre$" filius vero slultus $cestitiaest $atri sues. Here is distinguished, that fathers have$ost co$fort of the good proof of their sons; but$others have $ost disco$fort of their ill proof, becausewo$en have little discerning of virtue, but of fortune.

Gui celat delictu$, -ueer it a$iciiia$; sed -ui alter o ser=$one repetit, separ at federates. Here caution is given, thatreconcile$ent is better $anaged by an a$nesty, andpassing over that which is past, than by apologies andexcusations.

%n o$ni opere bono erit abundantia ; ubi aute$ verbasunl plun $a ibi fre-uenter egesias Here is noted that



words and discourse aboundeth $ost where there isidleness and want.

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ri$us in sua causa Custus ; sed venit alter a pars, etin-uireU in eu$. Here is observed, that in all causesthe first tale possesseth $uch; in sort, that the pre (udice thereby wrought will be hardly re$oved, exceptso$e abuse or falsity in the infor$ation be detected.

@erba bilinguis -uasi si$plicia, et ipsa perveniunt adinteriora ventris. Here is distinguished, that flatteryand insinuation, which see$eth set and artificial, sin#=

eth not far ; but that entereth deep which hath show ofnature, liberty, and si$plicity.

Gui erudit derisore$, ipse sibi in(uria$ facit ; et -uiarguit i$piu$, sibi $acula$ general. Here caution isgiven how we tender reprehension to arrogant and scornful natures, whose $anner is to estee$ it for contu$ely,and accordingly to return it.

>a sapienti occasione$, et addetur ei sapientia. Here isdistinguished the wisdo$ brought into habit, and thatwhich is but verbal and swi$$ing only in conceit ; forthe one upon the occasion presented is -uic#ened andredoubled, the other is a$a6ed and confused.

Guo$odo in a-uis resplendent vultus prospicientiu$, siccor da ho$inu$ $anifesta sunt prudentibus. Here the $indof a wise $an is co$pared to a glass, wherein the i$agesof all diversity of natures and custo$s are represented ;fro$ which representation proceedeth that application,

Gui sapit, innu$eris $oribus aptus erit.

/. Thus have % stayed so$ewhat longer upon thesesentences politic of alo$on than is agreeable to theproportion of an exa$ple; led with a desire to giveauthority to this part of #nowledge, which % noted asdeficient, by so excellent a precedent; and have alsoattended the$ with brief observations, such as to $yunderstanding offer no violence to the sense, though %

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#now they $ay be applied to a $ore divine use" butit is allowed, even in divinity, that so$e interpretations,yea, and so$e writings, have $ore of the eagle thanothers; but ta#ing the$ as instructions for life, they$ought have received large discourse, if % would have

bro#en the$ and illustrated the$ by deduce$ents andexa$ples.

0. Aeither was this in use only with the Hebrews, butit is generally to be found in the wisdo$ of the $oreancient ti$es; that as $en found out any observationthat they thought was good for life, they would gatherit and express it in parable or aphoris$ or fable. <utfor fables, they were vicegerents and supplies whereexa$ples failed" now that the ti$es abound with history, the ai$ is better when the $ar# is alive. 7nd

therefore the for$ of writing which of all others is fittestfor this variable argu$ent of negotiation and occasionsis that which 'achiavel chose wisely and aptly for govern$ent ; na$ely, discourse upon histories or exa$ples. :or#nowledge drawn freshly and in our view out of particulars, #noweth the way best to particulars again. 7nd ithath $uch greater life for practice when the discourseattendeth upon the exa$ple, than when the exa$pleattendeth upon the discourse. :or this is no point oforder, as it see$eth at first, but of substance. :orwhen the exa$ple is the ground, being set down in anhistory at large, it is set down with all circu$stances,which $ay so$eti$es control the discourse thereupon$ade, and so$eti$es supply it, as a very pattern foraction ; whereas the exa$ples alleged for the discourse ssa#e are cited succinctly, and without particularity, andcarry a servile aspect towards the discourse which theyare brought in to $a#e good.

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2. <ut this difference is not a$iss to be re$e$bered,that as history of ti$es is the best ground for discourseof govern$ent, such as 'achiavel handleth, so historiesof lives is the $ost proper for discourse of business,because it is $ore conversant in private actions. Aay,there is a ground of discourse for this purpose fitterthan the$ both, which is discourse upon letters, such

as are wise and weighty, as $any are of 9icero ad 7tticu$, and others. :or letters have a great and $oreparticular representation of business than either chronicles



1. <ut yet nevertheless these positions, :aber -uis=-ue for tuna O9K" apiens do$inabitur astris " %nvia virtulinulla est via, and the li#e, being ta#en and used as spursto industry, and not as stirrups to insolency, rather for

resolution than for the presu$ption or outward declaration, have been ever thought sound and good; andare no -uestion i$printed in the greatest $inds, whoare so sensible of this opinion, as they can scarce contain it within. 7s we see in 7ugustus 9aesar 4who wasrather diverse fro$ his uncle than inferior in virtue5, howwhen he died he desired his friends about hi$ to givehi$ a plaudite, as if he were conscient to hi$self that hehad played his part well upon the stage. This part of#nowledge we do report also as deficient " not but that itis practised too $uch, but it hath not been reduced to

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writing. 7nd therefore lest it should see$ to any that:aberfor= it is not co$prehensible by axio$, it is re=tuncc,sivede -uisite, as we did in the for$er, that wea$bitu vita. set d own so$e heads or passages of it.

1!. +herein it $ay appear at the first a new and unwonted argu$ent to teach $en how to raise and $a#etheir fortune; a doctrine wherein every $an perchancewill be ready to yield hi$self a disciple, till he see thedifficulty" for fortune layeth as heavy i$positions asvirtue; and it is as hard and severe a thing to be atrue politi-ue, as to be truly $oral. <ut the handlinghereof concerneth learning greatly, both in honour andin substance. %n honour, because prag$atical $en $aynot go away with an opinion that learning is li#e a lar#,

that can $ount, and sing, and please herself, and nothingelse ; but $ay #now that she holdeth as well of the haw#,that can soar aloft, and can also descend and stri#e uponthe prey. %n substance, because it is the perfect law ofin-uiry of truth, that nothing be in the globe of $atter,which should not be li#ewise in the globe of crystal, orfor$ ; that is, that there be not any thing in being andaction, which should not be drawn and collected into conte$plation and doctrine. Aeither doth learning ad$ireor estee$ of this architecture of fortune, otherwise thanas of an inferior wor#" for no $an s fortune can be

an end worthy of his being; and $any ti$es the worthiest $en do abandon their fortune willingly for betterrespects" but nevertheless fortune as an organ of virtue



and $erit deserveth the consideration.

1&. :irst therefore the precept which % conceive tobe $ost su$$ary towards the prevailing in fortune, is toobtain that window which 'o$us did re-uire " who see

ing in the fra$e of $an s heart such angles and recesses.

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found fault there was not a window to loo# into the$ ;that is, to procure good infor$ations of particularstouching persons, their natures, their desires and ends,their custo$s and fashions, their helps and advantages,and whereby they chiefly stand" so again their wea#

nesses and disadvantages, and where they lie $ostopen and obnoxious; their friends, factions, dependences; and again their opposites, enviers, co$petitors,their $oods and ti$es, ola viri $olles adilus et te$poranor as; their principles, rules, and observations, and theli#e " and this not only of persons, but of actions ; whatare on foot fro$ ti$e to ti$e, and how they are conducted, favoured, opposed, and how they i$port, and theli#e. :or the #nowledge of present actions is not only$aterial in itself, but without it also the #nowledge ofpersons is very erroneous" for $en change with theactions ; and whiles they are in pursuit they are one, andwhen they return to their nature they are another. Theseinfor$ations of particulars, touching persons and actions,are as the $inor propositions in every active syllogis$ ;for no excellency of observations 4which are as the $a(orpropositions5 can suffice to ground a conclusion, if therebe error and $ista#ing in the $inors.

1*. That this #nowledge is possible, alo$on is oursurety, who saith, 9onsiliu$ in corde viri ian-ua$ a-ua

profunda; sed vir prudens exhauriet illud. 7nd althoughthe #nowledge itself falleth not under precept, because itis of individuals, yet the instructions for the obtaining of

it $ay.

1 . +e will begin therefore with this precept, according to the ancient opinion, that the sinews of wisdo$are slowness of belief and distrust; that $ore trust begiven to countenances and deeds than to words ; and in

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words rather to sudden passages and surprised wordsthan to set and purposed words. Aeither let that befeared which is said, :ronti nulla fides, which is $eant ofa general outward behaviour, and not of the private and

subtile $otions and labours of the countenance andgesture; which, as G. 9icero elegantly saith, is 7 $$ (anua, the gale of the $ind. Aone $ore close thanTiberius, and yet Tacitus saith of 9allus, Eteni$ vultuoffensione$ con(ectaverat. o again, noting the differingcharacter and $anner of his co$$ending 8er$anicusand >rusus in the senate, he saith, touching his fashionwherein he carried his speech of 8er$anicus, thus;'agis in specie$ adornatis verbis, -ua$ ut penitus sentirecredereiur " but of >rusus thus ; aucioribus sed intentior,et fida oratione " and in another place, spea#ing of his

character of speech, when he did any thing that wasgracious and popular, he saith, that in other things hewas velut eluctantiu$ verboru$; but then again, soluti$lo-uelatur -uando subveniret. o that there is no suchartificer of dissi$ulation, nor no such co$$anded countenance 4pultus (ussus5, that can sever fro$ a feignedtale so$e of these fashions, either a $ore slight andcareless fashion, or $ore set and for$al, or $ore tediousand wandering, or co$ing fro$ a $an $ore drily andhardly.

1/. Aeither are deeds such assured pledges, as thatthey $ay be trusted without a (udicious consideration oftheir $agnitude and nature " :raus sibi in parvis fide$prastruit ut $a(ore e$olu$ento fallal; and the %talianthin#eth hi$self upon the point to be bought and sold,when he is better used than he was wont to be without$anifest cause. :or s$all favours, they do but lull $enasleep, both as to caution and as to industry ; and are, as

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>e$osthenes calleth the$, 7li$enta socordice. o againwe see how false the nature of so$e deeds are, in thatparticular which 'utianus practised upon 7ntonius ri$us, upon that hollow and unfaithful reconcile$ent whichwas $ade between the$ ; whereupon 'utianus advanced$any of the friends of 7ntonius, i$ul a$icis e(us prN=feduras et iribunalus largiiur" wherein, under pretence tostrengthen hi$, he did desolate hi$, and won fro$ hi$

his dependences.

1 0 7s for words though they be li#e waters to phy



sicians, full of flattery and uncertainty, yet they are not tobe despised, specially with the advantage of passion andaffection. :or so we see Tiberius, upon a stinging andincensing speech of 7grippina, ca$e a step forth of hisdissi$ulation, when he said, Mou are hurt because you do

not reign; of which Tacitus saith, 7udita hac rara$occulti pectoris voce$ elicuere ; correpta$-ue 8rceco versuad$onuit, ideo lNdi -uia non regnaret. 7nd therefore thepoet doth elegantly call passions tortures, that urge $ento confess their secrets "

@ino tortus et ira.

7nd experience showeth, there are few $en so true tothe$selves and so settled, but that, so$eti$es upon heat,so$eti$es upon bravery, so$eti$es upon #indness, so$e

ti$es upon trouble of $ind and wea#ness, they openthe$selves ; specially if they be put to it with a counter=dissi$ulation, according to the proverb of pain, >i $en=tira.y sacaras verdad" Tell a lie and find a truth.

12. 7s for the #nowing of $en which is at secondhand fro$ reports ; $en s wea#nesses and faults are best#nown fro$ their ene$ies, their virtues and abilities fro$their friends, their custo$s and ti$es fro$ their servants,their conceits and opinions fro$ their fa$iliar friends,

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with who$ they discourse $ost. 8eneral fa$e is light,and the opinions conceived by superiors or e-uals aredeceitful; for to such $en are $ore $as#ed" @eriorfa$a e do$estids e$anat.

3. <ut the soundest disclosing and expounding of

$en is by their natures and ends, wherein the wea#estsort of $en are best interpreted by their natures, and thewisest by their ends. :or it was both pleasantly andwisely said 4though % thin# very untruly5 by a nuncioof the pope, returning fro$ a certain nation where heserved as lidger; whose opinion being as#ed touchingthe appoint$ent of one to go in his place, he wishedthat in any case they did not send one that was too wise ;because no very wise $an would ever i$agine what theyin that country were li#e to do. 7nd certainly it is anerror fre-uent for $en to shoot over, and to suppose

deeper ends, and $ore co$pass reaches than are" the%talian proverb being elegant, and for the $ost part true "



>i danari, di senno, e di fede,9 e ne $anco che non credi"

There is co$$only less $oney, less wisdo$, and lessgood faith than $en do account upon.

1. <ut princes, upon a far other reason, are bestinterpreted by their natures, and private persons by theirends. :or princes being at the top of hu$an desires,they have for the $ost part no particular ends wheretothey aspire, by distance fro$ which a $an $ought ta#e$easure and scale of the rest of their actions and desires ;which is one of the causes that $a#eth their hearts $oreinscrutable. Aeither is it sufficient to infor$ ourselvesin $en s ends and natures of the variety of the$ only,but also of the predo$inancy, what hu$our reigneth

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$ost, and what end is principally sought. :or so wesee, when Tigellinus saw hi$self outstripped by etroniusTurpilianus in Aero s hu$ours of pleasures, $eJus e(usri$atur, he wrought upon Aero s fears, whereby he bra#ethe other s nec#.

. <ut to all this part of in-uiry the $ost co$pendious way resteth in three things " the first, to havegeneral ac-uaintance and inwardness with those whichhave general ac-uaintance and loo# $ost into the world ;and specially according to the diversity of business, andthe diversity of persons, to have privacy and conversationwith so$e one friend at least which is perfect and wellintelligenced in every several #ind. The second is to#eep a good $ediocrity in liberty of speech and secrecy ;in $ost things liberty" secrecy where it i$porteth; for

liberty of speech inviteth and provo#eth liberty to beused again, and so bringeth $uch to a $an s #nowledge ;and secrecy on the other side induceth trust and inwardness. The last is the reducing of a $an s self to thiswatchful and serene habit, as to $a#e account andpurpose, in every conference and action, as well toobserve as to act. :or as Epictetus would have a philosopher in every particular action to say to hi$self, Ethoc volo, et etia$ insliiutu$ servare ; so a politic $an ineverything should say to hi$self, Et hoc volo, ac etia$ali-uid addiscerc. % have stayed the longer upon this

precept of obtaining good infor$ation, because it is a$ain part by itself, which answereth to all the rest. <ut,above all things caution $ust be ta#en that $en have



a good stay and hold of the$selves, and that this $uch#nowing do not draw on $uch $eddling ; for nothing is$ore unfortunate than light and rash inter$eddling in$any $atters. o that this variety of #nowledge tendeth

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in conclusion but only to this, to $a#e a better and freerchoice of those actions which $ay concern us, andto conduct the$ with the less error and the $oredexterity.

!. The second precept concerning this #nowledge is,for $en to ta#e good infor$ation touching their own

person, and well to understand the$selves " #nowingthat, as . Ca$es saith, though $en loo# oft in a glass,yet they do suddenly forget the$selves; wherein asthe divine glass is the word of 8od, so the politic glassis the state of the world, or ti$es wherein we live, in thewhich we are to behold ourselves.

&. :or $en ought to ta#e an unpartial view of theirown abilities and virtues ; and again of their wants andi$pedi$ents ; accounting these with the $ost, and thoseother with the least ; and fro$ this view and exa$inationto fra$e the considerations following.

*. :irst, to consider how the constitution of theirnature sorteth with the general state of the ti$es ; whichif they find agreeable and fit, then in all things to givethe$selves $ore scope and liberty; but if diifering anddissonant, then in the whole course of their life to be$ore close retired, and reserved " as we see in Tiberius,who was never seen at a play, and ca$e not into theenate in twelve of his last years; whereas 7ugustus

9aesar lived ever in $en s eyes, which Tacitus observeth,alia Tiberio $oru$ via.

. econdly, to consider how their nature sorteth withprofessions and courses of life, and accordingly to $a#eelection, if they be free; and, if engaged, to $a#e thedeparture at the first opportunity " as we see was doneby >u#e @alentine, that was designed by his father to asacerdotal profession, but -uitted it soon after in regard

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$uch as this " %de$ $anebat, ne-ue ide$ decebat, $en arewhere they were, when occasions turn" and thereforeto 9ato, who$ Bivy $a#eth such an architect of fortune,

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he addeth that he had versatile ingeniu$. 7nd thereofit co$eth that these grave sole$n wits, which $ust beli#e the$selves and cannot $a#e departures, have $oredignity than felicity. <ut in so$e it is nature to beso$ewhat viscous and inwrapped, and not easy to turn.%n so$e it is a conceit that is al$ost a nature, which is,that $en can hardly $a#e the$selves believe that theyought to change their course, when they have found good

by it in for$er experience. :or 'achiavel noted wisely,how :abius 'axi$us would have been te$pori6ing still,according to his old bias, when the nature of the warwas altered and re-uired hot pursuit. %n so$e otherit is want of point and penetration in their (udge$ent,that they do not discern when things have a period, butco$e in too late after the occasion; as >e$osthenesco$pareth the people of 7thens to country fellows, whenthey play in a fence school, that if they have a blow, thenthey re$ove their weapon to that ward, and not before.%n so$e other it is a lothness to leese labours passed, anda conceit that they can bring about occasions to their ply ;and yet in the end, when they see no other re$edy, thenthey co$e to it with disadvantage ; as Tar-uinius, thatgave for the third part of ibylla s boo#s the treble price,when he $ought at first have had all three for the si$ple.<ut fro$ whatsoever root or cause this restiveness of$ind proceedeth, it is a thing $ost pre(udicial; andnothing is $ore politic than to $a#e the wheels of our$ind concentric and voluble with the wheels of fortune.

!&. 7nother precept of this #nowledge, which hathso$e affinity with that we last spa#e of, but with difference, is that which is well expressed, :atis accede deis-ue,that $en do not only turn with the occasions, but alsorun with the occasions, and not strain their credit or

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strength to over=hard or extre$e points; but choose in

their actions that which is $ost passable" for this willpreserve $en fro$ foil, not occupy the$ too $uch aboutone $atter win opinion of $oderation please the $ost



and $a#e a show of a perpetual felicity in all they underta#e ; which cannot but $ightily increase reputation.

!*. 7nother part of this #nowledge see$eth to haveso$e repugnancy with the for$er two, but not as %

understand it ; and it is that which >e$osthenes utterethin high ter$s ; Et -ue$ad$odu$ receptu$ est, ut exercitu$ducat i$perator, sic et a cordatis viris res ipsce ducendce ;ut -ua ipsis videntur, ea gerantur, et non ipsi eventus per=se-ui coganiur. :or if we observe we shall find twodiffering #inds of sufficiency in $anaging of business"so$e can $a#e use of occasions aptly and dexterously,but plot little ; so$e can urge and pursue their own plotswell, but cannot acco$$odate nor ta#e in; either ofwhich is very unperfect without the other.

!. 7nother part of this #nowledge is the observing agood $ediocrity in the declaring, or not declaring a $an sself" for although depth of secrecy, and $a#ing way4-ualis est via navis in $ari, which the :rench callethsourdes $entis, when $en set things in wor# withoutopening the$selves at all5, be so$eti$es both prosperousand ad$irable ; yet $any ti$es dissi$ulatio error es parit,-ui dissi$ulatore$ ipsu$ illa-ueant. 7nd therefore wesee the greatest politi-ues have in a natural and free$anner professed their desires, rather than been reservedand disguised in the$. :or so we see that Bucius ylla$ade a #ind of profession, that he wished all $en happy orunhappy , as they stood his friends or ene$ies. o 9aesar,when he went first into 8aul, $ade no scruple to professThat he had rather be first in a village than second at Ro$eQ

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o again, as soon as he had begun the war, we see what

9icero saith of hi$, 7lter 4$eaning of 9aesar5 nan recusat,sed -uoda$$odo postulat, ut 4ut esf5 sic appel#tur tyrannus.o we $ay see in a letter of 9icero to 7tticus, that 7ugustus 9aesar, in his very entrance into affairs, whenhe was a darling of the senate, yet in his harangues tothe people would swear, %ta parentis honores conse-ui liceat4which was no less than the tyranny5, save that, to helpit, he would stretch forth his hand towards a statua of9aesar s that was erected in the place " and $en laughed,and wondered, and said, %s it possible or, >id you everhear the li#e and yet thought he $eant no hurt ; he did

it so handso$ely and ingenuously. 7nd all these wereprosperous" whereas o$pey, who tended to the sa$eends but in a $ore dar# and disse$bling $anner as



Tacitus saith of hi$, ?ccultior non $etior, wherein al=lust concurreth, ?re probo, a$$o inverecundo, $ade it hisdesign, by infinite secret engines, to cast the state intoan absolute anarchy and confusion, that the state $oughtcast itself into his ar$s for necessity and protection, and

so the sovereign power be put upon hi$, and he neverseen in it " and when he had brought it 4as he thought5to that point, when he was chosen consul alone, as neverany was, yet he could $a#e no great $atter of it, because$en understood hi$ not ; but was fain in the end to gothe beaten trac# of getting ar$s into his hands, by colourof the doubt of 9aesar s designs " so tedious, casual, andunfortunate are these deep dissi$ulations" whereof itsee$eth Tacitus $ade this (udge$ent, that they werea cunning of an inferior for$ in regard of true policy;attributing the one to 7ugustus, the other to Tiberius;

where, spea#ing of Bivia, he saith, Et cu$ artibus $aritisi$ulations filii bene co$posita " for surely the continual

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habit of dissi$ulation is but a wea# and sluggish cunning,and not greatly politic.

!/. 7nother precept of this architecture of fortune isto accusto$ our $inds to (udge of the proportion orvalue of things, as they conduce and are $aterial to ourparticular ends" and that to do substantially, and notsuperficially. :or we shall find the logical part 4as % $ayter$ it5 of so$e $en s $inds good, but the $athe$aticalpart erroneous; that is, they can well (udge of conse-uences, but not of proportions and co$parison, preferring things of show and sense before things of sub

stance and effect. o so$e fall in love with access toprinces, others with popular fa$e and applause, supposing they are things of great purchase, when in $anycases they are but $atters of envy, peril, and i$pedi$ent.o so$e $easure things according to the labour anddifficulty or assiduity which are spent about the$; andthin#, if they be ever $oving, that they $ust needsadvance and proceed; as 9sesar saith in a despising$anner of 9ato the second, when he describeth howlaborious and indefatigable he was to no great purpose,HNc o$nia $agno studio agebat. o in $ost things $en

are ready to abuse the$selves in thin#ing the greatest$eans to be best, when it should be the fittest.



!0. 7s for the true $arshalling of $en s pursuitstowards their fortune, as they are $ore or less $aterial,% hold the$ to stand thus. :irst the a$end$ent of theirown $inds. :or the re$ove of the i$pedi$ents of the$ind will sooner clear the passages of fortune, than the

obtaining fortune will re$ove the i$pedi$ents of the$ind. %n the second place % set down wealth and$eans ; which % #now $ost $en would have placed first,because of the general use which it beareth towards all

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variety of occasions. <ut that opinion % $ay conde$nwith li#e reason as 'achiavel doth that other, that

$oneys were the sinews of the wars; whereas 4saith he5the true sinews of the wars are the sinews of $en s ar$s,that is, a valiant, populous, and $ilitary nation " and hevoucheth aptly the authority of olon, who, when 9rcesusshowed hi$ his treasury of gold, said to hi$, that ifanother ca$e that had better iron, he would be $asterof his gold. %n li#e $anner it $ay be truly affir$ed,that it is not $oneys that are the sinews of fortune, butit is the sinews and steel of $en s $inds, wit, courage, laudacity, resolution, te$per, industry, and the li#e. %nthe third place % set down reputation, because of thepere$ptory tides and currents it hath ; which, if they benot ta#en in their due ti$e, are seldo$ recovered, itbeing extre$e hard to play an after ga$e of reputation. 7nd lastly % place honour, which is $ore easily won byany of the other three, $uch $ore by all, than any ofthe$ can be purchased by honour. To conclude this precept, as there is order and priority in $atter, so is therein ti$e, the preposterous placing whereof is one of theco$$onest errors " while $en fly to their ends when theyshould intend their beginnings, and do not ta#e things in

order of ti$e as they co$e on, but $arshal the$ according to greatness and not according to instance; notobserving the good precept, Guod nunc instat aga$us.

!2. 7nother precept of this #nowledge is not to e$brace any $atters which do occupy too great a -uantityof ti$e, but to have that sounding in a $an s ears, edfugit interea fugit irreparabile ie$pus " and that is thecause why those which ta#e their course of rising by professions of burden, as lawyers, orators, painful divines,and the li#e, are not co$$only so politic for their own

R



&& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%%. !2.

fortune, otherwise than in their ordinary way, becausethey want ti$e to learn particulars, to wait occasions, and

to devise plots.

&3. 7nother precept of this #nowledge is to i$itatenature which doth nothing in vain ; which surely a $an$ay do if he do well interlace his business, and bend nothis $ind too $uch upon that which he principally in=tendeth. :or a $an ought in every particular actionso to carry the $otions of his $ind, and so to haveone thing under another, as if he cannot have that hesee#eth in the best degree, yet to have it in a second, orso in a third ; and if he can have no part of that which

he purposed, yet to turn the use of it to so$ewhat else ;and if he cannot $a#e anything of it for the present, yetto $a#e it as a seed of so$ewhat in ti$e to co$e ; andif he can contrive no effect or substance fro$ it, yet towin so$e good opinion by it, or the li#e. o that heshould exact an account of hi$self of every action, toreap so$ewhat, and not to stand a$a6ed and confusedif he fail of that he chiefly $eant " for nothing is $orei$politic than to $ind actions wholly one by one. :orhe that doth so leeseth infinite occasions which intervene,and are $any ti$es $ore proper and propitious for so$ewhat that he shall need afterwards, than for that which heurgeth for the present; and therefore $en $ust be perfect in that rule, Hcec oportet facer e, et ilia non o$ittere.

&1. 7nother precept of this #nowledge is, not to engagea $an s self pere$ptorily in any thing, though it see$not liable to accident ; but ever to have a window to flyout at, or a way to retire " following the wisdo$ in theancient fable of the two frogs, which consulted when theirplash was dry whither they should go ; and the one $oved

to go down into a pit, because it was not li#ely the water

DD%%%. & i.F THE E9?A> <??K. &*

would dry there ; but the other answered, True, but if itdo, how shall we get out again

&. 7nother precept of this #nowledge is that ancientprecept of <ias, construed not to any point of perfidious=

ness, but only to caution and $oderation, Et a$a tan=-ua$ i$$icus fulurus et odi tan-ua$ a$alurus. :or itutterly betrayeth all utility for $en to e$bar# the$selves



too far into unfortunate friendships, troubleso$e spleensL,and childish and hu$orous envies or e$ulations.

&!. <ut % continue this beyond the $easure of anexa$ple; led, because % would not have such #now

ledges, which % note as deficient, to be thought thingsi$aginative or in the air, or an observation or two $uch$ade of, but things of bul# and $ass, whereof an end ishardlier $ade than a beginning. %t $ust be li#ewise conceived, that in these points which % $ention and set down,they are far fro$ co$plete tractates of the$, but only ass$all pieces for patterns. 7nd lastly, no $an % supposewill thin# that % $ean fortunes are not obtained withoutall this ado ; for % #now they co$e tu$bling into so$e$en s laps ; and a nu$ber obtain good fortunes by diligence in a plain way, little inter$eddling, and #eeping

the$selves fro$ gross errors.

&&. <ut as 9icero, when he setteth down an idea of aperfect orator, doth not $ean that every pleader shouldbe such; and so li#ewise, when a prince or a courtierhath been described by such as have handled those sub (ects, the $ould hath used to be $ade according to theperfection of the art, and not according to co$$on practice" so % understand it, that it ought to be done in thedescription of a politic $an, % $ean politic for his ownfortune.

&*. <ut it $ust be re$e$bered all this while, that the

!& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%%. &*.

precepts which we have set down are of that #ind which$ay be counted and called <once 7rtes. 7s for evil arts,if a $an would set down for hi$self that principle of

'achiavel, That a $an see# not to attain virtue itself, butthe appearance only thereof ; because the credit of virtue isa help, but the use of it is cu$ber " or that other of hisprinciples, That he presuppose, that $en are not fitly to bewrought otherwise but by fear; and therefore that he see#to have every $an obnoxious, low, and in strait, whichthe %talians call se$inar spine, to sow thorns" or thatother principle, contained in the verse which 9icero citeth,9adant a$id, du$$odo ini$ici intercidant, as the triu$virs,which sold every one to other the lives of their friendsfor the deaths of their ene$ies " or that other protestation

of B. 9atilina, to set on fire and trouble states, to the endto fish in drou$y waters, and to unwrap their fortunes,Ego si -uid in fortunis $eis excitatu$ sit incendiu$ id



non a-ua sed ru$a resiingua$ " or that other principleof Bysander, That children are to be deceived with co$fits,and $en with oaths " and the li#e evil and corrupt positions, whereof 4as in all things5 there are $ore in nu$berthan of the good " certainly with these dispensations fro$

the laws of charity and integrity, the pressing of a $an sfortune $ay be $ore hasty and co$pendious. <ut it isin life as it is in ways, the shortest way is co$$only thefoulest, and surely the fairer way is not $uch about.

&. <ut $en, if they be in their own power, and dobear and sustain the$selves, and be not carried awaywith a whirlwind or te$pest of a$bition, ought in thepursuit of their own fortune to set before their eyes notonly that general $ap of the world, That all things arevanity and vexation of spirit, but $any other $ore par

ticular cards and directions" chiefly that, that being

DD%%%. &.F THE E9?A> <??K. &/

without well=being is a curse, and the greater being thegreater curse; and that all virtue is $ost rewarded, andall wic#edness $ost punished in itself" according as thepoet saith excellently"

Gnac vobis, -uae digna, viri, pro laudibus istisrae$ia posse rear solvi pulcherri$a pri$u$>ii $ores-ue dabunt vcstri.

7nd so of the contrary. 7nd secondly they ought toloo# up to the eternal providence and divine (udge$ent,which often subverteth the wisdo$ of evil plots andi$aginations, according to that scripture, He hath conLceived $ischief, and shall bring forth a vain thing. 7ndalthough $en should refrain the$selves fro$ in(ury and

evil arts, yet this incessant and abbathless pursuit ofa $an s fortune leaveth not tribute which we owe to8od of our ti$e; who 4we see5 de$andeth a tenth ofour substance, and a seventh, which is $ore strict, ofour ti$e " and it is to s$all purpose to have an erectedface towards heaven, and a perpetual groveling spiritupon earth, eating dust as doth the serpent, 7t-ue affigithu$o divines, particula$ aura. 7nd if any $an flatterhi$self that he will e$ploy his fortune well, though heshould obtain it ill, as was said concerning 7ugustus9sesar, and after of epti$ius everus, That either they

should never have been born, or else they should never havedied, they did so $uch $ischief in the pursuit and ascentof their greatness and so $uch good when they were



DD%%%. &/=F THE E9?A> <??K. &2

was $eant of particulars" nevertheless even unto thegeneral rules and discourses of policy and govern$ent

there is due a reverent and reserved handling.

&0. <ut contrariwise in the governors towards thegoverned, all things ought as far as the frailty of $anper$itteth to be $anifest and revealed. :or so it isexpressed in the scriptures touching the govern$ent of8od, that this globe, which see$cth to us a dar# andshady body, is in the view of 8od as crystal " Et in con=spectu sedis lan-ua$ $are vitreu$ si$ile crystallo. ounto princes and states, and specially towards wise senatesand councils, the natures and dispositions of the people,

their conditions and necessities, their factions and co$binations, their ani$osities and discontents, ought to be,in regard of the variety of their intelligences, the wisdo$of their observations, and the height of their station wherethey #eep sentinel, in great part clear and transparent.+herefore, considering that % write to a #ing that is a$aster of this science, and is so well assisted, % thin# itdecent to pass over this part in silence, as willing toobtain trie certificate which one of the ancient philosophers aspired unto; who being silent, when otherscontended to $a#e de$onstration of their abilities byspeech, desired it $ought be certified for his part, Thatthere was one that #new how to hold his peace.

&2. Aotwithstanding, for the $ore public part ofgovern$ent, which is laws, % thin# good to note only onedeficience ; which is, that all those which have written oflaws, have written either as philosophers or as lawyers,and none as states$en. 7s for the philosophers, they$a#e i$aginary laws for i$aginary co$$onwealths, andtheir discourses are as the stars, which give little light

because they are so high. :or the lawyers, they write

*3 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%%%. &2.

according to the states where they live what is receivedlaw, and not what ought to be law" for the wisdo$ of alaw$a#er is one, and of a lawyer is another. :or thereare in nature certain fountains of (ustice, whence all civillaws are derived but as strea$s " and li#e as waters do

ta#e tinctures and tastes fro$ the soils through whichthey run, so do civil laws vary according to the regionsand govern$ents where they are planted though they



proceed fro$ the sa$e fountains. 7gain, the wisdo$ ofa law$a#er consisteth not only in a platfor$ of (ustice,but in the application thereof; ta#ing into considerationby what $eans laws $ay be $ade certain, and what arethe causes and re$edies of the doubtfulness and incer=

tainty of law; by what $eans laws $ay be $ade apt andeasy to be executed, and what are the i$pedi$ents andre$edies in the execution of laws; what influence lawstouching private right of $eu$ and tuu$ have into thepublic state, and how they $ay be $ade apt and agreeable ; how laws are to be penned and delivered, whetherin texts or in acts, brief or large, with prea$bles, or without ; how they are to be pruned and refor$ed fro$ ti$eto ti$e, and what is the best $eans to #eep the$ fro$being too vast in volu$es, or too full of $ultiplicity andcrossness; how they are to be expounded, when upon

causes e$ergent and (udicially discussed, and when uponresponses and conferences touching general points or-uestions; how they are to be pressed, rigorously ortenderly; how they are to be $itigated by e-uity andgood conscience, and whether discretion and strict laware to be $ingled in the sa$e courts, or #ept apart inseveral courts; again, how the practice, profession, anderudition of law is to be censured and governed; and$any other points touching the ad$inistration, and 4as %

DD%%%. &2.F THE E9?A> <??K. *1

$ay ter$ it5 ani$ation of laws. Opon which % insist theless, because % purpose 4if 8od give $e >e pruden=leave5, having begun a wor# of this nature in tia legislat=aphoris$s, to propound it hereafter, noting orJa D deit in the $ean ti$e for deficient. Jontibus (uris.

*3. 7nd for your 'a(esty s laws of England, % could

say $uch of their dignity, and so$ewhat of their defect ;but they cannot but excel the civil laws in fitness for thegovern$ent " for the civil law was non hos -uNsitu$ $unusin usus ; it was not $ade for the countries which itgoverneth. Hereof % cease to spea#, because % will notinter$ingle $atter of action with $atter of generallearning.

DD%@. THO have % concluded this portion oflearning touching civil #nowledge ; andwith civil #nowledge have concluded hu$an philosophy;

and with hu$an philosophy, philosophy in general. 7ndbeing now at so$e pause, loo#ing bac# into that % havepassed through this writing see$eth to $e 4si $in-ua$



fallit i$ago5, as far as a $an can (udge of his own wor#,not $uch better than that noise or sound which $usicians$a#e while they are in tuning their instru$ents " whichis nothing pleasant to hear, but yet is a cause why the$usic is sweeter afterwards. o have % been content to

tune the instru$ents of the 'uses, that they $ay playthat have better hands. 7nd surely, when % set before$e the condition of these ti$es, in which learning hath$ade her third visitation or circuit in all the -ualitiesthereof; as the excellency and vivacity of the wits of thisage ; the noble helps and lights which we have by thetravails of ancient writers ; the art of printing, which co$=$unicaleth boo#s to $en of all fortunes; the openness

?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD%@.

of the world by navigation, which hath disclosed $ultitudes of experi$ents, and a $ass of natural history ; theleisure wherewith these ti$es abound, not e$ploying $enso generally in civil business, as the states of 8recia did,in respect of their popularity, and the state of Ro$e, inrespect of the greatness of their $onarchy; the presentdisposition of these ti$es at this instant to peace; theconsu$ption of all that ever can be said in controversiesof religion, which have so $uch diverted $en fro$ othersciences ; the perfection of your 'a(esty s learning, whichas a phoenix $ay call whole vollies of wits to follow you ;and the inseparable propriety of ti$e, which is ever $oreand $ore to disclose truth ; % cannot but be raised to thispersuasion that this third period of ti$e will far surpassthat of the 8recian and Ro$an learning " only if $en will#now their own strength, and their own wea#ness both ;and ta#e, one fro$ the other, light of invention, and notfire of contradiction ; and estee$ of the in-uisition oftruth as of an enterprise, and not as of a -uality or orna

$ent; and e$ploy wit and $agnificence to things ofworth and excellency, and not to things vulgar and ofpopular esti$ation. 7s for $y labours, if any $an shallplease hi$self or others in the reprehension of the$, theyshall $a#e that ancient and patient re-uest, @erbera, sedaudi; let $en reprehend the$, so they observe andweigh the$. :or the appeal is lawful 4though it $ay beit shall not be needful5 fro$ the first cogitations of $ento their second, and fro$ the nearer ti$es to the ti$esfurther off. Aow let us co$e to that learning, which boththe for$er ti$es were not so blessed as to #now, sacred

and inspired divinity, the abbath and port of all $en slabours and peregrinations.



DD@. i.F THE E9?A> R??K. *!

DD@. i. HHE prerogative of 8od extendeth as we

to the reason as to the will

"h as wellof $an ;

so that as we are to obey his law, though we find a re=luctation in our will, so we are to believe his word, thoughwe find a reluctation in our reason. :or if we believeonly that which is agreeable to our sense, we give consentto the $atter, and not to the author ; which is no $orethan we would do towards a suspected and discreditedwitness ; but that faith which was accounted to 7braha$

==Q C

for righteousness was of such a point as whereat arahlaughed, who therein was an i$age of natural reason.

. Howbeit 4if we will truly consider of it5 $ore worthyit is to believe than to #now as we now #now. :or in#nowledge $an s $ind suffereth fro$ sense ; but in beliefit suffereth fro$ spirit, such one as it holdeth for $oreauthorised than itself, and so suffereth fro$ the worthieragent. ?therwise it is of the state of $an glorified ; forthen faith shall cease, and we shall #now as we are

#nown.

!. +herefore we conclude that sacred theology 4whichin our idio$ we call divinity5 is grounded only upon theword and oracle of 8od, and not upon the light of nature"for it is written, 9celi enarrant gloria$ >ei; but it is notwritten, 9ecil enarrant voluntale/n >ei" but of that it issaid, 7d lege$ el testi$oniu$ " si non fecerint secundu$verbu$ istud Nlt;B c. This holdeth not only in those pointsof faith which concern the great $ysteries of the >eity,of the creation, of the rede$ption, but li#ewise those

which concern the law $oral truly interpreted" Bove

your ene$ies " do good to the$ that hate you " <e li#e to your



heavenly :ather , that suffereth his rain to fall upon the (ustand un(ust. To this it ought to be applauded, Aee voxho$ine$ sonat" it is a voice beyond the light of nature.

*& ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD@. !.

o we see the heathen poets, when they fall upon alibertine passion, do still expostulate with laws and $oralities, as if they were opposite and $alignant to nature ;Et -uod natura re$ittitNgt; invida (ura negant. o said>enda$is the %ndian unto 7lexander s $essengers, thathe had heard so$ewhat of ythagoras, and so$e otherof the wise $en of 8recia, and that he held the$ for

excellent $en " but that they had a fault, which was thatthey had in too great reverence and veneration a thingthey called law and $anners. o it $ust be confessed,that a great part of the law $oral is of that perfection, whereunto the light of nature cannot aspire " howthen is it that $an is said to have, by the light and lawof nature, so$e notions and conceits of virtue and vice, (ustice and wrong, good and evil Thus, because thelight of nature is used in two several senses ; the one,that which springeth fro$ reason, sense, induction, argu$ent, according to the laws of heaven and earth; theother, that which is i$printed upon the spirit of $an byan inward instinct, according to the law of conscience,which is a spar#le of the purity of his first estate; inwhich latter sense only he is participant of so$e lightand discerning touching the perfection of the $oral law "but how sufficient to chec# the vice, but not to infor$the duty. o then the doctrine of religion, as well $oralas $ystical, is not to be attained but by inspiration andrevelation fro$ 8od.

&. The use notwithstanding of reason in spiritual things,and the latitude thereof, is very great and general " for itis not for nothing that the apostle calleth religion ourreasonable service of 8od; inso$uch as the very cere$onies and figures of the old law were full of reason andsignification, $uch $ore than the cere$onies of idolatry

DD@. & .F THE E9?A> <??K. **

and $agic, that are full of non=significants and surd characters. <ut $ost specially the 9hristian faith, as in allthings so in this deserveth to be highly $agnified ; hold



ing and preserving the golden $ediocrity in this pointbetween the law of the heathen and the law of 'ahu$et,which have e$braced the two extre$es. :or the religionof the heathen had no constant belief or confession, butleft all to the liberty of argu$ent ; and the religion of

'ahu$et on the other side interdicteth argu$ent altogether" the one having the veiy=foce of error, and theother of i$posture " whereahe :aitp doth both ad$itand re(ect disputation with difference.

*. The use of hu$an reason in religion is of two sorts "the for$er, in the conception and apprehension of the$ysteries of 8od to us revealed; the other, in the inferring and deriving of doctrine and direction thereupon.,JThe for$er extendeth to the $ysteries the$selves ; buthow by way of illustration, and not by way of argu$ent

The latter consisteth indeed of probation and argu$ent.%n the for$er we see 8od vouchsafeth to descend to ourcapacity, in the expressing of his $ysteries in sort as $aybe sensible unto us; and doth grift his revelations andholy doctrine upon the notions of our reason, and appliethhis inspirations to open our understanding, as the for$ ofthe #ey to the ward of the loc#. :or the latter, there isallowed us an use of reason and argu$ent, secondary andrespective, although not original and absolute. :or afterthe articles and principles of religion are placed and exe$pted fro$ exa$ination of reason, it is then per$ittedunto us to $a#e derivations and inferences fro$ andaccording to the analogy of the$, for our better direction.%n nature this holdeth not; for both the principles areexa$inable by induction, though not by a $ediu$ or

* ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD@. *.

syllogis$; and besides, those principles or first positions

have no discordance with that reason which draweth downand deduceth the inferior positions. <ut yet it holdethnot in religion alone, but in $any #nowledges, both ofgreater and s$aller nature, na$ely, wherein there are notonly posita but placita; for in such there can be no useof absolute reason. +e see it fa$iliarly in ga$es of wit,as chess, or the li#e. The draughts and first laws of thega$e are positive, but how $erely ad placitu$, and notexa$inable by reason ; but then how to direct our playthereupon with best advantage to win the ga$e, is artificial and rational. o in hu$an laws there be $any

grounds and $axi$s which are placita (uris, positive uponauthority, and not upon reason, and therefore not to bedisputed " but what is $ost (ust not absolutely but rela



tively, and according to those $axi$s, that affordeth along field of disputation. uch therefore is that secondary reason, which hath place in divinity, which is groundedupon the placets of 8od.

. Here therefore % note this deficience, that there hath>eusu legit= not been, to $y understanding, sufficientlyi$o rationis in-uired and handled the true li$its and useHu$ana in o f reason in spiritual things, as a #ind ofdivine dialectic " which for that it is not done,it see$eth to $e a thing usual, by pretext of true conceiving that which is revealed, to search and $ine intothat which is not revealed ; and by pretext of enucleatinginferences and contradictories, to exa$ine that which ispositive. The one sort falling into the error of Aicode$us,de$anding to have things $ade $ore sensible than it

pleaseth 8od to reveal the$, Guo$odo possit ho$o nascicu$ sit senex The other sort into the error of the disciples, which were scandali6ed at a show of contradiction,

DD@. .F THE E9?A> <??K. */

Guid est hoc -uod didt nobis 'odicti$, einon videbitis $e;et iteru$, $odicu$, et videbitis $e, Nc.

/. Opon this % have insisted the $ore, in regard ofthe great and blessed use thereof; for this point welllaboured and defined of would in $y (udge$ent be anopiate to stay and bridle not only the vanity of curiousspeculations, wherewith the schools labour, but the furyof controversies, wherewith the church laboureth. :or itcannot but open $en s eyes, to see that $any controversies do $erely pertain to that which is either not revealed or positive; and that $any others do grow uponwea# and obscure inferences or derivations " which latter

sort, if $en would revive the blessed style of that greatdoctor of the 8entiles, would be carried thus, ego, nondo$rnus; and again, secundu$ consiliu$ $eu$, in opinionsand counsels, and not in positions and oppositions.<ut $en are now over=ready to usurp the style, non ego,sed do$inus ; and not so only, but to bind it with thethunder and denunciation of curses and anathe$as, to theterror of those which have not sufficiently learned out ofalo$on, that The causeless curse shall not co$e.

0. >ivinity hath two principal parts; the $atter in

for$ed or revealed, and the nature of the infor$ationor revelation " and with the latter we will begin, becauseit hath $ost coherence with that which we have now last



handled. The nature of the infor$ation consisteth ofthree branches ; the li$its of the infor$ation, the sufficiency of the infor$ation, and the ac-uiring or obtainingthe infor$ation. Onto the li$its of the infor$ation belong these considerations ; how far forth particular per

sons continue to be inspired ; how far forth the 9hurch isinspired; and how far forth reason $ay be used" thelast point whereof % have noted as deficient. Onto the

s

!*0 ?: THE 7>@7A9E'EAT ?: BE7RA%A8. DD@. 0.

sufficiency of the infor$ation belong two considerations;

what points of religion are funda$ental, and what perfective, being $atter of further building and perfection uponone and the sa$e foundation ; and again, how the gradations of light according to the dispensation of ti$es are$aterial to the sufficiency of belief.

2. Here again % $ay rather give it in advice than note>egradibus it as deficient, that the points funda$ental,unitatis in and the points of further perfection only,civitate >ei. ?O ght to be with piety and wisdo$ distinguished" a sub(ect tending to $uch li#e end as that %noted before ; for as that other were li#ely to abate thenu$ber of controversies, so this is li#e to abate theheat of $any of the$. +e see 'oses when he saw the%sraelite and the Egyptian fight, he did not say, +hy striveyou but drew his sword and slew the Egyptian" butwhen he saw the two %sraelites fight, he said, Mou arebrethren, why strive you %f the point of doctrine be anEgyptian, it $ust be slain by the sword of the spirit, andnot reconciled; but if it be an %sraelite, though in thewrong, then, +hy strive you +e see of the funda$ental

points, our aviour penneth the league thus, He that isnot with us is against us ; but of points not funda$ental,thus, He that is not against us is with us. o we see thecoat of our aviour was entire without sea$, and so isthe doctrine of the scriptures in itself; but the gar$entof the church was of divers colours and yet not divided.+e see the chaff $ay and ought to be severed fro$ thecorn in the ear, but the tares $ay not be pulled up fro$the corn in the field. o as it is a thing of great use wellto define what, and of what latitude those points are, whichdo $a#e $en $erely aliens and disincorporate fro$ the

9hurch of 8od.



DD@. io.F THE E9?A> <??K. *2

13. :or the obtaining of the infor$ation, it resteth uponthe true and sound interpretation of the scriptures, which

are the fountains of the water of life. The interpretationsof the scriptures are of two sorts ; $ethodical, and soluteor at large. :or this divine water, which excelleth so$uch that of Cacob s well, is drawn forth $uch in thesa$e #ind as natural water useth to be out of wells andfountains ; either it is first forced up into a cistern, andfro$ thence fetched and derived for use; or else it isdrawn and received in buc#ets and vessels i$$ediatelywhere it springeth. The for$er sort whereof, thoughit see$ to be the $ore ready, yet in $y (udge$ent is$ore sub(ect to corrupt. This is that $ethod which

hath exhibited unto us the scholastical divinity; whereby divinity hath been reduced into an art, as into acistern, and the strea$s of doctrine or positions fetchedand derived fro$ thence.

1 1 . %n this $en have sought three things, a su$$arybrevity, a co$pacted strength, and a co$plete perfection ;whereof the two first they fail to find, and the last theyought not to see#. :or as to brevity, we see in all su$$ary $ethods, while $en purpose to abridge, they givecause to dilate. :or the su$ or abridge$ent by contraction beco$eth obscure; the obscurity re-uireth exposition, and the exposition is deduced into large co$$entaries, or into co$$on places and titles, which growto be $ore vast than the original writings, whence thesu$ was at first extracted. o we see the volu$es of theschool$en are greater $uch than the first writings of thefathers, whence the 'aster of the entences $ade hissu$ or collection. o in li#e $anner the volu$es of the$odern doctors of the civil law exceed those of the ancient (urisconsults, of which Tribonian co$piled the digest

s

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o as this course of su$s and co$$entaries is that whichdoth infallibly $a#e the body of sciences $ore i$$ensein -uantity, and $ore base in substance.

1. 7nd for strength, it is true that #nowledges reducedinto exact $ethods have a show of strength, in that eachpart see$eth to support and sustain the other; but this



is $ore satisfactory than substantial " li#e unto buildingswhich stand by architecture and co$paction, which are$ore sub(ect to ruin than those that are built $orestrong in their several parts, though less co$pacted. <utit is plain that the $ore you recede fro$ your grounds,

the wea#er do you conclude " and as in nature, the $oreyou re$ove yourself fro$ particulars the greater peril oferror you do incur " so $uch $ore in divinity, the $oreyou recede fro$ the scriptures by inferences and conse-uences, the $ore wea# and dilute are your positions.

1!. 7nd as for perfection or co$pleteness in divinity,it is not to be sought ; which $a#es this course of artificial divinity the $ore suspect. :or he that will reducea #nowledge into an art, will $a#e it round and unifor$ "but in divinity $any things $ust be left abrupt, and con

cluded with this" ? altiludo sapientia et scientic< >eiU-ua$ inco$prehensibilia sunt udicia efus, et non investiga=bi les vice e(us. o again the apostle saith, Ex parte sci=$us ; and to have the for$ of a total, where there is but$atter for a part, cannot be without supplies by supposition and presu$ption. 7nd therefore %. conclude, thatthe true use of these su$s and $ethods hath place ininstitutions or introductions preparatory unto #nowledge "but in the$, or by deduce$ent fro$ the$, to handle the$ain body and substance of a #nowledge, is in all sciencespre(udicial, and in divinity dangerous.

1&. 7s to the interpretation of the scriptures solute

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and at large, there have been divers #inds introducedand devised; so$e of the$ rather curious and unsafethan sober and warranted. Aotwithstanding, thus $uch

$ust be confessed, that the scriptures, being given byinspiration and not by hu$an reason, do differ fro$ allother boo#s in the author" which by conse-uence dothdraw on so$e difference to be used by the expositor.:or the inditer of the$ did #now four things which no$an attains to #now; which are, the $ysteries of the#ingdo$ of glory, the perfection of the laws of nature,the secrets of the heart of $an, and the future successionof all ages. :or as to the first it is said, He that pressethinto the light, shall be oppressed of the glory. 7nd again,Ao $an shall see $y face and live. To the second, +hen

he prepared the heavens 1 was present, when by law andco$pass he inclosed the deep. To the third, Aeither was itneedful that any should bear witness to hi$ of $an for he



#new well what was in $an. 7nd to the last, :ro$ thebeginning are #nown to the Bord all his wor#s.

1*. :ro$ the for$er two of these have been drawncertain senses and expositions of scriptures, which had

need be contained within the bounds of sobriety; theone anagogical, and the other philosophical. <ut as tothe for$er, $an is not to prevent his ti$e" @idt$usnunc per speculu$ in c<$g$ale, tune aute$ facie ad facie$ "wherein nevertheless there see$eth to be a liberty granted,as far forth as the polishing of this glass, or so$e $oderate explication of this aenig$a. <ut to press too farinto it, cannot but cause a dissolution and overthrowof the spirit of $an. :or in the body there are threedegrees of that we receive into it, ali$ent, $edicine,and poison " whereof ali$ent is that which the nature of

$an can perfectly alter and overco$e ; $edicine is that

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which is partly converted by nature, and partly convertethnature ; and poison is that which wor#eth wholly uponnature, without that, that nature can in any part wor#upon it. o in the $ind, whatsoever #nowledge reasoncannot at all wor# upon and convert is a $ere intoxication, and endangereth a dissolution of the $ind andunderstanding.

1 . <ut for the latter, it hath been extre$ely set onfoot of late ti$e by the school of aracelsus, and so$eothers, that have pretended to find the truth of all naturalphilosophy in the scriptures ; scandali6ing and traducingall other philosophy as heathenish and profane. <ut thereis no such en$ity between 8od s word and his wor#s;neither do they give honour to the scriptures, as they

suppose, but $uch i$base the$. :or to see# heavenand earth in the word of 8od, whereof it is said, Heavenand earth shall pass, but $y word shall not pass, is to see#te$porary things a$ongst eternal " and as to see# divinity in philosophy is to see# the living a$ongst the dead,so to see# philosophy in divinity is to see# the deada$ongst the living " neither are the pots or lavers, whoseplace was in the outward part of the te$ple, to be soughtin the holiest place of all, where the ar# of the testi$onywas seated. 7nd again, the scope or purpose of the spiritof 8od is not to express $atters of nature in the scrip

tures, otherwise than in passage, and for application to$an s capacity and to $atters $oral or divine. 7nd itis a true rule 7uctoris aliud agentis parva aucioriias :or



it were a strange conclusion, if a $an should use a si$ilitude for orna$ent or illustration sa#e, borrowed fro$nature or history according to vulgar conceit, as of abasilis#, an unicorn, a centaur, a <riareus, an hydra, orthe li#e, that therefore he $ust needs be thought to affir$

DD@. 1 .F THE E9?A> <??K. !

the $atter thereof positively to be true. To concludetherefore these two interpretations, the one by reductionor aenig$atical, the other philosophical or physical, whichhave been received and pursued in i$itation of the rabbins and cabalists, are to be confined with a noli altu$sapere, sed ti$e.

1/. <ut the two latter points, #nown to 8od and un#nown to $an, touching the secrets of the heart and thesuccessions of ti$e, doth $a#e a (ust and sound differencebetween the $anner of the exposition of the scripturesand all other boo#s. :or it is an excellent observationwhich hath been $ade upon the answers of our aviour9hrist to $any of the -uestions which were propoundedto hi$, how that they are i$pertinent to the state of the-uestion de$anded; the reason whereof is, because notbeing li#e $an, which #nows $an s thoughts by his words,but #nowing $an s thoughts i$$ediately, he never answered their words, but their thoughts. 'uch in the li#e$anner it is with the scriptures, which being written tothe thoughts of $en, and to the succession of all ages,with a foresight of all heresies, contradictions, differingestates of the church, yea and particularly of the elect,are not to be interpreted only according to the latitudeof the proper sense of the place, and respectively towardsthat present occasion whereupon the words were uttered,or in precise congruity or contexture with =the words

before or after, or in conte$plation of the principal scopeof the place ; but have in the$selves, not only totally orcollectively, but distributively in clauses and words, infinite springs and strea$s of doctrine to water the churchin every part. 7nd therefore as the literal sense is, as itwere, the $ain strea$ or river ; so the $oral sense chiefly,and so$eti$es the allegorical or typical, are they whereof

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the church hath $ost use" not that % wish $en to bebold in allegories or indulgent or light in allusions;



church were the poets " and the reason was, because theheathen gods were no (ealous gods, but were glad tobe ad$itted into part, as they had reason. Aeither didthey respect the pureness of heart, so they $ought haveexternal honour and rites.

3. <ut out of these two do result and issue four $ainbranches of divinity; faith, $anners, liturgy, and govern$ent. :aith containeth the doctrine of the nature of8od, of the attributes of 8od, and of the wor#s of 8od.The nature of 8od consisteth of three persons in unity of8odhead. The attributes of 8od are either co$$on tothe >eity, or respective to the persons. The wor#s of8od su$$ary are two, that of the creation and that ofthe rede$ption ; and both these wor#s, as in total theyappertain to the unity of the 8odhead, so in their parts

they refer to the three persons" that of the creation, inthe $ass of the $atter, to the :ather ; in the dispositionof the for$, to the on; and in the continuance andconservation of the being, to the Holy pirit. o thatof the rede$ption, in the election and counsel, to the:ather ; in the whole act and consu$$ation, to the on ;and in the application, to the Holy pirit; for by theHoly 8host was 9hrist conceived in flesh, and by theHoly 8host are the elect regenerate in spirit. This wor#li#ewise we consider either effectually, in the elect; or

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privately, in the reprobate; or according to appearance,in the visible church.

1. :or $anners, the doctrine thereof is contained inthe law, which discloseth sin. The law itself is divided,according to the edition thereof, into the law of nature,

the law $oral, and the law positive ; and according to thestyle, into negative and affir$ative, prohibitions and co$$and$ents. in, in the $atter and sub(ect thereof, isdivided according to the co$$and$ents; in the for$thereof, it referreth to the three persons in >eity " sins ofinfir$ity against the :ather, whose $ore special attributeis power ; sins of ignorance against the on, whose attribute is wisdo$; and sins of $alice against the Holy8host, whose attribute is grace or love. %n the $otionsof it, it either $oveth to the right hand or to the left ;either to blind devotion, or to profane and libertine trans

gression ; either in i$posing restraint where 8od grantethliberty, or in ta#ing liberty where 8od i$poseth restraint.%n the degrees and progress of it it divideth itself into



thought, word, or act. 7nd in this part % co$$end $uchthe deducing of the law of 8od to cases of conscience ; forthat % ta#e indeed to be a brea#ing, and not exhibitingwhole of the bread of life. <ut that which -uic#enethboth these doctrines of faith and $anners, is the elevation

and consent of the heart ; whereunto appertain boo#s ofexhortation, holy $editation, 9hristian resolution, andthe li#e.

. :or the liturgy or service, it consisteth of the reciprocal acts between 8od and $an ; which, on the partof 8od, are the preaching of the word, and the sacra$ents, which are seals to the covenant, or as the visibleword ; and on the part of $an, invocation of the na$eof 8od; and under the law, sacrifices; which were as

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visible prayers or confessions" but now the adorationbeing in spiritu et veriiate, there re$aineth only vilulilabioru$; although the use of holy vows of than#fulness and retribution $ay be accounted also as sealedpetitions.

!. 7nd for the govern$ent of the church, it con=sisteth of the patri$ony of the church, the franchises ofthe church, and the offices and (urisdictions of the church,and the laws of the church directing the whole ; all whichhave two considerations, the one in the$selves, the otherhow they stand co$patible and agreeable to the civilestate.

&. This $atter of divinity is handled either in for$of instruction of truth, or in for$ of confutation of falsehood. The declinations fro$ religion, besides the priva

tive, which is atheis$ and the branches thereof, are three ;heresies, idolatry, and witchcraft " heresies, when we servethe true 8od with a false worship; idolatry, when we worship false gods, supposing the$ to be true ; and witchcraft, when we adore false gods, #nowing the$ to bewic#ed and false. :or so your 'a(esty doth excellentlywell observe, that witchcraft is the height of idolatry. 7nd yet we see though these be true degrees, a$uelteacheth us that they are all of a nature, when there isonce a receding fro$ the word of 8od; for so he saith,Guasi peccalu$ ariolandi est repugnare, el -uasi scelus idolo=

latricc nolle ac-uiescere.

* These things % have passed over so briefly because



% can report no deficience concerning the$ " for % canfind no space or ground that lieth vacant and unsown inthe $atter of divinity " so diligent have $en been, eitherin sowing of good seed, or in sowing of tares.

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T HO have % $ade as it were a s$all globe of the= intellectual world, as truly and faithfully as % coulddiscover; with a note and description of those partswhich see$ to $e not constantly occupate, or not wellconverted by the labour of $an. %n which, if % have inany point receded fro$ that which is co$$only received,it hath been with a purpose of proceeding in rneh us, and

not in aliud; a $ind of a$end$ent and proficience, andnot of change and difference. :or % could not be trueand constant to the argu$ent % handle, if % were notwilling to go beyond others; but yet not $ore willingthan to have others go beyond $e again" which $aythe better appear by this, that % have propounded $yopinions na#ed and unar$ed, not see#ing to preoccupatethe liberty of $en s (udge$ents by confutations. :or inanything which is well set down, % a$ in good hope, thatif the first reading $ove an ob(ection, the second readingwill $a#e an answer. 7nd in those things wherein %have erred, % a$ sure % have not pre(udiced the right bylitigious argu$ents; which certainly have this contraryeffect and operation, that they add authority to error, anddestroy the authority of that which is well invented. :or-uestion is an honour and prefer$ent to falsehood, as onthe other side it is a repulse to truth. <ut the errors %clai$ and challenge to $yself as $ine own. The good, ifany be, is due ian-ua$ adeps sacrificii, to be incensed tothe honour, first of the >ivine 'a(esty, and next of your'a(esty, to who$ on earth % a$ $ost bounden.



1 offering Z ?pfer48abe5 observance Z 1. <efolgung, <eachtung; . 4#eeping of rites5 Einhalten, Einhaltung! cheerfulness = :r[hlich#eit, Heiter#eit& hu$ble Z einfach, bescheiden, de$\tig* oblation Z ?pfer, ?pfergabe to behold Z sehen, erblic#en/ inscrutable = unergr\ndlich0 observant Z auf$er#sa$, wachsa$2 swiftness = chnellig#eit13 apprehension Z 1. <esorgnis, <ef\rchtung; . das Er#ennen11 se-uestered Z abgeschieden, abgelegen, 6ur\c#ge6ogen1 to co$pass ] to enco$pass 4u$fassen51! to savour of sth Z etw. ahnen lassen1& affectation Z @ort^uschung, @orgabe, 7ffe#tiertheit1* precept Z 8rundsat6, rin6ip1 to fra$e Z 1. einrah$en; . entwerfen, entwic#eln, bilden, for$en1/ e$ulation Z Aacheiferung10 regi$ent Z Regierung, Kontrolle, Regel4ung512 to peruse Z 1. 4durch5lesen; . durchsehen, pr\fen3 co$pendious Z u$fangreich1 to ta#e 4a5 hold of sth Z sich an etw. festhalten superficial Z oberfl^chlich, ^u_erlich! to countenance Z guthei_en, unterst\t6en

bacon, f. - the advancement of learning (text).doc

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