haue a Prospect or a Fort and commanding ground for strife and contention or a shop for profit and sale and not rather a rich store-house and Armorie for the glory of the Creator of all things and the reliefe of mans estate For this is that which indeed would dignify and exalt Learning if contemplation and Action were more neerely and straitly than hitherto they have bin conjoyn'd and united together which combination certainly would be like unto that conjunction of the two highest Planets when Saturne which hath the Dominion over rest and contemplations conspires with Iupiter the Lord of Civill society and Action Howbeit J doe not mean when I speak of use and Action Professory or Lucretive Learning for I am not ignorant how much that diverts and interrupteth the Progression and advancement of knowledge like indeed the Golden apple thrown before Atalanta which while she goes aside and stoopeth to take up the race is hindred Ovid. Met. 10. Declinat cursus aurumque volubile tollit Neither is it my meaning as was spoken of Socrates to call Philosophy down from heaven to converse upon the earth that is to lay Naturall Philosophy aside and to celebrate only Morall Philosophy and Policy But as Heaven and Earth doe conspire and contribute to the use and benefit of the life of Man so indeed this should be the end of both Philosophies that vain speculations and what ever is empty and barren being rejected that which is solid and fruitfull may be preserved and augmented that so Knowledge may not be a Courtezane for Pleasure or as a bond-woman for gaine but as a spouse for generation fruit and honest solace § Now me thinks I have described and opened as by a kind of Dissection those Peccant Humors or at least the Principall of them which have not only given impediment to the Proficience of Learning but have given also occasion to the traducement thereof Wherein if I have come too neere the quick Psal 141. it must be remembred Fidelia vulnera amantis dolosa oscula malignantis however this surely I think I have gain'd that I ought to be the better believed concerning the Commendations of Learning in that which followes because I have proceeded so freely concerning censure in that which went before And yet J have no purpose to enter into a Laudative of Learning or to make a Hymne to the Muses though I am of opinion that it is long since their Rites were duely celebrated but my intent is without varnish or amplification to take the just waight and to ballance the Dignity of Knowledge in the scales with other things and to search out the true valewes thereof from testimonies Divine and Humane CAP. VI. The Dignity of Learning from Divine Arguments and Testimonies I. From Gods wisdome § Angels of Illumination § The first Light and first Sabbath § Mans imployment in the Garden § Abels contemplative life § The invention of Musique § Confusion of Tongues II. The excellent Learning of Moses § Iob. § Salomon § Christ § S. Paule § The Ancient Doctors of the Church § Learning exalts the Minde to the Celebration of Gods glory and is a Preservative against Error and Vnbeliefe I. FIrst therefore let us seeke the Dignity of Knowledge in the Arch-Type or first Platforme which is in the Attributes and in the Acts of God as farre as they are revealed to man and may be observed with sobriety Wherein we may not seeke it by the name of Learning for all Learning is Knowledge acquired and no knowledge in God is acquired but Originall and therefore we must look for it by another name that is wisdome or sapience as the sacred Scriptures call it It is so than In the works of the Creation we see a double emanation of Divine virtue from God whereof the one is referr'd to Power Gen. 1. the other to Wisdome that is chiefly exprest in making the Masse and substance of the Matter this in disposing the beauty of the Forme This being supposed it is to be observed that for any thing which appeares in the History of the Creation the confused Masse and Matter of Heaven and Earth was made in a moment of Time yet the Order and Disposition of that Chaos or Masse was the work of six daies such a note of difference it pleased God to put upon the workes of Power and the works of Wisdome wherewith concurres that in the Creation of the Matter It is not recorded that God said Let there be Heaven and Earth as it is said of the works following but simply and actually God made Heaven and Earth so that the Matter seemes to be as a Manufacture but the Forme carries the stile of a Law or Decree § Let us proceed from God to Angels or Spirits whose nature in order of Dignity is next Gods We see so farre as credit is to be given to the Celestiall Hierarchy set forth under the name of Dionysius Areopagita Dion Areo. that in the order of Angells the first place or degree is given to the Seraphim that is Angels of Love the second to the Cherubim that is Angels of Illumination the third and so following Places to Thrones Principalities and the rest which are Angels of Power and Ministry So as from this order and distribution it appeares that the Angels of Knowledge and Illumination are placed before the Angels of Office and Domination § To descend from Spirits and Intellectuall Formes to Sensible and Materiall Formes we read that the first of Created formes was Light Gen. 1. which hath a relation and correspondence in nature and Corporall things to knowledge in Spirits and Jncorporall things So in the distribution of Daies we see the day wherein God did rest and contemplate his own workes was blest above all the daies wherein the Fabrick of the Vniverse was Created and Disposed Gen. 2. § After the Creation was finisht we read that Man was plact in the Garden to worke therein which work so appointed to him could be no other than the work of Contemplation that is the end hereof was not for necessity but for delight and exercise without vexation or trouble For there being than no reluctation of the Creature no sweat of the brow mans imployment must of consequence have bin matter of delight and contemplation not of Labour and Worke. Againe the first Acts that man perform'd in Paradice comprehended the two summary parts of knowledge those were the view of Creatures and the imposition of names For the knowledge which introduc't the Fall it was as we have toucht before not the Naturall Knowledge concerning the Creatures but the Morall Knowledge of Good and Evill where the supposition was that Gods Commandements or Prohibitions were not the Originalls of Good and Evill but that they had other beginnings which man aspired to know to the end to make a totall defection from God and to depend wholly upon himselfe and his Free-will § To passe
to the first event or occurrence after the Fall of Man we see as the Scriptures have infinite Mysteries not violating at all the truth of the story or letter an image of the two States the Contemplative and Active Gen. 4. figur'd in the Persons of Abel and Cain and in their Professions and Primitive trades of life whereof the one was a Sheapheard who by reason of his leasure rest in a place and free view of Heaven is a lively image of a Contemplative life the other a Husbandman that is a man toild and tired with working and his countenance fixt upon the earth where we may see the favour and Election of God went to the Sheapheard and not to the tiller of Ground § So in the age before the Flood Gen. 4. the holy Records with in those few Memorialls which are there entred and registred touching the occurrences of that age have vouchsafed to mention and honor Jnventors of Musique and works in Mettals § In the next Age after the flood Gen. 11. the great judgements of God upon the ambition of Man was the Confusion of Tongues whereby the open trade and intercourse of Learning and Knowledge was chiefly embraced II. Let us descend to Moses the Law-giver Gods first Notarie he is adorn'd in Scripture with this commendation That he was seen in all the Learning of the Aegyptians Acta 7. which Nation we know was one of the most ancient Schooles of the world for so Plato brings in the Aegyptian Priest saying unto Solon In Timaeo You Grecians are ever children you have no knowledge of Antiquity nor Antiquity of Knowledge Let us take a view of the Ceremoniall Law of Moses and we shall finde besides the prefiguration of Christ the Badge or Difference of the people of God from the profane Race of the world the exercise and impression of obedience and other sacred uses and fruits of the same Law that some of the most learned Rabbins have travelled profitably and profoundly in the same intentively to observe and extract sometimes a Naturall Levit. 13. sometimes a Morall sence of the Ceremonies and Ordinances For example where it is said of the Leprosy If the whitenesse have over-spread the flesh the Patient may passe abroad for clean but if there be any whole flesh remaining he is to be sentenced unclean and to be separated at the discretion of the Priest From this Law one of them collects a Principle in Nature That Putrifaction is more contagious before maturity then after Another raiseth a Morall instruction That men ore-spread with vice doe not so much corrupt publique Manners as those that are halfe evill and but in part only So that from this and other like places in that Law there is to be found besides Theologicall sence much aspersion of Philosophy § So likewise that excellent Book of Job if it be revolved with diligence it will be found full and pregnant with the secrets of Naturall Philosophy Iob. 26. as for example of Cosmography and the roundnesse of the Earth in that place Qui extendit Aquilonem super vacuum appendit Terram super nihilum where the Pensilenesse of the Earth the Pole of the North and the Finitenesse or convexity of Heaven are manifestly touched Again of Astronomy and Constellations in those words Ibid. Spiritus ejus ornavit Coelos obstetricante manu eius eductus est coluber tortuosus Iob. 38. And in another place Canst thou bind the sweet influences of Pleiades or loose the bands of Orion where the setled and immoveable configuration of the first starres ever standing at equall distance is with great elegancy described Iob. 9. So in another Place Which maketh Arcturus Orion and Pleiades and the secret chambers of the South Where he again points at the depression of the Southern Pole designing it by the name of the secrets of the South because the Southern starres are not seen upon our Hemisphear Matter of Generation of living Creatures Iob. 10. Hast thou not powred me out like milke and condensed me like Curds Matter of Minerals Surely there is a Mine for Silver Iob. 28. and a place wherein Gold is fined Iron is digged up out of compacted dust and Brasse extracted from stone dissolved in the furnace and so forward in the same chapter § So likewise in the person of Solomon the King we see the endowments of wisdome both in his Petition and Gods assent thereunto preferred before all terrene and temporall felicity By virtue of which Donative and Grant Solomon being singularly furnisht and enabled not only writ those excellent Parables or Aphorismes concerning Divine and Morall Philosophy but also compiled a Naturall History of all verdure or vegetables From the Cedar upon the Mountain 1 Reg. 4. to the Mosse upon the Wall which is but the rudiment of a plant between putrifaction and an Herbe and also of all things that breath or move Nay the same Solomon the King although he excell'd in treasure and the magnificence of Building of Shipping and Navigation of Service and Attendance of Fame Renown and the like train of Glory yet of this rich harvest and confluence of Glory he reaps and makes claim to himselfe of nothing but only the Honor of the Jnquisition and Invention of Truth for so he saith expresly Prov. 25. The Glory of God is to conceale a thing but the Glory of a King is to find it out As if according to that innocent and affectionate play of Children the Divine Majesty took delight to hide his works to the end to have them found out and as if Kings could not obtain a greater Honour then to be Gods play-fellowes in that game specially considering the great command they have of wits and means whereby the investigation of all things may be perfected § Neither did the dispensation of God varie in the times after our Saviour came into the world For our Saviour himselfe did first shew his power to subdue Jgnorance by his conference with the Doctors of the Law Luc. 2. and the Priests in the Temple before he shewed his power to subdue Nature by his great and so many Miracles Act. Apost 2. And the comming of the Holy Ghost was chiefly figur'd and exprest in the similitude and guift of Tongues which are the vehicula scientiae § So in the election of those instruments which it pleased God to use in the Plantation of the Faith at the first he imployed persons altogether Unlearned otherwise than by inspiration from the holy Spirit whereby more evidently he might declare his immediat and divine working and might abase all humane Wisdome and Knowledge Yet neverthelesse that counsill of his in this respect was no sooner perform'd but in the next vicissitude and succession of time he sent his divine Truth into the world waited on with other Learning as with servants and hand-maids therefore we see S. Pauls pen Act. Apost
the rapture of the first Moveable Hypothises imaginariae that all parts of the firmament are turned about by perfect circles that there are Eccentriques and Epicycles to save the constancy of Motion by perfect circles vide digress that the Moone hath no force or influence upon a body superior to it and the like And the absurdity of these suppositions hath cast men upon that opinions of the Diurnall Motion of the Earth an opinion which we can demonstrate to be most false But scarce any man can be found who hath made enquiry of the Naturall Causes of the substance of the heavens as well Stellare as Jnter-stellare so of the swiftnesse and slownesse of heavenly bodies refer'd one to another also of the various incitation of Motion in the same Planet likewise of the perpetuated course of Motion from East to West and the contrary Lastly of Progressions stations and Retrogradations of the Elevation and Declination of Motions by the Apogée or middle point and Perigée or lowest point of heauen so of the oblique windings of Motions either by flexuous Spires weaving and unweaving themselves as they make their approach or recesse from the Tropiques or by serpentine sinuations which they call Dragons so of the fixt Poles of Rotations or wheeling motions why they should be placed in such a point of the heavens rather than in any other so of the alligation of some Planets at a certain distance from the Sunne I say an inquiry of this kind hath scarce bin attempted save that some labour hath bin taken therein only in Mathematicall observations and Demonstrations But these observations only shew how wittily all these motions may be contrived and cleered from opposition not how they may truly subsist in Nature and represent only seeming Motions and their fictitious Fabrique and framed at pleasure not their causes and the reall truth of Things wherefore Astronomie such as now it is made may well be counted in the number of Mathematicall Arts not without great diminution of the Dignity thereof seeing it ought rather if it would maintaine its own right be constitute a branch that most principall of Naturall Philosophy For who ever shall reject the fained Divorces of superlunary and sublunary bodies and shall intentively observe the appetencies of Matter and the most universall Passions which in either Globe are exceeding Potent and transverberate the universall nature of things he shall receive cleere information concerning celestiall matters from the things seen here with us and contrariwise from those motions which are practised in heaven he shall learne many observations which now are latent touching the motions of bodies here below not only so farre as these inferiour motions are moderated by superiour but in regard they have a mutuall intercourse by passions common to them both Wherefore this part of Astronomie which is naturall we set downe as DEFICIENT And this we will call Liveing Astronomy ✿ to distinguish it from Prometheus Oxe stuft with straw which was an Oxe in outward shape only § But Astrologie is corrupted with much superstition so as there is hardly to be found any sound part therein Yet in our judgement it should rather be purged than clean cast away But if any contend that this science is not grounded upon reason and Physicall contemplations but in blind experience and the observation of many Ages and therefore reject a triall by naturall Arguments which the Chaldee Astrologers boasted he may by the same reason revoke Auguries Divination and Predictions from beasts entralls and swallow downe all kind of Fables for all these superstitious vanities were avoucht as the Dictates of long experience and of Discipline delivered over by tradition But we doe both accept Astrologie as a Portion of Naturall Philosophy and yet attribute unto it no more credit than reason and the evidence of Particulars doe evince setting aside superstitions and fictions And that we may a litle more seriously consider the matter § First what a vaine fancy is this that every Planet should raigne for certain houres by turne so as in the space of twentyfoure howers they should resume their Dominions thrice over three supernumerary howers reserved Yet this conceit brought forth unto us the Division of the week a computation very ancient and generally received as from the interchangeable course of daies most manifestly it appears when in the begining of the day immediatly succeeding the fourth Planet from the Planet of the first day enters upon his Goverment by reason of the three supernumerary howres whereof we have spoken § Again we are confident to reject as an idle fiction the doctrine of Genethliacall Positures of the heavens to precise points of time with the Distribution of the Howses those same darlings in Astrologie which have made such madde work in the Heavens nor can I sufficiently wonder that many excellent men and for Astrology of Principall note should ground themselves upon so slight reasons to avouch such opinions For they say seeing that experience it selfe discovers as much that Solstices Aequinoctialls new Moone full Moones and the like greater revolutions of starres doe manifestly and notably work upon naturall Bodies it must needs be that the more exact and subtile aspect and posture of the starres should produce effects more exquisite and occult But they should first except the Sunnes operations by manifest heat and likewise the magnetique influence of the Moone upon the increase of Tides every halfe Moone for the daily Fluxe and Refluxe of the Sea is another thing But these set aside the other powers of the Planets upon naturall bodies so farre as they are confirmed by experience is slender and weak and which they shall finde latent in the greater Revolutions Wherefore they should rather argue the other way namely that seeing those greater Revolutions have so small influence those exact and minute differences of Positures have no force at all § Thirdly Those Fatalities that the hower of Nativity or conception governs the Birth The hower of inception the fortune of the thing begunne the hower of Question the fortune of the thing enquired and in a word the science of Nativities Elections Questions and such like levities in our judgement have no certainty or solidity in them and may by naturall reasons be plainly redargued and evinced The point to be spoken of rather is what that is which we retaine and allow of in Astrologie and in that which we doe allow what is deficient for for this end that is for the observation of Deficients we undertook this work not intending as we have often said matter of censure And indeed amongst the receiv'd parts of Astrologie the Doctrines of Revolutions wee judge to have more soundnesse in them than the rest But it may be to good purpose to set downe and prescribe certain Rules by the scale and square whereof Astrologicall Observations may be examined that what is fruitfull may be retain'd what is frivolous rejected § The first Precept
represse perspiration which is a thing repugnant to malacissation or suppleing because it sends forth the moisture wherefore by these three but disposed in order and succeeding then intermixt the matter is effected Jn the mean we give this caveat that it is not the intention of Malacissation by outward topiques to nourish Parts but only to render them more capable of nourishment for whatsoever is more drie is lesse Active to assimilate And thus much of the Prolongation of life which is a third part newly assigned to Medicine § Come we now to Cosmetique medicaments or the Art of Decoration which hath indeed parts Civile and parts effeminate For cleannesse and the civile beauty of the Body was ever estimed to proceed from a modesty of behaviour and a due reverence in the first place towards God whose creatures we are then towards society wherein we live and then towards our selves whom we ought no lesse nay much more to revere than we doe any others But that Adulterate decoration by Painting and Cerusse it is well worthy of the imperfections which attend it being neither fine enough the knowledge of the Parts of mans Body of Functions of Humours of Respiration of Sleepe of Generation of the fruit of the Wombe of Gestation in the Wombe of Growth of the flower of Age of whit Haires of Impinguation and the like although they doe not properly pertaine to those three duties of Conservation of Health Cure of Diseases Prolongation of Life But because mans body is every way the Subject of Medicine As for voluntarie motion and sense we referre them to the knowledge concerning the Soule as two principall Parts thereof And so we conclude the knowledge which concernes mans Body which is but the Tabernacle of the Soule CAP. III. I The Partition of Humane Philosophie concerning the Mind into the knowledg of the inspired Essence into the knowledge of the sensible or producted Soule §. A second Partition of the same Philosophie into the knowledge of the Substance and Faculties of the Soule and the knowledge of the use and Objects of the Faculties II. Two Appendices of the Knowledge concerning the Faculties of the Soule §. The knowledge of Naturall Divination §. And the knowledge of Fascination III. The Distribution of the Faculties of the sensible Soule § Into Motion and § into Sense I NOW let us proceed to the Knowledge which concerns the Mind or Soule of man out of the treasures whereof all other Knowledges are extracted It hath two Parts the one entreateth of the Reasonable Soule which is a thing Divine the other of the unreasonable Soule which is common to us with Beasts We have noted a litle before where we speake of Formes those two different Emanations of Soules which in the first Creation of them both offer themselves unto our view that is that one hath it's originall from the Breath of God the other from the Matrices of the Elements for of the Primitive Emanation of the Rationall Soule Gen. 2. thus speakes the Scripture Deus formavit hominem de limo terrae spiravit infaciem eius spiraculum vitae But the Generation of the unreasonable Soule or of Beasts was accomplisht by these words Producat Aqua Producat Terra Gen. 1. And this irrationall Soule as it is in man is the Instrument only to the Reasonable Soule and hath the same originall in us that it hath in Beasts namely from the slime of the earth for it is not said God form'd the Body of man of the slime of the Earth but God formed man that is the whole man that Spiraculum excepted Wherefore we will stile that part of the generall knowledge concerning mans soule the knowledge of the spiracle or inspired substance and the other Part the knowledge of the Sensible or Product Soule And seeing that hitherto we handle Philosophie only placing sacred Theologie in the close of this worke we would not have borrowed this Partition from Divinity if it had not here concurr'd with the Principles of Philosophie There are many and great Precellencies of the soule of man above the soules of beasts evident unto those who philosophize even according to sense And wheresoever the concurrent Characters of such great excellencies are found there should ever upon good reason be made a specifique Difference Wherefore we doe not altogether so well allow the Philosophers promiscuous and confuse Discourses touching the Functions of the Soule as if the Soule of man was differenced gradually rather than specifiquely from the soule of Beasts no otherwise than the Sun amongst the Starres or Gold amongst Metals § There remaines another partition also to be annexed to the knowledge in Generall concerning the soule or mind of man before we speake at large of the kinds For what we shall speake of the species hereafter comprehendeth both the partitions as well that which we have set downe already as this which we now shall propound Wherefore the second Partition may be into the knowledge concerning the Substance and Faculties of the Soule and into the knowledge concerning the use and objects of the Faculties § This two-fold Partition of the Soule thus premis'd let us now come unto the species or kinds The knowledge of the Spiraculum or inspired Essence as that concerning the Substance of the Reasonable Soule comprehends these Inquiries touching the Naturc thereof as whether it be Native or Adventive Separable or Jnseparable Mortall or Jmmortall how farre it is tied to the Lawes of Matter how farre not and the like What other points soever there are of this kind although they may be more diligently and soundly inquired even in Philosophie than hitherto they have bin yet for all this in our opinion they must be bound over at last unto Religion there to be determined and defined for otherwise they still lye open to many errors and illusions of sense Animae Origo Mysteriū For seeing that the substance of the Soule was not deduced and extracted in hir Creation from the Masse of Heaven and Earth but immediatly inspired from God and seeing the Lawes of of Heaven and Earth are the proper subjects of Philosophie how can the knowledge of the substance of the Reasonable Soule be derived or fetch 't from Philosophy But it must be drawne from the same inspiration from whence the substance thereof first flowed ✿ DE SVBSTANTIA ANIMAE SENSIBILIS § The Knowledge of the sensible or producted Soule as touching the substance thereof is truly enquired into but this inquiry seemes to us to be DEFICIENT For what makes these termes of Actus Vltimus and Forma Corporis and such like wilde logicall Universalities to the knowledge of the Soules substance For the sensible Soule or the soule of Beasts must needs be granted to be a Corporall substance attenuated by heate and made Jnvisible J say a thinne gentle gale of wind swell'd and blowne up from some flamy and airy Nature indeed with the softnesse
which have a Digression and Deflection from the ordinary course of Generations Productions and Motions whether they be the singularities of certain Countries and Places or the strange events of times or the wit of chance or the effects of latent proprieties or Monodicalls of Nature in their kinde Jt is true there are a number of Bookes more than enough full fraught with fabulous Experiments forged Secrets and frivolous Impostures for pleasure and strangenesse but a substantiall and severe Collection of Heteroclites and of the wonders of Nature diligently examined and faithfully described this I say J finde not especially with due rejection and as it were publique proscription of untruths and fables which have got up into credit For as the matter is now carried if any untruths touching Nature be once on foot and celebrated whether it be the Reverence of Antiquity that can thus farre countenance them or that it is a trouble to call them unto a re-examination or that they are held to be rare ornaments of speech for similitudes and comparisons they are never after exterminate and called in The use of this work honour'd with a President in Aristotle De Mirab. is nothing lesse than to give contentment to curious and vaine wits as the manner of Mirabilaries and the spreaders of invented Prodigies is to doe but for two reasons serious and grave the one to correct the partiality of Axioms which are commonly grounded upon common and popular examples the other because from the wonder of Nature a faire and open passage is made to the wonders of Art For the busines in this matter is no more than by quick sent to trace out the footings of nature in hir willfull wanderings that so afterward you may be able at your pleasure to lead or force her to the same place and postures againe § Neither doe I give in precept that superstitious Narrations of Sorceries Witch-crafts Inchantments Dreams Divinations and the like where there is cleere evidence of the fact and deed done be altogether excluded from this History of Marvailes For it is not yet known in what cases and how farre effects attributed to superstition doe participate of Naturall Causes and therefore howsoever the use and practice of these Arts in my opinion is justly to be condemned yet from the speculation and consideration of them if they be closely pursued we may attaine a profitable direction not only for the right discerning of offences in this kind of guilty persons but for the farther discloseing of the secrets of Nature Neither surely ought a man to make scruple of entring and penetrating the vaults and recesses of these Arts that proposeth to himselfe only the inquisition of Truth K. IAMES his Demonology as your Majesty hath confirmed in your own example For you have with the two clear and quick-sighted eyes of Religion and Naturall Philosophy so wisely and throughly enlightned these shadowes that you have proved your selfe most like the Sunne which passeth through polluted places yet is not distained But this I would admonish that these Narrations which have mixture with Superstition be sorted by themselves and not be mingled with the Narrations which are purely and sincerely Naturall As for the Narrations touching the Prodigies and Miracles of Religions they are either not true or no way Naturall and therefore pertaine not to Naturall History ✿ IV. For History of Nature wrought and subdued by the hand which we are wont to call Mechanicall I finde indeed some collections made of Agriculture and likewise of many Manuall Arts but commonly which in this kind of knowledge is a great detriment with a neglect and rejection of Experiments familiar and vulgar which yet to the interpretation of Nature doe as much if not more conduce than Experiments of a higher quality But it is estimed a kind of dishonour and aspersion unto Learning if learned men should upon occasion perchance descend to the Inquiry or Observation of Matters Mechanicall except they be reputed for Secrets of Art or Rarities or Subtleties Which humor of vaine and supercilious arrogance Plato justly derideth where he brings in Hippias a vaunting Sophist disputing with Socrates a severe and solid inquisitor of Truth where the subject being of Beauty Socrates after his wandring and loose manner of disputeing brought in first an example of a faire Virgin than of a faire Horse than of a faire Pot well glaz'd In Hipp. Major at this last instance Hippias somewhat mov'd said Were it not for curtesy sake I should disdaine to dispute with any that alleaged such base and sordid instances to whom Socrates You have reason and it becomes you well being a man so trimme in your vestments and so neat in your shooes and so goes on in an Irony And certainly this may be averr'd for truth that they be not the highest instances that give the best and surest information This is not unaptly exprest in the Tale so common of the Philosopher Laert. in Thalete That while he gaz'd upward to the starres fell into the water for if he had lookt down he might have seen the starres in the water but looking up to heaven he could not see the water in the starres In like manner it often comes to passe that small and mean things conduce more to the discovery of great matters than great things to the discovery of small matters and therefore Aristotle notes well Pol. lib. 1. that the Nature of everything is best seen in his smallest Portions For that cause he inquires the Nature of a Common-wealth first in a Family and the simple conjugations of Society Man and Wife Parents and Children Master and Servant which are in every cottage So likewise the Nature of this great Citty of the world and the Policy thereof must be sought in every first Concordances and least Portions of things So we see that secret of Nature estimed one of the great mysteries of the turning of Iron toucht with a Loadstone towards the Poles was found out in needles of Iron not in barres of Iron § But if my judgement be of any waight I am wholly of this mind that the use of Mechanicall History to the raiseing of Naturall Philosophy is of all other the most radicall and fundamentall such Naturall Philosophy I understand as doth not vanish into the fumes of subtile and sublime speculations but such as shall be effectually operative to the support and assistance of the incommodities of mans life For it will not only help for the present by connecting and transferring the observations of one Art into the use of others which must needs come to passe when the experiences of diverse Arts shall fall into the consideration and observation of one man but farther it will give a more clear illumination than hetherto hath shined forth for the searching out of the causes of things and the deducing of Axioms For like as you can never well know and prove the disposition of another
of State to Diaries Acts and Accidents of a meaner nature And in my judgment a Discipline of Heraldry would be to purpose in the disposing of the merits of Books as of the merits of Persons For as nothing doth more derogate from Civile Affaires than the confusion of Orders and Degrees so it doth not a litle embase the authority of a grave History to intermingle matters of triviall consequence with matters of State such as are Triumphs and Ceremonies Shews and Pageants and the like And surely it could be wisht that this distinction would come into Custome In our Times Iournals are in use only in Navigations and Expeditions of warre Amongst the Ancients it was a point of Honour to Princes to have the Acts of their Court referr'd to Iournals Lib. Esth Cap. 6. Which we see was preserv'd in the raign of Ahasuerus King of Persia who when he could not take rest call'd for the Chronicles wherein hee reviewed the Treason of the Evnuches past in his owne time Plutarch Symp. 1. But in the Diaries of Alexander the Great such small Particularities were contained that if he chanc'd but to sleepe at the Table it was Registred For neither have Annals only compriz'd grave matters and Iournals only light but all were promiscuously cursorily taken in Diaries whether of greater or of lesser Importance CAP. X. A Second Partition of History Civile into Simple and Mixt. § Cosmographic a mixt History THE last Partition of Civile History may be this History Simple and Mixt. The Commune Mixtures are two the one from Civile Knowledge the other specially from Naturall For there is a kind of writing introduc'd by some to set down their Relations not continued according to the Series of the History but pickt out according to the choice of the Author which he after re-examines and ruminates upon and taking occasion from those selected pieces discourses of Civile Matters Which kind of Ruminated History we doe exceeding well allow of so such a Writer doe it indeed and professe himselfe so to doe But for a man resolvedly writeing a Just History every where to ingest Politique inter-laceings and so to break off the thread of the story is unseasonable and tedious For although every wise History be full and as it were impregnate with Politicall Precepts and Counsils yet the Writer himselfe should not be his own Mid-wife at the delivery § Cosmography likewise is a mixt-History for it hath from Naturall History the Regions themselves and their site and commodities from Ciuile History Habitations Regiments and Manners from the Mathematiques Climates and the Configurations of the Heavens under which the Coasts and Quarters of the World doe lye In which kind of History or Knowledge we have cause to Congratulate our Times for the world in this our age hath through-lights made in it after a wonderfull manner The Ancients certainly had knowledge of the Zones and of the Anti-podes Virg. Geor. 1. Nosque ubi Primus Equis Oriens afflavit anhelis Jllic sera Rubens accendit Lumina vesper and rather by Demonstrations than by Travels But for some small keele to emulate Heaven it selfe and to Circle the whole Globe of the Earth with a more oblique and winding Course than the Heavens doe this is the glory and prerogative of our Age. So that these Times may justly bear in their word not only Plus ultra whereas the Ancients used non ultra and also imitabile fulmen for the Ancients non imitabile fulmen Demens qui Nimbos non imitabile Fulmen Virg. Aen. 6 But likewise that which exceeds all admiration imitabile Coelum our voyages to whom it hath bin often granted to wheele and role about the whole compasse of the Earth after the manner of Heavenly Bodies And this excellent felicity in Nauticall Art and environing the world may plant also an expectation of farther PROFICIENCIES AND AUGMENTATIONS OF SCIENCES specially seeing it seems to be decreed by the divine Counsill that these two should be Coaevals for so the Prophet Daniel speaking of the latter times foretells Plurimi pertransibunt augebitur Scientia Cap. 12. as if the through Passage or Perlustration of the World and the various propagation of knowledge were appointed to be in the same Ages as we see it is already performed in great part seeing our times doe not much give place for Learning to the former two Periods or Returnes of Learning the one of the Graecians the other of the Romans and in some kinds farre exceed them CAP. XI I. The Partition of Ecclesiasticall History into the Generall History of the Church II. History of Prophesy III. History of Providence HIstory Ecclesiasticall falls under the same division commonly with Civile History for there are Ecclesiasticall Chronicles there are Lives of Fathers there are Relations of Synods and the like pertaining to the Church In proper expression this kind of History is divided into the History of the Church by a generall name History of Prophesy and History of Providence The first recordeth the times and different state of the Church Militant whether she flote as the Arke in the Deluge or sojourne as the Arke in the Wildernesse or be at rest as the Arke in the Temple that is the State of the Church in Persecution in Remove and in Peace In this Part I find no Deficience but rather more things abound therein than are wanting only this I could wish that the virtue and syncerity of the Narrations were answerable to the greatnesse of the Masse II The Second Part which is the History of Prophesie consisteth of two Relatives the Prophesy it selfe and the accomplishment thereof wherefore the designe of this worke ought to be that every Prophesy of Scripture be sorted with the truth of the event and that throughout all the ages of the world both for Confirmation of Faith as also to plant a Discipline skill in the Interpretation of Prophesies which are not yet accomplish't But in this work that latitude must be allowed which is proper and familiar unto Divine Prophesies that their accomplishments may be both perpetuall and punctual For they resemble the nature of their Auctor to whom one day is as a thousand yeares Psal 90 and a thousand yeares are but as one day And though the fulnesse and height of their complement be many times assigned to some certaine age or certaine point of time yet they have neverthelesse many staires and scales of Accomplishment throughout diverse Ages of the world This worke I set down as DEFICIENT ✿ but it is of that nature as must be handled with great wisdome sobriety and reverence or not at all III The third Part which is the History of Providence hath fallen indeed upon the Pens of many pious Writers but not without siding of Partiaries and it is imployed in the observation of that divine Correspondence which often interveneth betweene Gods revealed Will and his secret Will For though the
the state of the World not considered in the absolute production but as it stood after the fall of Adam expos'd and made subject to Death and Corruption For in that state it was and remaines to this day the off-spring of God and of Sin or Contumely Gen. 3. For the like sinne of Adam was a kind of Contumely Gen. 3. when hee would be like God And therefore all these three Narrations concerning the manner of of Pans Birth may seem true if they be rightly distinguisht according to things and times For this Pan as we now behold and comprehend it took begining from the word of God by the means of confused matter which yet was the work of God and the entrance of Prevarication and through it of corruption § The Destinies may well be thought the sisters of Pan or Nature for the beginings and continuances and dissolutions the Depressions also and eminencies and labours and felicities of things and whatsoever conditions of a particular Nature are called Fates or Destinies which yet unlesse it be in some noble individuate subject as a Man a Citty or a Nation commonly are not acknowledged But Pan that is the Nature of things is the cause of these severall states and qualities in every particular so as in respect of Individualls the Chaine of nature and the thred of the Destinies is the same Moreover the Ancients fained that Pan ever lived in the open Aire but the PARCae or Destinies in a mighty subterraneous Cave from whence with an infinite swiftnesse they flew to men because the nature and common face of the Vniverse is apert and visible but the individuall Fates of Particulars are secret swift and sodain But if Fate be taken in a more generall acception as to signify the more notable only and not every common event yet in that sense also the signification is correspondent to the universall state of things seeing from the order of Nature there is nothing so small which comes to passe without a Cause and nothing so absolutely great as to be independent so that the very Fabrique of Nature comprehendeth in the lappe and bosome thereof every event small or great and by a constant rule discloseth them in due season Wherefore no marvell if the PARCae be brought in as the legitimate Sisters of Pan For Fortune is the daughter of the foolish vulgar and found favour only with the more unsound Philosophers Certainly the words of Epicurus savour lesse of Dotage than of prophanenesse where he saith Praestare credere fabulam Deorum Senec. in Epist quam Fatum asserere As if any thing in the frame of nature could be like an Iland which is separate from the connexion of the cōtinent But Epicurus as it is evident from his own words accommodating and subjecting his Naturall Philosophy to his Morall would heare of no opinion which might presse and sting the conscience or any way disca l me and trouble that Euthymia or Tranquility of mind which hee had receiv'd from Democritus Wherefore being more indulgent to the delusions of his owne fancies than patient of truth he hath fairely cast off the yoak and abandon'd as well the Necessity of Fate as the Feare of the Gods And thus much concerning the Fraternity of Pan with the Destinies § Hornes are attributed unto the World broad at the root sharpe at the top the nature of all things being like a Pyramis lessening upwards For Individuals in which the Base of nature is spread out being infinite are collected into Species which are many also Species againe rise up into Generalls and these ascending are contracted into more Universall Generalities so that at length nature may seeme to close in a unity which is signified by the Pyramidal Figure of Pans Hornes Neither is it to be wonder'd at that Pan toucheth heaven with his horns seeing the transcendentals of Nature or Vniversall Ideas Iliad IX doe in some sort reach things Divine Wherefore Homers famous Chaine of Naturall Causes tyed to the foot of Iupiters Chaire was celebrated And it is plain that no man conversant in Metaphysique those things which in Nature are Eternall and immoveable and that hath never so litle withdrawn his mind from the fluid ruine of sublunary things which doth not at the same instant fall upon Naturall Theologie so direct and compendious a passage it is from the top of the Pyramis to Matters Divine § The body of Nature is elegantly and lively drawne Hairy representing the beames of things for beames are as it were the haires or bristles of nature and every Creature is more or lesse Beamy which is most apparant in the faculty of seeing and no lesse in every magnetique virtue and operation upon distance for whatsoever worketh upon any thing upon Distance that may rightly be said to dart forth rayes Moreover Pans beard is said to be exceeding long because the beames or influences of the Heavens and specially of the Sunne doe operate and pierce farthest of all so that not only the surface but the inward bowels of the earth have bin turn'd subduc'd and impregnate with the masculine Spirit of the heavenly influence And the forme of Pans beard is the more elegant because the Sun when his higher part is shadowed with a Cloud his beams break out in the lower and so appeares to the eye as if he were bearded § Nature also is most expressively set forth with a biformed Body in reference to the Differences betweene superior and inferior bodies For the one part by reason of their beauty and equability and constancy of motion and domiminion over the earth and earthly things is aptly set out by the shape of man And the other part in respect of their perturbations and irregular motions and that they are for most part cōmanded by the Celestiall may be well fitted with the figure of a bruit beast Againe this same bi-formed description of his body pertaines to the participation of the species or kind for no species of Nature seemes to be simple but as it were participating and compounded of two Essentiall Ingredients For Man hath something of a Beast a Beast something of a Plant a Plant something of an inanimate Body and all Natural things are indeed bi-formed and compounded of a superior and inferior kind § It is a witty Allegory that same of the feet of the Goat by reason of the upward tending motions of Terrestiall bodies towards the regions of the aire and of the heaven where also they become pensile and from thence are rather forc'd downe than fall downe For the Goat is a mounting Animal that loves to be hanging upon rocks and precipices steep hils And this is done also in a wonderfull manner even by those things which are destinated to this inferior Globe as may manifestly appear in Cloudes and Meteors And it was not without the grounds of reason that Gilbert De Magn. who hath written a painfull and an experimentall work touching
an excellent fiction that of dead Bacchus reviving for Passions doe sometimes seeme to be in a dead sleepe and extinct but we must not trust them no though they were buried For let there be but matter and opportunity offer'd they rise againe § The invention of the Vine is a wise Parable for every affection is very quick and witty in finding out that which nourisheth and cherisheth it and of all things knowne to men wine is most powerfull and efficacious to excite and inflame Passions of what kind soever as being in a sort a common incentive to them all § Againe Affection or Passion is elegantly set downe to be a subduer of Nations and an undertaker tf infinite expeditions For desire never rests content with what it possesseth but with an infinite and unsatiable appetite still covets more hearkens after a new purchase § So Tygers STABLE by Affections and draw their Chariot For since the time that Affection began to ride in a Coach and to goe no more a foot and to captivate Reason and to lead hir away in triumph it grows cruel unmanegeable and fierce against whatsoever withstands or opposeth it § And it is a pretty devise that those ridiculous Demons are brought in dancing about Bacchus Chariot For every vehement affection doth cause in the eyes face and gesture undecent and subseeming apeish and deformed motions so that they who in any kind of Passiion as in anger arrogance or love seem glorious and brave in their owne eyes doe appeare to others mishapen and ridiculous § The Muses are seen in the Company of Passion and there is almost no affection so depraved and vile which is not soothed by some kind of Learning And herein the indulgence and arrogancy of Wits doth exceedingly derogate from the Majesty of the Muses that whereas they should be the Leaders and Ancient-bearers of life they are become the foot-pages and buffoones to lusts and vanity § Againe where Bacchus is said to have engaged his Affections on hir that was abandoned and reiected by another it is an Allegory of speciall regard for it is most certain that Passion ever seekes and sues for that which experience hath relinquisht and they all know who have paid deare for serving and obaying their Lusts that whether it be honor or riches or delight or glory or knowledge or any thing else which they seeke after they pursue things cast off and by diverse men in all ages after experience had utterly rejected and repudiate § Neither is it without a Mystery that the Jvy was sacred to Bacchus the application holds two waies First in that the Ivy remaines green in Winter Secondly in that it creeps along imbraceth and advanceth it selfe over so many diverse bodies as trees walls and edifices Touching the first every Passion doth through renitence and prohibition and as it were by an Anti-peristasis like the Ivy through the cold of winter grow fresh and lively Secondly every predominant affection in mans soule like the Ivy doth compasse and confine all human Actions and Consils neither can you finde any thing so immaculate and inconcern'd which affections have not tainted and clinched as it were with their tendrells § Neither is it a wonder that superstitious ceremonies were attributed unto Bacchus seeing every giddy-headed humor keeps in a manner Revell-rout in false Religions so that the pollutions and distempers of heretiques exceed the Bachanalls of the Heathens and whose superstitions have bin no lesse barbarous than vile and loathsome Nor is it a wonder that Madnesse is thought to be sent by Bacchus seeing every affection in the Excesse thereof is a kind of short fury and if it grow vehement and become habituall it commonly concludes in Madnesse § Concerning the rending and dismembring of Pentheus and Orpheus in the celebration of the Orgies of Bacchus the Parable is plain For every prevalent affection is outragious against two things whereof the one is Curious enquiry into it the other free and wholsome admonition Nor will it availe though that inquiry was only to contemplate and to behold as it were going up into a tree without any malignity of mind nor againe though that admonition was given with much art and sweetnesse but howsoever the Orgies of Bacchus can not endure either Pentheus or Orpheus § Lastly that confusion of the Persons of Iupiter and Bacchus may be well transferred to a Parable seeing noble and famous Acts and remarkable and glorious merits doe sometimes proceed from virtue and well ordered reason and magnanimity and sometimes from a secret affection and a hidden passion howsoever both the one and the other so affect the renowne of Fame and Glory that a man can hardly distinguish between the Acts of Bacchus and the Gests of Jupiter But we stay too long in the Theatre let us now passe on to the Pallace of the Mind the entrance whereof we are to approach with more veneration and attention THE THIRD BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING CAP. I. I. The Partition of Sciences into Theology and Philosophy II. The Partition of Philosophy into three Knowledges Of God of Nature of Man III. The Constitution of Philosophia Prima or Summary Philosophy as the Commune Parent of all ALL History Excellent KING treads upon the Earth and performes the office of a Guide rather than of a light and Poesy is as it were the Dream of Knowledge a sweet pleasing thing full of variations and would be thought to be somewhat inspired with Divine Rapture which Dreams likewise pretend but now it is time for me to awake and to raise my selfe from the Earth cutting the liquid Aire of Philosophy and Sciences I Knowledge is like waters some waters descend from the Heavens some spring from the Earth so the Primary Partition of Sciences is to be derived from their fountaines some are seated above some are heere beneath For all knowledge proceeds from a two fold information either from Divine inspiration or from externall Sence As for that knowledge which is infused by instruction that is Cumulative not Originall as it is in waters which besides the Head-springs are encreased by the reception of other Rivers that fall into them Wherefore we will divide Sciences into Theology and Philosophy by Theology we understand Jnspired or Sacred Divinity not Naturall of which we are to speak anon But this Inspired Theology we reserve for the last place that we may close up this work with it seeing it is the Port and Saboath of all Humane Contemplations II. The Obiect of Philosophy is of three sorts GOD NATURE MAN so likewise there is a Triple Beam of Things for Nature darts upon the understanding with a direct Beame God because of the inequality of the mediū which is the Creature with a refract beame and man represented and exhibited to himselfe with a beam reflext Wherefore Philosophy may fitly be divided into three knowledges the
Argument which they have in hand but a complete body of such Maximes which have a Primitive and Summary force and efficacy in all Sciences none yet have composed being notwithstanding a matter of such consequence as doth notably conduce to the unity of Nature which we conceive to be the office and use of Philosophia Prima § There is also an other Part of this Primitive Ppilosophy which if you respect termes is Ancient but if the matter which we designe is new and of an other kind and it is an Inquiry concerning the Accessory Conditions of Entities which we may call Transcendents as Multitude Paucity Similitude Diversity Possible and Jmpossible Entity Non-Entity and the like For being Transcendents doe not properly fall within the compasse of Naturall Philosophy and that Dialecticall dissertation about them is rather accommodated to the Formes of Argumentation than the Nature of things it is very convenient that this Contemplation wherein there is so much dignity and profit should not be altogither deserted but find at least some roome in the Partitions of Sciences but this we understand to be perform'd farre after an other manner than usually it hath bin handled For example no man who hath treated of Paucity or Multitude hath endevour'd to give a reason Why some things in Nature are and may be so numerous and large others so few and litle For certainly it cannot be that there should be in nature as great store of Gold as of Iron as great plenty of Roses as of Grasse as great variety of determin'd and specifique Natures as of imperfects and non-specificates So none in handling Similitude and Diversity hath sufficiently discovered the Cause why betwixt diverse species there should as it were perpetually be interposed Participles of Nature which are of a doubtfull kind and referrence as Mosse betwixt Putrefaction and a Plant Fishes which adhere and move not betwixt a Plant and a living Creature Rats and Mise and other vermine between living Creatures generated of Putrefaction and of seed Bats or Flitter-mise between Birds and Beasts Flying Fishes now commonly knowne between Fowles and Fish Sea-Calfes between Fishes and four-footed Beasts and the like Neither hath any made diligent inquiry of the Reason how it should come to passe being like delights to unite to like that Iron drawes not Iron as the Loadstone doth nor Gold allures and attracts unto it Gold as it doth Quicksilver Concerning these and the like adjuncts of things there is in the common Disceptation about Transcendents a deepe silence For men have pursued Niceties of Termes and not subtleties of things Wherefore we would have this Primitive Philosophy to containe a substantiall and solid inquiry of these Transcendents or Adventitious Conditions of Entities according to the Lawes of Nature and not according to the Laws of Words So much touching Primitive Philosophy or Sapience which we have justly referr'd to the Catalogue of DEFICIENTS ✿ CAP. II. I Of Naturall Theologie § Of the Knowledge of Angels and of Spirits which are an Appendix thereof THE Commune Parent of Sciences being first placed in its proper throne like unto Berecynthia which had so much heavenly Issue Omnes Coelicolae omnes supera alta tenentes Virg. Aen. 6 We may returne to the former Division of the three Philosophies Divine Naturall and Humane I For Naturall Theology is truly called Divine Philosophy And this is defined to be a Knowledge or rather a spark and rudiment of that Knowledge concerning God such as may be had by the light of Nature and the Contemplation of the Creature which Knowledge may be truly termed Divine in respect of the Object and Naturall in respect of the Light The Bounds of this Knowledge are truly set forth that they may extend to the Confutation and Conviction of Atheisme the Information of the Law of Nature but may not be drawne out to the Confirmation of Religion Therefore there was never Miracle wrought by God to convert an Atheist because the light of Nature might have led him to confesse a God but Miracles are designed to convert Idolaters and the Superstitious who have acknowledged a Deity but erred in his Adoration because no light of Nature extends to declare the will and true Worship of God For as workes doe shew forth the power and skill of the workman but not his Image So the workes of God doe shew the Omnipotency and Wisdome of the Maker but no way expresse his Jmage And in this the Heathen opinion differs from the sacred Truth For they defined the world to be the Image of God man the Image of the World but Sacred Scriptures never vouchsafed the world that honour as any where to be stiled the Jmage of God but only Psal 8. Gen. 1. the workes of his hands but they substitute man the immediate Jmage of God Wherefore that there is a God that hee raines and rules the world that he is most potent wise and provident that he is a Rewarder a Revenger that he is to be adored may be demonstrated and evinced even from his workes and many wonderfull secrets touching his attributes and much more touching his Regiment and dispensation over the world may likewise with sobriety be extracted and manifested out of the same workes and is an Argument hath bin profitably handled by diverse But out of the contemplation of Nature and out of the Principles of Human Reason to discourse or earnestly to urge a point touching the Mysteries of faith and againe to be curiously speculative into those secrets to ventilate them and to be-inquisitive into the manner of the Mystery is in my judgement not safe Da Fidei quae Fidei sunt For the Heathens themselves conclude as much in that excellent and divine Fable of the golden Chaine Homer Iliad 9. That Men and Gods were not able to draw Iupiter down to the Earth but contrariwise Iupiter was able to draw them up to Heaven Wherefore he laboureth in vaine who shall attempt to draw downe heavenly Mysteries to our reason it rather becomes us to raise and advance our reason to the adored Throne of Divine Truth And in this part of Naturall Theology I am so farre from noteing any deficience as I rather finde an excesse which to observe I have somewhat digressed because of the extreme prejudice which both Religion and Philosophy have received thereby as that which will fashion and forge a hereticall Religion and an imaginary and fabulous Philosophy § But as concerning the nature of Angels and Spirits the matter is otherwise to be conceived which neither is inscrutable nor interdicted to which knowledge from the affinity it hath with mans soule there is a passage opened The Scripture indeed commands Coloss 2. let no man deceive you with sublime discourse touching the worship of Angels pressing into that he knowes not yet notwithstanding if you observe well that precept you shall finde there only two things forbidden namely Adorotion of Angels such
much conduce to refrigeration but commixt togither much more But this Experiment is cleere of it selfe notwithstanding here may covertly a fallacy lie hid as there may in all other effects and conclusions where Axioms are wanting if the Copulation be made of things which worke after a different and as it were repugnant manner And so much for Copulation of Experiment § There remaine the Chances or Fortunes of Experiment This is altogether an irrationall as it were a passionate manner of experimenting when you have a mind to try a conclusion not for that any reason or other Experiment induceth you to it but only because the like was never attempted before Yet I doe not know whether or no in this kind there may not lie hid some secret of great use if you trie nature every way For the wonders of Nature commonly lie out of the high roade and beaten paths so as the very absurdity of an attempt may sometimes be prosperous But if reason goe along with this practice that is that it is evident that such an Experiment was never yet tried and yet there is great reason why it should be attempted then it is a choice Experiment and searcheth the very bosome of Nature For example In the operation of fire upon some Naturall Body one or other of these effects hitherto ever comes to passe as that either something flies out as flame and fume in ordinary burning fewell or at least there is made a locall separation of Parts and that for some distance as in Distillation where the lees settle the vapours after they have play'd about are gathered into receptacles But no man ever yet made triall of an Imprison'd Distillation for so we may call it And it seemes very probable that if the force of heat immur'd within the Cloisters of a body doe such great matters and worke such alterations and yet without losse or manumission to the Body that then this Proteus of matter fetter'd as it were with Manacles may in time be forced to many transformations if so be that the heat be so temper'd and intermutually chang'd that the vessels be not broken For this operation is like that of the wombe where the heat workes without emission or separation of any part of the Body save that in the Matrix there is conjoyn'd Alimentation but for version the thing is the same These are the fortunes or adventures of Experiment In the meane we give this advise touching Experiments of this Nature that no man be discouraged or confounded if the Experiments which he puts in practice answer not his expectation For what succeeds pleaseth more but what succeeds not many times informes no lesse And this ought ever to be remembred which we often presse that Experimenta Lucifera Experiments of Light discovery ought for a time to be much more enquired after than Experimenta fructifera Experiments of use and practice And thus much of Literate Experience which as we have said before is rather a sagacity and a hunting sent than a Science § Now for the Novum Organum we say nothing nor give any fore-tast thereof being we have projected in our minds by the assistance of the Divine favour to make a perfect entire work of that subject seeing it is a matter of higher consequence than all the rest CAP. III. I The Partition of the Inventive Art of Arguments into Promptuary or Places of Preparation and Topique or Places of Suggestion II. The Division of Topique Art into Generall §. And Particular Topiques III. In example of Particular Topique in the Inquiry De Gravi Levi. INvention of Arguments is not properly an Invention for to Invent is to discover things unknowne and not to recover or recall that which is knowne already The Vse and Office of this kind of Invention seemes to be no other than out of the Masse of Knowledge congested and stored up in the Mind readily to produce that which may be pertinent to the Matter and Question propounded For he that is litle or nothing acquainted before hand with the Subject in question Topiques of Jnvention will litle advantage him On the contrary he that hath Provision at home which may be applied to the purpose even without Art Places of Invention will at length though not so readily and aptly find out and produce Arguments So that this kind of Invention as we have said is not properly Invention but only a Reduction into Memory or suggestion with Application But because custome consent hath authoriz'd the word it may in some sort be called Inventiō For it may be as wel accompted a chase or finding of a Deere which is made within an inclosed Park as that within a Forrest at large But setting aside curiosity of words it may appeare that the scope and end of this kind of Invention is a certaine promptitude and expedite use of our Knowledge rather than any encrease or Amplification thereof I To procure this ready Provision for discourse there are two waies either that it may be designed and pointed out as it were by an Jndex under what Heads the matter is to be sought and this is that we call Topique Or else that Arguments may be before hand framed and stored up about such things as are frequently incident and come into disceptation and this we will call promptuarie Art or of Preparation This later scarcely deserveth to be called a Part of Knowledge seeing it rather consisteth in diligence De Repr Soph. lib. 2. c. 9. §. ult than any artificiall erudition And in this part Aristotle doth wittily indeed but hurtfully deride the Sophists neare his time saying They did as if one that professed the Art of shoo-making should not teach how to make up a shooe but only exhibite in a readinesse a number of shooes of all fashions and sizes But yet a man might here reply that if a Shoomaker should have no shooes in his shop but only work as he is bespoken he would be but a poore man and weakly customed But our Saviour speaking of Divine knowledge saith farre otherwise Mat. 13. Every Scribe instructed for the Kingdome of heaven is like a good housholder that bringeth forth both new and old store And we see the ancient Writers of Rhetorique doe give it in Precept That Pleaders should have diverse common Places prepared long before hand and handled and illustrated both waies for example For the sense and equity of Law against the words Cic. de Orat and letter of Law and on the contrary And Cicero himselfe being broken unto it by great experience delivers it plainly That an Orator if he be diligent and sedulous Ad Attic. Lib. XVI EP. VI. may have in effect premeditate and handled whatsoever a man shall have occasion to speake of so that in the Pleading of the Cause it selfe he shall have no need to insert any new or sodaine matter besides new names and some individuall Circumstances But the paines
be inquired what the Figure of a body descending may or doth worke to the moderating of the Motion of Gravitie as a broad Figure with tenuity a cubique Figure long round Pyramidale when they turne when they remaine in the same Posture wherein they were deliver'd 7 Let inquiry be made of that which the Continuance and Progression of a Fall or Descent may and doth worke to this effect that it may be caried with a greater incitation and force and with what proportion and how farre that Incitation will carry For the Ancients upon a slight contemplation V. DIGRES were of opinion that because that was a naturall Motion it would continually be augmented and improv'd 8 Let Inquiry be made of that which Distance and Proximitie of a Body descending from the earth may and doth worke to this end that it may fall more speedily more slowly or else not at all if so be that it be without the Orbe of Activity of the terrene Globe De Magn. which was Gilberts opinion as likewise what the immersion of a Body descending more in the deepe of the earth or the placing thereof neerer to the superficies of the earth may produce For these kindes of Positures vary the motiō as they experience that work in Mines 9 Let there be Enquiry made of that which the difference of Bodies by which Motion of Gravitie is diffused and communicated can doe and doth And whether it may equally be communicated by Bodies soft and Porose as by hard and solid As if the Beame of the Ballance be on one side of the tongue wood on the other side silver though they be reduced to the same waight whether doth it not beget a variation in the Skales In like manner whether Metall put upon Wooll or upon a blown bladder waigh the same it would doe if laid in the bottome of the Skale 10 Let there be Enquiry made what the distance of a Body from the levell-Poise that is the quick or late perception of the incumbent or of depression can doe or doth As in a Ballance where one part of the beame is longer though of the same waight whether this doth sway the Ballance Or in crooked Pipes where certainly the longer part will draw the water although the shorter part made more capacious may containe a greater waight of water 11 Let there be Enquiry made of that which the intermixtion or Copulation of a light body with a waighty may doe to the raising of the waight of a Body as in the poise of Living Creatures and Dead 12 Let Enquiry be made of the secret ascensions and descensions of the parts more light and more waighty in one and the same entire Body Whereby there may be made oftentimes exact separations as in the separation of wine and water in the Ascension of the flower of milk and the like 13 Let it be Enquired what is the line and direction of the Motion of Gravitie and how farre it may follow either the centre of the earth that is the masse of the earth or the centre of the Body it selfe that is the contention and driving on of the parts thereof for those Centres are profitable in demonstration but of no use in Nature 14 Let it be inquired touching the Comparison of the Motion of Gravitie with other Motions what Motions it masters to what it yeelds As in the Motion which they call violent which is represt and bridled for a time as when a farre greater waight of Iron is drawne up by a small Load-stone the Motion of Gravitie gives place to the Motion of Sympathy 15 Let Enquiry be made of the Motion of Aire whether it be caried upwards or be collaterall and indifferent Which is a hard thing to find out but by some exquisite Experiments for the glittering apparition of Aire in the bottome of water is rather by the percussion of water than by the Motion of Aire being the same emication may be made in wood But Aire mingled with Aire discovers no Experiment because Aire in Aire exhibites Levity no lesse than water in water doth Gravity But in a bubble drawne over with the inclosure of a thin skin it stayes for a time 16 Let it be Jnquired what is the Terme of Levitie for sure their meaning who made the Centre of the earth the Centre of Gravitie is not that the ultimate convexity of heaven should be the stint and limits of Levitie Or rather that as ponderous Bodies seeme to be so farre caried that there they may cast Anchor as at a fixt Piller so light Bodies are so farre caried that they may begin to wheele about and come to a motion without termination 17 Let Enquiry be made why vapours and exhalations should be caried as high as the midle Region of the Aire as they call it seeing they are somewhat a grosse substance and the beames of the Sunne by turnes as in the night cease their Operation 18 Let Enquiry be made of the Conduct of the Motion of Flame upwards which is the more abstruse because Flame expires every moment save perchance in the imbracement of greater Flames For Flames separated broken off from their continuation last not long 19 Let Enquiry be made of the ascendent Motion of the Activity of Heate as when the Heat of red-hot Iron affecteth rather to mount upwards than to move downwards The example therfore of Particular Topique may be made in this manner in the meane what we have begun to advise we doe agen admonish which is that men vary their Particular Topiques so as after further Progression made by Jnquiry they doe substitute one and after that another Topique if ever they desire to reach the top of Sciences As for us we attribute so much to Particular Topiques as we doe designe to make a Particular Worke of them upon some Subjects in Nature which are more observeable and more obscure For we are Commanders of Questions not so of things And thus much of Invention CAP. IV. I The Partition of the Art of Iudging into Iudgment by Induction §. And by Syllogisme Of the first a Collection is made in the New Organ §. The first Partition of Iudgment by Syllogisme into Reduction Direct and Inverst §. The second Partition thereof into Analytique Art and the Knowledge of Elenches II. The Division of the Knowledge of Elenchs into Elenchs of Sophismes §. Into Elenchs of Interpretation of Termes §. And into Elenchs of Images or Idolaes III. The Division of Idolaes §. Into Impressions from the Generall Nature of Man or Idola Tribûs §. Into Impressions from the Individuall temper of Particulars or Idola Specûs §. into Impressions by Words and Communicative Nature or Idola Fori IV. An Appendix of the Art of Iudging namely of the Analogie of Demonstration according to the Nature of the Subject I LET us now passe to Iudgment or the Art of Iudging which handleth the Nature of Proofes or Demonstrations And in this Art
Sophismes Wherefore it seemeth better to constitute a Treatise of them apart than to receive them into Prime Philosophy I meane Metaphysique or to annexe them as a part of Analytiques Arist Analyt which Aristotle very confusedly hath done And we have given it a name from the nature and Use for the right use is plainly Redargution and Caution about the acception of words Nay that Part of Predicaments touching Cautions of not confounding and transposing the termes of Definitions and Divisions if it were rightly instituted would be of singular use in our judgment and might fitly be referred hether And thus much of the Elenchs of Interpretation III As for the Elenchs of Jmages or Idolaes ✿ ELENCHI IDOLORVM certainly Jdolaes are the profoundest Fallacies of the mind of man Nor doe they deceive in Particulars as the rest doe casting a Cloud and spreading snares over the Iudgment but apertly from a corrupt and crookedly-set predisposition of the mind which doth as it were wrest and infect all the anticipations of the understanding For the mind of man drawn over and clouded with the sable Pavillion of the Body is so farre from being like a smooth equall and cleere Glasse which might sincerely take and reflect the beames of things according to their true incidence that it is rather like an inchanted Glasse full of Superstitions Apparitions and Impostures § Idolaes are imposed upon the understanding either by the universall Nature of man in generall Or from the individuall Nature of Particulars or by words or nature Communicative The first sort of Images we wont to call Idola Tribûs the second Jdola Specûs the third Idola Fori NOV OR LIB 1. APH LXI ad LXIX There is also a fourth kind which we call Jdola Theatri and is introduced by depraved Theories or Philosophies and perverse Lawes of Demonstrations but this kind may be denied and put off wherefore we passe it over for the present But the other doe plainly besiege the mind nor can they ever be quite removed or extirpated Therefore let none expect any Analytique Art in these but the knowledge of Elenchs concerning these Idolaes is a Primarie Knowledge Nor to speake truth can this Knowledge of Idolaes be reduced into Art but only by a contemplative wisdome we may be instructed to beware of them As for a just and more subtile Treatise thereof we referre that to the Novum Organum touching upon them in a generality in this place § Idola Tribûs is thus exemplified NOV OR LIB 1. Aph. XLV ad LIII exclusive The Nature of the mind of man is more affected with Affirmatives and Actives than with Negatives and Privatives whereas in a just and regular course it should present it selfe equall to both But the mind of man if a thing have once bin existent and held good receives a deeper Impression thereof than if the same thing farre more often faild and fell out otherwise which is the roote as it were of all superstition and vaine Credulity So that he answered well to him that shewed him the great number of Pictures of such as had scaped Shipwrack and had paid their vowes Cic. de N. D. lib. V. and being prest with this Interrogative Whether he did not now confesse the Divinity of Neptune return'd this counter-question by way of answer yea but where are they painted that are drowned And there is the same reason of all such like Superstitions as in Astrologie Dreames Divinations and the rest An other Instance is this The Spirit of man being it selfe of an equall and uniforme Substance doth presuppose and faine a greater equality and uniformitie in Nature than in truth there is V. DIGRES Hence that fiction of the Mathematicians that in the heavenly Bodies all is moved by perfect Circles rejecting spirall Lines so it comes to passe that whereas there are many things in Nature as it were Monodica and full of imparity yet the conceipts of men still faine and frame unto themselves Relatives Parallels and Conjugates For upon this ground Elem. Ignis vide Digress the Element of Fire and its Orbe is brought in to keepe square with the other three Earth Water Aire The Chymiques have set out a fanaticall Squadron of the word faining by a most vaine conceipt in those their foure Elements Heaven Aire Water and Earth there are found to every one parallel and conforme species Paracel Fludde passim The third Example hath some affinitie with the former That man is as it were the common measure and mirror or glasse of Nature for it is not credible if all Particulars were scann'd and noted what a troupe of Fictions and Idolaes the reduction of the operations of Nature to the similitude of humane Actions hath brought into Philosophie I say this very fansie that it should be thought that Nature doth the same things that man doth Epiphan lib. 3. Niceph Hist Eccl. lib 11 Neither are these much better than the Heresie of the Anthrôpomorphites bred in the Cells and solitude of grosse and ignorant Monkes or the Opinion of Epicurus answerable to the same in Heathenisme who supposed God to be of Humane shape But Velleius the Epicurean needed not to have asked why God should have adorned the heavens with starres and lights as if he had bin an Aedilis one that should have set forth some magnificent shewes or playes for if that great Workman had conform'd himselfe to the imitation of an Aedilis he would have cast the starres into some pleasant and beautifull workes and orders like the curious roofs of Palaces whereas one can scarce find in such an infinite number of starres a Posture in square or Triangle or right-Line So different a harmony there is betweene the Spirit of man and the Spirit of the world § Jdola Specûs are derived from the Jndividuall Complexion of every Particular in respect of Mind and of Body as also NOV OR LIB 1. Aph. LIII ad LIX from Education Custome and Fortuitous Events which befall every man For it is an excellent embleme that of Plato's Cave Plat. de Rep. VII for certainly to let goe the exquisite subtiltie of that Parable if a man were continued from his Childhood unto mature Age in a Grot or a dark and subterraneous Cave and then should come sodainly abroad and should behold this stately Canopie of heaven and the Furniture of the World without doubt he would have many strange and absurd imaginations come into his mind and people his braine So in like manner we live in the view of heaven yet our Spirits are inclosed in the Caves of our Bodies Complexions and Customes which must needs minister unto us infinite images of errors and vain Opinions if they doe so seldome for so short a space appear above ground out of their holes and doe not continually live under the Contemplation of Nature as in the open Aire N. L. That Parable of Heraclitus doth
man that professed the Art of writing should only exhibite faire copies of Alphabets and letters joyned without giving any precepts for the carriage of the hand and framing of the Characters so have they propounded unto us good and faire examples and draughts or accurate portraitures of Good Virtue Duties Felicity as the true objects and scopes of mans Will and Desires but how to take a just levell at these marks excellent indeed and by them well set downe that is by what precepts and directions the Mind may be subdued and framed to pursue and attaine them either they passe it over altogither or performe it slightly and unprofitably It is not the disputeing that Morall virtues are in the mind of Man by habit and not by Nature or formally distinguishing between Generous spirits and the obscure vulgar that those are wonne by the weight of Reasons these by reward and Punishment or the witty precept that to rectify the mind of man Aristoteles Et. lib. 2. it must like a staffe be bowed the contrary way to its inclination and the like glances scattered here and there These and the like are farre short of being a just excuse of the deficience of that thing which now we seek The reason of this neglect I suppose to be that hidden Rock whereupon so many Barkes of Knowledges have runne and bin cast away which is that writers despise to be conversant in ordinary and common matters which are neither subtile enough for Disputation nor flourishing enough for Ornament Verily it cannot easily be expressed what calamity this thing we now speak of hath brought upon Sciences that out of an imbred Pride and vaine-glory men have made choice of such subjects of Discourse and of such a manner method of handling as may commend rather their own wit than consult the Readers profit In Epist Seneca saith excellently Nocet illis eloquentia quibus non rerum facit cupiditatem sed sui For writings should be such as should make men in love with the Lessons and not with the Teachers Therefore they take a right course which can openly avouch the same of their Counsills which Demosthenes once did Demost and can conclude with this clause which if you put in execution you shall not only commend the Orator for the instant but your selves likewise not long after in a more prosperous state of your affaires As for my selfe Excellent KING to speak the truth of my selfe I have often wittingly and willingly neglected the glory of mine own Name and Learning if any such thing be both in the works I now publish and in those J contrive for hereafter whilest I study to advance the good and profit of mankind And I that have deserv'd perchance to be an Architect in Philosophy and Sciences am made a Work-man and a Labourer and at length any thing else whatsoever seeing I sustaine and work out my selfe many things that must needs be done and others out of a naturall disdaine shift off and refuse to doe But to returne to the matter which we were about to say Philosophers in Morall Science have chosen to themselves a resplendent and lustrous masse of matter wherein they may most glorify themselves for sharpnesse of wit or strength of Eloquence but such precepts as specially conduce to practice because they cannot be so set out and invested with the ornaments of speech they have in a manner pass'd over in silence Neither needed men of so excellent parts to have despaired of a fortune like that which the Poet Virgil had the confidence to promise to himselfe and indeed obtaind who got as much glory of Eloquence Wit and Learning in the expressing of the observations of husbandry as in describeing the Heroicall Acts of Aeneas Nec sum animi dubius verbis ea vincere magnum Geor. 3. Quam fit angustis his addere rebus honorem And surely if the purpose be in good earnest not to write at leasure that which men may read at leasure but really to instruct and be a subsidiary to Active life these GEORGIQUES OF MANS MIND ought to be had in as great estime with men as those heroicall portraitures of Virtue Goodnesse and Felicity wherein so much labour and cost hath bin bestowed I. We will therefore divide Morall Philosophy into two maine and Principall Knowledges the one concerning the Exemplar or Image of Good the other concerning the Regiment and Culture of the Mind which we are wont to call the GEORGIQUES OF THE MIND that describes the Nature of Good this prescribes rules how to subdue and accommodate the mind of Man thereunto § The Doctrine touching the Platforme which respects and describes the Nature of Good considers Good either Simple or Compared I say either the kinds of Good or the Degrees of Good In the latter of these those infinite Disputations and speculations touching the supreme degree of Good which they terme Felicity Beatitude the highest good the Doctrines of which were the Heathens Divinity are by the Christian Faith taken away and discharged For as Aristotle saith Rhet. lib. 2. That Young men may be happy but not otherwise but by hope so must we all being so taught by Christian Faith acknowledge our selves to be but children and in our Minority and think of no other felicity than that which is in hope of the future world Freed therefore by happy fate from this doctrine which was the Heathens Heaven wherein without doubt they attributed a higher elevation of mans Nature than it was capeable of for we see in what a height of stile Seneca writes In Epist verè Magnum habere fragilitatem hominis securitatem Dei we may certainly with lesse losse of sobriety and Truth receive for most part the rest of their inquiries concerning the doctrine of the Platforme As concerning the Nature of Good Positive and Simple surely they have set it out in beautifull colours and drawne it to the life upon excellent Tables representing with exact diligence to the eye the Formes Postures Kinds Affinities Parts Subjects Provinces Actions Administrations of virtues and Duties Nor doe they so leave the pursuit for they have commended and insinuated all these into the spirit of man with great quicknesse and vivacity of Arguments and sweetnesse and beauty of Perswasions yea and fortified and intrenched the same as much as discours can doe against corrupt and populare opinions and invasions As touching the nature of comparative good they have also well handled that in setting downe that triplicite Order of Good in comparing contemplative life with Active in distinguishing between virtue with reluctation and virtue setled by security and confirmed in the conflict and encounter between honesty and profit in the ballancing of virtue with virtue to see which preponderates other and the like So as this part touching the Platforme I finde excellently laboured and that the ancients herein have shewed themselves admirable men yet so as the pious and painfull
men have rather sought by wit to traduce and to expose to scorne that which is usefull and sound in Arts and Professions than to sever that which is good and wholsome from that which is corrupt and vicious But Solomon saith excellently Prov. XIV A scorner seeks wisdome and findes it not but knowledge is easy unto him that understands for he that comes to seek after knowledge with a mind to scorne and censure shall be sure to find matter for his humor but no matter for his instruction And certainly a grave and wise Treatise of this argument whereof we now speak and that with sincerity and integrity seemeth worthy to be reckoned one of the best fortifications of virtue and honesty that can be planted For as the Fable goes of the Basiliske that if he see a man first the man dies but if a man see him first the Basiliske dies so it is with Fraudes Impostures and evill Arts if a man discover them first they loose their power of doing hurt but if they prevent then and not otherwise they endanger So that we are much beholding to Machiavill and such writers who discover apertly and plainly what men use to doe not what men ought to doe for it is not possible to joyne the wisdome of the Serpent with the Innocency of the Dove except a man know exactly the nature of evill it selfe for without this skill virtue lies open and unfencd nay a sincere and honest man can doe no good upon those that are wicked to reclaime them unlesse he know all the coverts and profundities of Malice For men of corrupt minds and deprav'd judgements presuppose that honesty growes out of the weaknesse of Nature and simplicity of Manners and only out of a beliefe given to Preachers and Schoole-Masters as likewise to Books Morall Precepts and popular opinions so that unlesse you can make them plainly to perceive that their deprav'd and corrupt Principles and crooked Rules are as deeply sounded and as plainly discovered by those who exhort and admonish them as they are to themselves they despise all the integrity of Morall Practices or Precepts according to that admirable Oracle of Solomon Prov. 18. Non recipit stultus verba prudentiae nisi ea dixeris quae versantur in corde ejus But this part concerning Respective Cautels and vices we place in the number of DEFICIENTS and will call it by the name of SATYRA SERIA or of a Treatise De Interioribus Rerum So to this kind of knowledge touching Respective Duties doe also appertaine the Naturall Duties between Husband and wife Parents and Children Master and Servant so likewise the lawes of Friendship and Gratitude as also the Civile bonds of Corporations Companies Colledges Neighbour-hood and the like But it must ever be presupposed that they are here handled not as parts of Civile society for that is referr'd to the Politiques but as to the framing and predisposing of the Minds of Particular persons to the maintaining of those Bonds of Society § But the Knowledge concerning the Good of Communion or of Society even as that of Good Individuall doth handle Good not simple alone but also comparatively whereunto belongs the waighing of Duties between Person and Person Case and Case Private and Publique between time Present and Future as we may see in the severe and cruell proceeding of L. Brutus against his own Sonnes Liv. Hist lib. 2. Florus Hist lib. 1. Plutar. in M. Bruto which by the most was extoll'd to the heavens yet another said Infelix utcunque ferent ea fata Minores The same we may see in that supper unto which M. Brutus and C. Cassius were invited for there when there was a question shrewdly cast forth Whether it was lawfull to kill a Tyranne on purpose to feele the minds of the company touching a conspiracy intended against Caesars life the guests were divided in opinion some said it was directly lawfull for that servitude was the extreme of Evills Others were of a contrary mind for that Tyranny was not so great a misery as Civile warre a third sort as if they had issued out of the Schoole of Epicurus avouched That it was an unworthy thing that wise men should hazard their lives and states for Fooles But there are many Cases touching comparative Duties amongst which that of all other is the most frequent Whether a man ought to swerve from the rule of Justice for the safety of his Country or some such notable Good to ensue afterward Touching which case Jason of Thessalie was wont to say Plut. Moral Praec gerend Reip. Aliqua sunt injustè facienda ut multa justè fieri possint but the Reply is ready Auctorem praesentis justitiae habes sponsorem futurae non habes Men must pursue things which are just in present and leave the future to the Divine Providence And thus touching the Exemplar or of the description of Good CAP. III. I. The Partition of the Doctrine of the Culture of the Mind into the Knowledge of the Characters of the Mind II. Of the Affections or Passions III. And of the Remedies or Cures IIII. An Appendix of the same Dostrine touching the Congruity between the Good of the Mind and the Good of the Body NOw that we have spoken in a Philosophical sense of the fruit of Life it remaines that we speak of the Culture of the Mind which is due unto it without which the former part seems nothing else than an Image or Statue beautifull to contemplate but destitute of Life and Motion Mag. Moral lib. 1. to which opinion Aristotle himselfe subscribes in these plain words Wherefore it is necessary to speak of virtue both what it is and from what it proceeds for it would be to litle purpose to know virtue and to be ignorant of the manner and means how to compasse it Concerning virtue therefore inquiry must be made not only of what kind it is but by what wayes it may be acquired for we desire both these the knowledge of the thing it selfe and the fruition thereof but this cannot be effected unlesse we know of what materialls it is compounded and how to procure the same In such full words and with such iteration doth he inculcate this Part which yet notwithstanding himselfe pursues not This likewise is the very same which Cicero attributes to Cato the Younger as a great commendation which was that he had applyed himselfe to Philosophy Pro. L. Muraen Non disputandi causa ut magna pars sed ita vivendi And althoe through the negligence of the times wherein we live few hold any consultation diligently to manure and till the Mind and frame their course of life according to some Rule according to that of Seneca De Brev. vitae De partibus vitae quisque deliberat de summâ nemo so as this part may seem superfluous yet this moves us not so as to leave it untouched but rather we conclude with that
greater curse and that all virtue is most rewarded and all wickednesse most punisht in it selfe according as the Poet saith excellently Quae vobis quae digna viri Virg. Aen. 9. pro talibus ausis Praemia posse reor solvi Pulcherrima primùm Dii Moresque dabunt vestri And so on the contrary he speakes as truly of the wicked atque eum ulciscentur mores sui Nay further the race of Mortality whilst their working heads every way tosse and diffuse their thoughts how they may best forecast and consult their advancement in the world ought in the midst of these heats and eager pursuits to look up to the divine judgement and the eternall providence which oftentimes subverts and brings to nothing the plots of the wicked and their evill counsils thoe never so profound according to that of sacred scripture Psal VII He conceived wicked thoughts travel'd great with mischiefe and shall bring forth delusive vanity Nay though men should refraine themselves from injuries and evill Arts yet this incessant and Saboathlesse aspiring to the steep height of Fortune paies not the tribute of our time due unto God who as we may see demands and sets apart for himselfe a Tenth of our substance and a Seaventh of our time For it is to small purpose to have an erected face towards heaven and a groveling spirit upon earth eating dust as doth the serpent an opposition which even Heathens could see and censure Horat. ser 2. Atque affigit humo divinae particulam Aurae And if any man should herein flatter himselfe that he resolves to imploy his Fortune well though he should obtaine it ill as was wont to be said of Augustus Caesar and Septimius Severus That either they should never have bin borne or else they should never have died they did so much mischiefe in the pursuit and ascent of their greatnesse and so much good when they were establisht let him take this with him that such compensation of evill by good may be allowed after the Fact but is deservedly condemn'd in the purpose Lastly it will not be amisse for us in that swift and hot race towards our fortune to coole our selves a litle with that elegant conceit of the Emperour Charles the V. in his instructions to his sonne Script Germ. A.C. 1519. That Fortune hath somewhat of the nature of a woman that if she be too much whoed she is the farther off but this last remedy is for those whose tast from some distemper of the mind is corrupted let men rather build upon that foundation which is as a corner-stone of Divinity and Philosophy wherein they almost joyne close by the same assertion of what should be first sought Mat. VI. for Divinity commands First seek the Kingdome of God and all these things shall be superadded unto you and Philosophy commands somewhat like this Seek first the goods of the mind and the rest shall be supplied or no way prejudiced by their absence And although this foundation laid by man is sometimes placed upon the sands as we may see in M. Brutus DION Lib. XLVII ex Poetâ vet who in the last scene of his life brake forth into that speech Te Colui virtus ut Rem ast Tu Nomen inane es Yet the same foundation laid by the hand of heaven is firmely setled upon a Rock And here we conclude the knowledge of the Advancement of Life and withall the generall knowledge of Negociations CAP. III. The Partitions of the Art of Empire or Goverement are omitted only accesse is made to two DEFICIENTS I The knowledge of enlarging the Bounds of Empire II. And the knowledge of universall Iustice or of the Fountaines of Law I. I Come now to the Art of Empire or the knowledge of Civile Goverment under which Household Goverment is comprehended as a Family is under a Citty In this part as I said before I have commanded my selfe silence yet notwithstanding I may not so disable my selfe but that I could discourse of this part also perchance not impertinently nor unprofitably as one practised by long experience and by your Majesties most indulgent favours and no merit of mine owne raised by the degrees of office and honours to the highest Dignity in the state and have borne that office for foure years and which is more have bin accustomed to Your Majesties commands and conferences for the continued space of eighteene years togither which even of the dullest mould might fashion and produce a States-man who have spent much time amongst other knowledges in Histories and lawes All which I report to posterity not out of any arrogant ostentation but because I presume it makes something to the honour and Dignity of learning that a man borne for letters more than any thing else and forcibly carried away I know not by what fate against the bent of his own Genius to a Civile active course of life should yet be advanc't to so high and honourable charges in the state and that under so wise a King But if my times of leasure shall bring forth hereafter any thing touching the wisdome of Government and state matters it will be perchance an Abortive or an after-Birth In the mean space now that all sciences are distributed and ranged as it were into their true Formes least such an eminent place as this should remaine empty I have judg'd it fit to note as DEFICIENTS two Portions only of Civile knowledge which pertaine not to the Secrets of Empire but are of a more open and publique nature and according to our custome to propound examples thereof Seeing the Arts of Government comprehend three sorts of Politique Duties First that a Kingdome or State be conserved Secondly that it may become happy and flourishing Thirdly that it may be amplified and the bounds thereof propagated and extended Of these duties the two first are for most part by many excellently well handled but the third is past over in silence wherefore we will set this downe in the number of Deficients and according to our manner propose examples thereof calling this part of Civile knowledge Consulem Paludatum or a knowledge of the enlarging the Bounds of Empire EXAMPLE OF A SUMMARY TREATISE touching the enlarging of the Bounds of EMPIRE ✿ CONSVL PALVDATVS sive de proferendis Imperii finibus THe speech of Themistocles taken to himselfe was indeed somewhat uncivile and haughty but if it had been applied to others and at large certainly it may seem to comprehend in it a wise observation and a grave censure Desired at a Feast to touch a lute Plutar. in Them he said He could not Fidle but yet he could make a small Towne a great Citty These words drawne to a Politique sense doe excellently expresse and distinguish two differing Abilities in those that deale in businesse of Estate For if a true survey be taken of all Counsilors and States-men that ever were and others promoted to publique charge there
both parties had a just cause yet he thus bespeaks them both Exod. II. You are Brethren why strive you Wherefore if these things be well observed it will be found a matter of great moment and use to define what and of what latitude those points are which discorporate men from the body of the Church and cast them out and quite casseere them from the communion and fellowship of the faithfull And if any think that this hath bin done now long agoe let him seriously consider with what syncerity and moderation the same hath bin perform'd In the mean space it is very likely that he that makes mention of Peace shall bear away that answer Jehu gave to the Messengers Is it PEACE Iehu I Reg. IX What hast thou to doe with PEACE turne and follow me Peace is not the matter that many seek after but Parties and sideing Notwithstanding we thought good to set downe amongst DEFICIENTS as a wholsome and profitable work a Treatise touching THE DEGREES OF UNITY IN THE CITTY OF GOD. ✿ VTRES COELESTES sive Emanationes Scripturarum III Seeing the Parts of sacred Scripture touching the Information of Theology are such and so great let us specially consider the Interpretation thereof nor doe we here speak of the Authority of interpretateing them which is establisht by the consent of the Church but of the manner of Interpreting This is of two sorts Methodicall and Solute or at large for this divine water which infinitely excells that of Iacobs well is drawn forth and deliver'd much after the same manner as Naturall waters use to be out of wells for these at the first draught are either receiv'd into Cisternes and so may be convayed and diriv'd by many Pipes for publique and private use or is powred forth immediatly in Buckets and vessells to be us'd out of hand as occasion requires § Now this former Methodicall manner hath at length brought forth unto us Scholasticall Theologie whereby Divinity hath bin collected into an Art as into a Cisterne and the streames of Axioms and Positions distributed from thence into all parts § But in solute Manner of Interpreting two extreams intervene the one presupposeth such a perfection in Scriptures as that all Philosophie ought to be fetcht and diriv'd from those sacred fountains as if all other Philosophy were an unhallowed and Heathenish thing This distemperature hath prevaild especially in the Schoole of Paracelsus and some others the source and spring whereof flowed from the Rabbins and Cabalists But these men have not attain'd their purpose nor doe they give honour as they pretend to Scriptures but rather embase and distaine them For to seeke a materiate Heaven and Earth in the word of God whereof it is said Heaven and Earth shall passe Mat. XXIV but my word shall not passe is indeed to pursue Temporarie things amongst eternall for as to seek Divinity in Philosophy is as if you would seek the living amongst the Dead so on the other side to seek Philosophy in Divinity is all one as to seek the Dead amongst the living § The other manner of Jnterpreting which we set downe as an excesse seems at first sight sober and chast yet notwithstanding it both dishonoureth Scriptures and is a great prejudice and detriment to the Church and it is to speak in a word when Divinely inspir'd Scriptures are expounded after the same manner that humane writings are For it must be remembred that there are two points known to God the Author of Scripture which mans nature cannot comprehend that is The secrets of the Heart and the succession of times Wherefore seeing the Precepts and Dictates of Scriptures were written and directed to the Heart and Thoughts of men and comprehend the vicissitudes of all Ages with an eternall and certain fore-sight of all Heresies Contradictions differing and mutable estates of the Church as well in generall as of the Elect in speciall they are to be interpreted according to the Latitude and the proper sense of the place and respectively toward that present occasion whereupon the words were utter'd or in precise congruity from the Context of the precedent and subsequent words or in contemplation of the principall scope of the place but so as we conceive them to comprehend not only totally or collectively but distributively even in clauses and in every word infinite springs and streams of Doctrine to water every part of the Church and the spirits of the Faithfull For it hath bin excellently observed that the Answers of our Saviour to many of the questions which were propounded to him seem not to the purpose but as it were impertinent to the state of the question demanded The Reasons hereof are two the one that being he knew the thoughts of those that propounded the Questions not from their words as we men use to doe but immediatly and of himselfe he made answer to their thoughts not to their words The other Reason is that he spak not only to them that were then present but to us also who now live and to men of every Age and place to whom the Gospell should be preacht which sense in many places of Scripture must take place § These thus briefely toucht and fore-tasted come we now to that Treatise which we report as Deficient There are found indeed amongst Theologicall writings too many books of Controversies an infinite masse of that Divinity which we call Positive as Common-places Particular Treatises Cases of Conscience Sermons Homilies and many Prolix Commentaries upon the Books of Scripture but the Forme of writing Deficient is this namely a succinct and sound Collection and that with judgement of Annotations and observations upon particular Texts of Scripture not dilateing into common-places or chaseing after Controversies or reduceing them into method of Art but which be altogither scatterd and Naturall a thing indeed now and then exprest in more learned Sermons which for most part vanish but which as yet is not collected into Books that should be transmitted to Posterity Certainly as wines which at first pressing run gently yeeld a more pleasant tast than those where the wine-presse is hard wrought because those somewhat relish of the stone and skinne of the Grape so those observations are most wholsome and sweet which flow from Scriptures gently exprest and naturally expounded and are not wrested or drawn aside to common-places or Controversies such a Treatise we will name The Emanations of Scripture § Thus have we made as it were a small Globe of the Jntellectuall world as faithfully as we could togither with a designation and description of those parts which I find not constantly occupate or not well converted by the Industry and labours of men In which work if I have any where receded from the opinion of the Ancients I desire that Posterity would so judge of my intentions as that this was done with a mind of further Progression and Proficience in melius and not out of a humour