The tvvoo bookes of Francis Bacon. Of the proficience and aduancement of learning, diuine and humane To the King.
         Of the proficience and advancement of learning
         Bacon, Francis, 1561-1626.
      
       
         
           1605
        
      
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             The tvvoo bookes of Francis Bacon. Of the proficience and aduancement of learning, diuine and humane To the King.
             Of the proficience and advancement of learning
             Bacon, Francis, 1561-1626.
          
           [1], 45; 118 [i.e. 121], [3] leaves
           
             Printed [by Thomas Purfoot and Thomas Creede] for Henrie Tomes, and are to be sould at his shop at Graies Inne gate in Holborne,
             At London :
             1605.
          
           
             Later expanded as "De augmentis scientiarum".
             Purfoot printed book 1 and Kk-Rr of book 2; Creede printed Aa-Ii and Eee-Hhh of book 2; another compositor set the rest (STC).
             "The second booke of Francis Bacon" has separate foliation and register. Foliation is irregular.
             With two final errata leaves following leaf Hhhh2, a blank.
             Reproduction of the original in Cambridge University Library.
          
        
      
    
     
       
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           Science -- Methodology -- Early works to 1800.
           Logic -- Early works to 1800.
        
      
    
     
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           THE
           Tvvoo
           Bookes
           of
           FRANCIS
           BACON
           .
        
         
           Of
           the
           proficience
           and
           aduancement
           of
           Learning
           ,
           diuine
           and
           humane
           .
        
         
           
             To
             the
             King.
          
           
        
         
           AT
           LONDON
           ,
        
         
           ¶
           Printed
           for
           
             Henrie
             Tomes
          
           ,
           and
           are
           to
           be
           sould
           at
           his
           shop
           at
           Graies
           Inne
           
             Gate
             in
             Holborne
          
           .
           1605.
           
        
         
      
    
     
       
         
         
           THE
           FIRST
           BOOKE
           of
           FRANCIS
           BACON
           ;
           of
           the
           
             proficience
             and
             aduancement
             of
             Learning
             diuine
             ,
             and
             humane
             .
             To
             the
             King.
             
          
        
         
           THere
           were
           vnder
           the
           Lawe
           (
           excellent
           King
           )
           both
           dayly
           Sacrifices
           ,
           and
           free
           will
           Offerings
           ;
           The
           one
           proceeding
           vpon
           ordinarie
           obseruance
           ;
           The
           other
           vppon
           a
           deuout
           cheerefulnesse
           :
           In
           like
           manner
           there
           belongeth
           to
           Kings
           from
           their
           Seruants
           ,
           both
           Tribute
           of
           dutie
           ,
           and
           presents
           of
           affection
           :
           In
           the
           former
           of
           these
           ,
           I
           hope
           I
           shal
           not
           liue
           to
           be
           wanting
           ,
           according
           to
           my
           most
           humble
           dutie
           ,
           and
           the
           good
           pleasure
           of
           your
           Maiesties
           employments
           :
           for
           the
           later
           ,
           I
           thought
           it
           more
           respectiue
           to
           make
           choyce
           of
           some
           oblation
           ,
           which
           might
           rather
           referre
           to
           the
           proprietie
           and
           excellencie
           of
           your
           indiuiduall
           person
           ,
           than
           to
           the
           businesse
           of
           your
           Crowne
           and
           State.
           
        
         
           Wherefore
           representing
           your
           Maiestie
           many
           times
           vnto
           my
           mind
           ,
           and
           beholding
           you
           not
           with
           
           the
           inquisitiue
           eye
           of
           presumption
           ,
           to
           discouer
           that
           which
           the
           Scripture
           telleth
           me
           is
           inscrutable
           ;
           but
           with
           the
           obseruant
           eye
           of
           dutie
           and
           admiration
           :
           leauing
           aside
           the
           other
           parts
           of
           your
           vertue
           and
           fortune
           ,
           I
           haue
           been
           touched
           ,
           yea
           and
           possessed
           with
           an
           extreame
           woonder
           at
           those
           your
           vertues
           and
           faculties
           ,
           which
           the
           Philosophers
           call
           intellectuall
           :
           The
           largenesse
           of
           your
           capacitie
           ,
           the
           faithfulnesse
           of
           your
           memorie
           ,
           the
           swiftnesse
           of
           your
           apprehension
           ,
           the
           penetration
           of
           your
           Iudgement
           ,
           and
           the
           facilitie
           and
           order
           of
           your
           elocution
           ;
           and
           I
           haue
           often
           thought
           ,
           that
           of
           all
           the
           persons
           liuing
           ,
           that
           I
           haue
           knowne
           ,
           your
           Maiestie
           were
           the
           best
           instance
           to
           make
           a
           man
           of
           Platoes
           opinion
           ,
           that
           all
           knowledge
           is
           but
           remembrance
           ,
           and
           that
           the
           minde
           of
           man
           by
           nature
           knoweth
           all
           things
           ,
           and
           hath
           but
           her
           owne
           natiue
           and
           originall
           motions
           (
           which
           by
           the
           strangenesse
           and
           darkenesse
           of
           this
           Tabernacle
           of
           the
           bodie
           are
           sequestred
           )
           againe
           reuiued
           and
           restored
           such
           a
           light
           of
           Nature
           I
           haue
           obserued
           in
           your
           Maiestie
           ,
           and
           such
           a
           readinesse
           to
           take
           flame
           ,
           and
           blaze
           from
           the
           least
           occasion
           presented
           ,
           or
           the
           least
           sparke
           of
           anothers
           knowledge
           deliuered
           .
           And
           as
           the
           Scripture
           sayth
           of
           the
           wisest
           King
           :
           
             That
             his
             heart
             was
             as
             the
             sands
             of
             the
             Sea
             ,
          
           which
           though
           it
           be
           one
           of
           the
           largest
           bodies
           ,
           yet
           it
           cōsisteth
           of
           the
           smallest
           &
           finest
           portions
           ;
           So
           hath
           God
           giuen
           your
           Maiestie
           a
           cōposition
           of
           vnderstanding
           admirable
           ,
           being
           able
           to
           compasse
           &
           comprehend
           the
           greatest
           matters
           ,
           &
           neuerthelesse
           to
           touch
           and
           apprehend
           the
           least
           :
           
           wheras
           it
           should
           seeme
           an
           impossibility
           in
           Nature
           ,
           for
           the
           same
           Instrument
           to
           make
           it selfe
           fit
           for
           great
           and
           small
           workes
           .
           And
           for
           your
           gift
           of
           speech
           ,
           I
           call
           to
           minde
           what
           
             Cornelius
             Tacitus
          
           sayth
           of
           
             Augustus
             Caesar
             :
             Augusto
             profluens
             &
             quae
             principem
             deceret
             ,
             eloquentia
             fuit
             :
          
           For
           if
           we
           note
           it
           well
           ,
           speech
           that
           is
           vttered
           with
           labour
           and
           difficultie
           ,
           or
           speech
           that
           sauoreth
           of
           the
           affectation
           of
           art
           and
           precepts
           ,
           or
           speech
           that
           is
           framed
           after
           the
           imitation
           of
           some
           patterne
           of
           eloquence
           ,
           though
           neuer
           so
           excellent
           :
           All
           this
           hath
           somewhat
           seruile
           ,
           and
           holding
           of
           the
           subiect
           .
           But
           your
           Maiesties
           manner
           of
           speech
           is
           indeed
           Prince-like
           ,
           flowing
           as
           from
           a
           fountaine
           ,
           and
           yet
           streaming
           &
           branching
           it selfe
           into
           Natures
           order
           ,
           full
           of
           facilitie
           ,
           &
           felicitie
           ,
           imitating
           none
           &
           ininimitable
           by
           any
           .
           And
           as
           in
           your
           ciuile
           Estate
           there
           appeareth
           to
           be
           an
           emulation
           &
           contentiō
           of
           your
           Maiesties
           vertue
           with
           your
           fortune
           ,
           a
           vertuous
           disposition
           with
           a
           fortunate
           regiment
           ,
           a
           vertuous
           expectation
           (
           when
           time
           was
           )
           of
           your
           greater
           fortune
           ,
           with
           a
           prosperous
           possession
           thereof
           in
           the
           due
           time
           ;
           a
           vertuous
           obseruation
           of
           the
           lawes
           of
           marriage
           ,
           with
           most
           blessed
           and
           happie
           fruite
           of
           marriage
           ;
           a
           vertuous
           and
           most
           christian
           desire
           of
           peace
           ,
           with
           a
           fortunate
           inclination
           in
           your
           neighbour
           Princes
           thereunto
           ,
           So
           likewise
           in
           these
           intellectuall
           matters
           ,
           there
           seemeth
           to
           be
           no
           lesse
           contention
           betweene
           the
           excellencie
           of
           your
           Maiesties
           gifts
           of
           Nature
           ,
           and
           the
           vniuersalitie
           and
           profection
           of
           your
           learning
           .
           For
           I
           am
           well
           assured
           ,
           that
           this
           which
           
           I
           shall
           say
           is
           no
           amplification
           at
           all
           ,
           but
           a
           positiue
           and
           measured
           truth
           :
           which
           is
           ,
           that
           there
           hath
           not
           beene
           since
           Christs
           time
           any
           King
           or
           temporall
           Monarch
           which
           hath
           ben
           so
           learned
           in
           all
           literature
           &
           erudition
           ,
           diuine
           &
           humane
           .
           For
           let
           a
           man
           seriously
           &
           diligently
           reuolue
           and
           peruse
           the
           succession
           of
           the
           Emperours
           of
           Rome
           ,
           of
           which
           Caesar
           the
           Dictator
           ,
           who
           liued
           some
           yeeres
           before
           Christ
           ,
           and
           
             Marcus
             Antoninus
          
           were
           the
           best
           learned
           :
           and
           so
           descend
           to
           the
           Emperours
           of
           Grecia
           ,
           or
           of
           the
           West
           ,
           and
           then
           to
           the
           lines
           of
           
             Fraunce
             ,
             Spaine
             ,
             England
             ,
             Scotland
          
           and
           the
           rest
           ,
           and
           he
           shall
           finde
           this
           iudgement
           is
           truly
           made
           .
           For
           it
           seemeth
           much
           in
           a
           King
           ,
           if
           by
           the
           compendious
           extractions
           of
           other
           mens
           wits
           and
           labours
           ,
           he
           can
           take
           hold
           of
           any
           superficiall
           Ornaments
           and
           shewes
           of
           learning
           ,
           or
           if
           he
           countenance
           and
           preferre
           learning
           and
           learned
           men
           :
           But
           to
           drinke
           indeed
           of
           the
           true
           Fountaines
           of
           learning
           ,
           nay
           ,
           to
           haue
           such
           a
           fountaine
           of
           learning
           in
           himselfe
           ,
           in
           a
           King
           ,
           and
           in
           a
           King
           borne
           ,
           is
           almost
           a
           Miracle
           .
           And
           the
           more
           ,
           because
           there
           is
           met
           in
           your
           Maiesty
           a
           rare
           Coniunction
           ,
           aswell
           of
           diuine
           and
           sacred
           literature
           ,
           as
           of
           prophane
           and
           humane
           ;
           So
           as
           your
           Maiestie
           standeth
           inuested
           of
           that
           triplicitie
           ,
           which
           in
           great
           veneration
           ,
           was
           ascribed
           to
           the
           ancient
           Hermes
           ;
           the
           power
           and
           fortune
           of
           a
           King
           ;
           the
           knowledge
           and
           illumination
           of
           a
           Priest
           ;
           and
           the
           learning
           and
           vniuersalitie
           of
           a
           Philosopher
           .
           This
           propriety
           inherent
           and
           indiuiduall
           attribute
           in
           your
           Maiestie
           deserueth
           to
           be
           expressed
           ,
           not
           onely
           in
           the
           same
           and
           
           admiration
           of
           the
           present
           time
           ,
           nor
           in
           the
           Historie
           or
           tradition
           of
           the
           ages
           succeeding
           ;
           but
           also
           in
           some
           solide
           worke
           ,
           fixed
           memoriall
           ,
           and
           immortall
           monument
           ,
           bearing
           a
           Character
           or
           signature
           ,
           both
           of
           the
           power
           of
           a
           king
           ,
           and
           the
           difference
           and
           perfection
           of
           such
           a
           king
           .
        
         
           Therefore
           I
           did
           conclude
           with
           my selfe
           ,
           that
           I
           could
           not
           make
           vnto
           your
           Maiesty
           a
           better
           oblation
           ,
           then
           of
           some
           treatise
           tending
           to
           that
           end
           ,
           whereof
           the
           summe
           will
           consist
           of
           these
           two
           partes
           :
           The
           former
           concerning
           the
           excellencie
           of
           learning
           and
           knowledge
           ,
           and
           the
           excellencie
           of
           the
           merit
           and
           true
           glory
           ,
           in
           the
           Augmentation
           and
           Propagation
           thereof
           :
           The
           latter
           ,
           what
           the
           particuler
           actes
           and
           workes
           are
           ,
           which
           haue
           been
           imbraced
           and
           vndertaken
           for
           the
           aduancement
           of
           learning
           :
           And
           againe
           what
           defects
           and
           vndervalewes
           I
           finde
           in
           such
           particuler
           actes
           :
           to
           the
           end
           ,
           that
           though
           I
           cannot
           positiuely
           or
           affirmatiuelie
           aduise
           your
           Maiestie
           ,
           or
           propound
           vnto
           you
           framed
           particulers
           ;
           yet
           I
           may
           excite
           your
           princely
           Cogitations
           to
           visit
           the
           excellent
           treasure
           of
           your
           owne
           mind
           ,
           and
           thence
           to
           extract
           particulers
           for
           this
           purpose
           ,
           agreeable
           to
           your
           magnanimitie
           and
           wisedome
           .
        
         
           IN
           the
           entrance
           to
           the
           former
           of
           these
           ;
           to
           cleere
           the
           way
           ,
           &
           as
           it
           were
           to
           make
           silence
           ,
           to
           haue
           the
           true
           testimonies
           concerning
           the
           dignitie
           of
           Learning
           to
           be
           better
           heard
           ,
           without
           the
           interruption
           of
           tacite
           obiections
           ;
           I
           thinke
           good
           to
           deliuer
           it
           from
           
           the
           discredites
           and
           disgraces
           which
           it
           hath
           receiued
           ;
           all
           from
           ignorance
           ;
           but
           ignorance
           seuerally
           disguised
           ,
           appearing
           sometimes
           in
           the
           zeale
           and
           iealousie
           of
           Diuines
           ;
           sometimes
           in
           the
           seueritie
           and
           arrogancie
           of
           Politiques
           ,
           and
           sometimes
           in
           the
           errors
           and
           imperfections
           of
           learned
           men
           themselues
           .
        
         
           I
           heare
           the
           former
           sort
           say
           ,
           that
           knowledge
           is
           of
           those
           things
           which
           are
           to
           be
           accepted
           of
           with
           great
           limitation
           and
           caution
           ,
           that
           th'
           aspiring
           to
           ouermuch
           knowledge
           ,
           was
           the
           originall
           temptation
           and
           sinne
           ,
           whereupon
           ensued
           the
           fal
           of
           Man
           ;
           that
           knowledge
           hath
           in
           it
           somewhat
           of
           the
           Serpent
           ,
           and
           therefore
           where
           it
           entreth
           into
           a
           man
           ,
           it
           makes
           him
           swel
           .
           
             Scientia
             inflat
          
           .
           That
           Salomon
           giues
           a
           Censure
           ,
           
             That
             there
             is
             no
             end
             of
             making
             Bookes
             ,
             and
             that
             much
             reading
             is
             wearinesse
             of
             the
             flesh
             .
          
           And
           againe
           in
           another
           place
           ,
           
             That
             in
             spatious
             knowledge
             ,
             there
             is
             much
             contristation
             ,
             and
             that
             he
             that
             encreaseth
             knowledge
             ,
             encreaseth
             anxietie
             :
          
           that
           Saint
           Paul
           giues
           a
           Caueat
           ,
           
             that
             we
             be
             not
             spoyled
             through
             vaine
             Philosophie
             :
          
           that
           experience
           demonstrates
           ,
           how
           learned
           men
           ,
           haue
           beene
           Arch-heretiques
           ,
           how
           learned
           times
           haue
           been
           enclined
           to
           Atheisme
           ,
           and
           how
           the
           contemplation
           of
           second
           Causes
           doth
           derogate
           frō
           our
           dependance
           vpon
           God
           ,
           who
           is
           the
           first
           cause
           .
        
         
           To
           discouer
           then
           the
           ignorance
           &
           error
           of
           this
           opinion
           ,
           and
           the
           misunderstanding
           in
           the
           grounds
           thereof
           ,
           it
           may
           well
           appeare
           these
           men
           doe
           not
           obserue
           or
           cōsider
           ,
           that
           it
           was
           not
           the
           pure
           knowledg
           of
           nature
           and
           vniuersality
           ,
           a
           knowledge
           by
           the
           light
           
           whereof
           man
           did
           giue
           names
           vnto
           other
           creatures
           in
           Paradise
           ,
           as
           they
           were
           brought
           before
           him
           ,
           according
           vnto
           their
           proprieties
           ,
           which
           gaue
           the
           occasion
           to
           the
           fall
           ;
           but
           it
           was
           the
           proude
           knowledge
           of
           good
           and
           euill
           ,
           with
           an
           intent
           in
           man
           to
           giue
           law
           vnto
           himselfe
           ,
           and
           to
           depend
           no
           more
           vpon
           Gods
           commaundements
           ,
           which
           was
           the
           fourme
           of
           the
           temptation
           ;
           neither
           is
           it
           any
           quantitie
           of
           knowledge
           how
           great
           soeuer
           that
           can
           make
           the
           minde
           of
           man
           to
           swell
           ;
           for
           nothing
           can
           fill
           ,
           much
           lesse
           extend
           the
           soule
           of
           man
           ,
           but
           God
           ,
           and
           the
           contemplation
           of
           God
           ;
           and
           therfore
           Salomon
           speaking
           of
           the
           two
           principall
           sences
           of
           Inquisition
           ,
           the
           Eye
           ,
           and
           the
           Eare
           ,
           affirmeth
           that
           the
           Eye
           is
           neuer
           satisfied
           with
           seeing
           ,
           nor
           the
           Eare
           with
           hearing
           ;
           and
           if
           there
           be
           no
           fulnesse
           ,
           then
           is
           the
           Continent
           greater
           ,
           than
           the
           Content
           ;
           so
           of
           knowledge
           it selfe
           ,
           and
           the
           minde
           of
           man
           ,
           whereto
           the
           sences
           are
           but
           Reporters
           ,
           he
           defineth
           likewise
           in
           these
           wordes
           ,
           placed
           after
           that
           Kalender
           or
           Ephemerides
           ,
           which
           he
           maketh
           of
           the
           diuersities
           of
           times
           and
           seasons
           for
           all
           actions
           and
           purposes
           ;
           and
           concludeth
           thus
           :
           
             God
             hath
             made
             all
             thinges
             beautifull
             or
             decent
             in
             the
             true
             returne
             of
             their
             seasons
             .
             Also
             hee
             hath
             placed
             the
             world
             in
             Mans
             heart
             ,
             yet
             cannot
             Man
             finde
             out
             the
             worke
             which
             God
             worketh
             from
             the
             beginning
             to
             the
             end
             :
          
           Declaring
           not
           obscurely
           ,
           that
           God
           hath
           framed
           the
           minde
           of
           man
           as
           a
           mirrour
           ,
           or
           glasse
           ,
           capable
           of
           the
           Image
           of
           the
           vniuersall
           world
           ,
           and
           ioyfull
           to
           receiue
           the
           impression
           thereof
           ,
           as
           the
           
           Eye
           ioyeth
           to
           receiue
           light
           ,
           and
           not
           onely
           delighted
           in
           beholding
           the
           varietie
           of
           thinges
           and
           vicissitude
           of
           times
           ,
           but
           raysed
           also
           to
           finde
           out
           and
           discerne
           the
           ordinances
           and
           decrees
           which
           throughout
           all
           those
           Changes
           are
           infallibly
           obserued
           .
           And
           although
           hee
           doth
           insinuate
           that
           the
           supreame
           or
           summarie
           law
           of
           Nature
           ,
           which
           he
           calleth
           ,
           
             The
             worke
             which
             God
             worketh
             from
             the
             beginning
             to
             the
             end
             ,
             is
             not
             possible
             to
             be
             found
             out
             by
             Man
          
           ;
           yet
           that
           doth
           not
           derogate
           from
           the
           capacitie
           of
           the
           minde
           ;
           but
           may
           bee
           referred
           to
           the
           impediments
           as
           of
           shortnesse
           of
           life
           ,
           ill
           coniunction
           of
           labours
           ,
           ill
           tradition
           of
           knowledge
           ouer
           from
           hand
           to
           hand
           ,
           and
           many
           other
           Inconueniences
           ,
           whereunto
           the
           condition
           of
           Man
           is
           subiect
           .
           For
           that
           nothing
           parcell
           of
           the
           world
           ,
           is
           denied
           to
           Mans
           enquirie
           and
           inuention
           :
           hee
           doth
           in
           another
           place
           rule
           ouer
           ;
           when
           hee
           sayth
           ,
           
             The
             Spirite
             of
             Man
             is
             as
             the
             Lampe
             of
             God
             ,
             wherewith
             hee
             searcheth
             the
             inwardnesse
             of
             all
             secrets
             .
          
           If
           then
           such
           be
           the
           capacitie
           and
           receit
           of
           the
           mind
           of
           Man
           ,
           it
           is
           manifest
           ,
           that
           there
           is
           no
           daunger
           at
           all
           in
           the
           proportion
           or
           quantitie
           of
           knowledge
           howe
           large
           soeuer
           ;
           least
           it
           should
           make
           it
           swell
           or
           outcompasse
           it selfe
           ;
           no
           ,
           but
           it
           is
           meerely
           the
           qualitie
           of
           knowledge
           ,
           which
           be
           it
           in
           quantitie
           more
           or
           lesse
           ,
           if
           it
           bee
           taken
           without
           the
           true
           correctiue
           thereof
           ,
           hath
           in
           it
           some
           Nature
           of
           venome
           or
           malignitie
           ,
           and
           some
           effects
           of
           that
           venome
           which
           is
           ventositie
           
           or
           swelling
           .
           This
           correctiue
           spice
           ,
           the
           mixture
           whereof
           maketh
           knowledge
           so
           soueraigne
           ,
           is
           Charitie
           ,
           which
           the
           Apostle
           imediately
           addeth
           to
           the
           former
           clause
           ,
           for
           so
           he
           sayth
           ,
           
             Knowledge
             bloweth
             vp
             ,
             but
             Charitie
             buildeth
             vp
          
           ;
           not
           vnlike
           vnto
           that
           which
           hee
           deliuereth
           in
           another
           place
           :
           
             If
             I
             spake
             (
             sayth
             hee
             )
             with
             the
             tongues
             of
             men
             and
             Angels
             ,
             and
             had
             not
             Charitie
             ,
             it
             were
             but
             as
             a
             tinckling
             Cymball
          
           ;
           not
           but
           that
           it
           is
           an
           excellent
           thinge
           to
           speake
           with
           the
           tongues
           of
           Men
           and
           Angels
           ,
           but
           because
           if
           it
           bee
           seuered
           from
           Charitie
           ,
           and
           not
           referred
           to
           the
           good
           of
           Men
           and
           Mankind
           ,
           it
           hath
           rather
           a
           sounding
           and
           vnworthie
           glorie
           ,
           than
           a
           meriting
           and
           substantiall
           vertue
           .
           And
           as
           for
           that
           Censure
           of
           Salomon
           concerning
           the
           excesse
           of
           writing
           and
           reading
           Bookes
           ,
           and
           the
           anxietie
           of
           spirit
           which
           redoundeth
           from
           knowlegde
           ,
           and
           that
           admonition
           of
           Saint
           
             Paule
             ,
             That
             wee
             bee
             not
             seduced
             by
             vayne
             Philosophie
          
           ;
           let
           those
           places
           bee
           rightly
           vnderstoode
           ,
           and
           they
           doe
           indeede
           excellently
           sette
           foorth
           the
           true
           bounds
           and
           limitations
           ,
           whereby
           humane
           knowledge
           is
           confined
           and
           circumscribed
           :
           and
           yet
           without
           any
           such
           contracting
           or
           coarctation
           ,
           but
           that
           it
           may
           comprehend
           all
           the
           vniuersall
           nature
           of
           thinges
           :
           for
           these
           limitations
           are
           three
           :
           The
           first
           ,
           
             That
             wee
             doe
             not
             so
             place
             our
             felicitic
             in
             knowledge
             ,
             as
             wee
             forget
             our
             mortalitie
             .
          
           The
           second
           ,
           
             that
             we
             make
             application
             of
             our
             knowledge
             to
             giue
             our selues
             repose
             and
             contentment
             ,
             and
             not
             distast
             or
             repining
             .
          
           
           The
           third
           :
           that
           we
           doe
           not
           presume
           by
           the
           contemplation
           of
           Nature
           ,
           to
           attaine
           to
           the
           misteries
           of
           God
           ;
           for
           as
           touching
           the
           first
           of
           these
           ,
           Salomon
           doth
           excellently
           expound
           himselfe
           in
           another
           place
           of
           the
           same
           Booke
           ,
           where
           hee
           sayth
           ;
           
             I
             sawe
             well
             that
             knowledge
             recedeth
             as
             farre
             from
             ignorance
             ,
             as
             light
             doth
             from
             darkenesse
             ,
             and
             that
             the
             wise
             mans
             eyes
             keepe
             watch
             in
             his
             head
             whereas
             the
             foole
             roundeth
             about
             in
             darkenesse
             :
             But
             withall
             I
             learned
             that
             the
             same
             mortalitie
             inuolueth
             them
             both
             .
          
           And
           for
           the
           second
           ,
           certaine
           it
           is
           ,
           there
           is
           no
           vexation
           or
           anxietie
           of
           minde
           ,
           which
           resulteth
           from
           knowledge
           otherwise
           than
           meerely
           by
           accident
           ;
           for
           all
           knowledge
           and
           wonder
           (
           which
           is
           the
           seede
           of
           knowledge
           )
           is
           an
           impression
           of
           pleasure
           in
           it selfe
           ;
           but
           when
           men
           fall
           to
           framing
           conclusions
           out
           of
           their
           knowledge
           ,
           applying
           it
           to
           their
           particuler
           ,
           and
           ministring
           to
           themselues
           thereby
           weake
           feares
           ,
           or
           vast
           desires
           ,
           there
           groweth
           that
           carefulnesse
           and
           trouble
           of
           minde
           ,
           which
           is
           spoken
           of
           :
           for
           then
           knowledge
           is
           no
           more
           
             Lumen
             sic●…um
          
           ,
           whereof
           Heraclitus
           the
           profound
           sayd
           ,
           
             Lumen
             siccum
             optima
             anima
          
           ,
           but
           it
           becommeth
           
             Lumen
             madidum
          
           ,
           or
           maceratum
           ,
           being
           steeped
           and
           infused
           in
           the
           humors
           of
           the
           affections
           .
           And
           as
           for
           the
           third
           point
           ,
           it
           deserueth
           to
           be
           a
           little
           stood
           vpon
           ,
           and
           not
           to
           be
           lightly
           passed
           ouer
           :
           for
           if
           any
           man
           shall
           thinke
           by
           view
           and
           enquiry
           into
           these
           sensible
           and
           material
           things
           to
           attaine
           that
           light
           ,
           whereby
           he
           may
           reueale
           vnto
           himselfe
           the
           nature
           or
           will
           of
           God
           :
           then
           indeed
           is
           he
           
           spoyled
           by
           vaine
           Philosophie
           :
           for
           the
           contemplation
           of
           Gods
           Creatures
           and
           works
           produceth
           (
           hauing
           regard
           to
           the
           works
           and
           creatures
           themselues
           )
           knowledge
           ,
           but
           hauing
           regard
           to
           God
           ,
           no
           perfect
           knowledg
           ,
           but
           wonder
           ,
           which
           is
           brokē
           knowledge
           :
           And
           therefore
           it
           was
           most
           aptly
           sayd
           by
           one
           of
           Platoes
           Schoole
           ,
           
             That
             the
             sence
             of
             man
             caryeth
             a
             resemblance
             with
             the
             Sunne
             ,
             which
             (
             as
             we
             see
             )
             openeth
             and
             reuealeth
             all
             the
             terrestriall
             Globe
             ;
             but
             then
             againe
             it
             obscureth
             and
             concealeth
             the
             stars
             &
             celestiall
             Globe
             :
             So
             doth
             the
             Sence
             discouer
             naturall
             thinges
             ,
             but
             it
             darkeneth
             and
             shutteth
             vp
             Diuine
             .
          
           And
           hence
           it
           is
           true
           that
           it
           hath
           proceeded
           that
           diuers
           great
           learned
           men
           haue
           beene
           hereticall
           ,
           whilest
           they
           haue
           sought
           to
           flye
           vp
           to
           the
           secrets
           of
           the
           Deitie
           by
           the
           waxen
           winges
           of
           the
           Sences
           :
           And
           as
           for
           the
           conceite
           that
           too
           much
           knowledge
           should
           encline
           a
           man
           to
           Atheisme
           ,
           and
           that
           the
           ignorance
           of
           second
           causes
           should
           make
           a
           more
           deuoute
           dependance
           vppon
           God
           ,
           which
           is
           the
           first
           cause
           ;
           First
           ,
           it
           is
           good
           to
           aske
           the
           question
           which
           Iob
           asked
           of
           his
           friends
           ;
           
             Will
             you
             lye
             for
             God
             ,
             as
             one
             man
             will
             doe
             for
             another
             ,
             to
             gratifie
             him
             ?
          
           for
           certaine
           it
           is
           ,
           that
           God
           worketh
           nothing
           in
           Nature
           ,
           but
           by
           second
           causes
           ,
           and
           if
           they
           would
           haue
           it
           otherwise
           beleeued
           ,
           it
           is
           meere
           imposture
           ,
           as
           it
           were
           in
           fauour
           towardes
           God
           ;
           and
           nothing
           else
           ,
           but
           to
           offer
           to
           the
           Author
           of
           truth
           ,
           the
           vncleane
           sacrifice
           of
           a
           lye
           .
           But
           further
           ,
           it
           is
           an
           assured
           truth
           ,
           and
           a
           conclusion
           of
           experience
           ,
           that
           a
           little
           or
           superficiall
           
           knowledge
           of
           Philosophie
           may
           encline
           the
           minde
           of
           Man
           to
           Atheisme
           ,
           but
           a
           further
           proceeding
           therein
           doth
           bring
           the
           mind
           backe
           againe
           to
           Religion
           :
           for
           in
           the
           entrance
           of
           Philosophie
           ,
           when
           the
           second
           Causes
           ,
           which
           are
           next
           vnto
           the
           sences
           ,
           do
           offer
           themselues
           to
           the
           minde
           of
           Man
           ,
           if
           it
           dwell
           and
           stay
           there
           ,
           it
           may
           induce
           some
           obliuion
           of
           the
           highest
           cause
           ;
           but
           when
           a
           man
           passeth
           on
           further
           ,
           and
           seeth
           the
           dependance
           of
           causes
           ,
           and
           the
           workes
           of
           prouidence
           ;
           then
           according
           to
           the
           allegorie
           of
           the
           Poets
           ,
           he
           will
           easily
           beleeue
           that
           the
           highest
           Linke
           of
           Natures
           chaine
           must
           needes
           be
           tyed
           to
           the
           foote
           of
           Iupiters
           chaire
           .
           To
           conclude
           therefore
           ,
           let
           no
           man
           vppon
           a
           weake
           conceite
           of
           sobrietie
           ,
           or
           an
           ill
           applyed
           moderation
           thinke
           or
           maintaine
           ,
           that
           a
           man
           can
           search
           too
           farre
           ,
           or
           bee
           too
           well
           studied
           in
           the
           Booke
           of
           Gods
           word
           ,
           or
           in
           the
           Booke
           of
           Gods
           workes
           ;
           Diuinitie
           or
           Philosophie
           ;
           but
           rather
           let
           men
           endeauour
           an
           endlesse
           progresse
           or
           proficience
           in
           both
           :
           only
           let
           men
           beware
           that
           they
           apply
           both
           to
           Charitie
           ,
           and
           not
           to
           swelling
           ;
           to
           vse
           ,
           and
           not
           to
           ostentation
           ;
           and
           againe
           ,
           that
           they
           doe
           not
           vnwisely
           mingle
           or
           confound
           these
           learnings
           together
           .
        
         
           And
           as
           for
           the
           disgraces
           which
           learning
           receiueth
           from
           Politiques
           ,
           they
           bee
           of
           this
           nature
           ;
           that
           learning
           doth
           soften
           mens
           mindes
           ,
           and
           makes
           them
           more
           vnapt
           for
           the
           honour
           and
           exercise
           of
           Armes
           ;
           that
           it
           doth
           marre
           and
           peruert
           mens
           dispositions
           for
           
           matter
           of
           gouernement
           and
           policie
           ;
           in
           making
           them
           too
           curious
           and
           irresolute
           by
           varietie
           of
           reading
           ;
           or
           too
           peremptorie
           or
           positiue
           by
           stricktnesse
           of
           rules
           and
           axiomes
           ;
           or
           too
           immoderate
           and
           ouerweening
           by
           reason
           of
           the
           greatnesse
           of
           examples
           ;
           or
           too
           incompatible
           and
           differing
           from
           the
           times
           ,
           by
           reason
           of
           the
           dissimilitude
           of
           examples
           ;
           or
           at
           least
           ,
           that
           it
           doth
           diuert
           mens
           trauailes
           from
           action
           and
           businesse
           ,
           and
           bringeth
           them
           to
           a
           loue
           of
           leasure
           and
           priuatenesse
           ;
           and
           that
           it
           doth
           bring
           into
           States
           a
           relaxation
           of
           discipline
           ,
           whilst
           euerie
           man
           is
           more
           readie
           to
           argue
           ,
           than
           to
           obey
           and
           execute
           .
           Out
           of
           this
           conceit
           ,
           Cato
           surnamed
           the
           Censor
           ,
           one
           of
           the
           wisest
           men
           indeed
           that
           euer
           liued
           ,
           when
           Carneades
           the
           Philosopher
           came
           in
           Embassage
           to
           Rome
           ,
           and
           that
           the
           young
           men
           of
           Rome
           began
           to
           flocke
           about
           him
           ,
           being
           allured
           with
           the
           sweetnesse
           and
           Maiestie
           of
           his
           eloquence
           and
           learning
           ,
           gaue
           counsell
           in
           open
           Senate
           ,
           that
           they
           should
           giue
           him
           his
           dispatch
           with
           all
           speede
           ,
           least
           hee
           should
           infect
           and
           inchaunt
           the
           mindes
           and
           affections
           of
           the
           youth
           ,
           and
           at
           vnawares
           bring
           in
           an
           alteration
           of
           the
           manners
           and
           Customes
           of
           the
           State.
           Out
           of
           the
           same
           conceite
           or
           humor
           did
           Virgill
           ,
           turning
           his
           penne
           to
           the
           aduantage
           of
           his
           Countrey
           ,
           and
           the
           disaduantage
           of
           his
           owne
           profession
           ,
           make
           a
           kind
           of
           separation
           betweene
           policie
           and
           gouernement
           ,
           and
           betweene
           Arts
           and
           Sciences
           ,
           in
           the
           verses
           so
           much
           renowned
           ,
           attributing
           and
           challenging
           the
           one
           to
           the
           Romanes
           ,
           and
           
           leauing
           &
           yeelding
           the
           other
           to
           the
           Grecians
           ,
           
             Turegere
             imperio
             populos
             Romane
             mem●…to
             ,
             Hae
             tibi
             erūt
             artes
             ,
             &c.
          
           so
           likewise
           we
           see
           that
           Anytus
           the
           accuser
           of
           Socrates
           layd
           it
           as
           an
           Article
           of
           charge
           &
           accusation
           against
           him
           ,
           that
           he
           did
           with
           the
           varietie
           and
           power
           of
           his
           discourses
           and
           disputations
           withdraw
           young
           men
           from
           due
           reuerence
           to
           the
           Lawes
           and
           Customes
           of
           their
           Countrey
           :
           and
           that
           he
           did
           professe
           a
           dangerous
           and
           pernitious
           Science
           ,
           which
           was
           to
           make
           the
           worse
           matter
           seeme
           the
           better
           ,
           and
           to
           suppresse
           truth
           by
           force
           of
           eloquence
           and
           speech
           .
        
         
           But
           these
           and
           the
           like
           imputations
           haue
           rather
           a
           countenance
           of
           grauitie
           ,
           than
           any
           ground
           of
           Iustice
           :
           for
           experience
           doth
           warrant
           ,
           that
           both
           in
           persons
           and
           in
           times
           ,
           there
           hath
           beene
           a
           meeting
           ,
           and
           concurrence
           in
           learning
           and
           Armes
           ,
           flourishing
           and
           excelling
           in
           the
           same
           men
           ,
           and
           the
           same
           ages
           .
           For
           as
           for
           men
           ,
           there
           cannot
           be
           a
           better
           nor
           the
           like
           instance
           ,
           as
           of
           that
           payre
           Alexander
           the
           Great
           ,
           and
           
             Iulius
             Caesar
          
           the
           Dictator
           ,
           whereof
           the
           one
           was
           Aristotles
           Scholler
           in
           Philosophie
           ,
           and
           the
           other
           was
           Ciceroes
           Riuall
           in
           eloquence
           ;
           or
           if
           any
           man
           had
           rather
           call
           for
           Schollers
           ,
           that
           were
           great
           Generals
           ,
           then
           Generals
           that
           were
           great
           Schollers
           ;
           let
           him
           take
           Epaminondas
           the
           Thebane
           ,
           or
           Xenophon
           the
           Athenian
           ,
           whereof
           the
           one
           was
           the
           first
           that
           abated
           the
           power
           of
           Sparta
           ;
           and
           the
           other
           was
           the
           first
           that
           made
           way
           to
           the
           ouerthrow
           of
           the
           Monarchie
           of
           Persia
           :
           And
           this
           concurrence
           is
           yet
           more
           visible
           in
           times
           than
           in
           persons
           ,
           by
           how
           much
           an
           age
           is
           greater
           obiect
           
           than
           a
           Man.
           For
           both
           in
           
             Aegypt
             ,
             Assyria
             ,
             Persia
             ,
             Grecia
             ,
          
           and
           Rome
           the
           same
           times
           that
           are
           most
           renowned
           for
           Armes
           ,
           are
           likewise
           most
           admired
           for
           learning
           ;
           so
           that
           the
           greatest
           Authors
           and
           Philosophers
           ,
           and
           the
           greatest
           Captaines
           and
           Gouernours
           haue
           liued
           in
           the
           same
           ages
           :
           neither
           can
           it
           otherwise
           be
           ;
           for
           as
           in
           Man
           ,
           the
           ripenesse
           of
           strength
           of
           the
           bodie
           and
           minde
           commeth
           much
           about
           an
           age
           ,
           saue
           that
           the
           strength
           of
           the
           bodie
           commeth
           somewhat
           the
           more
           early
           ;
           So
           in
           States
           ,
           Armes
           and
           Learning
           ,
           whereof
           the
           one
           correspondeth
           to
           the
           bodie
           ,
           the
           other
           to
           the
           soule
           of
           Man
           ,
           haue
           a
           concurrence
           or
           nere
           sequence
           in
           times
           .
        
         
           And
           for
           matter
           of
           policie
           and
           gouernement
           ,
           that
           Learning
           should
           rather
           hurt
           ,
           than
           inable
           thereunto
           ,
           is
           a
           thing
           verie
           improbable
           :
           we
           see
           it
           is
           accounted
           an
           errour
           ,
           to
           commit
           a
           naturall
           bodie
           to
           Emperique
           Phisitions
           ,
           which
           commonly
           haue
           a
           fewe
           pleasing
           receits
           ,
           whereupon
           they
           are
           confident
           and
           aduenturous
           ,
           but
           know
           neither
           the
           causes
           of
           diseases
           ,
           nor
           the
           complexions
           of
           Patients
           ,
           nor
           perill
           of
           accidents
           ,
           nor
           the
           true
           methode
           of
           Cures
           ;
           We
           see
           it
           is
           a
           like
           error
           to
           rely
           vpon
           Aduocates
           or
           Lawyers
           ,
           which
           are
           onely
           men
           of
           practise
           ,
           and
           not
           grounded
           in
           their
           Bookes
           ,
           who
           are
           many
           times
           easily
           surprised
           ,
           when
           matter
           falleth
           out
           besides
           their
           experience
           ,
           to
           the
           preiudice
           of
           the
           causes
           they
           handle
           :
           so
           by
           like
           reason
           it
           cannot
           be
           but
           a
           matter
           of
           doubtfull
           consequence
           ,
           if
           States
           bee
           managed
           by
           
           Emperique
           Statesmen
           ,
           not
           well
           mingled
           with
           men
           grounded
           in
           Learning
           .
           But
           contrary
           wise
           ,
           it
           is
           almost
           without
           instance
           contradictorie
           ,
           that
           euer
           any
           gouernement
           was
           disastrous
           ,
           that
           was
           in
           the
           hands
           of
           learned
           Gouernors
           .
           For
           howsoeuer
           it
           hath
           beene
           ordinarie
           with
           politique
           men
           to
           extenuate
           and
           disable
           learned
           men
           by
           the
           names
           of
           Pedantes
           :
           yet
           in
           the
           Records
           of
           time
           it
           appeareth
           in
           many
           particulers
           ,
           that
           the
           Gouernements
           of
           Princes
           in
           minority
           (
           notwithstanding
           the
           infinite
           disaduantage
           of
           that
           kinde
           of
           State
           )
           haue
           neuerthelesse
           excelled
           the
           gouernement
           of
           Princes
           of
           mature
           age
           ,
           euen
           for
           that
           reason
           ,
           which
           they
           seek
           to
           traduce
           ,
           which
           is
           ,
           that
           by
           that
           occasion
           the
           state
           hath
           been
           in
           the
           hands
           of
           Pedantes
           :
           for
           so
           was
           the
           State
           of
           Rome
           for
           the
           first
           fiue
           yeeres
           ,
           which
           are
           so
           much
           magnified
           ,
           during
           the
           minoritie
           of
           Nero
           ,
           in
           the
           handes
           of
           Seneca
           a
           Pedanti
           :
           So
           it
           was
           againe
           for
           ten
           yeres
           space
           or
           more
           during
           the
           minoritie
           of
           Gordianus
           the
           younger
           ,
           with
           great
           applause
           and
           contentation
           in
           the
           hands
           of
           Misi●…heus
           a
           Pedanti
           :
           so
           was
           it
           before
           that
           ,
           in
           the
           minoritie
           of
           
             Alexander
             Seuerus
          
           in
           like
           happinesse
           ,
           in
           hands
           not
           much
           vnlike
           ,
           by
           reason
           of
           the
           rule
           of
           the
           women
           ,
           who
           were
           ayded
           by
           the
           Teachers
           and
           Preceptors
           .
           Nay
           ,
           let
           a
           man
           looke
           into
           the
           gouernement
           of
           the
           Bishops
           of
           Rome
           ,
           as
           by
           name
           ,
           into
           the
           gouernement
           of
           
             Pius
             Quintus
          
           ,
           and
           
             Sex●…
             Quintus
          
           in
           out
           times
           ,
           who
           were
           both
           at
           their
           entrance
           esteemed
           ,
           but
           as
           Pedanticall
           Friers
           ,
           and
           he
           shall
           find
           that
           such
           Popes
           doe
           greater
           thinges
           ,
           and
           proceed
           vpon
           truer
           
           principles
           of
           Estate
           ,
           than
           those
           which
           haue
           ascended
           to
           the
           Papacie
           from
           an
           education
           &
           breeding
           in
           affaires
           of
           Estate
           ,
           and
           Courts
           of
           Princes
           ;
           for
           although
           men
           bred
           in
           Learning
           ,
           are
           perhaps
           to
           seeke
           in
           points
           of
           conuenience
           ,
           and
           accommodating
           for
           the
           present
           which
           the
           Italians
           call
           
             Ragioni
             di
             〈◊〉
          
           ,
           whereof
           the
           same
           
             Pius
             Quintus
          
           could
           not
           heare
           spoken
           with
           patience
           ,
           tearming
           them
           Inuentions
           against
           Religion
           and
           the
           morall
           vertues
           ;
           yet
           on
           the
           other
           side
           to
           recompence
           that
           ,
           they
           are
           perfite
           in
           those
           same
           plaine
           grounds
           of
           Religion
           ,
           Iustice
           ,
           Honour
           ,
           and
           Morall
           vertue
           ;
           which
           if
           they
           be
           well
           and
           watchfully
           pursued
           ,
           there
           will
           bee
           seldome
           vse
           of
           those
           other
           ,
           no
           more
           than
           of
           Phisicke
           in
           a
           sound
           or
           well
           dieted
           bodie
           ;
           neither
           can
           the
           experience
           of
           one
           mans
           life
           ,
           furnish
           examples
           and
           presidents
           for
           the
           euents
           of
           one
           mans
           life
           .
           For
           as
           it
           happeneth
           sometimes
           ,
           that
           the
           Graund
           child
           ,
           or
           other
           descendent
           ,
           resembleth
           the
           Ancestor
           more
           than
           the
           Sonne
           :
           so
           many
           times
           occurrences
           of
           present
           times
           may
           sort
           better
           with
           ancient
           examples
           ,
           than
           with
           those
           of
           the
           later
           or
           immediate
           times
           ;
           and
           lastly
           ,
           the
           wit
           of
           one
           man
           ,
           can
           no
           more
           counteruaile
           learning
           ,
           than
           one
           mans
           meanes
           can
           hold
           way
           with
           a
           common
           purse
           .
        
         
           And
           as
           for
           those
           particular
           seducements
           or
           indispositions
           of
           the
           minde
           for
           policie
           and
           gouernement
           ,
           which
           learning
           is
           pretended
           to
           insinuate
           ;
           if
           it
           be
           graunted
           that
           any
           such
           thing
           be
           ,
           it
           must
           be
           remembred
           withall
           ,
           that
           learning
           ministreth
           in
           euery
           
           of
           them
           greater
           strength
           of
           medicine
           or
           remedie
           ,
           than
           it
           offereth
           cause
           of
           indisposition
           or
           infirmitie
           ;
           For
           if
           by
           a
           secret
           operation
           ,
           it
           make
           men
           perplexed
           and
           irresolute
           ,
           on
           the
           other
           side
           by
           plaine
           precept
           ,
           it
           teacheth
           them
           when
           ,
           and
           vpon
           what
           ground
           to
           resolue
           :
           yea
           ,
           and
           how
           to
           carrie
           thinges
           in
           suspence
           without
           preiudice
           ,
           till
           they
           resolue
           :
           If
           it
           make
           men
           positiue
           and
           reguler
           ,
           it
           teacheth
           them
           what
           thinges
           are
           in
           their
           nature
           demonstratiue
           ,
           &
           what
           are
           coniecturall
           ;
           and
           aswell
           the
           vse
           of
           distinctions
           ,
           and
           exceptions
           ,
           as
           the
           latitude
           of
           principles
           and
           rules
           .
           If
           it
           mislead
           by
           disproportion
           ,
           or
           dissimilitude
           of
           Examples
           ,
           it
           teacheth
           men
           the
           force
           of
           Circumstances
           ,
           the
           errours
           of
           comparisons
           ,
           and
           all
           the
           cautions
           of
           application
           :
           so
           that
           in
           all
           these
           it
           doth
           rectifie
           more
           effectually
           ,
           than
           it
           can
           peruert
           And
           these
           medicines
           it
           conueyeth
           into
           mens
           minds
           much
           more
           forcibly
           by
           the
           quicknesse
           and
           penetration
           of
           Examples
           :
           for
           let
           a
           man
           looke
           into
           the
           errours
           of
           Clement
           the
           seuenth
           ,
           so
           liuely
           described
           by
           Guicciardine
           ,
           who
           serued
           vnder
           him
           ,
           or
           into
           the
           errours
           of
           Cicero
           painted
           out
           by
           his
           owne
           pensill
           in
           his
           Epistles
           to
           Atticus
           ,
           and
           he
           will
           flye
           apace
           from
           being
           irresolute
           .
           Let
           him
           looke
           into
           the
           errors
           of
           P●…ion
           and
           he
           will
           beware
           how
           he
           be
           obstinate
           or
           inflexible
           Let
           him
           but
           read
           the
           Fable
           of
           Ixion
           ,
           and
           it
           will
           hold
           him
           from
           being
           vaporous
           or
           imaginatiue
           ;
           let
           him
           look
           into
           the
           errors
           of
           Cato
           the
           second
           ,
           and
           he
           will
           neuer
           be
           one
           of
           the
           Antipodes
           ,
           to
           tread
           opposite
           to
           the
           present
           world
           .
        
         
           And
           for
           the
           conceite
           that
           Learning
           should
           dispose
           
           men
           to
           leasure
           and
           priuatenesse
           ,
           and
           make
           men
           slouthfull
           :
           it
           were
           a
           strange
           thing
           if
           that
           which
           accustometh
           the
           minde
           to
           a
           perpetuall
           motion
           and
           agitation
           ,
           should
           induce
           slouthfulnesse
           ,
           whereas
           contrariwise
           it
           may
           bee
           truely
           affirmed
           ,
           that
           no
           kinde
           of
           men
           loue
           businesse
           for
           it selfe
           ,
           but
           those
           that
           are
           learned
           ;
           for
           other
           persons
           loue
           it
           for
           profite
           ;
           as
           an
           hireling
           that
           loues
           the
           worke
           for
           the
           wages
           ;
           or
           for
           honour
           ;
           as
           because
           it
           beareth
           them
           vp
           in
           the
           eyes
           of
           men
           ,
           and
           refresheth
           their
           reputation
           ,
           which
           otherwise
           would
           weare
           ;
           or
           because
           it
           putteth
           them
           in
           mind
           of
           their
           fortune
           ,
           and
           giueth
           them
           occasion
           to
           pleasure
           and
           displeasure
           ;
           or
           because
           it
           exerciseth
           some
           faculty
           ,
           wherein
           they
           take
           pride
           ,
           and
           so
           entertaineth
           them
           in
           good
           humor
           ,
           and
           pleasing
           conceits
           toward
           themselues
           ;
           or
           because
           it
           aduanceth
           any
           other
           their
           ends
           .
           So
           that
           as
           it
           is
           sayd
           of
           vntrue
           valors
           ,
           that
           some
           mens
           valors
           are
           in
           the
           eyes
           of
           them
           that
           look
           on
           ;
           So
           such
           mens
           industries
           are
           in
           the
           eyes
           of
           others
           ,
           or
           at
           least
           in
           regard
           of
           their
           owne
           designements
           ;
           onely
           learned
           men
           loue
           businesse
           ,
           as
           an
           action
           according
           to
           nature
           ,
           as
           agreable
           to
           health
           of
           minde
           ,
           as
           exercise
           is
           to
           health
           of
           bodie
           ,
           taking
           pleasure
           in
           the
           action
           it selfe
           ,
           &
           not
           in
           the
           purchase
           :
           So
           that
           of
           all
           men
           ,
           they
           are
           the
           most
           indefatigable
           ,
           if
           it
           be
           towards
           any
           businesse
           ,
           which
           can
           hold
           or
           detaine
           their
           minde
           .
        
         
           And
           if
           any
           man
           be
           laborious
           in
           reading
           and
           study
           ,
           and
           yet
           idle
           in
           busines
           &
           action
           ,
           it
           groweth
           frō
           some
           weakenes
           of
           body
           ,
           or
           softnes
           of
           spirit
           ;
           such
           as
           Seneca
           
           speaketh
           of
           :
           
             Quidam
             tam
             sunt
             vmbratiles
             ,
             vt
             putent
             in
             turbido
             esse
             ,
             quicquid
             in
             luce
             est
          
           ;
           and
           not
           of
           learning
           ;
           wel
           may
           it
           be
           that
           such
           a
           point
           of
           a
           mans
           nature
           may
           make
           him
           giue
           himselfe
           to
           learning
           ,
           but
           it
           is
           not
           learning
           that
           breedeth
           any
           such
           point
           in
           his
           Nature
           .
        
         
           And
           that
           learning
           should
           take
           vp
           too
           much
           time
           or
           leasure
           ,
           I
           answere
           ,
           the
           most
           actiue
           or
           busie
           man
           that
           hath
           been
           or
           can
           bee
           ,
           hath
           (
           no
           question
           )
           many
           vacant
           times
           of
           leasure
           ,
           while
           he
           expecteth
           the
           tides
           and
           returnes
           of
           businesse
           (
           except
           he
           be
           either
           tedious
           ,
           and
           of
           no
           dispatch
           ,
           or
           lightly
           and
           vnworthily
           ambitious
           ,
           to
           meddle
           in
           thinges
           that
           may
           be
           better
           done
           by
           others
           )
           and
           then
           the
           question
           is
           ,
           but
           how
           those
           spaces
           and
           times
           of
           leasure
           shall
           be
           filled
           and
           spent
           :
           whether
           in
           pleasures
           ,
           or
           in
           studies
           ;
           as
           was
           wel
           answered
           by
           Demosthenes
           to
           his
           aduersarie
           Aeschynes
           ,
           that
           was
           a
           man
           giuen
           to
           pleasure
           ,
           and
           told
           him
           ,
           
             That
             his
             Orations
             did
             smell
             of
             the
             Lampe
             :
             Indeede
          
           (
           sayd
           
             Demosthenes
             )
             there
             is
             a
             great
             difference
             betweene
             the
             thinges
             that
             you
             and
             I
             doe
             by
             Lampe-light
          
           ;
           so
           as
           no
           man
           neede
           doubt
           ,
           that
           learning
           will
           expulse
           businesse
           ,
           but
           rather
           it
           will
           keepe
           and
           defend
           the
           possession
           of
           the
           mind
           against
           idlenesse
           and
           pleasure
           ,
           which
           otherwise
           ,
           at
           vnawares
           ,
           may
           enter
           to
           the
           preiudice
           of
           both
           .
        
         
           Againe
           ,
           for
           that
           other
           conceit
           ,
           that
           learning
           should
           vndermine
           the
           reuerence
           of
           Lawes
           and
           gouernement
           ,
           it
           is
           assuredly
           a
           meere
           deprauation
           and
           calumny
           without
           all
           shadowe
           of
           truth
           :
           for
           to
           say
           that
           a
           blind
           custome
           of
           obedience
           should
           be
           a
           surer
           obligation
           ,
           
           than
           dutie
           taught
           and
           vnderstood
           ;
           it
           is
           to
           affirme
           that
           a
           blind
           man
           may
           tread
           surer
           by
           a
           guide
           ,
           than
           a
           seeing
           man
           can
           by
           a
           light
           :
           and
           it
           is
           without
           all
           controuersie
           ,
           that
           learning
           doth
           make
           the
           minds
           of
           men
           gentle
           ,
           generous
           ,
           maniable
           ,
           and
           pliant
           to
           gouernment
           whereas
           Ignorance
           makes
           them
           churlish
           ,
           thwart
           ,
           and
           mutinous
           ;
           and
           the
           euidence
           of
           time
           doth
           cleare
           this
           assertion
           ,
           considering
           that
           the
           most
           barbarous
           ,
           rude
           ,
           and
           vnlearned
           times
           haue
           beene
           most
           subiect
           to
           tumults
           ,
           seditions
           ,
           and
           changes
           .
        
         
           And
           as
           to
           the
           iudgement
           of
           Cato
           the
           Censor
           ,
           he
           was
           well
           punished
           for
           his
           blasphemie
           against
           learning
           in
           the
           same
           kinde
           wherein
           hee
           offended
           ;
           for
           when
           he
           was
           past
           threescore
           yeeres
           old
           ,
           he
           was
           taken
           with
           an
           extreame
           desire
           to
           goe
           to
           Schoole
           againe
           ,
           and
           to
           learne
           the
           Greeke
           tongue
           ,
           to
           the
           end
           to
           peruse
           the
           Greeke
           Authors
           ;
           which
           doth
           well
           demonstrate
           ,
           that
           his
           former
           censure
           of
           the
           Grecian
           Learning
           ,
           was
           rather
           an
           affected
           grauitie
           ,
           than
           according
           to
           the
           inward
           sence
           of
           his
           owne
           opinion
           .
           And
           as
           for
           Virgils
           verles
           ,
           though
           it
           pleased
           him
           to
           braue
           the
           world
           in
           taking
           to
           the
           Romanes
           ,
           the
           Art
           of
           Empire
           ,
           and
           leauing
           to
           others
           the
           arts
           of
           subiects
           :
           yet
           so
           much
           is
           manifest
           ,
           that
           the
           Romanes
           neuer
           ascended
           to
           that
           height
           of
           Empire
           ,
           till
           the
           time
           they
           had
           ascended
           to
           the
           height
           of
           other
           Arts
           :
           For
           in
           the
           time
           of
           the
           two
           first
           Caesars
           ,
           which
           had
           the
           art
           of
           gouernement
           in
           greatest
           perfection
           ;
           there
           li●…ed
           the
           best
           Poet
           
             Virgilius
             Maro
          
           ,
           the
           best
           Hifforiographer
           
             Titus
             Liuius
          
           ,
           the
           best
           Antiquarie
           
             Marcus
             Varro
          
           ,
           and
           
           the
           best
           or
           second
           Orator
           
             Marcus
             Cicero
          
           ,
           that
           to
           the
           memorie
           of
           man
           are
           knowne
           .
           As
           for
           the
           accusation
           of
           Socrates
           ,
           the
           time
           must
           be
           remembred
           ,
           when
           it
           was
           prosecuted
           ;
           which
           was
           vnder
           the
           thirtie
           Tyrants
           ,
           the
           most
           base
           ,
           bloudy
           ,
           and
           enuious
           persons
           that
           haue
           gouerned
           ;
           which
           reuolution
           of
           State
           was
           no
           sooner
           ouer
           ,
           but
           Socrates
           ,
           whom
           they
           had
           made
           a
           person
           criminall
           ,
           was
           made
           a
           person
           heroycall
           ,
           and
           his
           memorie
           accumulate
           with
           honors
           diuine
           and
           humane
           ;
           and
           those
           discourses
           of
           his
           which
           were
           then
           tearmed
           corrupting
           of
           manners
           ,
           were
           after
           acknowledged
           for
           soueraigne
           Medicines
           of
           the
           minde
           and
           manners
           ,
           and
           so
           haue
           beene
           receiued
           euer
           since
           till
           this
           day
           .
           Let
           this
           therefore
           serue
           for
           answere
           to
           Politiques
           ,
           which
           in
           their
           humorous
           seueritie
           ,
           or
           in
           their
           fayned
           grauitie
           haue
           presumed
           to
           throwe
           imputations
           vpon
           learning
           ,
           which
           redargution
           neuerthelesse
           (
           saue
           that
           wee
           know
           not
           whether
           our
           labours
           may
           extend
           to
           other
           ages
           )
           were
           not
           needefull
           for
           the
           present
           ,
           in
           regard
           of
           the
           loue
           and
           reuerence
           towards
           Learning
           ,
           which
           the
           example
           and
           countenance
           of
           twoo
           so
           learned
           Princes
           Queene
           Elizabeth
           ,
           and
           your
           Maiestie
           ;
           being
           as
           Castor
           and
           
             Pollux
             ,
             Lucida
             Sydera
          
           ,
           Starres
           of
           excellent
           light
           ,
           and
           most
           benigne
           influence
           ,
           hath
           wrought
           in
           all
           men
           of
           place
           and
           authoritie
           in
           our
           Nation
           .
        
         
           Now
           therefore
           ,
           we
           come
           to
           that
           third
           sort
           of
           discredite
           ,
           or
           diminution
           of
           credite
           ,
           that
           groweth
           vnto
           learning
           from
           learned
           men
           themselues
           ,
           which
           commonly
           cleaueth
           fastest
           ;
           It
           is
           either
           from
           their
           
           Fortune
           ,
           or
           frō
           their
           Manners
           ,
           or
           from
           the
           nature
           of
           their
           Studies
           :
           for
           the
           first
           ,
           it
           is
           not
           in
           their
           power
           ;
           and
           the
           second
           is
           accidentall
           ;
           the
           third
           only
           is
           proper
           to
           be
           hādled
           :
           but
           because
           we
           are
           not
           in
           hand
           with
           true
           measure
           ,
           but
           with
           popular
           estimation
           &
           conceit
           ,
           it
           is
           not
           amisse
           to
           speak
           somwhat
           of
           the
           two
           former
           .
           The
           derogations
           therefore
           ,
           which
           grow
           to
           learning
           from
           the
           fortune
           or
           condition
           of
           learned
           men
           ,
           are
           either
           in
           respect
           of
           scarsity
           of
           meanes
           ,
           or
           in
           respect
           of
           priuatenesse
           of
           life
           ,
           and
           meanesse
           of
           employments
           .
        
         
           Concerning
           want
           ,
           and
           that
           it
           is
           the
           case
           of
           learned
           men
           ,
           vsually
           to
           beginne
           with
           little
           ,
           and
           not
           to
           growe
           rich
           so
           fast
           as
           other
           men
           ,
           by
           reason
           they
           conuert
           not
           their
           labors
           chiefely
           to
           luker
           ,
           and
           encrease
           ;
           It
           were
           good
           to
           leaue
           the
           common
           place
           in
           commendation
           of
           pouertie
           to
           some
           Frier
           to
           handle
           ,
           to
           whom
           much
           was
           attributed
           by
           Macciauell
           in
           this
           point
           ,
           when
           he
           sayd
           ,
           
             That
             the
             Kingdome
             of
             the
             Cleargie
             had
             beene
             long
             before
             at
             an
             end
             ,
             if
             the
             reputation
             and
             reuerence
             towards
             the
             pouertie
             of
             Friers
             had
             not
             borne
             out
             the
             scandall
             of
             the
             superfluities
             and
             excesses
             of
             Bishops
             and
             Prelates
             .
          
           So
           a
           man
           might
           say
           ,
           that
           the
           felicitie
           and
           delicacie
           of
           Princes
           and
           great
           Persons
           ,
           had
           long
           since
           turned
           to
           Rudenes
           and
           Barbarisme
           ,
           if
           the
           pouertie
           of
           Learning
           had
           not
           kept
           vp
           Ciuilitie
           and
           Honor
           of
           life
           ;
           But
           without
           any
           such
           aduantages
           ,
           it
           is
           worthy
           the
           obseruation
           ,
           what
           a
           reuerent
           and
           honoured
           thing
           pouertie
           of
           fortune
           was
           ,
           for
           some
           ages
           in
           the
           Romane
           State
           ,
           which
           neuerthelesse
           was
           a
           State
           without
           paradoxes
           .
           For
           we
           see
           what
           
             Titus
             Liuius
          
           
           sayth
           in
           his
           introduction
           .
           
             Caeterum
             aut
             me
             amor
             neg●…
             〈◊〉
             ,
             aut
             〈◊〉
             vnquam
             respublica
             ,
             nec
             ma●…or
             ,
             nec
             sanctior
             ,
             nec
             bonis
             exemplis
             ditior
             fuit
             ;
             nec
             in
             quamt●…m
             serae
             〈◊〉
             luxuri●…que
             immigra●…
             ,
             nec
             vbitantus
             ac
             tam
             diu
             paupertati
             ac
             parsimoniae
             honos
             fuerit
             .
          
           We
           se●…
           likewise
           after
           that
           the
           State
           of
           Rome
           was
           not
           it selfe
           ,
           but
           did
           degenerate
           ;
           how
           that
           person
           that
           tooke
           vpon
           him
           to
           be
           Counsellor
           to
           
             Iulius
             Caesar
          
           ,
           after
           his
           victori●…
           ,
           where
           to
           begin
           his
           restauration
           of
           the
           State
           ,
           maketh
           it
           of
           all
           points
           the
           most
           summarie
           to
           take
           away
           the
           estimation
           of
           wealth
           .
           
             Verum
             haec
             &
             omnia
             mala
             pariter
             cum
             honore
             〈◊〉
             desinent
             ;
             Si
             neque
             Magistratus
             ,
             neque
             alia
             v●…lgo
             ●…pienda
             venalia
             e●…unt
             .
          
           To
           conclude
           this
           point
           ,
           as
           it
           was
           truely
           sayd
           ,
           that
           
             Ru●…or
             est
             virtutis
             color
          
           ,
           though
           sometime
           it
           come
           from
           vice
           :
           So
           it
           may
           be
           ●…itly
           sayd
           ,
           that
           
             Poupertas
             est
             virtutis
             fortun●…
          
           .
           Though
           sometimes
           it
           may
           proceede
           from
           misgouernement
           and
           accident
           .
           Surely
           Salomon
           hath
           pronounced
           it
           both
           in
           censure
           ,
           
             Qui
             fes●…inat
             ad
             diu●…tias
             non
             erit
             insons
          
           ;
           and
           in
           precept
           :
           
             Buy
             the
             truth
             ,
             and
             sell
             it
             not
             :
             and
             so
             of
             wisedome
             and
             knowledge
          
           ;
           iudging
           that
           meanes
           were
           to
           be
           spent
           vpon
           learning
           ,
           and
           not
           learning
           to
           be
           applyed
           to
           meanes
           .
           And
           as
           for
           the
           priuatenesse
           or
           obscurenesse
           (
           as
           it
           may
           be
           in
           vulgar
           estimation
           accounted
           )
           of
           life
           of
           contemplatiue
           men
           ;
           it
           is
           a
           Theame
           so
           common
           ,
           to
           extoll
           a
           priuatelife
           ,
           not
           taxed
           with
           sensualitie
           and
           sloth
           in
           comparison
           ,
           and
           to
           the
           disaduantage
           of
           a
           ciuile
           life
           ,
           for
           safety
           ,
           libertie
           ,
           pleasure
           and
           dignitie
           ,
           or
           at
           least
           freedome
           from
           indignitie
           ,
           
           as
           no
           man
           handleth
           it
           ,
           but
           handleth
           it
           well
           :
           such
           a
           consonancie
           it
           hath
           to
           mens
           conceits
           in
           the
           expressing
           ,
           and
           to
           mens
           consents
           in
           the
           allowing
           :
           this
           onely
           I
           will
           adde
           ;
           that
           learned
           men
           forgotten
           in
           States
           ,
           and
           not
           liuing
           in
           the
           eyes
           of
           men
           ,
           are
           like
           the
           Images
           of
           Cassius
           and
           Brutus
           in
           the
           funerall
           of
           Iunia
           ;
           of
           which
           not
           being
           represented
           ,
           as
           many
           others
           were
           Tacitus
           sayth
           ,
           
             Eo
             ipso
             prefulgebant
             ,
             quod
             non
             visebantur
             .
          
        
         
           And
           for
           meanesse
           of
           employment
           ,
           that
           which
           is
           most
           traduced
           to
           contempt
           ,
           is
           that
           the
           gouernment
           of
           youth
           is
           commonly
           allotted
           to
           them
           ,
           which
           age
           ,
           because
           it
           is
           the
           age
           of
           least
           authoritie
           ,
           it
           is
           transferred
           to
           the
           disesteeming
           of
           those
           employments
           wherin
           youth
           is
           conuersant
           ,
           and
           which
           are
           conuersant
           about
           youth
           .
           But
           how
           vniust
           this
           traducement
           is
           ,
           (
           if
           you
           will
           reduce
           thinges
           from
           popularitie
           of
           opinion
           to
           measure
           of
           reason
           )
           may
           appeare
           in
           that
           we
           see
           men
           are
           more
           curious
           what
           they
           put
           into
           a
           new
           Vessell
           ,
           than
           into
           a
           Vessell
           seasoned
           ;
           and
           what
           mould
           they
           lay
           about
           a
           young
           plant
           ,
           than
           about
           a
           Plant
           corroborate
           ;
           so
           as
           the
           weakest
           Termes
           and
           Times
           of
           all
           things
           vse
           to
           haue
           the
           best
           applications
           and
           helpes
           .
           And
           will
           you
           hearken
           to
           the
           Hebrew
           
             Rabynes
             ?
             Your
             young
             men
             shall
             see
             Visions
             ,
             and
             your
             old
             men
             shal
             dreame
             dreames
             ,
          
           say
           they
           youth
           is
           the
           worthier
           age
           ,
           for
           that
           Visions
           are
           neerer
           apparitions
           of
           God
           ,
           than
           dreames
           ?
           And
           let
           it
           bee
           noted
           ,
           that
           how
           soeuer
           the
           Conditions
           of
           life
           of
           Pedantes
           hath
           been
           scorned
           vpon
           Theaters
           ,
           as
           the
           Ape
           of
           Tyrannie
           ;
           
           and
           that
           the
           modern
           loosenes
           or
           negligence
           hath
           taken
           no
           due
           regard
           to
           the
           choise
           of
           Schoolemasters
           ,
           &
           Tutors
           ;
           yet
           the
           ancient
           wisdome
           of
           the
           best
           times
           did
           alwaies
           make
           a
           iust
           complaint
           ;
           that
           States
           were
           too
           busie
           with
           their
           Lawes
           ,
           and
           too
           negligent
           in
           point
           of
           education
           :
           which
           excellent
           part
           of
           ancient
           discipline
           hath
           been
           in
           some
           sort
           reuiued
           of
           late
           times
           ,
           by
           the
           Colledges
           of
           the
           Iesuites
           :
           of
           whom
           ,
           although
           in
           regard
           of
           their
           superstition
           I
           may
           say
           ,
           
             Quo
             meliores
             ,
             eo
             deteriores
          
           ,
           yet
           in
           regard
           of
           this
           ,
           and
           some
           other
           points
           concerning
           humane
           learning
           ,
           and
           Morall
           matters
           ,
           I
           may
           say
           as
           Agesilaus
           sayd
           to
           his
           enemie
           
             Farnabasus
             ,
             Talis
             quum
             sis
             ,
             vtinam
             noster
             esses
             .
          
           And
           thus
           much
           touching
           the
           discredits
           drawn
           from
           the
           fortunes
           of
           learned
           men
           .
        
         
           As
           touching
           the
           Manners
           of
           learned
           men
           ,
           it
           is
           a
           thing
           personall
           and
           indiuiduall
           ,
           and
           no
           doubt
           there
           be
           amongst
           them
           ,
           as
           in
           other
           professions
           ,
           of
           all
           temperatures
           ;
           but
           yet
           so
           as
           it
           is
           not
           without
           truth
           ,
           which
           is
           sayd
           ,
           that
           
             Abeunt
             studia
             in
             mores
          
           ,
           Studies
           haue
           an
           influence
           and
           operation
           ,
           vpon
           the
           manners
           of
           those
           that
           are
           conuersant
           in
           them
           .
        
         
           But
           vpon
           an
           attentiue
           ,
           and
           indifferent
           reuiew
           ;
           I
           for
           my
           part
           ,
           cannot
           find
           any
           disgrace
           to
           learning
           ,
           can
           proceed
           frō
           the
           manners
           of
           learned
           men
           ;
           not
           inherent
           to
           them
           as
           they
           are
           learned
           ;
           except
           it
           be
           a
           fault
           ,
           (
           which
           was
           the
           supposed
           fault
           of
           
             Demosthenes
             ,
             Cicero
             ,
             Cato
          
           the
           second
           ;
           Seneca
           ,
           and
           many
           moe
           )
           that
           because
           the
           times
           they
           read
           of
           ,
           are
           commonly
           better
           than
           the
           times
           they
           liue
           in
           ;
           and
           the
           duties
           taught
           ,
           
           better
           than
           the
           duties
           practised
           :
           They
           contend
           somtimes
           too
           farre
           ,
           to
           bring
           thinges
           to
           perfection
           ;
           and
           to
           reduce
           the
           corruption
           of
           manners
           ,
           to
           honestie
           of
           precepts
           ,
           or
           examples
           of
           too
           great
           height
           ;
           And
           yet
           hereof
           they
           haue
           Caueats
           ynough
           in
           their
           owne
           walkes
           :
           For
           Solon
           ,
           when
           he
           was
           asked
           whether
           he
           had
           giuen
           his
           Citizens
           the
           best
           laws
           ,
           answered
           wisely
           ,
           
             Y
             ea
             of
             such
             ,
             as
             they
             would
             receiue
             :
          
           and
           Plato
           finding
           that
           his
           owne
           heart
           ,
           could
           not
           agree
           with
           the
           corrupt
           manners
           of
           his
           Country
           ,
           refused
           to
           beare
           place
           or
           office
           ,
           saying
           :
           
             That
             a
             mans
             Countrey
             was
             to
             be
             vsed
             as
             his
             Parents
             were
             ,
             that
             is
             ,
             with
             humble
             per
             swasions
             ,
             and
             not
             with
             contestations
             .
          
           And
           Caesars
           Counsellor
           put
           in
           the
           same
           Caueat
           ,
           
             Non
             ad
             vetera
             instituta
             reuocans
             quae
             iampridem
             corruptis
             moribus
             ludibrio
             sunt
          
           ;
           and
           Cicero
           noteth
           this
           error
           directly
           in
           Cato
           the
           second
           ,
           when
           he
           writes
           to
           his
           friend
           
             Atticus
             ;
             Cato
             optimè
             sentit
             ,
             sed
             nocet
             interdum
             reipublicae
             ;
             lo
             quitur
             enim
             tanquam
             in
             repub
             :
             Platonis
             ,
             non
             tanquam
             in
             foece
             Romuli
          
           ;
           and
           the
           same
           Cicero
           doth
           excuse
           and
           expound
           the
           Philosophers
           for
           going
           too
           far
           ,
           and
           being
           too
           exact
           in
           their
           prescripts
           ,
           when
           he
           saith
           ;
           
             Isti
             ipsi
             praeceptores
             virtutis
             &
             Magistri
             ,
             videntur
             fines
             officiorum
             paulo
             longius
             quam
             natura
             vellet
             protulisse
             ,
             vt
             cū
             ad
             vltimū
             animo
             contendissemus
             ,
             ibi
             tamen
             ,
             vbi
             oportet
             ,
             consisteremus
             :
          
           and
           yet
           himself
           might
           haue
           said
           :
           
             Monitis
             sū
             minor
             ipse
             meis
          
           ,
           for
           it
           was
           his
           own
           fault
           ,
           thogh
           not
           in
           so
           extream
           a
           degre
           .
        
         
           Another
           fault
           likewise
           much
           of
           this
           kind
           ,
           hath
           beene
           incident
           to
           learned
           men
           ;
           which
           is
           that
           they
           haue
           esteemed
           the
           preseruation
           ,
           good
           ,
           and
           honor
           of
           
           their
           Countreys
           or
           Maisters
           before
           their
           owne
           fortunes
           or
           safeties
           .
           For
           so
           sayth
           Demosthenes
           vnto
           the
           Athenians
           ;
           
             If
             it
             please
             you
             to
             note
             it
             ,
             my
             counsels
             vnto
             you
             ,
             are
             not
             such
             ,
             whereby
             I
             should
             grow
             great
             amongst
             you
             ,
             and
             you
             become
             little
             amongst
             the
             Gre●…ians
             :
             But
             they
             be
             of
             that
             nature
             as
             they
             are
             sometimes
             not
             good
             for
             me
             to
             giue
             ,
             but
             are
             alwaies
             good
             for
             you
             to
             follow
             .
          
           And
           so
           Seneca
           after
           he
           had
           consecrated
           that
           
             Quinquennium
             Neronis
          
           to
           the
           eternall
           glorie
           of
           learned
           Gouernors
           ,
           held
           on
           his
           honest
           and
           loyall
           course
           of
           good
           and
           free
           Counsell
           ,
           after
           his
           Maister
           grew
           extreamely
           corrupt
           in
           his
           gouernment
           ;
           neither
           can
           this
           point
           otherwise
           be
           :
           for
           learning
           endueth
           mens
           mindes
           with
           a
           true
           sence
           of
           the
           ●…railtie
           of
           their
           persons
           ,
           the
           casualtie
           of
           their
           fortun̄es
           ,
           and
           the
           dignitie
           of
           their
           soule
           and
           vocation
           ;
           so
           that
           it
           is
           impossible
           for
           them
           to
           esteeme
           that
           any
           greatnesse
           of
           their
           owne
           fortune
           can
           bee
           ,
           a
           true
           or
           worthy
           end
           of
           their
           being
           and
           ordainment
           ;
           and
           therefore
           are
           desirous
           to
           giue
           their
           account
           to
           God
           ,
           and
           so
           likewise
           to
           their
           Maisters
           vnder
           God
           (
           as
           Kinges
           and
           the
           States
           that
           they
           serue
           )
           in
           these
           words
           ;
           
             Ecce
             tibi
             lucrifeci
          
           ,
           and
           not
           
             ●…cce
             mihi
             lucrifeci
          
           :
           whereas
           the
           corrupter
           sort
           of
           meere
           Politiques
           ,
           that
           haue
           not
           their
           thoughts
           established
           by
           learning
           in
           the
           loue
           and
           apprehension
           of
           dutie
           ,
           nor
           neuer
           looke
           abroad
           into
           vniuersalitie
           ;
           doe
           referre
           all
           thinges
           to
           themselues
           ,
           and
           thrust
           themselues
           into
           the
           Center
           of
           the
           world
           ,
           as
           if
           all
           lynes
           should
           meet
           in
           them
           and
           their
           fortunes
           ;
           neuer
           caring
           in
           all
           tempests
           what
           becoms
           of
           the
           shippe
           of
           
           Estates
           ,
           so
           they
           may
           saue
           themselues
           in
           the
           Cocke-boat
           of
           their
           owne
           fortune
           ,
           whereas
           men
           that
           seele
           the
           weight
           of
           dutie
           ,
           and
           know
           the
           limits
           of
           selfe-loue
           ,
           vse
           to
           make
           good
           their
           places
           &
           duties
           ,
           though
           with
           perill
           .
           And
           if
           they
           stand
           in
           seditious
           and
           violent
           alterations
           ;
           it
           is
           rather
           the
           reucrence
           which
           many
           times
           both
           aduerse
           parts
           doegiue
           to
           honestie
           ,
           than
           any
           versatile
           aduantage
           of
           their
           owne
           carriage
           .
           But
           for
           this
           point
           of
           tender
           sence
           ,
           and
           ●…ast
           obligation
           of
           dutie
           ,
           which
           learning
           doth
           endue
           the
           minde
           withall
           ,
           howsoeuer
           fortune
           may
           taxe
           it
           ,
           and
           many
           in
           the
           depth
           of
           their
           corrupt
           principles
           may
           despise
           it
           yet
           it
           will
           receiue
           an
           open
           allowance
           ,
           and
           therefore
           needes
           the
           lesse
           di●…proofe
           or
           excusation
           .
        
         
           Another
           fault
           incident
           commonly
           to
           learned
           men
           ,
           which
           may
           be
           more
           probably
           defended
           ,
           than
           truely
           denyed
           ,
           is
           ;
           that
           they
           fayle
           sometimes
           in
           ap●…lying
           themselus
           to
           particular
           persons
           ,
           which
           want
           of
           exact
           application
           ar●…eth
           from
           two
           causes
           :
           The
           one
           because
           the
           largenesse
           of
           their
           minde
           can
           hardly
           confine
           it selfe
           to
           dwell
           in
           the
           exquisite
           obseruation
           or
           examination
           of
           the
           nature
           and
           customes
           of
           one
           person
           :
           for
           it
           is
           a
           speech
           for
           a
           Louer
           ,
           &
           not
           for
           a
           wise
           man
           :
           
             Satis
             magnum
             alter
             alteri
             Theat●…um
             sumus●…
             :
          
           Neuerthelesse
           I
           shall
           yeeld
           ,
           that
           he
           that
           cannot
           contract
           the
           sight
           of
           his
           minde
           ,
           aswell
           as
           disperse
           and
           dilate
           it
           ,
           wanteth
           a
           great
           sacultie
           .
           But
           there
           is
           a
           second
           cause
           ,
           which
           is
           no
           inabilitie
           ,
           but
           a
           rejection
           vpon
           choise
           and
           iudgement
           .
           For
           the
           honest
           and
           iust
           bounds
           of
           obseruation
           ,
           by
           one
           person
           vpon
           another
           ,
           
           extend
           no
           further
           ,
           but
           to
           vnderstand
           him
           sufficiently
           ,
           whereby
           not
           to
           giue
           him
           offence
           ,
           or
           wherby
           to
           be
           able
           to
           giue
           him
           faithfull
           Counsel
           ,
           or
           wherby
           to
           stand
           vpon
           reasonable
           guard
           and
           caution
           in
           respect
           of
           a
           mans
           selfe
           :
           But
           to
           be
           speculatiue
           into
           another
           man
           ,
           to
           the
           end
           to
           know
           how
           to
           worke
           him
           ,
           or
           winde
           him
           ,
           or
           gouerne
           him
           ,
           proceedeth
           from
           a
           heart
           that
           is
           double
           and
           clouen
           ,
           and
           not
           entire
           and
           ingenuous
           ;
           which
           as
           in
           friendship
           it
           is
           want
           of
           integritie
           ,
           so
           towards
           Princes
           or
           Superiors
           ,
           is
           want
           of
           dutie
           .
           For
           the
           custome
           of
           the
           Leuant
           ,
           which
           is
           ,
           that
           subiects
           doe
           forbeare
           to
           gaze
           or
           fixe
           their
           eyes
           vpon
           Princes
           ,
           is
           in
           the
           outward
           Ceremonie
           barbarous
           ;
           but
           the
           morall
           is
           good
           :
           For
           men
           ought
           not
           by
           cunning
           and
           bent
           obseruations
           to
           pierce
           and
           penetrate
           into
           the
           hearts
           of
           Kings
           ,
           which
           the
           scripture
           hath
           declared
           to
           be
           inscrutable
           .
        
         
           There
           is
           yet
           another
           fault
           (
           with
           which
           I
           will
           conclude
           this
           part
           )
           which
           is
           often
           noted
           in
           learned
           men
           ,
           that
           they
           doe
           many
           times
           fayle
           to
           obserue
           decencie
           ,
           and
           discretion
           in
           their
           behauiour
           and
           carriage
           ,
           and
           commit
           errors
           in
           small
           and
           ordinarie
           points
           of
           action
           ;
           so
           as
           the
           vulgar
           sort
           of
           Capacities
           ,
           doe
           make
           a
           Iudgement
           of
           them
           in
           greater
           matters
           ,
           by
           that
           which
           they
           finde
           wanting
           in
           them
           ,
           in
           smaller
           .
           But
           this
           consequence
           doth
           oft
           deceiue
           men
           ,
           for
           which
           ,
           I
           doe
           referre
           them
           ouer
           to
           that
           which
           was
           sayd
           by
           Themistocles
           arrogantly
           ,
           and
           vnciuily
           ,
           being
           applyed
           to
           himselfe
           out
           of
           his
           owne
           mouth
           ,
           but
           being
           applyed
           to
           the
           generall
           state
           of
           this
           question
           pertinently
           
           and
           iustly
           ;
           when
           being
           inuited
           to
           touch
           a
           Lute
           ,
           he
           sayd
           :
           
             He
             could
             not
             fiddle
             ,
             but
             he
             could
             make
             a
             small
             Towne
             ,
             a
             great
             state
             .
          
           So
           no
           doubt
           ,
           many
           may
           be
           well
           seene
           in
           the
           passages
           of
           gouernement
           and
           policie
           ,
           which
           are
           to
           seeke
           in
           little
           ,
           and
           punctuall
           occasions
           ;
           I
           referre
           them
           also
           to
           that
           ,
           which
           Plato
           sayd
           of
           his
           Maister
           Socrates
           ,
           whom
           he
           compared
           to
           the
           Gally-pots
           of
           Apothecaries
           ,
           which
           on
           the
           out
           side
           had
           Apes
           and
           Owles
           ,
           and
           Antiques
           ,
           but
           contained
           with
           in
           soueraigne
           and
           precious
           liquors
           ,
           and
           confections
           ;
           acknowledging
           that
           to
           an
           externall
           report
           ,
           he
           was
           not
           without
           superficiall
           leuities
           ,
           and
           deformities
           ;
           but
           was
           inwardly
           replenished
           with
           excellent
           vertues
           and
           powers
           .
           And
           so
           much
           touching
           the
           point
           of
           manners
           of
           learned
           men
           .
        
         
           But
           in
           the
           meane
           time
           ,
           I
           haue
           no
           purpose
           to
           giue
           allowance
           to
           some
           conditions
           and
           courses
           base
           ,
           and
           vnworthy
           ,
           wherein
           diuers
           Professors
           of
           learning
           ,
           haue
           wronged
           themselues
           ,
           and
           gone
           too
           farre
           ;
           such
           as
           were
           those
           Trencher
           Philosophers
           ,
           which
           in
           the
           later
           age
           of
           the
           Romane
           State
           ,
           were
           vsually
           in
           the
           houses
           of
           great
           persons
           ,
           being
           little
           better
           than
           solemne
           Parasites
           ;
           of
           which
           kinde
           ,
           Lucian
           maketh
           a
           merrie
           description
           of
           the
           Philosopher
           ,
           that
           the
           great
           Ladie
           tooke
           to
           ride
           with
           her
           in
           her
           Coach
           ,
           and
           would
           needs
           haue
           him
           carie
           her
           little
           Dogge
           ,
           which
           he
           doing
           officiously
           ,
           and
           yet
           vncomely
           ,
           the
           Page
           scoffed
           .
           and
           sayd
           :
           
             That
             he
             doubted
             ,
             the
             Philosopher
             of
             a
             Stoike
             ,
             would
             turne
             to
             be
             a
             Cynike
             .
          
           But
           aboue
           all
           the
           rest
           ,
           the
           grosse
           and
           palpable
           flatterie
           ,
           whereunto
           
           many
           (
           not
           vnlearned
           )
           haue
           abbased
           &
           abused
           their
           wits
           and
           pens
           ,
           turning
           (
           as
           
             Du
             Bartas
          
           saith
           ,
           )
           Hecuba
           into
           Helena
           ,
           and
           Faustina
           into
           Lucretia
           ,
           hath
           most
           diminished
           the
           price
           and
           estimation
           of
           Learning
           Neither
           is
           the
           morall
           dedications
           of
           Bookes
           and
           Writings
           ,
           as
           to
           Patrons
           to
           bee
           commended
           :
           for
           that
           Bookes
           (
           such
           as
           are
           worthy
           the
           name
           of
           Bookes
           )
           ought
           to
           haue
           no
           Patrons
           ,
           but
           Truth
           and
           Reason
           :
           And
           the
           ancient
           custome
           was
           ,
           to
           dedicate
           them
           only
           to
           priuate
           and
           equall
           friendes
           ,
           or
           to
           intitle
           the
           Bookes
           with
           their
           Names
           ,
           or
           if
           to
           Kings
           and
           great
           persons
           ,
           it
           was
           to
           some
           such
           as
           the
           argument
           of
           the
           Booke
           was
           fit
           and
           proper
           for
           ;
           but
           these
           and
           the
           like
           Courses
           may
           deserue
           rather
           reprehension
           ,
           than
           defence
           .
        
         
           Not
           that
           I
           can
           taxe
           or
           condemne
           the
           morigeration
           or
           application
           of
           learned
           men
           to
           men
           in
           fortune
           .
           For
           the
           answere
           was
           good
           that
           Diogenes
           made
           to
           one
           that
           asked
           him
           in
           mockerie
           ,
           
             How
             it
             came
             to
             passe
             that
             Philosophers
             were
             the
             followers
             of
             rich
             men
             ,
             and
             not
             rich
             men
             of
             Philosophers
             ?
          
           He
           answered
           soberly
           ,
           and
           yet
           sharpely
           ;
           
             Because
             the
             one
             sort
             knew
             what
             they
             had
             need
             of
             ,
             &
             the
             other
             did
             not
          
           ;
           And
           of
           the
           like
           nature
           was
           the
           answere
           which
           Aristippus
           made
           ,
           when
           hauing
           a
           petition
           to
           Dionisius
           ,
           and
           no
           eare
           giuen
           to
           him
           ,
           he
           fell
           downe
           at
           his
           feete
           ,
           wheupon
           Dionisius
           stayed
           ,
           and
           gaue
           him
           the
           hearing
           ,
           and
           graunted
           it
           ,
           and
           afterward
           some
           person
           tender
           on
           the
           behalfe
           Philosophie
           ,
           reprooued
           Aristippus
           ,
           that
           he
           would
           offer
           the
           Profession
           of
           Philosophie
           such
           an
           indignitie
           ,
           
           as
           for
           a
           priuat
           Suit
           to
           fall
           at
           a
           Tyrants
           feet
           :
           But
           he
           answered
           ;
           
             It
             was
             not
             his
             fault
             ,
             but
             it
             was
             the
             fault
             of
             Dionisius
             ,
             that
             had
             his
             eares
             in
             his
             feete
             .
          
           Neither
           was
           it
           accounted
           weakenesse
           ,
           but
           discretion
           in
           him
           that
           would
           not
           dispute
           his
           best
           with
           
             Adrianus
             Caesar
          
           ;
           excusing
           himselfe
           ,
           
             That
             it
             was
             reason
             to
             yeeld
             to
             him
             ,
             that
             commaunded
             thirtie
             Legions
             .
          
           These
           and
           the
           like
           applications
           and
           stooping
           to
           points
           of
           necessitie
           and
           conuenience
           cannot
           bee
           disallowed
           :
           for
           though
           they
           may
           haue
           some
           outward
           basenesse
           ;
           yet
           in
           a
           Iudgement
           truely
           made
           ,
           they
           are
           to
           bee
           accounted
           submissions
           to
           the
           occasion
           ,
           and
           not
           to
           the
           person
           .
        
         
           Now
           I
           proceede
           to
           those
           errours
           and
           vanities
           ,
           which
           haue
           interueyned
           amongst
           the
           studies
           themselues
           of
           the
           learned
           ;
           which
           is
           that
           which
           is
           principall
           and
           proper
           to
           the
           present
           argument
           ,
           wherein
           my
           purpose
           is
           not
           to
           make
           a
           iustification
           of
           the
           errors
           ,
           but
           by
           a
           censure
           and
           separation
           of
           the
           errors
           ,
           to
           make
           a
           iustificatiō
           of
           that
           which
           is
           good
           &
           sound
           ;
           and
           to
           deliuer
           that
           from
           the
           aspersion
           of
           the
           other
           .
           For
           we
           see
           ,
           that
           it
           is
           the
           manner
           of
           men
           ,
           to
           scandalize
           and
           depraue
           that
           which
           retaineth
           the
           state
           ,
           and
           vertue
           ,
           by
           taking
           aduantage
           vpon
           that
           which
           is
           corrupt
           and
           degenerate
           ;
           as
           the
           Heathens
           in
           the
           primitiue
           Church
           vsed
           to
           blemish
           and
           taynt
           the
           Christians
           ,
           with
           the
           faults
           and
           corruptions
           of
           Heretiques
           :
           But
           neuerthelesse
           ,
           I
           haue
           no
           meaning
           at
           this
           time
           to
           make
           any
           exact
           animaduersion
           of
           the
           errors
           and
           impediments
           in
           matters
           of
           learning
           ,
           which
           are
           more
           secret
           and
           remote
           from
           vulgar
           opinion
           ;
           but
           
           onely
           to
           speake
           vnto
           such
           as
           doe
           fall
           vnder
           ,
           or
           neere
           vnto
           ,
           a
           popular
           obseruation
           .
        
         
           There
           be
           therfore
           chiefely
           three
           vanities
           in
           Studies
           ,
           whereby
           learning
           hath
           been
           most
           traduced
           :
           For
           those
           things
           we
           do
           esteeme
           vaine
           ,
           which
           and
           either
           false
           or
           friuolous
           ,
           those
           which
           either
           haue
           no
           truth
           ,
           or
           no
           vse
           :
           &
           those
           persons
           we
           esteem
           vain
           ,
           which
           are
           either
           credulous
           or
           curious
           ,
           &
           curiositie
           is
           either
           in
           mater
           or
           words
           ;
           so
           that
           in
           reason
           ,
           as
           wel
           as
           in
           experience
           ,
           there
           fal
           out
           to
           be
           these
           3.
           distēpers
           (
           as
           I
           may
           tearm
           thē
           )
           of
           learning
           ;
           The
           first
           fantastical
           learning
           :
           The
           second
           contentious
           learning
           ,
           &
           the
           last
           delicate
           learning
           ,
           vaine
           Imaginations
           ,
           vaine
           Altercations
           ,
           &
           vain
           affectatiōs
           :
           &
           with
           the
           last
           I
           wil
           begin
           ,
           
             Martin
             Luther
          
           conducted
           (
           no
           doubt
           )
           by
           an
           higher
           prouidence
           ,
           but
           in
           discourse
           of
           reason
           ,
           finding
           what
           a
           Prouince
           he
           had
           vndertaken
           against
           the
           Bishop
           of
           Rome
           ,
           and
           the
           degenerate
           traditions
           of
           the
           Church
           ,
           and
           finding
           his
           owne
           solitude
           ,
           being
           no
           waies
           ayded
           by
           the
           opinions
           of
           his
           owne
           time
           ,
           was
           enforced
           to
           awake
           all
           Antiquitie
           ,
           and
           to
           call
           former
           times
           to
           his
           succors
           ,
           to
           make
           a
           partie
           against
           the
           present
           time
           :
           so
           that
           the
           ancient
           Authors
           ,
           both
           in
           Diuinitie
           ,
           and
           in
           Humanitie
           ,
           which
           had
           long
           time
           slept
           in
           Libraries
           ,
           began
           generally
           to
           be
           read
           and
           reuolued
           .
           This
           by
           consequence
           ,
           did
           draw
           on
           a
           necessitie
           of
           a
           more
           exquisite
           trauaile
           in
           the
           languages
           originall
           ,
           wherin
           those
           Authors
           did
           write
           :
           For
           the
           better
           vnderstāding
           of
           those
           Authors
           ,
           and
           the
           better
           aduantage
           of
           pressing
           and
           applying
           their
           words
           :
           And
           thereof
           grew
           
           againe
           ,
           a
           delight
           in
           their
           manner
           of
           Stile
           and
           Phrase
           ,
           and
           an
           admiration
           of
           that
           kinde
           of
           writing
           ;
           which
           was
           much
           furthered
           &
           precipitated
           by
           the
           enmity
           &
           opposition
           ,
           that
           the
           propounders
           of
           those
           (
           primitiue
           ,
           but
           seeming
           new
           opinions
           )
           had
           against
           the
           Schoole-men
           :
           who
           were
           generally
           of
           the
           contrarie
           part
           :
           and
           whose
           Writings
           were
           altogether
           in
           a
           differing
           Stile
           and
           fourme
           ,
           taking
           libertie
           to
           coyne
           ,
           and
           frame
           new
           tearms
           of
           Art
           ,
           to
           expresse
           their
           own
           sence
           ,
           and
           to
           auoide
           circuite
           of
           speech
           ,
           without
           regard
           to
           the
           purenesse
           ,
           pleasantnesse
           ,
           and
           (
           as
           I
           may
           call
           it
           )
           lawfulnesse
           of
           the
           Phrase
           or
           word
           :
           And
           againe
           ,
           because
           the
           great
           labour
           that
           then
           was
           with
           the
           people
           (
           of
           whome
           the
           Pharisees
           were
           wont
           to
           say
           :
           
             Execrabilis
             ista
             turba
             quae
             non
             nouit
             legem
             )
          
           for
           the
           winning
           and
           perswading
           of
           them
           ,
           there
           grewe
           of
           necessitie
           in
           cheefe
           price
           ,
           and
           request
           ,
           eloquence
           and
           varietie
           of
           discourse
           ,
           as
           the
           fittest
           and
           forciblest
           accesse
           into
           the
           capacitie
           of
           the
           vulgar
           sort
           :
           so
           that
           these
           foure
           causes
           concurring
           ,
           the
           admiration
           of
           ancient
           Authors
           ,
           the
           hate
           of
           the
           Schoole-men
           ,
           the
           exact
           studie
           of
           Languages
           :
           and
           the
           efficacie
           of
           Preaching
           did
           bring
           in
           an
           affectionate
           studie
           of
           eloquence
           ,
           and
           copie
           of
           speech
           ,
           which
           then
           began
           to
           flourish
           .
           This
           grew
           speedily
           to
           an
           excesse
           :
           for
           men
           began
           to
           hunt
           more
           after
           wordes
           ,
           than
           matter
           ,
           and
           more
           after
           the
           choisenesse
           of
           the
           Phrase
           ,
           and
           the
           round
           and
           cleane
           composition
           of
           the
           sentence
           ,
           and
           the
           sweet
           falling
           of
           the
           clauses
           ,
           and
           the
           varying
           and
           illustration
           of
           their
           workes
           with
           tropes
           and
           figures
           :
           
           then
           after
           the
           weight
           of
           matter
           ,
           worth
           of
           subiect
           ,
           soundnesse
           of
           argument
           ,
           life
           of
           inuention
           ,
           or
           depth
           of
           iudgement
           .
           Then
           grew
           the
           flowing
           ,
           and
           watrie
           vaine
           of
           Osorius
           the
           Portugall
           Bishop
           ,
           to
           be
           in
           price
           :
           then
           did
           Sturmius
           spend
           such
           infinite
           ,
           and
           curious
           paines
           vpon
           Cicero
           the
           Orator
           ,
           and
           Hermog●…nes
           the
           Rhetorican
           ,
           besides
           his
           owne
           Bookes
           of
           Periods
           ,
           and
           imitation
           ,
           and
           the
           like
           :
           Then
           did
           Car
           of
           Cambridge
           ,
           and
           As●…am
           with
           their
           Lectures
           and
           Writings
           ,
           almost
           diefie
           Cicero
           and
           Demosthenes
           ,
           and
           allure
           ,
           all
           young
           men
           that
           were
           studious
           vnto
           that
           delicate
           and
           pollished
           kinde
           of
           learning
           .
           Then
           did
           Erasmus
           take
           occasion
           to
           make
           the
           scoffing
           Eccho
           ;
           
             Decem
             annos
             consumpsi
             in
             legendo
             Cicerone
             :
          
           and
           the
           Eccho
           answered
           in
           Greeke
           ,
           
             Oue
             ;
             Asine
          
           .
           Then
           grew
           the
           learning
           of
           the
           Schoole-men
           to
           be
           vtterly
           despised
           as
           barbarous
           .
           In
           summe
           ,
           the
           whole
           inclination
           and
           bent
           of
           those
           times
           ,
           was
           rather
           towards
           copie
           ,
           than
           weight
           .
        
         
           Here
           therefore
           ,
           the
           first
           distemper
           of
           learning
           ,
           when
           men
           studie
           words
           ,
           and
           not
           matter
           :
           whereof
           though
           I
           haue
           represented
           an
           example
           of
           late
           times
           :
           yet
           it
           hath
           beene
           ,
           and
           will
           be
           
             Secundum
             maius
             &
             minus
          
           in
           all
           time
           .
           And
           how
           is
           it
           possible
           ,
           but
           this
           should
           haue
           an
           operation
           to
           discredite
           learning
           ,
           euen
           with
           vulgar
           capacities
           ,
           when
           they
           see
           learned
           mens
           workes
           like
           the
           first
           Letter
           of
           a
           Patent
           ,
           or
           limmed
           Booke
           :
           which
           though
           it
           hath
           large
           flourishes
           ,
           yet
           it
           is
           but
           a
           Letter
           .
           It
           seemes
           to
           me
           that
           Pigmalions
           frenzie
           is
           a
           good
           embleme
           or
           portraiture
           of
           this
           vanitie
           :
           
           for
           wordes
           are
           but
           the
           Images
           of
           matter
           ,
           and
           except
           they
           haue
           life
           of
           reason
           and
           inuention
           :
           to
           fall
           in
           loue
           with
           them
           ,
           is
           all
           one
           ,
           as
           to
           fall
           in
           loue
           with
           a
           Picture
           .
        
         
           But
           yet
           notwithstanding
           ,
           it
           is
           a
           thing
           not
           hastily
           to
           be
           condemned
           ,
           to
           cloath
           and
           adorne
           the
           the
           obscuritie
           ,
           euen
           of
           Philosophie
           it selfe
           ,
           with
           sensible
           and
           plausible
           elocution
           .
           For
           hereof
           we
           haue
           great
           examples
           in
           
             Xenophon
             ,
             Cicero
             ,
             Seneca
             ,
             Plutarch
             ,
          
           and
           of
           Plato
           also
           in
           some
           degree
           ,
           and
           hereof
           likewise
           there
           is
           great
           vse
           :
           For
           surely
           ,
           to
           the
           seuere
           inquisition
           of
           truth
           ,
           and
           the
           deepe
           progresse
           into
           Philosophie
           ,
           it
           is
           some
           hindrance
           ;
           because
           it
           is
           too
           early
           satisfactorie
           to
           the
           minde
           of
           man
           ,
           and
           quencheth
           the
           desire
           of
           further
           search
           ,
           before
           we
           come
           to
           a
           iust
           periode
           .
           But
           then
           if
           a
           man
           be
           to
           haue
           any
           vse
           of
           such
           knowledge
           in
           ciuile
           occasions
           ,
           of
           conference
           ,
           counsell
           ,
           perswasion
           ,
           discourse
           ,
           or
           the
           like
           :
           Then
           shall
           he
           finde
           it
           prepared
           to
           his
           hands
           in
           those
           Authors
           ,
           which
           write
           in
           that
           manner
           .
           But
           the
           excesse
           of
           this
           is
           so
           iustly
           contemptible
           ,
           that
           as
           Hercules
           ,
           when
           hee
           saw
           the
           Image
           of
           
             Adonis
             ,
             Venus
             Mig●…on
          
           in
           a
           Temple
           ,
           sayd
           in
           disdaine
           ,
           
             Nil
             sacri
             es
          
           .
           So
           there
           is
           none
           of
           Hercules
           followers
           in
           learning
           ,
           that
           is
           ,
           the
           more
           seuere
           ,
           and
           laborious
           sort
           of
           Enquirers
           into
           truth
           ,
           but
           will
           despise
           those
           delicacies
           and
           affectations
           ,
           as
           indeede
           capable
           of
           no
           diuinesse
           .
           And
           thus
           much
           of
           the
           first
           disease
           or
           distemper
           of
           learning
           .
        
         
           The
           second
           which
           followeth
           is
           in
           nature
           ;
           worse
           then
           〈◊〉
           the
           former
           :
           for
           as
           substance
           of
           matter
           is
           
           better
           than
           beautie
           of
           words
           :
           so
           contrariwise
           vaine
           matter
           is
           worse
           ,
           than
           vaine
           words
           :
           wherein
           it
           seemeth
           the
           reprehension
           of
           Saint
           Paule
           ,
           was
           not
           onely
           proper
           for
           those
           times
           ,
           but
           prophetical
           for
           the
           times
           following
           ,
           and
           not
           only
           respectiue
           to
           Diuinitie
           ,
           but
           extensiue
           to
           all
           knowledge
           .
           
             Deuita
             prophanas
             vocum
             nouitates
             &
             oppositiones
             falsinominis
             scientiae
             .
          
           For
           he
           assigneth
           two
           Markes
           and
           Badges
           of
           suspected
           and
           falsified
           Science
           ;
           The
           one
           ,
           the
           noueltie
           and
           strangenesse
           of
           tearmes
           ;
           the
           other
           ,
           the
           strictnesse
           of
           positions
           ,
           which
           of
           necessitie
           doth
           induce
           oppositions
           ,
           and
           so
           questions
           and
           altercations
           .
           Surely
           ,
           like
           as
           many
           substances
           in
           nature
           which
           are
           solide
           ,
           do
           putrifie
           and
           corrupt
           into
           wormes
           :
           So
           it
           is
           the
           propertie
           of
           good
           and
           sound
           knowledge
           ,
           to
           putrifie
           and
           dissolue
           into
           a
           number
           of
           subtile
           ,
           idle
           ,
           vnholesome
           ,
           and
           (
           as
           I
           may
           tearme
           them
           )
           vermiculate
           questions
           ;
           which
           haue
           indeede
           a
           kinde
           of
           quicknesse
           ,
           and
           life
           of
           spirite
           ,
           but
           no
           soundnesse
           of
           matter
           ,
           or
           goodnesse
           of
           qualitie
           .
           This
           kinde
           of
           degenerate
           learning
           did
           chiefely
           raigne
           amongst
           the
           Schoole-men
           ,
           who
           hauing
           sharpe
           and
           stronge
           wits
           ,
           and
           aboundance
           of
           leasure
           ,
           and
           smal
           varietie
           of
           reading
           ;
           but
           their
           wits
           being
           shut
           vp
           in
           the
           Cels
           of
           a
           few
           Authors
           (
           chiefely
           Aristotle
           their
           Dictator
           )
           as
           their
           persons
           were
           shut
           vp
           in
           the
           Cells
           of
           Monasteries
           and
           Colledges
           ,
           and
           knowing
           little
           Historie
           ,
           either
           of
           Nature
           or
           time
           ,
           did
           out
           of
           no
           great
           quantitie
           of
           matter
           ,
           and
           infinite
           agitation
           of
           wit
           ,
           spin
           out
           vnto
           vs
           those
           laboriouswebbes
           of
           Learning
           which
           are
           extant
           i●…
           their
           
           Bookes
           .
           For
           the
           wit
           and
           minde
           of
           man
           ,
           if
           it
           worke
           vpon
           matter
           ,
           which
           is
           the
           contēplation
           of
           the
           creatures
           of
           God
           worketh
           according
           to
           the
           stuffe
           ,
           and
           is
           limited
           thereby
           ;
           but
           if
           it
           worke
           vpon
           it selfe
           ,
           as
           the
           Spider
           worketh
           his
           webbe
           ,
           then
           it
           is
           endlesse
           ,
           〈◊〉
           and
           brings
           forth
           indeed
           Copwebs
           of
           learning
           ,
           admirable
           for
           the
           finesse
           of
           thread
           and
           worke
           ,
           but
           of
           no
           substance
           or
           profite
           .
        
         
           This
           same
           vnprofitable
           subtilitie
           or
           curiositie
           is
           of
           two
           sorts
           :
           either
           in
           the
           subiect
           it selfe
           that
           they
           handle
           ,
           when
           it
           is
           a
           fruitlesse
           speculation
           or
           controuersie
           ;
           (
           whereof
           there
           are
           no
           small
           number
           both
           in
           Diuinity
           &
           Philosophie
           )
           or
           in
           the
           maner
           or
           method
           of
           handling
           of
           a
           knowledge
           ;
           which
           amongst
           them
           was
           this
           ;
           vpon
           euerie
           particular
           position
           or
           assertion
           to
           frame
           obiections
           ,
           and
           to
           those
           obiectious
           ,
           solutions
           :
           which
           solutions
           were
           for
           the
           most
           part
           not
           confutations
           ,
           but
           distinctions
           :
           whereas
           indeed
           the
           strength
           of
           all
           Sciences
           ,
           is
           as
           the
           strength
           of
           the
           old
           mans
           faggot
           in
           the
           bond
           .
           For
           the
           harmonie
           of
           a
           science
           supporting
           each
           part
           the
           other
           ,
           is
           and
           ought
           to
           be
           the
           true
           and
           briefe
           confutation
           and
           suppression
           of
           all
           the
           smaller
           sort
           of
           obiections
           :
           but
           on
           the
           other
           side
           ,
           if
           you
           take
           out
           euerie
           Axiome
           ,
           as
           the
           stickes
           of
           the
           faggot
           one
           by
           one
           ,
           you
           may
           quarrell
           with
           them
           ,
           and
           bend
           them
           and
           breake
           them
           at
           your
           pleasure
           :
           so
           that
           as
           was
           sayd
           of
           
             Seneca
             :
             Verborum
             minutijs
             rerum
             frangit
             pondera
             :
          
           So
           a
           man
           may
           truely
           say
           of
           the
           Schoole
           men
           
             Quaestionum
             minutijs
             Scien●…arum
             frangunt
             sodilitatem
          
           .
           For
           were
           it
           not
           better
           
           for
           a
           man
           in
           a
           faire
           roome
           ,
           to
           set
           vp
           one
           great
           light
           ,
           or
           braunching
           candlesticke
           of
           lights
           ,
           than
           to
           goe
           about
           with
           a
           small
           watch
           candle
           into
           euerie
           corner
           ?
           and
           such
           is
           their
           methode
           ,
           that
           rests
           not
           so
           much
           vppon
           euidence
           of
           truth
           prooued
           by
           arguments
           ,
           authorities
           ,
           similitudes
           ,
           examples
           ;
           as
           vpon
           particular
           confutations
           and
           solutions
           of
           euerie
           scruple
           ,
           cauillation
           &
           obiection
           :
           breeding
           for
           the
           most
           part
           one
           questiō
           as
           fast
           as
           it
           solueth
           another
           ;
           euē
           as
           in
           the
           former
           resemblance
           ,
           when
           you
           carry
           the
           light
           into
           one
           corner
           ,
           you
           darken
           the
           rest
           :
           so
           that
           the
           Fable
           and
           fiction
           of
           Scylla
           seemeth
           to
           be
           a
           liuely
           Image
           of
           this
           kinde
           of
           Philosophie
           or
           knowledge
           ,
           which
           was
           transformed
           into
           a
           comely
           Virgine
           for
           the
           vpper
           parts
           ;
           but
           then
           ;
           
             Candida
             succinctam
             ,
             latran●…ibus
             inguina
             monstris
             :
          
           So
           the
           Generalities
           of
           the
           Schoolemen
           are
           for
           a
           while
           good
           and
           proportionable
           ;
           but
           then
           when
           you
           descend
           into
           their
           distinctions
           and
           decisions
           ,
           in
           stead
           of
           a
           fruitfull
           wombe
           ,
           for
           the
           vse
           and
           benefite
           of
           mans
           life
           ;
           they
           end
           in
           monstrous
           altercations
           and
           barking
           questions
           .
           So
           as
           it
           is
           not
           possible
           but
           this
           qualitie
           of
           knowledge
           must
           fall
           vnder
           popular
           contempt
           ,
           the
           people
           being
           apt
           to
           contemne
           truth
           vpō
           occasion
           of
           Controuersies
           &
           altercations
           ,
           and
           to
           thinke
           they
           are
           all
           out
           of
           their
           way
           which
           neuer
           meete
           ,
           and
           when
           they
           see
           such
           digladiation
           about
           subtilties
           ,
           and
           matter
           of
           no
           vse
           nor
           moment
           ,
           they
           easily
           fall
           vpon
           that
           iudgement
           of
           Dionysius
           of
           
             Siracusa
             ,
             Verba
             ista
             sunt
             senum
             ctiosorum
             .
          
        
         
           Notwithstanding
           certaine
           it
           is
           ,
           that
           if
           those
           
           Schoole
           men
           to
           their
           great
           thirst
           of
           truth
           ,
           and
           vnwearied
           trauaile
           of
           wit
           ,
           had
           ioyned
           varietie
           and
           vniuersalitie
           of
           reading
           and
           contemplation
           ,
           they
           had
           prooued
           excellent
           Lights
           ,
           to
           the
           great
           aduancement
           of
           all
           learning
           and
           knowledge
           :
           but
           as
           they
           are
           ,
           they
           are
           great
           vndertakers
           indeed
           ,
           and
           fierce
           with
           darke
           keeping
           .
           But
           as
           in
           the
           inquirie
           of
           the
           diuine
           truth
           ,
           their
           pride
           enclined
           to
           leaue
           the
           Oracle
           of
           Gods
           word
           ,
           and
           to
           vanish
           in
           the
           mixture
           of
           their
           owne
           inuentions
           :
           so
           in
           the
           inquisition
           of
           Nature
           ,
           they
           euer
           left
           the
           Oracle
           of
           Gods
           works
           ,
           and
           adored
           the
           deceiuing
           and
           deformed
           Images
           ,
           which
           the
           vnequall
           mirrour
           of
           their
           owne
           minds
           ,
           or
           a
           few
           receiued
           Authors
           or
           principles
           ,
           did
           represent
           vnto
           them
           .
           And
           thus
           much
           for
           the
           second
           disease
           of
           learning
           .
        
         
           For
           the
           third
           vice
           or
           disease
           of
           Learning
           ,
           which
           concerneth
           deceit
           or
           vntruth
           ,
           it
           is
           of
           all
           the
           rest
           the
           fowlest
           ;
           as
           that
           which
           doth
           destroy
           the
           essentiall
           fourme
           of
           knowledge
           ;
           which
           is
           nothing
           but
           a
           representation
           of
           truth
           ;
           for
           the
           truth
           of
           being
           ,
           and
           the
           truth
           of
           knowing
           are
           one
           ,
           differing
           no
           more
           than
           the
           direct
           beame
           ,
           and
           the
           beame
           reflected
           .
           This
           vice
           therefore
           brauncheth
           it selfe
           into
           two
           sorts
           ;
           delight
           in
           deceiuing
           ,
           and
           aptnesse
           to
           be
           deceiued
           ,
           imposture
           and
           Credulitie
           :
           which
           although
           they
           appeare
           to
           be
           of
           a
           diuers
           nature
           ,
           the
           one
           seeming
           to
           proceede
           of
           cunning
           ,
           and
           the
           other
           of
           simplicitie
           ;
           yet
           certainely
           ,
           they
           doe
           for
           the
           most
           part
           concurre
           :
           for
           as
           the
           verse
           noteth
           .
        
         
         
           
             Percontatorem
             fugito
             ,
             nam
             Garrulus
             idem
             est
             :
          
        
         
           An
           inquisiti●…e
           man
           is
           a
           pratler
           :
           so
           vpon
           the
           like
           reason
           ,
           a
           credulous
           man
           is
           a
           deceiuer
           :
           as
           we
           see
           it
           in
           same
           ,
           that
           hee
           that
           will
           easily
           beleeue
           rumors
           ,
           will
           as
           easily
           augment
           rumors
           ,
           and
           adde
           somewhat
           to
           them
           of
           his
           owne
           ,
           which
           Tacitus
           wisely
           noteth
           ,
           when
           he
           sayth
           :
           
             Fingunt
             simul
             creduntque
          
           so
           great
           an
           affinitie
           hath
           fiction
           and
           beleefe
           .
        
         
           This
           facilitie
           of
           credite
           ,
           and
           accepting
           or
           admitting
           thinges
           weakely
           authorized
           or
           warranted
           ,
           is
           of
           two
           kindes
           ,
           according
           to
           the
           subiect
           :
           For
           it
           is
           either
           a
           beleefe
           of
           Historie
           ,
           (
           as
           the
           Lawyers
           speake
           ,
           matter
           of
           fact
           :
           )
           or
           else
           of
           matter
           of
           art
           and
           opinion
           ;
           As
           to
           the
           former
           ,
           wee
           see
           the
           experience
           and
           inconuenience
           of
           this
           errour
           in
           ecclesiasticall
           Historie
           ,
           which
           hath
           too
           easily
           receiued
           and
           registred
           reports
           and
           narrations
           of
           Miracles
           wrought
           by
           Martyrs
           ,
           Hermits
           ,
           or
           Monkes
           of
           the
           desert
           ,
           and
           other
           holymen
           ;
           and
           there
           Reliques
           ,
           Shrines
           ,
           Chappels
           ,
           and
           Images
           :
           which
           though
           they
           had
           a
           passage
           for
           time
           ,
           by
           the
           ignorance
           of
           the
           people
           ,
           the
           superstitious
           simplicitie
           of
           some
           ,
           and
           the
           politique
           tolleration
           of
           others
           ,
           holding
           them
           but
           as
           diuine
           poesies
           :
           yet
           after
           a
           periode
           of
           time
           ,
           when
           the
           mist
           began
           to
           cleare
           vp
           ,
           they
           grew
           to
           be
           esteemed
           ,
           but
           as
           old
           wiues
           fables
           ,
           impostures
           of
           the
           Cleargie
           illusions
           of
           spirits
           ,
           and
           badges
           of
           Antichrist
           ,
           to
           the
           great
           scandall
           and
           detriment
           of
           Religion
           .
        
         
           So
           in
           naturall
           Historie
           ,
           wee
           see
           there
           hath
           not
           
           beene
           that
           choise
           and
           iudgement
           vsed
           ,
           as
           ought
           to
           haue
           beene
           ,
           as
           may
           appeare
           in
           the
           writings
           of
           
             Plinius
             ,
             Cardanus
             ,
             Albertus
          
           ,
           and
           diuers
           of
           the
           Arabians
           ,
           being
           fraught
           with
           much
           fabulous
           matter
           ,
           a
           great
           part
           ,
           not
           onely
           vntryed
           ,
           but
           notoriously
           vntrue
           ,
           to
           the
           great
           derogation
           of
           the
           credite
           of
           naturall
           Philosophie
           ,
           with
           the
           graue
           and
           sober
           kinde
           of
           wits
           ;
           wherein
           the
           wisedome
           and
           integritie
           of
           Aristotle
           is
           worthy
           to
           be
           obserued
           ,
           that
           hauing
           made
           so
           diligent
           and
           exquisite
           a
           Historie
           of
           liuing
           creatures
           ,
           hath
           mingled
           it
           sparingly
           with
           any
           vaine
           or
           fayned
           matter
           ,
           and
           yet
           on
           thother
           sa●…e
           ,
           hath
           cast
           all
           prodigious
           Narrations
           ,
           which
           he
           thought
           worthy
           the
           recording
           into
           one
           Booke
           :
           excellently
           discerning
           that
           matter
           of
           manifest
           truth
           ,
           such
           wherevpon
           obseruation
           and
           rule
           was
           to
           bee
           built
           ,
           was
           not
           to
           bee
           mingled
           or
           weakened
           with
           matter
           of
           doubtfull
           credite
           :
           and
           yet
           againe
           that
           rarities
           and
           reports
           ,
           that
           seeme
           vncredible
           ,
           are
           not
           to
           be
           suppressed
           or
           denyed
           to
           the
           memorie
           of
           men
           .
        
         
           And
           as
           for
           the
           facilitie
           of
           credite
           which
           is
           yeelded
           to
           Arts
           &
           opinions
           ,
           it
           is
           likewise
           of
           two
           kinds
           ,
           either
           when
           too
           much
           beleefe
           is
           attributed
           to
           the
           Arts
           themselues
           ,
           or
           to
           certaine
           Authors
           in
           any
           Art.
           The
           Sciences
           themselues
           which
           haue
           had
           better
           intelligence
           and
           confederacie
           with
           the
           imagination
           of
           man
           ,
           than
           with
           his
           reason
           ,
           are
           three
           in
           number
           ;
           Astrologie
           ,
           Naturall
           Magicke
           ,
           and
           Alcumy
           :
           of
           which
           Sciences
           neuerthelesse
           the
           ends
           or
           pretences
           are
           noble
           .
           For
           Astrologie
           pretendeth
           to
           discouer
           that
           
           correspondence
           or
           concatenation
           ,
           which
           is
           betweene
           the
           superiour
           Globe
           and
           the
           inferiour
           .
           Naturall
           Magicke
           pretendeth
           to
           cal
           &
           reduce
           natural
           Philosophie
           from
           variety
           of
           speculations
           to
           the
           magnitude
           of
           works
           ;
           And
           Alcumy
           pretendeth
           to
           make
           separation
           of
           all
           the
           vnlike
           parts
           of
           bodies
           ,
           which
           in
           mixtures
           of
           nature
           are
           incorporate
           .
           But
           the
           deriuations
           and
           prosecutions
           to
           these
           ends
           ,
           both
           in
           the
           theories
           ,
           and
           in
           the
           practises
           are
           full
           of
           Errour
           and
           vanitie
           ;
           which
           the
           great
           Professors
           themselues
           haue
           sought
           to
           vaile
           ouer
           and
           conceale
           by
           euigmaticall
           writings
           ,
           and
           referring
           themselues
           to
           auricular
           traditions
           ,
           and
           such
           other
           deuises
           ,
           to
           saue
           the
           credite
           of
           Impostures
           ;
           and
           yet
           surely
           to
           Alcumy
           this
           right
           is
           due
           ,
           that
           it
           may
           be
           compared
           to
           the
           Husband
           man
           whereof
           Aesope
           makes
           the
           Fable
           ;
           that
           when
           he
           died
           ,
           told
           his
           Sonnes
           ,
           that
           he
           had
           left
           vnto
           them
           gold
           ,
           buried
           vnder
           ground
           in
           his
           Vineyard
           ;
           and
           they
           digged
           ouer
           all
           the
           ground
           ,
           and
           gold
           they
           found
           none
           ,
           but
           by
           reason
           of
           their
           stirring
           and
           digging
           the
           mold
           about
           ,
           the
           rootes
           of
           their
           Vines
           ,
           they
           had
           a
           great
           Vintage
           the
           yeare
           following
           :
           so
           assuredly
           the
           search
           and
           stirre
           to
           make
           gold
           hath
           brought
           to
           light
           a
           great
           number
           of
           good
           and
           fruitfull
           inuentions
           and
           experiments
           ,
           as
           well
           for
           the
           disclosing
           of
           Nature
           ;
           as
           for
           the
           vse
           of
           mans
           life
           .
        
         
           And
           as
           for
           the
           ouermuch
           credite
           that
           hath
           beene
           giuen
           vnto
           Authors
           in
           Sciences
           ,
           in
           making
           them
           Dictators
           ,
           that
           their
           wordes
           should
           stand
           ,
           and
           not
           Counsels
           to
           giue
           aduise
           ;
           the
           dammage
           is
           infinite
           that
           
           Sciences
           haue
           receiued
           thereby
           ,
           as
           the
           principall
           cause
           that
           hath
           kept
           them
           lowe
           ,
           at
           a
           stay
           without
           groweth
           or
           aduancement
           .
           For
           hence
           it
           hath
           comen
           ,
           that
           in
           arts
           Mechanicall
           ,
           the
           first
           deuiser
           coms
           shortest
           ,
           and
           time
           addeth
           and
           perfecteth
           :
           but
           in
           Sciences
           the
           first
           Author
           goeth
           furthest
           ,
           and
           time
           leeseth
           and
           corrupteth
           .
           So
           we
           see
           ,
           Artillerie
           ,
           sayling
           ,
           printing
           ,
           and
           the
           like
           ,
           were
           grossely
           managed
           at
           the
           first
           and
           by
           time
           accommodated
           and
           refined
           :
           but
           contrary
           wise
           the
           Philosophies
           and
           Sciences
           of
           
             Aristotle
             ,
             Plato
             ,
             Democritus
             ,
             Hypocrates
             ,
             Euclid●…s
             ,
             Archimedes
             ,
          
           of
           most
           vigor
           at
           the
           first
           ,
           and
           by
           time
           degenerate
           and
           imbased
           ,
           whereof
           the
           reason
           is
           no
           other
           ,
           but
           that
           in
           the
           former
           many
           wits
           and
           industries
           haue
           〈◊〉
           contributed
           in
           one
           ;
           and
           in
           the
           later
           many
           wits
           and
           industries
           haue
           ben
           spent
           about
           the
           wit
           of
           some
           one
           ;
           whom
           many
           times
           they
           haue
           rather
           depraued
           than
           illustrated
           .
           For
           as
           water
           will
           not
           ascend
           higher
           ,
           than
           the
           leuell
           of
           the
           first
           spring
           head
           ,
           from
           whence
           it
           descendeth
           :
           so
           knowledge
           deriued
           from
           Aristotle
           ,
           and
           exempted
           from
           libertie
           of
           examination
           ,
           will
           not
           rise
           againe
           higher
           ,
           than
           the
           knowledge
           of
           Aristotle
           .
           And
           therfore
           although
           the
           position
           be
           good
           :
           
             Oportet
             discentem
             credere
          
           :
           yet
           it
           must
           bee
           coupled
           with
           this
           ,
           
             Oportet
             edoctum
             iudicare
          
           :
           for
           Disciples
           doe
           owe
           vnto
           Maisters
           onely
           a
           temporarie
           beleefe
           ,
           and
           a
           suspension
           of
           their
           owne
           iudgement
           ,
           till
           they
           be
           fully
           instructed
           ,
           and
           not
           an
           absolute
           resignation
           ,
           or
           perpetuall
           captiuitie
           :
           and
           therefore
           to
           conclude
           this
           point
           ,
           I
           will
           say
           no
           more
           ,
           but
           ;
           so
           let
           great
           Authors
           
           haue
           theire
           due
           ,
           as
           time
           which
           is
           the
           Author
           of
           Authors
           be
           not
           depriued
           of
           his
           due
           ,
           which
           is
           furder
           and
           furder
           to
           discouer
           truth
           .
           Thus
           haue
           I
           gone
           ouer
           these
           three
           diseasses
           of
           learning
           ,
           besides
           the
           which
           there
           are
           some
           other
           rather
           peccant
           humors
           ,
           then
           fourmed
           diseases
           ,
           which
           neuertheles
           are
           not
           so
           secret
           and
           intrinsike
           ,
           but
           that
           they
           fall
           vnder
           a
           popular
           obseruation
           and
           traducement
           ;
           and
           therefore
           are
           not
           to
           be
           passed
           ouer
           .
        
         
           The
           first
           of
           these
           is
           the
           extreame
           affecting
           of
           two
           extreamities
           ;
           The
           one
           Antiquity
           ,
           The
           other
           Nouelty
           ;
           wherein
           it
           seemeth
           the
           children
           of
           time
           doe
           take
           after
           the
           nature
           and
           mallice
           of
           the
           father
           .
           For
           as
           he
           deuowreth
           his
           children
           ;
           so
           one
           of
           them
           seeketh
           to
           deuoure
           and
           suppresse
           the
           other
           ;
           while
           Antiquity
           enuieth
           there
           should
           be
           new
           additions
           ;
           and
           Nouelty
           cannot
           be
           content
           to
           add
           ,
           but
           it
           must
           deface
           ;
           Surely
           the
           aduise
           of
           the
           Prophet
           is
           the
           true
           direction
           in
           this
           matter
           ,
           
             State
             super
             vias
             antiquas
             ,
             &
             videte
             quaenam
             sit
             via
             recta
             &
             bona
             ,
             &
             ambulate
             in
             ea
             .
          
           Antiquity
           deserueth
           that
           reuerēce
           ,
           that
           men
           should
           make
           a
           stand
           thereupon
           ,
           and
           discouer
           what
           is
           the
           best
           way
           ,
           but
           when
           the
           discouery
           is
           well
           taken
           then
           to
           make
           progression
           .
           And
           to
           speake
           truly
           ,
           
             Antiquita
             seculi
             Iuuentus
             Mundi
          
           .
           These
           times
           are
           the
           ancient
           times
           when
           the
           world
           is
           ancient
           ,
           &
           not
           those
           which
           we
           count
           antient
           
             Ordine
             retrogrado
          
           ,
           by
           a
           computacion
           backward
           from
           our selues
           .
        
         
           Another
           Error
           induced
           by
           the
           former
           is
           a
           distrust
           that
           any
           thing
           should
           bee
           now
           to
           bee
           found
           out
           
           which
           the
           world
           should
           haue
           missed
           and
           passed
           ouer
           so
           long
           time
           ,
           as
           if
           the
           same
           obiection
           were
           to
           be
           made
           to
           time
           ,
           that
           Lucian
           maketh
           to
           Iupiter
           ,
           and
           other
           the
           heathen
           Gods
           ,
           of
           which
           he
           woondreth
           ,
           that
           they
           begot
           so
           many
           Children
           in
           old
           time
           ,
           and
           begot
           none
           in
           his
           time
           ,
           and
           asketh
           whether
           they
           were
           become
           septuagenarie
           ,
           or
           whether
           the
           lawe
           Pappia
           made
           against
           old
           mens
           mariages
           had
           restrayned
           them
           .
           So
           it
           seemeth
           men
           doubt
           ,
           least
           time
           is
           become
           past
           children
           and
           generation
           ;
           wherein
           contrary
           wise
           ,
           we
           see
           commonly
           the
           leuitie
           and
           vnconstancie
           of
           mens
           iudgements
           ,
           which
           till
           a
           matter
           bee
           done
           ,
           wonder
           that
           it
           can
           be
           done
           ;
           and
           assoone
           as
           it
           is
           done
           ,
           woonder
           againe
           that
           it
           was
           no
           sooner
           done
           ,
           as
           we
           see
           in
           the
           expedition
           of
           Alexander
           into
           Asia
           ,
           which
           at
           first
           was
           preiudged
           as
           a
           vast
           and
           impossible
           enterprize
           ;
           and
           yet
           afterwards
           it
           pleaseth
           Liuye
           to
           make
           no
           more
           of
           it
           ,
           than
           this
           ,
           
             Nil
             aliud
             quam
             bene
             ausus
             vana
             contemnere
             .
          
           And
           the
           same
           happened
           to
           Columbus
           in
           the
           westerne
           Nauigation
           .
           But
           in
           intellectuall
           matters
           ,
           it
           is
           much
           more
           common
           ;
           as
           may
           be
           seen
           in
           most
           of
           the
           propositions
           of
           Euclyde
           ,
           which
           till
           they
           bee
           demonstrate
           ,
           they
           seeme
           strange
           to
           our
           assent
           ;
           but
           being
           demonstrate
           ,
           our
           mind
           accepteth
           of
           them
           by
           a
           kind
           of
           relation
           (
           as
           the
           Lawyers
           speak
           )
           as
           if
           we
           had
           knowne
           them
           before
           .
        
         
           Another
           Errour
           that
           hath
           also
           some
           affinitie
           with
           the
           former
           ,
           is
           a
           conceit
           that
           of
           former
           opinions
           or
           sects
           after
           varietie
           and
           examination
           ,
           the
           best
           hath
           still
           preuailed
           ;
           and
           suppressed
           the
           rest
           ;
           So
           as
           if
           a
           
           man
           should
           beginne
           the
           labour
           of
           a
           newe
           search
           ,
           hee
           were
           but
           like
           to
           light
           vppon
           somewhat
           formerly
           reiected
           ;
           and
           by
           reiection
           ,
           brought
           into
           obliuion
           ;
           as
           if
           the
           multitude
           ,
           or
           the
           wisest
           for
           the
           multitudes
           sake
           ,
           were
           not
           readie
           to
           giue
           passage
           ,
           rather
           to
           that
           which
           is
           popular
           and
           superficiall
           ,
           than
           to
           that
           which
           is
           substantiall
           and
           profound
           ;
           for
           the
           truth
           is
           ,
           that
           time
           seemeth
           to
           be
           of
           the
           nature
           of
           a
           Riuer
           ,
           or
           streame
           ,
           which
           carryeth
           downe
           to
           vs
           that
           which
           is
           light
           and
           blowne
           vp
           ;
           and
           sinketh
           and
           drowneth
           that
           which
           is
           weightie
           and
           solide
           .
        
         
           Another
           Errour
           of
           a
           diuerse
           nature
           from
           all
           the
           former
           ,
           is
           the
           ouer-early
           and
           peremptorie
           reduction
           of
           knowledge
           into
           Artsand
           Methodes
           :
           from
           which
           time
           ,
           commonly
           Sciences
           receiue
           small
           or
           no
           augmentation
           .
           But
           as
           young
           men
           ,
           when
           they
           knit
           and
           shape
           perfectly
           ,
           doeseldome
           grow
           to
           a
           further
           stature
           :
           so
           knowledge
           ,
           while
           it
           is
           in
           Aphorismes
           and
           obseruations
           ,
           it
           is
           in
           groweth
           ;
           but
           when
           it
           once
           is
           comprehended
           inexact
           Methodes
           ;
           it
           may
           perchance
           be
           further
           pollished
           and
           illustrate
           ,
           and
           accommodated
           for
           vse
           and
           practise
           ;
           but
           it
           encreaseth
           no
           more
           in
           bulke
           and
           substance
           .
        
         
           Another
           Errour
           which
           doth
           succeed
           that
           which
           we
           last
           mentioned
           ,
           is
           ,
           that
           after
           the
           distribution
           of
           particular
           Arts
           and
           Sciences
           ,
           men
           haue
           abandoned
           vniuersalitie
           ,
           or
           
             Philosophia
             prima
          
           ;
           which
           cannot
           but
           cease
           ,
           and
           stoppe
           all
           progression
           .
           For
           no
           perfect
           discouerie
           can
           bee
           made
           vppon
           a
           slatte
           ,
           or
           a
           leuell
           .
           
           Neither
           is
           it
           possible
           to
           discouer
           the
           more
           remote
           ,
           and
           deeper
           parts
           of
           any
           Science
           ,
           if
           you
           stand
           but
           vpon
           the
           leuell
           of
           the
           same
           Science
           ,
           and
           ascend
           not
           to
           a
           higher
           Science
           .
        
         
           Another
           Error
           hath
           proceeded
           from
           too
           great
           a
           reuerence
           ,
           and
           a
           kinde
           of
           adoration
           of
           the
           minde
           and
           vnderstanding
           of
           man●…
           by
           meanes
           whereof
           ,
           men
           haue
           withdrawne
           themselues
           too
           much
           from
           the
           contemplation
           of
           Nature
           ,
           and
           the
           obseruations
           of
           experience
           :
           and
           haue
           tumbled
           vp
           and
           downe
           in
           their
           owne
           reason
           and
           conceits
           :
           vpon
           these
           Intellectuallists
           ,
           which
           are
           notwithstanding
           commonly
           taken
           for
           the
           most
           sublime
           and
           diuine
           Philosophers
           ;
           Heraclitus
           gaue
           a
           iust
           censure
           ,
           saying
           :
           
             Men
             sought
             truth
             in
             their
             owne
             little
             worlds
             ,
             and
             not
             in
             the
             great
             and
             common
             world
             :
          
           for
           they
           disdaine
           to
           spell
           ,
           and
           so
           by
           degrees
           to
           read
           in
           the
           volume
           of
           Gods
           works
           ,
           and
           contrarywise
           by
           continuall
           meditation
           and
           agitation
           of
           wit
           ,
           doe
           vrge
           ,
           and
           as
           it
           were
           inuocate
           their
           owne
           spirits
           ,
           to
           diuine
           ,
           and
           giue
           Oracles
           vnto
           them
           ,
           whereby
           they
           are
           deseruedly
           deluded
           .
        
         
           Another
           Error
           that
           hath
           some
           connexion
           with
           this
           later
           ,
           is
           ,
           that
           men
           haue
           vsed
           to
           infect
           their
           meditations
           ,
           opinions
           ,
           and
           doctrines
           with
           some
           conceits
           which
           they
           haue
           most
           admired
           ,
           or
           some
           Sciences
           which
           they
           haue
           most
           applyed
           ;
           and
           giuen
           all
           things
           else
           a
           tincture
           according
           to
           them
           ,
           vtterly
           vntrue
           and
           vnproper
           .
           So
           hath
           Plato
           intermingled
           his
           Philosophie
           with
           Theologie
           ,
           and
           Aristotle
           with
           Logicke
           ,
           and
           the
           second
           Schoole
           of
           Plato
           ,
           
           Proclus
           ,
           and
           the
           rest
           ,
           with
           the
           Mathematiques
           .
           For
           these
           were
           the
           Arts
           which
           had
           a
           kinde
           of
           
             Primo
             geniture
          
           with
           them
           seuerally
           .
           So
           haue
           the
           Alchymists
           made
           a
           Philosophie
           out
           of
           a
           few
           experiments
           of
           the
           Furnace
           ;
           and
           Gilbertus
           our
           Countrey
           man
           hath
           made
           a
           Philosophie
           out
           of
           the
           obseruations
           of
           a
           Loadstone
           .
           So
           Cicero
           ,
           when
           reciting
           the
           seuerall
           opinions
           of
           the
           nature
           of
           the
           soule
           ,
           he
           found
           a
           Musitian
           ,
           that
           held
           the
           soule
           was
           but
           a
           harmonie
           ,
           sayth
           pleasantly
           :
           
             Hic
             ab
             arte
             sua
             non
             recessit
             ,
             &c.
             
          
           But
           of
           these
           conceits
           Aristotle
           speaketh
           seriously
           and
           wisely
           ,
           when
           he
           sayth
           :
           
             Qui
             respiciunt
             ad
             pauca'de
             facili
             pronuntiant
             .
          
        
         
           Another
           Errour
           is
           an
           impatience
           of
           doubt
           ,
           and
           hast
           to
           assertion
           without
           due
           and
           mature
           suspention
           of
           iudgement
           .
           For
           the
           two
           wayes
           of
           contemplation
           are
           not
           vnlike
           the
           two
           wayes
           of
           action
           ,
           commonly
           spoken
           of
           by
           the
           Ancients
           .
           The
           one
           plain
           and
           smooth
           in
           the
           beginning
           ,
           and
           in
           the
           end
           impassable
           :
           the
           other
           rough
           and
           troublesome
           in
           the
           entrance
           ,
           but
           after
           a
           while
           faire
           and
           euen
           ,
           so
           it
           is
           in
           cotemplation
           ,
           if
           a
           man
           will
           begin
           with
           certainties
           ,
           hee
           shall
           end
           in
           doubts
           ;
           but
           if
           he
           will
           be
           content
           to
           beginne
           with
           doubts
           ,
           he
           shall
           end
           in
           certainties
           .
        
         
           Another
           Error
           is
           in
           the
           manner
           of
           the
           tradition
           and
           deliuerie
           of
           knowledge
           ,
           which
           is
           for
           the
           most
           part
           Magistrall
           and
           peremptorie
           ;
           and
           not
           ingenuous
           and
           faithfull
           ,
           in
           a
           sort
           ,
           as
           may
           be
           soonest
           beleeued
           ;
           and
           not
           easilest
           examined
           .
           It
           is
           true
           ,
           that
           in
           compendious
           Treatises
           for
           practise
           ,
           that
           fourme
           is
           
           not
           to
           bee
           disallowed
           .
           But
           in
           the
           true
           handling
           of
           knowledge
           ,
           men
           ought
           not
           to
           fall
           either
           on
           the
           one
           side
           into
           the
           veyne
           of
           Velleius
           the
           Epicurean
           :
           
             Nil
             tam
             metuen●…
             ,
             quam
             ne
             dubitare
             aliqua
             de
             re
             videretur
          
           ;
           Nor
           on
           the
           other
           side
           into
           Socrates
           his
           irronicall
           doubting
           of
           all
           things
           ,
           but
           to
           propound
           things
           sincerely
           ,
           with
           more
           or
           lesse
           asseueration
           :
           as
           they
           stand
           in
           a
           mans
           owne
           iudgement
           ,
           prooued
           more
           or
           lesse
           .
        
         
           Other
           Errors
           there
           are
           in
           the
           scope
           that
           men
           propound
           to
           themselues
           ,
           whereunto
           they
           bend
           their
           endeauours
           :
           for
           whereas
           the
           more
           constant
           and
           deuote
           kind
           of
           Professors
           of
           any
           science
           ought
           to
           propound
           to
           themselues
           ,
           to
           make
           some
           additions
           to
           their
           Science
           ;
           they
           conuert
           their
           labours
           to
           aspire
           to
           certaine
           second
           Prizes
           ;
           as
           to
           be
           a
           profound
           Interpreter
           or
           Cōmenter
           ;
           to
           be
           a
           sharpe
           Champion
           or
           Defender
           ;
           to
           be
           a
           methodicall
           Compounder
           or
           abridger
           ;
           and
           so
           the
           Patrimonie
           of
           knowledge
           commeth
           to
           be
           sometimes
           improoued
           :
           but
           seldome
           augmented
           .
        
         
           But
           the
           greatest
           Error
           of
           all
           the
           rest
           ,
           is
           the
           mistaking
           or
           misplacing
           of
           the
           last
           or
           furthest
           end
           of
           knowledge
           :
           for
           men
           haue
           entred
           into
           a
           desire
           of
           Learning
           and
           knowledge
           ,
           sometimes
           vpon
           a
           naturall
           curiositie
           ,
           and
           inquisitiue
           appetite
           ;
           sometimes
           to
           entertaine
           their
           mindes
           with
           varietie
           and
           delight
           ;
           sometimes
           for
           ornament
           and
           reputation
           ;
           and
           sometimes
           to
           inable
           them
           to
           victorie
           of
           wit
           and
           contradiction
           ,
           and
           most
           times
           for
           lukar
           and
           profession
           ,
           and
           seldome
           sincerely
           to
           giue
           a
           true
           account
           of
           their
           
           guist
           of
           reason
           ,
           to
           the
           benefite
           and
           vse
           of
           men
           :
           As
           if
           there
           were
           sought
           in
           knowledge
           a
           Cowch
           ,
           whervpon
           to
           rest
           a
           searching
           and
           restlesse
           spirite
           ;
           or
           a
           tarras●…e
           for
           a
           wandring
           and
           variable
           minde
           ,
           to
           walke
           vp
           and
           downe
           with
           a
           faire
           prospect
           ;
           or
           a
           Tower
           of
           State
           for
           a
           proude
           minde
           to
           raise
           it selfe
           vpon
           ;
           or
           a
           Fort
           or
           commaunding
           ground
           for
           strife
           and
           contention
           ,
           or
           a
           Shoppe
           for
           profite
           or
           sale
           ;
           and
           not
           a
           rich
           Store-house
           for
           the
           glorie
           of
           the
           Creator
           ,
           and
           the
           reliefe
           of
           Mans
           estate
           .
           But
           this
           is
           that
           ,
           which
           will
           indeed
           dignifie
           and
           exalt
           knowledge
           ;
           if
           contemplation
           and
           action
           may
           be
           more
           neerely
           and
           straightly
           conioyned
           and
           vnited
           together
           ,
           than
           they
           haue
           beene
           ;
           a
           Coniunction
           like
           vnto
           that
           of
           the
           two
           highest
           Planets
           ,
           Saturne
           the
           Planet
           of
           rest
           and
           contemplation
           ;
           and
           Iupiter
           the
           Planet
           of
           ciuile
           societie
           and
           action
           .
           Howbeit
           ,
           I
           doe
           not
           meane
           when
           I
           speake
           of
           vse
           and
           action
           ,
           that
           end
           before
           mentioned
           of
           the
           applying
           of
           knowledge
           to
           ●…uker
           and
           profession
           ;
           For
           I
           am
           not
           ignorant
           howe
           much
           that
           diuerteth
           and
           interrupteth
           the
           prosecution
           and
           aduauncement
           of
           knowledge
           ;
           like
           vnto
           the
           goulden
           ball
           throwne
           before
           Atalanta
           ,
           which
           while
           shee
           goeth
           aside
           ,
           and
           stoopeth
           to
           take
           vp
           ,
           the
           race
           is
           hindred
           ,
        
         
           
             Declinat
             cursus
             ,
             aurumque
             volubile
             tollit
             :
          
        
         
           Neither
           is
           my
           meaning
           as
           was
           spoken
           of
           Socrates
           ,
           to
           call
           Philosophy
           down
           from
           heauē
           to
           conuerse
           vpon
           the
           earth
           ,
           that
           is
           ,
           to
           leaue
           natural
           Philosophy
           aside
           ,
           &
           to
           applye
           knowledge
           onely
           to
           manners
           ,
           and
           policie
           .
           
           But
           as
           both
           heauen
           and
           earth
           doe
           conspire
           and
           contribute
           to
           the
           vse
           and
           benesite
           of
           man
           :
           So
           the
           end
           ought
           to
           bee
           from
           both
           Philosophies
           ,
           to
           separate
           and
           reiect
           vaine
           speculations
           ,
           and
           whatsoeuer
           is
           emptie
           and
           voide
           ,
           and
           to
           preserue
           and
           augment
           whatsoeuer
           is
           solide
           and
           fruitfull
           :
           that
           knowledge
           may
           not
           bee
           as
           a
           Curtezan
           for
           pleasure
           ,
           &
           vanitie
           only
           ,
           or
           as
           a
           bond-woman
           to
           acquire
           and
           gaine
           to
           her
           Masters
           vse
           ,
           but
           as
           a
           Spouse
           ,
           for
           generation
           ,
           fruit
           ,
           and
           comfort
           .
        
         
           Thus
           haue
           I
           described
           and
           opened
           as
           by
           a
           kinde
           of
           dissection
           ,
           those
           peccant
           humors
           (
           the
           principall
           of
           them
           )
           which
           hath
           not
           onely
           giuen
           impediment
           to
           the
           proficience
           of
           Learning
           ,
           but
           haue
           giuen
           also
           occasion
           ,
           to
           the
           traducement
           thereof
           :
           wherein
           if
           I
           haue
           beene
           too
           plaine
           ,
           it
           must
           bee
           remembred
           ;
           
             Fideli●…
             vulnera
             amantis
             ,
             sed
             dolosa
             oscula
             malignantis
             .
          
           This
           I
           thinke
           I
           haue
           gained
           ,
           that
           I
           ought
           to
           bee
           the
           better
           beleeued
           ,
           in
           that
           which
           I
           shall
           say
           pertayning
           to
           commendation
           :
           because
           I
           haue
           proceeded
           so
           freely
           ,
           in
           that
           which
           concerneth
           censure
           .
           And
           yet
           I
           haue
           no
           purpose
           to
           enter
           into
           a
           laudatiue
           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
           ,
           iustly
           to
           weigh
           the
           dignitie
           of
           knowledge
           in
           the
           ballance
           with
           other
           things
           ,
           and
           to
           take
           the
           true
           value
           thereof
           by
           testimonies
           and
           arguments
           diuine
           ,
           and
           humane
           .
        
         
           First
           therefore
           ,
           let
           vs
           seeke
           the
           dignitie
           of
           knowledge
           
           in
           the
           Arch-tipe
           or
           first
           plat
           forme
           ,
           which
           is
           is
           in
           the
           attributes
           and
           acts
           of
           God
           ,
           as
           farre
           as
           they
           are
           reuealed
           to
           man
           ,
           and
           may
           be
           obserued
           with
           sobrietie
           ,
           wherein
           we
           may
           not
           seeke
           it
           bythe
           name
           of
           Learning
           ,
           for
           all
           learning
           is
           knowledge
           acquired
           ,
           and
           all
           knowledge
           in
           God
           is
           originall
           .
           And
           therefore
           we
           must
           looke
           for
           it
           by
           another
           name
           ,
           that
           of
           wisedome
           or
           sapience
           ,
           as
           the
           scriptures
           call
           it
           .
        
         
           It
           is
           so
           then
           ,
           that
           in
           the
           worke
           of
           the
           Creation
           ,
           we
           see
           a
           double
           emanation
           of
           vertue
           frō
           God
           :
           the
           one
           referring
           more
           properly
           to
           power
           ,
           the
           other
           to
           wisedome
           ,
           the
           one
           expressed
           in
           making
           the
           subsistence
           of
           the
           mater
           ,
           &
           the
           other
           in
           disposing
           the
           beauty
           of
           the
           fourme
           .
           This
           being
           supposed
           ,
           it
           is
           to
           bee
           obserued
           ,
           that
           for
           any
           thing
           which
           appeareth
           in
           the
           historie
           of
           the
           Creation
           ,
           the
           confused
           Masse
           ,
           and
           matter
           of
           heauen
           and
           earth
           was
           made
           in
           a
           moment
           ,
           and
           the
           order
           and
           disposition
           of
           that
           Chaos
           or
           Masse
           ,
           was
           the
           work
           of
           sixe
           dayes
           ,
           such
           a
           note
           of
           difference
           it
           pleased
           God
           to
           put
           vppon
           the
           workes
           of
           power
           ,
           and
           the
           workes
           of
           wisedome
           :
           wherewith
           concurreth
           that
           in
           the
           former
           ,
           it
           is
           not
           sette
           downe
           ,
           that
           God
           sayd
           ,
           
             Let
             there
             be
             Heauen
             and
             Earth
             ,
          
           as
           it
           is
           set
           downe
           of
           the
           workes
           following
           ,
           but
           actually
           ,
           that
           God
           made
           Heauen
           and
           earth
           :
           the
           one
           carrying
           the
           stile
           of
           a
           Manufacture
           ,
           and
           the
           other
           of
           a
           lawe
           ,
           decree
           ,
           or
           Councell
           .
        
         
           To
           proceede
           to
           that
           which
           is
           next
           in
           order
           from
           God
           to
           spirits
           :
           we
           finde
           as
           farre
           as
           credite
           is
           to
           bee
           giuen
           to
           the
           celestiall
           Hierarchye
           ,
           of
           that
           supposed
           
           Dionysius
           the
           Senator
           of
           Athens
           the
           first
           place
           or
           degree
           is
           giuen
           to
           the
           Angels
           of
           loue
           ,
           which
           are
           tearmed
           Seraphim
           ,
           the
           second
           to
           the
           Angels
           of
           light
           ,
           which
           are
           tearmed
           Cherubim
           ,
           and
           the
           third
           ;
           and
           so
           following
           places
           to
           thrones
           ,
           principalities
           ,
           and
           the
           rest
           ,
           which
           are
           all
           Angels
           of
           power
           and
           ministry
           ;
           so
           as
           the
           Angels
           of
           knowledge
           and
           illumination
           ,
           are
           placed
           before
           the
           Angels
           of
           Office
           and
           domination
           .
        
         
           To
           descend
           from
           spirits
           and
           intellectuall
           sormes
           to
           sensible
           and
           materiall
           fourmes
           ,
           wee
           read
           the
           first
           fourme
           that
           was
           created
           ,
           was
           light
           ,
           which
           hath
           a
           relation
           and
           correspondence
           in
           nature
           and
           corporall
           thinges
           ,
           to
           knowledge
           in
           spirits
           and
           incorporall
           thinges
           .
        
         
           So
           in
           the
           distribution
           of
           dayes
           ,
           we
           see
           the
           day
           wherin
           God
           did
           rest
           ,
           &
           contēplate
           his
           owne
           works
           ,
           was
           blessed
           aboue
           all
           the
           dayes
           ,
           wherein
           he
           did
           effect
           and
           accomplish
           them
           .
        
         
           After
           the
           Creation
           was
           finished
           ,
           it
           is
           sette
           downe
           vnto
           vs
           ,
           that
           man
           was
           placed
           in
           the
           Garden
           to
           worke
           therein
           ,
           which
           worke
           so
           appointed
           to
           him
           ,
           could
           be
           no
           other
           than
           worke
           of
           contemplation
           ,
           that
           is
           ,
           when
           the
           end
           of
           worke
           is
           but
           for
           exercise
           and
           experiment
           ,
           not
           for
           necessitie
           ,
           for
           there
           being
           then
           no
           reluctation
           of
           the
           creature
           ,
           nor
           sweat
           of
           the
           browe
           ,
           mans
           employment
           must
           of
           consequence
           haue
           ben
           matter
           of
           delight
           in
           the
           experiment
           and
           not
           matter
           of
           labor
           for
           the
           vse
           .
           Againe
           the
           first
           Acts
           which
           man
           persourmed
           in
           Paradise
           ,
           
           consisted
           of
           the
           two
           summarie
           parts
           of
           knowledge
           ,
           the
           view
           of
           Creatures
           ,
           and
           the
           imposition
           of
           names
           .
           As
           for
           the
           knowledge
           which
           induced
           the
           fall
           ,
           it
           was
           ,
           as
           was
           touched
           before
           ,
           not
           the
           naturall
           knowledge
           of
           Creatures
           ,
           but
           the
           morall
           knowledge
           of
           good
           and
           euill
           ,
           wherein
           the
           supposition
           was
           ,
           that
           Gods
           commaundements
           or
           prohibitions
           were
           not
           the
           originals
           of
           good
           and
           euill
           ,
           but
           that
           they
           had
           other
           beginnings
           which
           man
           aspired
           to
           know
           ,
           to
           the
           end
           ,
           to
           make
           a
           totall
           defection
           from
           God
           ,
           and
           to
           depend
           wholy
           vpon
           himselfe
           .
        
         
           To
           passe
           on
           ,
           in
           the
           first
           euent
           or
           occurrence
           after
           the
           fall
           of
           Man
           ;
           wee
           see
           (
           as
           the
           Scriptures
           haue
           infinite
           Mysteries
           ,
           not
           violating
           at
           all
           the
           truth
           of
           the
           Storie
           or
           letter
           )
           an
           Image
           of
           the
           two
           Estates
           ,
           the
           Contemplatiue
           state
           ,
           and
           the
           actiue
           state
           ,
           figured
           in
           the
           two
           persons
           of
           Abell
           and
           Cain
           ,
           and
           in
           the
           two
           simplest
           and
           most
           primitiue
           Trades
           of
           life
           :
           that
           of
           the
           Shepheard
           (
           who
           by
           reason
           of
           his
           leasure
           ,
           rest
           in
           a
           place
           ,
           and
           liuing
           in
           view
           of
           heauen
           ,
           is
           a
           liuely
           Image
           of
           a
           contemplatiue
           life
           )
           and
           that
           of
           the
           husbandman
           ;
           where
           we
           see
           againe
           ,
           the
           fauour
           and
           election
           of
           God
           went
           to
           the
           Shepheard
           ,
           and
           not
           to
           the
           tiller
           of
           the
           ground
           .
        
         
           So
           in
           the
           age
           before
           the
           floud
           ,
           the
           holy
           Records
           within
           those
           few
           memorials
           ,
           which
           are
           there
           entred
           and
           registred
           ,
           haue
           vouchsafed
           to
           mention
           ,
           and
           honour
           the
           name
           of
           the
           Inuentors
           and
           Authors
           of
           Musique
           ,
           and
           works
           in
           mettall
           .
           In
           the
           age
           after
           the
           Floud
           ,
           the
           first
           great
           iudgement
           of
           God
           vppon
           the
           
           ambition
           of
           man
           ,
           was
           the
           confusion
           of
           tongues
           ;
           whereby
           the
           open
           Trade
           and
           intercourse
           of
           Learning
           and
           knowledge
           ,
           was
           chiefely
           imbarred
           .
        
         
           To
           descend
           to
           Moyses
           the
           Law-giuer
           ,
           and
           Gods
           first
           penne
           ;
           hee
           is
           adorned
           by
           the
           Scriptures
           with
           this
           addition
           ,
           and
           commendation
           :
           
             That
             he
             was
             seene
             in
             all
             the
             Learning
             of
             the
             Aegyptians
          
           ;
           which
           Nation
           we
           know
           was
           one
           of
           the
           most
           ancient
           Schooles
           of
           the
           world
           :
           for
           ,
           so
           Plato
           brings
           in
           the
           Egyptian
           Priest
           ,
           saying
           vnto
           
             Solon
             :
             You
             Grecians
             are
             euer
             Children
             ,
             you
             haue
             no
             knowledge
             of
             antiquitie
             ,
             nor
             antiquitie
             of
             knowledge
             .
          
           Take
           a
           view
           of
           the
           ceremoniall
           law
           of
           Moyses
           ;
           you
           shall
           find
           besides
           the
           prefiguration
           of
           Christ
           ,
           the
           badge
           or
           difference
           of
           the
           people
           of
           God
           ,
           the
           excercise
           and
           impression
           of
           obedience
           ,
           and
           other
           diuine
           vses
           and
           fruits
           thereof
           ,
           that
           some
           of
           the
           most
           learned
           Rabynes
           haue
           trauailed
           profitably
           ,
           and
           profoundly
           to
           obserue
           ,
           some
           of
           them
           a
           naturall
           ,
           some
           of
           them
           a
           morall
           sence
           ,
           or
           reduction
           of
           many
           of
           the
           ceremonies
           and
           ordinances
           :
           As
           in
           the
           lawe
           of
           the
           Leprousie
           ,
           where
           it
           is
           sayd
           :
           
             If
             the
             whitenesse
             hau●…
             ouer
             spread
             the
             fl●…sh
             ,
             the
             Patient
             may
             passe
             abroad
             for
             clean
             ;
             But
             if
             there
             be
             any
             whole
             fl●…sh
             remayning
             ,
             he
             is
             to
             be
             shut
             vp
             for
             vncleane
             :
          
           One
           of
           them
           noteth
           a
           principle
           of
           nature
           ,
           that
           putrefaction
           is
           more
           contagious
           before
           maturitie
           than
           after
           :
           And
           another
           noteth
           a
           position
           of
           morall
           Philosophie
           ,
           that
           men
           abandoned
           to
           vice
           ,
           doe
           not
           so
           much
           corrupt
           manners
           ,
           as
           those
           that
           are
           halfe
           good
           ,
           and
           halfe
           euill
           ,
           so
           ,
           in
           this
           and
           verie
           many
           other
           places
           in
           that
           lawe
           ,
           there
           is
           to
           bee
           found
           besides
           
           the
           Theologicall
           sence
           ,
           much
           aspersion
           of
           Philosophie
           .
        
         
           So
           likewise
           in
           that
           excellent
           Booke
           of
           Iob
           ,
           if
           it
           be
           re●…olued
           with
           diligence
           ,
           it
           will
           be
           found
           pregnant
           ,
           and
           swelling
           with
           naturall
           Philosophie
           ;
           as
           for
           example
           ,
           Cosmographie
           ,
           and
           the
           roundnesse
           of
           the
           world
           :
           
             Qui
             extendit
             aquilonem
             super
             vacuum
             ,
             &
             appendit
             terram
             super
             nihilum
             :
          
           wherein
           the
           pensilenesse
           of
           the
           earth
           ,
           the
           pole
           of
           the
           North
           ,
           and
           the
           finitenesse
           ,
           or
           conuexitie
           of
           Heauen
           are
           manifestly
           touched
           .
           So
           againe
           matter
           of
           Astronomie
           ;
           
             Spiritus
             eius
             ornauit
             coelos
             &
             obstetricante
             manu
             eius
             eductus
             est
             coluber
             tortuosus
             :
          
           And
           in
           another
           place
           ,
           
             Nunquid
             coniungere
             valebis
             micantes
             stellds
             pleyadas
             ,
             aut
             gyrum
             arcturi
             poteris
             dissipare
             ?
          
           where
           the
           fixing
           of
           the
           starres
           ,
           euer
           standing
           at
           equall
           distance
           ,
           is
           with
           great
           elegancie
           noted
           :
           And
           in
           another
           place
           ,
           
             Qui
             fa●…arcturum
             ,
             &
             ●…ona
             ,
             &
             hyadas
             ,
             &
             interiora
             austri
             ,
          
           where
           againe
           hee
           takes
           knowledge
           of
           the
           depression
           of
           the
           Southerne
           pole
           ,
           calling
           it
           the
           secrets
           of
           the
           South
           ,
           because
           the
           southerne
           starres
           were
           in
           that
           climate
           vnseene
           .
           Matter
           of
           generation
           ,
           
             Annon
             si
             ut
             lac
             mulsisti
             me
             ,
             &
             sicut
             caseum
             coagulasti
             me
             ,
             &c.
          
           Matter
           of
           Mynerals
           ,
           
             Habet
             argentum
             venarum
             suarum
             principia
             &
             aurolocus
             est
             in
             quo
             con●…latur
             ferr●…m
             de
             t●…rra
             tollitur
             ,
             &
             lapis
             solutus
             calore
             in
             〈◊〉
             verti●…r
             :
          
           and
           so
           forwards
           in
           that
           Chapter
           .
        
         
           So
           likewise
           in
           the
           person
           of
           Salomon
           the
           King
           ,
           wee
           see
           the
           guist
           or
           endowment
           of
           wisedome
           and
           learning
           both
           in
           Salomons
           petition
           ,
           and
           in
           
           Gods
           assent
           thereunto
           preferred
           before
           all
           other
           terrene
           and
           temporall
           selicitie
           .
           By
           vertue
           of
           which
           grant
           or
           donatiue
           of
           God
           ,
           Salomon
           became
           inabled
           ,
           not
           onely
           to
           write
           those
           excellent
           Parables
           ,
           or
           Aphorismes
           concerning
           diuine
           and
           morall
           Philosophie
           ;
           but
           also
           to
           compile
           a
           naturall
           Historie
           of
           all
           verdor
           ,
           from
           the
           Cedar
           vpon
           the
           Mountaine
           ,
           to
           the
           mosse
           vppon
           the
           wall
           ,
           (
           which
           is
           but
           a
           rudiment
           betweene
           putrefaction
           ,
           and
           an
           hearbe
           )
           and
           also
           of
           all
           things
           ,
           that
           breath
           or
           moone
           .
           Nay
           the
           same
           Salomon
           the
           King
           ,
           although
           he
           excelled
           in
           the
           glorie
           of
           treasure
           and
           magnificent
           buildings
           of
           shipping
           and
           Nauigation
           ,
           of
           seruice
           and
           attendance
           ,
           of
           same
           and
           renowne
           ,
           and
           the
           like
           ;
           yet
           hee
           maketh
           no
           claime
           to
           any
           of
           those
           glories
           ;
           but
           onely
           to
           the
           glorie
           of
           Inquisition
           of
           truth
           :
           for
           so
           he
           sayth
           expressely
           :
           
             The
             glorie
             of
             God
             is
             to
             conceale
             a
             thing
             ,
             But
             the
             glorie
             of
             the
             King
             is
             to
             find
             it
             out
             ,
          
           as
           if
           according
           to
           the
           innocent
           play
           of
           Children
           the
           diuine
           Maiestie
           tooke
           delight
           to
           hide
           his
           workes
           ,
           to
           the
           end
           to
           haue
           them
           sound
           out
           ,
           and
           as
           if
           Kinges
           could
           not
           obtaine
           a
           greater
           honour
           ,
           than
           to
           bee
           Gods
           play-fellowes
           in
           that
           game
           ,
           considering
           the
           great
           commaundement
           of
           wits
           and
           meanes
           ,
           whereby
           nothing
           needeth
           to
           be
           hidden
           from
           them
           .
        
         
           Neither
           did
           the
           dispensation
           of
           God
           varie
           in
           the
           times
           after
           our
           Sauiour
           came
           into
           the
           world
           ;
           for
           our
           Sauiour
           himselfe
           did
           first
           shew
           his
           power
           to
           subdue
           ignorance
           ,
           by
           his
           conference
           with
           the
           Priests
           and
           Doctors
           of
           the
           lawe
           ;
           before
           he
           shewed
           his
           power
           
           to
           subdue
           nature
           by
           his
           miracles
           .
           And
           the
           comming
           of
           the
           holy
           spirite
           ,
           was
           chiefely
           figured
           and
           expressed
           in
           the
           similitude
           and
           guist
           of
           tongues
           ;
           which
           are
           but
           
             Vehicula
             scientiae
          
           .
        
         
           So
           in
           the
           election
           of
           those
           Instruments
           ,
           which
           it
           pleased
           God
           to
           vse
           for
           the
           plantation
           of
           the
           faith
           ,
           notwithstanding
           ,
           that
           at
           the
           first
           hedid
           employ
           persons
           altogether
           vnlearned
           ,
           otherwise
           than
           by
           inspiration
           ,
           more
           euidently
           to
           declare
           his
           immediate
           working
           ,
           and
           to
           abbase
           all
           humane
           wisedome
           or
           knowledge
           ;
           yet
           neuerthelesse
           ,
           that
           Counsell
           of
           his
           was
           no
           sooner
           perfourmed
           ,
           but
           in
           the
           next
           vicissitude
           and
           succession
           ,
           he
           did
           send
           his
           diuine
           truth
           into
           the
           world
           ,
           wayted
           on
           with
           other
           Learnings
           as
           with
           Seruants
           or
           Handmaides
           :
           For
           so
           we
           see
           Saint
           Paule
           ,
           who
           was
           only
           learned
           amongst
           the
           Apostles
           ,
           had
           his
           penne
           most
           vsed
           in
           the
           scriptures
           of
           the
           new
           Testament
           .
        
         
           So
           againe
           ,
           we
           finde
           that
           many
           of
           the
           ancient
           Bishops
           and
           Father
           of
           the
           Church
           ,
           were
           excellently
           redde
           ,
           &
           studied
           in
           all
           the
           learning
           of
           the
           Heathen
           ,
           insomuch
           ,
           that
           the
           Edict
           of
           the
           Emperour
           Iulianus
           (
           whereby
           it
           was
           interdicted
           vnto
           Christians
           to
           bee
           admitted
           into
           Schooles
           ,
           Lectures
           ,
           or
           exercises
           of
           learning
           )
           was
           esteemed
           and
           accounted
           a
           more
           pernitious
           engine
           and
           machination
           against
           the
           Christian
           faith
           ;
           than
           were
           all
           the
           sanguinarie
           prosecutions
           of
           his
           Predecessors
           ;
           Neither
           could
           the
           emulation
           and
           Iealousie
           of
           Gregorie
           the
           first
           of
           that
           name
           ,
           Bishop
           of
           Rome
           ,
           euer
           obtaine
           the
           opinion
           of
           pietie
           or
           
           deuotion
           :
           but
           contrarywise
           receiued
           the
           censure
           of
           humour
           ,
           malignitie
           ,
           and
           pusillanimitie
           ,
           euen
           amongst
           holy
           men
           :
           in
           that
           he
           designed
           to
           obliterate
           and
           extinguish
           the
           memorie
           of
           Heathen
           antiquitie
           and
           Authors
           .
           But
           contrarewise
           it
           was
           the
           Christian
           Church
           ,
           which
           amidst
           the
           inundations
           of
           the
           Scythians
           ,
           on
           the
           one
           side
           from
           the
           Northwest
           :
           and
           the
           Saracens
           from
           the
           East
           ,
           did
           preserue
           in
           the
           sacred
           lappe
           and
           bosome
           thereof
           ,
           the
           pretious
           Reliques
           ,
           euen
           of
           Heathen
           Learning
           ,
           which
           otherwise
           had
           beene
           extinguished
           ,
           as
           if
           no
           such
           thing
           had
           euer
           beene
           .
        
         
           And
           wee
           see
           before
           our
           eyes
           ,
           that
           in
           the
           age
           of
           our selues
           ,
           and
           our
           Fathers
           ,
           when
           it
           pleased
           God
           to
           call
           the
           Church
           of
           Rome
           to
           account
           ,
           for
           their
           degenerate
           manners
           and
           ceremonies
           :
           and
           sundrie
           doctrines
           ,
           obnoxious
           ,
           and
           framed
           to
           vphold
           the
           same
           abuses
           :
           At
           one
           and
           the
           same
           time
           ,
           it
           was
           ordayned
           by
           the
           diuine
           prouidence
           ,
           that
           there
           should
           attend
           withall
           a
           renouation
           ,
           and
           new
           spring
           of
           all
           other
           knowledges
           :
           And
           on
           the
           other
           side
           ,
           we
           see
           the
           Iesuites
           ,
           who
           partly
           in
           themselues
           ,
           and
           partly
           by
           the
           emulation
           and
           prouocation
           of
           their
           example
           ,
           haue
           much
           quickned
           and
           strengthned
           the
           state
           of
           Learning
           :
           we
           see
           (
           Isay
           )
           what
           notable
           seruice
           and
           reparation
           they
           haue
           done
           to
           the
           Romane
           Sea.
           
        
         
           Wherefore
           to
           conclude
           this
           part
           ,
           let
           it
           bee
           obserued
           ,
           that
           there
           be
           two
           principall
           duties
           and
           seruices
           besides
           ornament
           &
           illustration
           ,
           which
           Philosophie
           and
           humane
           learning
           doe
           perfourme
           to
           
           faith
           and
           Religion
           .
           The
           one
           ,
           because
           they
           are
           an
           effectuall
           inducement
           to
           the
           exaltation
           of
           the
           glory
           of
           God.
           For
           as
           the
           Psalmes
           ,
           and
           other
           Scriptures
           doe
           often
           inuite
           vs
           to
           consider
           ,
           and
           magnifie
           the
           great
           and
           wonderfull
           workes
           of
           God
           so
           if
           we
           should
           rest
           onely
           in
           the
           contemplation
           of
           the
           exterior
           of
           them
           ,
           as
           they
           first
           offer
           themselues
           to
           our
           sences
           ;
           we
           should
           do
           a
           like
           iniurie
           vnto
           the
           Maiestie
           of
           God
           ,
           as
           if
           wee
           should
           iudge
           or
           construe
           of
           the
           store
           of
           some
           excellent
           Ieweller
           ,
           by
           that
           onely
           which
           is
           set
           out
           toward
           the
           streete
           in
           his
           shoppe
           .
           The
           other
           ,
           because
           they
           minister
           a
           singuler
           helpe
           and
           preseruatiue
           against
           vnbeleefe
           and
           error
           ;
           For
           our
           Sauiour
           saith
           ,
           
             You
             erre
             not
             knowing
             the
             Scriptures
             ,
             nor
             the
             power
             of
             God
             :
          
           laying
           before
           vs
           two
           Bookes
           or
           volumes
           to
           studie
           ,
           if
           we
           will
           be
           secured
           from
           errour
           :
           first
           the
           scriptures
           ,
           reuealing
           the
           will
           of
           God
           ;
           and
           then
           the
           creatures
           expressing
           his
           power
           ;
           whereof
           the
           later
           is
           a
           key
           vnto
           the
           former
           ;
           not
           onely
           opening
           our
           vnderstanding
           to
           conceiue
           the
           true
           sence
           of
           the
           scriptures
           ,
           by
           the
           generall
           notions
           of
           reason
           and
           rules
           of
           speech
           ;
           but
           chiefely
           opening
           our
           beleefe
           ,
           in
           drawing
           vs
           into
           a
           due
           meditation
           of
           the
           omnipotencie
           of
           God
           ,
           which
           is
           chiefely
           signed
           and
           ingrauen
           vppon
           his
           workes
           .
           Thus
           much
           therefore
           for
           diuinetestimonie
           and
           euidence
           ,
           concerning
           the
           true
           dignitie
           ,
           and
           value
           of
           learning
           .
        
         
           As
           for
           humane
           proofes
           ,
           it
           is
           so
           large
           a
           field
           ,
           as
           in
           a
           discourse
           of
           this
           nature
           and
           breuitie
           ,
           it
           is
           fit
           rather
           to
           vse
           choise
           of
           those
           things
           ,
           which
           we
           shall
           produce
           ,
           
           than
           to
           embrace
           the
           variety
           of
           them
           .
           First
           therfore
           in
           the
           degrees
           of
           humane
           honour
           amongst
           the
           heathen
           ,
           it
           was
           the
           highest
           ,
           to
           obtain
           to
           a
           veneration
           &
           adoration
           as
           a
           God.
           This
           vnto
           the
           Christians
           is
           as
           the
           forbidden
           fruit
           .
           But
           we
           speake
           now
           separately
           of
           humane
           testimonie
           ;
           according
           to
           which
           ,
           that
           which
           the
           Grecians
           call
           Apotheosis
           ,
           and
           the
           Latines
           ,
           
             Relatio
             inter
             diues
          
           ,
           was
           the
           supreame
           honour
           ,
           which
           man
           could
           attribute
           vnto
           man
           ;
           specially
           when
           it
           was
           giuen
           ,
           not
           by
           a
           formall
           Decree
           or
           Act
           of
           State
           ,
           as
           it
           was
           vsed
           amongst
           the
           Romane
           Emperours
           ;
           but
           by
           an
           inward
           assent
           and
           beleefe
           ;
           which
           honour
           being
           so
           high
           ,
           had
           also
           a
           degree
           or
           middle
           tearme
           :
           for
           there
           were
           reckoned
           aboue
           humane
           honours
           ,
           honour
           heroycall
           and
           diuine
           :
           In
           the
           attribution
           ,
           and
           distribution
           of
           which
           honours
           ;
           wee
           see
           Antiquitie
           made
           this
           difference
           :
           that
           whereas
           founders
           and
           vniters
           of
           States
           and
           Cities
           ,
           Law-giuers
           ,
           extirpers
           of
           Tyrants
           ,
           Fathers
           of
           the
           people
           ,
           and
           other
           eminent
           persons
           in
           ciuile
           merite
           ,
           were
           honoured
           but
           with
           the
           titles
           of
           Worthies
           or
           Demy-Gods
           :
           such
           as
           were
           
             Hercules
             ,
             Theseus
             ,
             Minos
             ,
             Romulus
             ,
          
           and
           the
           like
           :
           on
           the
           other
           side
           ,
           such
           as
           were
           Inuentors
           and
           Authors
           of
           new
           Arts
           ,
           endowments
           ,
           and
           commodities
           towards
           mans
           life
           ,
           were
           euer
           consecrated
           amongst
           the
           Gods
           themselues
           ,
           as
           was
           
             Ceres
             ,
             Bacchus
             ,
             Mercurius
             ,
             Apollo
             ,
          
           and
           others
           ,
           and
           iustly
           :
           for
           the
           merit
           of
           the
           former
           is
           confined
           within
           the
           circle
           of
           an
           age
           ,
           or
           a
           nation
           :
           and
           is
           like
           fruitfull
           showers
           ,
           which
           though
           they
           be
           profitable
           and
           good
           :
           yet
           serue
           but
           for
           that
           
           season
           ,
           and
           for
           a
           latitude
           of
           ground
           where
           they
           fall
           :
           But
           the
           other
           is
           indeed
           like
           the
           benefits
           of
           Heauen
           ,
           which
           are
           permanent
           and
           vniuersall
           .
           The
           former
           againe
           is
           mixt
           with
           strife
           and
           perturbation
           ;
           but
           the
           later
           hath
           the
           true
           Caracter
           of
           diuine
           presence
           comin
           
             aura
             leni
          
           ,
           without
           noise
           or
           agitation
           .
        
         
           Neither
           is
           certainely
           that
           other
           merite
           of
           learning
           ,
           in
           repressing
           the
           inconueniences
           which
           grow
           from
           man
           to
           man
           ;
           much
           inferiour
           to
           the
           former
           ,
           of
           relieuing
           the
           necessities
           which
           arise
           from
           nature
           ;
           which
           merite
           was
           liuely
           set
           forth
           by
           the
           Ancients
           in
           that
           fayned
           relation
           of
           Orpheus
           Theater
           ;
           where
           all
           beasts
           and
           birds
           assembled
           〈◊〉
           and
           forgetting
           their
           seuerall
           appetites
           ;
           some
           of
           pray
           ,
           some
           of
           game
           ,
           some
           of
           quarrell
           ,
           stood
           all
           sociably
           together
           listening
           vnto
           the
           ayres
           and
           accords
           of
           the
           Harpe
           ;
           the
           sound
           whereof
           no
           sooner
           ceased
           ,
           or
           was
           drowned
           by
           some
           lowder
           noyse
           ;
           but
           euerie
           beast
           returned
           to
           his
           owne
           nature
           ;
           wherein
           is
           aptly
           described
           the
           nature
           and
           condition
           of
           men
           ;
           who
           are
           full
           of
           sauage
           and
           vnreclaymed
           desires
           ;
           of
           profite
           ,
           of
           lust
           ,
           of
           reuenge
           ;
           which
           as
           long
           as
           they
           giue
           eare
           to
           precepts
           ,
           to
           lawes
           ,
           to
           religion
           ,
           swee●…
           〈◊〉
           〈◊〉
           eloquence
           and
           perswasion
           of
           Bookes
           ,
           of
           Sermons
           ,
           of
           haranges
           ;
           so
           long
           is
           societie
           and
           peace
           maintained
           ;
           but
           if
           these
           instruments
           bee
           silent
           ;
           or
           that
           sedition
           and
           tumult
           make
           them
           not
           audible
           ;
           all
           thinges
           dissolue
           into
           Anarchie
           and
           Confusion
           .
        
         
           But
           this
           appeareth
           more
           manifestle
           ,
           when
           Kings
           themselues
           ,
           or
           persons
           of
           authoritie
           vnder
           them
           or
           
           other
           Gouernours
           in
           common
           wealthes
           ,
           and
           popular
           Estates
           ,
           are
           endued
           with
           Learning
           .
           For
           although
           he
           might
           be
           thought
           partiall
           to
           his
           owne
           profession
           ,
           that
           sayd
           ,
           
             Then
             should
             people
             and
             estates
             be
             happie
             ,
             when
             either
             Kings
             were
             Philosophers
             ,
             or
             Philosophers
             Kings
             :
          
           yet
           so
           much
           is
           verified
           by
           experience
           ;
           that
           vnder
           learned
           Princes
           and
           Gouernours
           ,
           there
           haue
           been
           euer
           the
           best
           times
           ;
           for
           howsoeuer
           Kinges
           may
           haue
           their
           imperfections
           in
           their
           passions
           and
           Customes
           ;
           yet
           if
           they
           be
           illuminate
           by
           learning
           ,
           they
           haue
           those
           Notions
           of
           Religion
           ,
           policie
           ,
           and
           moralitie
           ;
           which
           doe
           preserue
           them
           ,
           and
           refraine
           them
           from
           all
           ruinous
           and
           peremptory
           errors
           &
           excesses
           ;
           whispering
           euermore
           in
           their
           eares
           ,
           when
           Counsellors
           and
           seruants
           stand
           mute
           ,
           and
           silent
           ;
           and
           Senators
           ,
           or
           Counsellours
           likewise
           ,
           which
           bee
           learned
           ,
           doe
           proceede
           vpon
           more
           safe
           and
           substantiall
           principles
           ;
           then
           Counsellors
           which
           are
           onely
           men
           of
           experience
           ;
           the
           one
           sort
           keeping
           dangers
           a
           farre
           off
           ;
           whereas
           the
           other
           discouer
           them
           not
           ,
           till
           they
           come
           neere
           hand
           :
           and
           then
           trust
           to
           the
           agilitie
           of
           their
           wit
           ,
           to
           ward
           or
           auoide
           them
           .
        
         
           Which
           felicitie
           of
           times
           ,
           vnder
           learned
           Princes
           ,
           (
           to
           keepe
           still
           the
           Lawe
           of
           breuitie
           ,
           by
           vsing
           the
           most
           eminent
           and
           selected
           examples
           )
           doth
           best
           appeare
           in
           the
           age
           ,
           which
           passed
           from
           the
           death
           of
           Domitianus
           the
           Emperour
           ,
           vntill
           the
           raigne
           of
           Commodus
           :
           comprehending
           a
           succession
           of
           sixe
           Sciences
           ,
           all
           learned
           or
           singuler
           fauourers
           and
           Aduancers
           of
           learning
           :
           which
           age
           for
           temporall
           respects
           ,
           was
           
           the
           most
           happie
           and
           flourishing
           ,
           that
           euer
           the
           Romane
           Empire
           ,
           (
           which
           then
           was
           a
           modele
           of
           the
           world
           )
           enioyed
           :
           a
           matter
           reuealed
           and
           prefigured
           vnto
           Do●…itian
           in
           a
           Dreame
           ,
           the
           night
           before
           he
           was
           slaine
           ;
           for
           hee
           thought
           there
           was
           growne
           behinde
           vpon
           his
           shoulders
           ,
           a
           necke
           and
           a
           head
           of
           gould
           ,
           which
           came
           accordingly
           to
           passe
           ,
           in
           those
           golden
           times
           which
           succeeded
           ;
           of
           which
           Princes
           ,
           we
           will
           make
           some
           commemoration
           :
           wherein
           although
           the
           matter
           will
           bee
           vulgar
           ,
           and
           may
           be
           thought
           fitter
           for
           a
           Declamation
           ,
           then
           agreeable
           to
           a
           Treatise
           infolded
           as
           this
           is
           ;
           yet
           because
           it
           is
           pertinent
           to
           the
           point
           in
           hand
           ,
           
             Neque
             semper
             arcum
             tendit
             Apollo
          
           ,
           &
           to
           name
           them
           onely
           were
           too
           naked
           and
           cursorie
           ,
           I
           will
           not
           omit
           it
           altogether
           .
           The
           first
           was
           Nerua
           ,
           the
           excellent
           temper
           of
           whose
           gouernement
           ,
           is
           by
           a
           glaunce
           in
           
             Cornelius
             Tacitus
          
           touched
           to
           the
           life
           :
           
             Postquam
             diuus
             Ne●…res
             olim
             insociab●…les
             mis●…uisset
             ,
             imperiū
             &
             libertatem
             :
          
           And
           in
           token
           of
           his
           learning
           ,
           the
           last
           Act
           of
           his
           short
           raigne
           lest
           to
           memorie
           ,
           was
           a
           missiue
           to
           his
           adopted
           sonne
           Traian
           ,
           proceeding
           vpon
           some
           inward
           discontent
           ,
           at
           the
           ingratitude
           of
           the
           times
           ,
           comprehended
           in
           a
           verse
           of
           Homers
           ,
        
         
           
             Telis
             Phoebe
             ,
             ●…uis
             ,
             Lachrymas
             ulciscere
             nostras
             .
          
        
         
           Traian
           ,
           who
           succeeded
           ,
           was
           for
           his
           person
           not
           learned
           :
           But
           if
           wee
           will
           hearken
           to
           the
           speech
           of
           our
           Sauiour
           ,
           that
           sayth
           ,
           
             Hee
             that
             receiueth
             a
             Prophet
             in
             the
             name
             of
             a
             Prophet
             ,
             shall
             haue
             a
             Prophets
             reward
             ,
          
           hee
           deserueth
           to
           bee
           placed
           amongest
           the
           most
           learned
           Princes
           :
           for
           there
           was
           not
           a
           greater
           
           admirer
           of
           learning
           or
           Benefactor
           of
           Learning
           ,
           a
           founder
           of
           famous
           Libraries
           ,
           a
           perpetuall
           Aduancer
           of
           learned
           men
           to
           office
           ,
           and
           a
           familiar
           conuerser
           with
           learned
           Professors
           and
           Preceptors
           ,
           who
           were
           noted
           to
           haue
           then
           most
           credite
           in
           Court.
           On
           the
           other
           side
           ,
           how
           much
           Traians
           vertue
           and
           gouernement
           was
           admired
           &
           renowned
           ,
           surely
           no
           testimonie
           of
           graue
           and
           faithfull
           History
           doth
           more
           liuely
           set
           forth
           ,
           than
           that
           legend
           tale
           of
           
             Gregorius
             Magnus
          
           ,
           Bishop
           of
           Rome
           ,
           who
           was
           noted
           for
           the
           extream
           enuy
           he
           bare
           towards
           all
           Heathen
           excellencie
           :
           and
           yet
           he
           is
           reported
           out
           of
           the
           loue
           and
           estimation
           of
           Traians
           morall
           vertues
           ,
           to
           haue
           made
           vnto
           God
           ,
           passionate
           and
           feruent
           prayers
           ,
           for
           the
           deliuerie
           of
           his
           soule
           out
           of
           Hell
           :
           and
           to
           haue
           obtained
           it
           with
           a
           Caueat
           that
           he
           should
           make
           no
           more
           such
           petitions
           .
           In
           this
           Princes
           time
           also
           ,
           the
           persecutions
           against
           the
           Christians
           receiued
           intermission
           ,
           vpon
           the
           certificate
           of
           
             Plin
             us
             secundus
          
           ,
           a
           man
           of
           excellent
           learning
           ,
           and
           by
           Traian
           aduanced
           .
        
         
           Adrion
           his
           successor
           ,
           was
           the
           most
           curious
           man
           that
           liued
           ,
           and
           the
           most
           vniuersal
           enquirer
           :
           insomuch
           as
           it
           was
           noted
           for
           an
           errour
           in
           his
           mind
           :
           that
           he
           desired
           to
           comprehend
           all
           thinges
           ,
           and
           not
           to
           reserue
           himselfe
           for
           the
           worthyest
           thinges
           ,
           falling
           into
           the
           like
           humour
           that
           was
           long
           before
           noted
           in
           Phillip
           and
           Macedon
           ,
           who
           when
           hee
           would
           needs
           ouer-rule
           and
           put
           downe
           an
           excellent
           Musitian
           ,
           in
           an
           argument
           touching
           Musique
           ,
           was
           well
           answered
           by
           him
           againe
           ,
           
             God
             forbid
             Sir
          
           (
           saith
           hee
           )
           
           
             that
             your
             for
             tune
             should
             be
             so
             bad
             ,
             as
             to
             know
             these
             things
             better
             than
             I
          
           ;
           It
           pleased
           God
           likewise
           to
           vse
           the
           curiositie
           of
           this
           Emperour
           ,
           as
           an
           inducement
           to
           the
           peace
           of
           his
           Church
           in
           those
           dayes
           :
           for
           hauing
           Christ
           in
           veneration
           ,
           not
           as
           a
           God
           or
           Sauiour
           ,
           but
           as
           a
           wonder
           or
           noueltie
           :
           and
           hauing
           his
           picture
           in
           his
           Gallerie
           ,
           matched
           with
           Apollon●…us
           (
           with
           whom
           in
           his
           vaine
           imagination
           ,
           he
           thought
           he
           had
           some
           conformitie
           )
           yet
           it
           serued
           the
           turne
           to
           allay
           the
           bitter
           hatred
           of
           those
           times
           against
           the
           Christian
           name
           :
           so
           as
           the
           Church
           had
           peace
           during
           his
           time
           ,
           and
           for
           his
           gouernement
           ciuile
           ,
           although
           he
           did
           not
           attaine
           to
           that
           of
           Traians
           ,
           in
           glorie
           of
           Armes
           ,
           or
           perfection
           of
           Iustice
           :
           yet
           in
           deseruing
           of
           the
           weale
           of
           the
           Subiect
           ,
           he
           did
           exceede
           him
           .
           For
           Traianc
           erected
           many
           famous
           monuments
           and
           buildings
           ,
           insomuch
           as
           Constantine
           the
           Great
           ,
           in
           emulation
           was
           woont
           to
           call
           him
           Parietaria
           ,
           Wall
           flower
           ,
           because
           his
           name
           was
           vppon
           so
           many
           walles
           :
           but
           his
           buildings
           and
           workes
           were
           more
           of
           glorie
           and
           tryumph
           ,
           than
           vse
           and
           necessitie
           :
           But
           Adrian
           spent
           his
           whole
           Raigne
           ,
           which
           was
           peaceable
           in
           a
           perambulation
           ,
           or
           Suruey
           of
           the
           Romane
           Empire
           ,
           giuing
           order
           and
           making
           assignation
           ,
           where
           he
           went
           for
           reedifying
           of
           Cities
           ,
           Townes
           ,
           and
           Forts
           decayed
           :
           and
           for
           cutting
           of
           Riuers
           ,
           and
           streames
           :
           and
           for
           making
           Bridges
           and
           passages
           ,
           and
           for
           pollicing
           of
           Cities
           ,
           and
           Commonalties
           ,
           with
           new
           ordinances
           and
           constitutions
           :
           and
           graunting
           new
           Franchises
           and
           incorporations
           :
           so
           that
           his
           whole
           time
           was
           a
           very
           restauration
           of
           all
           the
           
           lapses
           and
           decayes
           of
           former
           times
           .
        
         
           
             Antonius
             Pius
          
           ,
           who
           succeeded
           him
           ,
           was
           a
           Prince
           excellently
           learned
           ;
           and
           had
           rhe
           Patient
           and
           subtile
           witte
           of
           a
           Schoole
           man
           :
           insomuch
           as
           in
           common
           speech
           ,
           (
           which
           leaues
           no
           vertue
           vntaxed
           )
           hee
           was
           called
           
             Cymini
             Sector
          
           ,
           a
           caruer
           ,
           or
           a
           diuider
           of
           Comine
           seede
           ,
           which
           is
           one
           of
           the
           least
           seedes
           :
           such
           a
           patience
           hee
           had
           and
           setled
           spirite
           ,
           to
           enter
           into
           the
           least
           and
           most
           exact
           differences
           of
           causes
           :
           a
           fruit
           no
           doubt
           of
           the
           exceeding
           tranquillitie
           ,
           and
           serenitie
           of
           his
           minde
           ;
           which
           being
           no
           wayes
           charged
           or
           incombred
           ,
           either
           with
           feares
           ,
           remorses
           ,
           or
           scruples
           ,
           but
           hauing
           been
           noted
           for
           a
           man
           of
           the
           purest
           goodnesse
           without
           all
           fiction
           or
           affectation
           ,
           that
           hath
           raigned
           or
           liued
           :
           made
           his
           minde
           contitinually
           present
           and
           entier
           :
           he
           likewise
           approached
           a
           degree
           neerer
           vnto
           Christianitie
           ,
           and
           became
           as
           Agrippa
           sayd
           vnto
           
             S.
             Paule
             ,
             Halfe
             a
             Christian
          
           ;
           holding
           their
           Religion
           and
           Law
           in
           good
           opinion
           :
           and
           not
           only
           ceasing
           persecution
           ,
           but
           giuing
           way
           to
           the
           aduancement
           of
           Christians
           .
        
         
           There
           succeeded
           him
           the
           first
           
             Diui
             fratres
          
           ,
           the
           two
           adoptiue
           brethren
           ,
           
             Lucius
             Commodus
             Verus
          
           ,
           Sonne
           to
           
             Elius
             Verus
          
           ,
           who
           delighted
           much
           in
           the
           softer
           kind
           of
           learning
           :
           and
           was
           wont
           to
           call
           the
           Poet
           Martiall
           his
           Virgill
           :
           and
           
             Marcus
             Aurelius
             Antoninus
          
           ,
           whereof
           the
           later
           ,
           who
           obscured
           his
           colleague
           ,
           and
           suruiued
           him
           long
           ,
           was
           named
           the
           Philosopher
           :
           who
           as
           he
           excelled
           all
           the
           rest
           in
           learning
           ,
           so
           he
           excelled
           them
           likewise
           in
           perfection
           of
           all
           royall
           vertues
           :
           
           insomuch
           as
           Iulianus
           the
           Emperor
           in
           his
           booke
           intituled
           ,
           Caesares
           ,
           being
           as
           a
           Pasquill
           or
           Satyre
           ,
           to
           deride
           all
           his
           Predecessors
           ,
           fayned
           that
           they
           were
           all
           inuited
           to
           a
           banquet
           of
           the
           Gods
           ,
           and
           Sylenus
           the
           Iester
           sate
           at
           the
           neather
           end
           of
           the
           table
           ,
           and
           bestowed
           a
           scoffe
           on
           euerie
           one
           as
           they
           came
           in
           ,
           but
           when
           
             Marcus
             Philosophus
          
           came
           in
           ,
           Sylenus
           was
           grauelled
           ,
           and
           out
           of
           countenance
           ,
           not
           knowing
           where
           to
           carpe
           at
           him
           ,
           saue
           at
           the
           last
           ,
           he
           gaue
           a
           glaunce
           at
           his
           patience
           towards
           his
           wife
           .
           And
           the
           vertue
           of
           this
           Prince
           continued
           with
           that
           of
           his
           Predecessor
           made
           the
           name
           of
           Antoninus
           so
           sacred
           in
           the
           world
           ,
           that
           though
           it
           were
           extreamely
           dishonoured
           in
           
             Commodus
             ,
             Carocolla
          
           ,
           and
           Haeliogabalus
           ,
           who
           all
           bare
           the
           name
           ,
           yet
           when
           
             Alexander
             Seuerus
          
           refused
           the
           name
           ,
           because
           he
           was
           a
           stranger
           to
           the
           familie
           ,
           the
           Senate
           with
           one
           acclamation
           sayd
           ,
           
             Quomodo
             Augustus
             sic
             &
             Antoninus
          
           .
           In
           such
           renowne
           and
           veneration
           ,
           was
           the
           name
           of
           these
           two
           Princes
           in
           those
           dayes
           ,
           that
           they
           would
           haue
           had
           it
           as
           a
           perpetuall
           addition
           in
           all
           the
           Emperours
           stile
           .
           In
           this
           Emperours
           time
           also
           ,
           the
           Church
           for
           the
           most
           part
           was
           in
           peace
           ,
           so
           as
           in
           this
           sequence
           of
           sixe
           Princes
           ,
           we
           doe
           see
           the
           blessed
           effects
           of
           Learning
           in
           soueraigntie
           ,
           painted
           forth
           in
           the
           greatest
           Table
           of
           world
           .
        
         
           But
           for
           a
           Tablet
           or
           picture
           of
           smaller
           volume
           (
           not
           presuming
           to
           speake
           of
           your
           Maiestie
           that
           liueth
           )
           in
           my
           iudgement
           the
           most
           excellent
           ,
           is
           that
           of
           Queene
           Elizabeth
           ,
           your
           immediate
           Predecessor
           in
           this
           part
           of
           Brittaine
           ,
           a
           Prince
           ,
           that
           if
           Plutarch
           were
           
           now
           aliue
           to
           write
           lynes
           by
           parallells
           ,
           would
           trouble
           him
           I
           thinke
           ,
           to
           find
           for
           her
           a
           parallell
           amongst
           women
           .
           This
           Ladie
           was
           endued
           with
           learning
           in
           her
           sexe
           singuler
           ;
           and
           grace
           euen
           amongst
           masculine
           Princes
           :
           whether
           we
           speake
           of
           Learning
           ,
           of
           Language
           ,
           or
           of
           science
           ,
           moderne
           ,
           or
           ancient
           :
           Diuinitie
           or
           Humanitie
           .
           And
           vnto
           the
           verie
           last
           yeare
           of
           her
           life
           ,
           she
           accustomed
           to
           appoint
           set
           houres
           for
           reading
           ,
           scarcely
           any
           young
           Student
           in
           an
           Vniuersitie
           ,
           more
           dayly
           ,
           or
           more
           duly
           .
           As
           for
           the
           gouernement
           ,
           I
           assure
           my selfe
           ,
           I
           shall
           not
           exceed
           ,
           if
           I
           doe
           affirme
           ,
           that
           this
           part
           of
           the
           Iland
           ,
           neuer
           had
           45.
           yeres
           of
           better
           times
           ;
           and
           yet
           not
           through
           the
           calmnesse
           of
           the
           season
           ;
           but
           through
           the
           wisedom
           of
           her
           regimēt
           .
           For
           if
           there
           be
           considered
           of
           the
           one
           side
           ,
           the
           truth
           of
           Religion
           established
           ;
           the
           constant
           peace
           and
           securitie
           :
           the
           good
           administration
           of
           Iustice
           ,
           the
           temperate
           vse
           of
           the
           prerogatiue
           ,
           not
           slackened
           ,
           nor
           much
           strayned
           :
           the
           flourishing
           state
           of
           Learning
           ,
           sortable
           to
           so
           excellent
           a
           Patronesse
           ;
           the
           conuenient
           estate
           of
           wealth
           and
           meanes
           ,
           both
           of
           Crowne
           and
           subiect
           :
           the
           habite
           of
           obedience
           ,
           and
           the
           moderation
           of
           discontents
           :
           and
           there
           be
           considered
           on
           the
           other
           side
           ,
           the
           differences
           of
           Religion
           ,
           the
           troubles
           of
           Neighbour
           Countreys
           ,
           the
           ambition
           of
           Spaine
           ,
           and
           opposition
           of
           Rome
           ,
           and
           then
           ,
           that
           shee
           was
           solitary
           ,
           and
           of
           her selfe
           :
           these
           things
           I
           say
           considered
           :
           as
           I
           could
           not
           haue
           chosen
           an
           instance
           so
           recent
           and
           so
           proper
           :
           so
           ,
           I
           suppose
           ,
           I
           could
           not
           haue
           chosen
           one
           more
           remarqueable
           ,
           or
           eminent
           ,
           to
           the
           purpose
           nowe
           
           in
           hand
           ;
           which
           is
           concerning
           the
           coniunction
           of
           learning
           in
           the
           Prince
           ,
           with
           felicitie
           in
           the
           people
           .
        
         
           Neither
           hath
           Learning
           an
           influence
           and
           operation
           onely
           vpon
           ciuile
           merit
           and
           morall
           vertue
           ;
           and
           the
           Arts
           or
           temperature
           of
           peace
           ,
           and
           peaceable
           gouernement
           ;
           but
           likewise
           it
           hath
           no
           lesse
           power
           and
           efficacie
           in
           inablement
           towards
           martiall
           and
           militarie
           vertue
           and
           prowesse
           ;
           as
           may
           be
           notably
           represented
           in
           the
           examples
           of
           Alexander
           the
           Great
           ,
           and
           Caesar
           the
           Dictator
           mentioned
           before
           ,
           but
           now
           in
           fit
           place
           to
           bee
           resumed
           ,
           of
           whose
           vertues
           and
           Acts
           in
           warre
           ,
           there
           needes
           no
           note
           or
           recitall
           ,
           hauing
           beene
           the
           wonders
           of
           time
           in
           that
           kind
           .
           But
           of
           their
           affections
           towardes
           learning
           ,
           and
           perfections
           in
           learning
           ,
           it
           is
           pertinent
           to
           say
           somewhat
           .
        
         
           Alexander
           was
           bred
           and
           taught
           vnder
           Aristotle
           the
           great
           Philosopher
           ;
           who
           dedicated
           diuers
           of
           his
           Bookes
           of
           Philosophie
           vnto
           him
           ;
           he
           was
           attended
           with
           Callisthenes
           ,
           and
           diuers
           other
           learned
           persons
           ,
           that
           followed
           him
           in
           Campe
           ,
           throughout
           his
           Iourneyes
           and
           Conquests
           :
           what
           price
           and
           estimation
           hee
           had
           learning
           in
           ,
           doth
           notably
           appeare
           in
           these
           three
           particulars
           :
           First
           ,
           in
           the
           enuie
           he
           vsed
           to
           expresse
           ,
           that
           he
           bare
           towards
           Achilles
           ,
           in
           this
           ,
           that
           he
           had
           so
           good
           a
           Trumpet
           of
           his
           prayses
           as
           Homers
           verses
           :
           Secondly
           ,
           in
           the
           iudgement
           or
           solution
           he
           gaue
           touching
           that
           precious
           Cabinet
           of
           Darius
           which
           was
           found
           among
           his
           Iewels
           ,
           whereof
           question
           was
           made
           ,
           what
           thing
           was
           worthy
           to
           be
           put
           into
           it
           ,
           and
           he
           gaue
           his
           opinion
           for
           Homers
           workes
           .
           Thirdly
           ,
           in
           
           his
           letter
           to
           Aristotle
           after
           hee
           had
           set
           sorth
           his
           Bookes
           of
           Nature
           ;
           wherein
           he
           expostulateth
           with
           him
           for
           publishing
           the
           secrets
           or
           misteries
           of
           Philosophie
           ,
           and
           gaue
           him
           to
           vnderstand
           that
           himselfe
           esteemed
           it
           more
           to
           excell
           other
           men
           in
           learning
           &
           knowledge
           ,
           than
           in
           power
           and
           Empire
           .
           And
           what
           vse
           he
           had
           of
           learning
           ,
           doth
           appeare
           ,
           or
           tather
           shine
           in
           all
           his
           speeches
           and
           answeres
           ,
           being
           full
           of
           science
           and
           vse
           of
           science
           ,
           and
           that
           in
           all
           varietie
           .
        
         
           And
           herein
           againe
           ,
           it
           may
           seeme
           a
           thing
           scholasticall
           ,
           and
           somewhat
           idle
           to
           recite
           things
           that
           euery
           man
           knoweth
           ;
           but
           yet
           ,
           since
           the
           argument
           I
           handle
           leadeth
           mee
           thereunto
           ,
           I
           am
           glad
           that
           men
           shall
           perceiue
           I
           am
           as
           willing
           to
           flatter
           (
           if
           they
           will
           so
           call
           it
           )
           an
           Alexander
           ,
           or
           a
           Caesar
           ,
           or
           an
           Antoninus
           ,
           that
           are
           dead
           many
           hundreth
           yeeres
           since
           ,
           as
           any
           that
           now
           liueth
           :
           for
           it
           is
           the
           displaying
           of
           the
           glorie
           of
           Learning
           in
           Soueraigntie
           that
           I
           propound
           to
           my selfe
           ,
           and
           not
           an
           humour
           of
           declayming
           in
           any
           mans
           praises
           .
           Obserue
           then
           the
           speech
           hee
           vsed
           of
           Diogenes
           ,
           and
           see
           if
           it
           tend
           not
           to
           the
           true
           state
           of
           one
           of
           the
           greatest
           questions
           of
           morall
           Philosophie
           ;
           whether
           the
           enioying
           of
           outward
           thinges
           ,
           or
           the
           contemning
           of
           them
           be
           the
           greatest
           happinesse
           ;
           for
           when
           he
           saw
           Diogenes
           so
           perfectly
           contented
           with
           so
           little
           :
           he
           sayd
           to
           those
           that
           mocked
           at
           his
           condition
           :
           
             Were
             I
             not
             Alexander
             ,
             I
             would
             wish
             to
             be
             Diogenes
             .
          
           But
           Seneca
           inuerteth
           it
           ,
           and
           sayth
           ;
           
             Plus
             erat
             ,
             quod
             hic
             nollet
             accipere
             ,
             quam
             quod
             ille
             posset
             dare
             .
             There
             were
             more
             things
             which
             Diogenes
             would
             haue
             refused
             ,
             thā
          
           
           
             those
             were
             which
             Alexander
             could
             haue
             giuen
             or
             enioyed
             .
          
        
         
           Obserue
           again
           that
           speech
           which
           was
           vsuall
           with
           him
           ,
           
             That
             hee
             felt
             his
             mortality
             chiefely
             in
             two
             thinges
             ,
             Sleepe
             &
             Lust
             :
          
           &
           see
           if
           it
           were
           not
           a
           speech
           extracted
           out
           of
           the
           depth
           of
           naturall
           Philosophie
           ,
           and
           liker
           to
           haue
           comen
           out
           of
           the
           mouth
           of
           Aristotle
           ,
           or
           Democritus
           ,
           than
           from
           Alexander
           .
        
         
           See
           againe
           that
           speech
           of
           Humanitie
           and
           poesie
           :
           when
           vppon
           the
           bleeding
           of
           his
           wounds
           ,
           he
           called
           vnto
           him
           one
           of
           his
           flatterers
           ,
           that
           was
           wont
           to
           ascribe
           to
           him
           diuine
           honor
           ,
           and
           said
           ,
           
             Looke
             ,
             this
             is
             very
             blood
             :
             this
             is
             not
             such
             a
             liquor
             as
             Homer
             speaketh
             of
             ,
             which
             ran
             from
             Venus
             hand
             ,
             when
             it
             was
             pierced
             by
             Diomedes
             .
          
        
         
           See
           likewise
           his
           readinesse
           in
           reprehension
           of
           Logique
           ,
           in
           the
           speech
           hee
           vsed
           to
           Cassander
           ,
           vppon
           a
           complaint
           that
           was
           made
           against
           his
           Father
           Antipater
           :
           for
           when
           Alexander
           happed
           to
           say
           :
           
             Doe
             you
             thinke
             these
             men
             would
             haue
             come
             from
             so
             farre
             to
             complaine
             ,
             except
             they
             had
             iust
             cause
             of
             griefe
             ?
          
           and
           Cassander
           answered
           ,
           
             Yea
             ,
             that
             was
             the
             matter
             ,
             because
             they
             thought
             they
             should
             not
             be
             disprooued
          
           ;
           sayd
           Alexander
           laughing
           :
           
             See
             the
             subtil●…ies
             of
             Aristotle
             ,
             to
             take
             a
             matter
             both
             wayes
             ,
             Pro
             &
             Contra
             ,
             &c.
             
          
        
         
           But
           note
           againe
           how
           well
           he
           could
           vse
           the
           same
           Art
           ,
           which
           hee
           reprehended
           to
           serue
           his
           owne
           humor
           ,
           when
           bearing
           a
           secret
           grudge
           to
           Callisthenes
           ,
           because
           he
           was
           against
           the
           new
           ceremonie
           of
           his
           adoration
           :
           feasting
           one
           night
           ,
           where
           the
           same
           Callisthenes
           was
           at
           the
           table
           :
           it
           was
           mooued
           by
           some
           after
           supper
           ,
           for
           entertainement
           sake
           ,
           that
           Callisthenes
           who
           
           was
           an
           eloquent
           man
           ,
           might
           speake
           of
           some
           theame
           or
           purpose
           at
           his
           owne
           choise
           ,
           which
           Callisthenes
           did
           ;
           chusing
           the
           praise
           of
           the
           Macedonian
           Nation
           for
           his
           discourse
           ,
           &
           performing
           the
           same
           with
           so
           good
           maner
           ,
           as
           the
           hearers
           were
           much
           rauished
           :
           whereupon
           Alexander
           nothing
           pleased
           ,
           sayd
           :
           
             It
             was
             easie
             to
             be
             eloquent
             ,
             vpon
             so
             good
             a
             subiect
             :
          
           But
           saith
           hee
           ,
           
             Turne
             your
             stile
             ,
             and
             let
             vs
             heare
             what
             you
             can
             say
             against
             vs
             :
          
           which
           Callisthenes
           presently
           vndertooke
           ,
           and
           did
           with
           that
           stinge
           &
           life
           ;
           that
           Alexander
           interrupted
           him
           ,
           &
           sayd
           :
           
             The
             goodnesse
             of
             the
             cause
             made
             him
             eloquent
             before
             :
             and
             dispig●…t
             made
             him
             cloquent
             then
             againe
             .
          
        
         
           Consider
           further
           ,
           for
           tropes
           of
           Rhetorique
           ,
           that
           excellent
           vse
           of
           a
           Metaphor
           or
           translation
           ,
           wherewith
           he
           taxed
           Antipater
           ,
           who
           was
           an
           imperious
           and
           tyrannous
           Gouernor
           :
           for
           when
           one
           of
           Antipaters
           friends
           commended
           him
           to
           Alexander
           for
           his
           moderation
           ;
           that
           he
           did
           not
           degenerate
           ,
           as
           his
           other
           Lieftenants
           did
           into
           the
           Persian
           pride
           ,
           in
           vse
           of
           purple
           ;
           but
           kept
           the
           anciēt
           habit
           of
           Macedon
           ,
           of
           black
           ;
           True
           (
           saith
           
             Alexander
             )
             but
             Antipater
             is
             all
             purple
             within
             .
          
           Or
           that
           other
           ,
           when
           Parmenio
           came
           to
           him
           in
           the
           plaine
           of
           Arbella
           ,
           and
           shewed
           him
           the
           innumerable
           multitude
           of
           his
           enemies
           ,
           specially
           as
           they
           appeared
           by
           the
           infinite
           number
           of
           lights
           ;
           as
           it
           had
           beene
           a
           new
           firmament
           of
           starres
           ;
           and
           thereupon
           aduised
           him
           to
           assayle
           them
           by
           night
           ;
           whereupon
           he
           answered
           ,
           
             That
             he
             would
             not
             steale
             the
             Victorie
             .
          
        
         
           For
           matter
           of
           policie
           ,
           weigh
           that
           significant
           distinction
           so
           much
           in
           al
           ages
           embraced
           ,
           that
           he
           made
           between
           his
           two
           friends
           Ephestion
           and
           Craterus
           ,
           whē
           he
           
           sayd
           ,
           
             That
             the
             one
             loued
             Alexander
             ,
             and
             the
             other
             loued
             the
             King
          
           ;
           describing
           the
           principall
           difference
           of
           Princes
           best
           seruants
           ,
           that
           some
           in
           affection
           loue
           their
           person
           ,
           and
           other
           in
           dutie
           loue
           their
           crowne
           .
        
         
           Weigh
           also
           that
           excellent
           taxation
           of
           an
           Errour
           ordinarie
           with
           Counsellors
           of
           Princes
           ,
           that
           they
           counsell
           their
           Maisters
           according
           to
           the
           modell
           of
           their
           owne
           mind
           and
           fortune
           ,
           and
           not
           of
           their
           Masters
           ,
           when
           vpon
           Darius
           great
           offers
           Parmenio
           had
           said
           :
           
             Surely
             ,
             I
             would
             accept
             these
             offers
             were
             I
             as
             Alexander
             :
          
           sayth
           
             Alexander
             ,
             So
             would
             I
             ,
             were
             I
             as
             Parmenio
             .
          
        
         
           Lastly
           ,
           weigh
           that
           quicke
           and
           acute
           reply
           ,
           which
           he
           made
           when
           he
           gaue
           so
           large
           gifts
           to
           his
           friends
           ,
           &
           seruants
           ,
           and
           was
           asked
           what
           he
           did
           reserue
           for
           himselfe
           ,
           and
           he
           answered
           ,
           Hope
           :
           Weigh
           I
           say
           ,
           whether
           he
           had
           not
           cast
           vp
           his
           account
           aright
           ,
           because
           Hope
           must
           bee
           the
           portion
           of
           all
           that
           resolue
           vppon
           great
           enterprises
           .
           For
           this
           was
           Caesars
           portion
           ,
           when
           he
           went
           first
           into
           Gaule
           ,
           his
           estate
           being
           then
           vtterly
           ouerthrowne
           with
           Largesses
           :
           And
           this
           was
           likewise
           the
           portion
           of
           that
           noble
           Prince
           ,
           howsoeuer
           transported
           with
           ambition
           ,
           Henry
           Duke
           of
           Guise
           ,
           of
           whom
           it
           was
           vsually
           sayd
           :
           that
           he
           was
           the
           greatest
           Vsurer
           in
           Fraunce
           ,
           because
           he
           had
           turned
           all
           his
           estate
           into
           obligations
           .
        
         
           To
           conclude
           therefore
           ,
           as
           certaine
           Critiques
           are
           vsed
           to
           say
           hyperbolically
           :
           
             That
             if
             all
             Sciences
             were
             lost
             ,
             they
             might
             bee
             found
             in
             Virgill
             :
          
           So
           certainely
           this
           may
           be
           sayd
           truely
           ;
           there
           are
           the
           prints
           ,
           and
           footesteps
           
           of
           learning
           in
           those
           fewe
           speeches
           ,
           which
           are
           reported
           of
           this
           Prince
           .
           The
           admiration
           of
           whom
           ,
           when
           I
           consider
           him
           ,
           not
           as
           Alexander
           the
           Great
           ,
           but
           as
           Aristotles
           Scholler
           ,
           hath
           carryed
           me
           too
           farre
           .
        
         
           As
           for
           
             Iulius
             Caesar
          
           ,
           the
           excellencie
           of
           his
           learning
           ,
           needeth
           not
           to
           be
           argued
           from
           his
           education
           ,
           or
           his
           companie
           ,
           or
           his
           speeches
           :
           but
           in
           a
           further
           degree
           doth
           declare
           it selfe
           in
           his
           writinges
           and
           workes
           ,
           whereofsome
           are
           extant
           ,
           and
           permanent
           ,
           and
           some
           vnfortunately
           perished
           :
           For
           ,
           first
           we
           see
           there
           is
           left
           vnto
           vs
           that
           excellent
           Historie
           of
           his
           owne
           warres
           ,
           which
           he
           entituled
           onely
           a
           Commentarie
           ,
           wherin
           all
           succeeding
           times
           haue
           admired
           the
           solide
           weight
           of
           matter
           ,
           and
           the
           reall
           passages
           ,
           and
           liuely
           Images
           of
           actions
           ,
           and
           persons
           expressed
           in
           the
           greatest
           proprietie
           of
           words
           ,
           and
           perspicuitie
           of
           Narration
           that
           euer
           was
           :
           which
           that
           it
           was
           not
           the
           effect
           of
           a
           naturall
           guift
           ,
           but
           of
           learning
           and
           precept
           ,
           is
           well
           witnessed
           by
           that
           worke
           of
           his
           ,
           entituled
           
             De
             Analogia
          
           ,
           being
           a
           grammaticall
           Philosophie
           ,
           wherein
           hee
           did
           labour
           to
           make
           this
           same
           
             Vox
             ad
             placitum
          
           ,
           to
           become
           
             Vox
             ad
             licitum
          
           :
           and
           to
           reduce
           custome
           of
           speech
           ,
           to
           congruitie
           of
           speech
           ,
           and
           tooke
           as
           it
           were
           the
           pictures
           of
           wordes
           ,
           from
           the
           life
           of
           reason
           .
        
         
           So
           wee
           receiue
           from
           him
           as
           a
           Monument
           ,
           both
           of
           his
           power
           and
           learning
           ,
           the
           then
           reformed
           computation
           of
           the
           yeare
           ,
           well
           expressing
           ,
           that
           he
           tooke
           it
           to
           be
           as
           great
           a
           glorie
           to
           himselfe
           ,
           to
           obserue
           and
           know
           the
           law
           of
           the
           heauens
           ,
           as
           to
           giue
           law
           to
           men
           vpon
           the
           earth
           .
        
         
         
           So
           likewise
           in
           that
           booke
           of
           his
           Anticato
           ,
           it
           may
           easily
           appeare
           that
           he
           did
           aspire
           as
           well
           to
           victorie
           of
           of
           wit
           ,
           as
           victory
           of
           warre
           :
           vndertaking
           therein
           a
           conflict
           against
           the
           greatest
           Champion
           with
           the
           pen
           that
           then
           liued
           ,
           Cicero
           the
           Orator
           .
        
         
           So
           againe
           in
           his
           Booke
           of
           Apothegmes
           ,
           which
           he
           collected
           ,
           we
           see
           that
           he
           esteemed
           it
           more
           honour
           to
           make
           himselfe
           ,
           but
           a
           paire
           of
           Tables
           ,
           to
           take
           the
           wise
           and
           pithy
           words
           of
           others
           ,
           than
           to
           haue
           euery
           word
           of
           his
           owne
           to
           be
           made
           an
           Apothegme
           ,
           or
           an
           Oracle
           ;
           as
           vaine
           Princes
           ,
           by
           custome
           of
           flatterie
           ,
           pretend
           to
           doe
           .
           And
           yet
           if
           I
           should
           enumerate
           diuers
           of
           his
           speeches
           ;
           as
           I
           did
           those
           of
           Alexander
           ,
           they
           are
           truely
           such
           as
           Salomon
           noteth
           ,
           when
           hee
           sayth
           ;
           
             Verba
             sapientum
             tanquam
             aculei
             ,
             &
             tanquam
             claui
             in
             altum
             defixi
          
           ;
           whereof
           I
           will
           only
           recite
           three
           ,
           not
           so
           delectable
           for
           elegancie
           ,
           but
           admirable
           for
           vigor
           and
           efficacie
           .
        
         
           As
           first
           ,
           it
           is
           reason
           hee
           bee
           thought
           a
           Master
           of
           words
           ,
           that
           could
           with
           one
           word
           appease
           a
           mutinie
           in
           his
           Armie
           ;
           which
           was
           thus
           .
           The
           Romanes
           when
           their
           Generals
           did
           speake
           to
           their
           Armie
           ,
           did
           vse
           the
           word
           Milites
           ;
           but
           when
           the
           Magistrates
           spake
           to
           the
           people
           ,
           they
           did
           vse
           the
           word
           ,
           Quirites
           :
           The
           Souldiers
           were
           in
           tumult
           ,
           and
           seditiously
           prayed
           to
           bee
           cassiered
           :
           not
           that
           they
           so
           meant
           ,
           but
           by
           expostulation
           thereof
           ,
           to
           drawe
           Caesar
           to
           other
           Conditions
           ;
           wherein
           hee
           being
           resolute
           ,
           not
           to
           giue
           way
           ,
           after
           some
           silence
           ,
           hee
           beganne
           his
           speech
           ,
           
             Ego
             Quirites
          
           ,
           which
           did
           admit
           them
           alreadie
           cassiered
           ;
           wherewith
           
           they
           were
           so
           surprised
           ,
           crossed
           ,
           and
           confused
           ,
           as
           they
           would
           not
           suffer
           him
           to
           goe
           on
           in
           his
           speech
           ,
           but
           relinquished
           their
           demaunds
           ,
           and
           made
           it
           their
           suit
           ,
           to
           be
           againe
           called
           by
           the
           name
           of
           Milites
           .
        
         
           The
           second
           speech
           was
           thus
           :
           Caesar
           did
           extreamly
           affect
           the
           name
           of
           King
           ;
           and
           some
           were
           set
           on
           as
           he
           passed
           by
           ,
           in
           popular
           acclamation
           to
           salute
           him
           king
           ;
           whereupon
           finding
           the
           crie
           weake
           and
           poore
           ;
           he
           put
           it
           off
           thus
           ,
           in
           a
           kind
           of
           Iest
           ,
           as
           if
           they
           had
           mistaken
           his
           surname
           ;
           
             Non
             Rex
             sum
             ,
             sed
             Caesar
             ,
          
           a
           speech
           ,
           that
           if
           it
           be
           searched
           ,
           the
           life
           and
           fulnesse
           of
           it
           ,
           can
           scarce
           be
           expressed
           :
           For
           first
           it
           was
           a
           resusall
           of
           the
           name
           ,
           but
           yet
           not
           serious
           :
           againe
           it
           did
           signifie
           an
           infinite
           confidence
           and
           magnanimitie
           ,
           as
           if
           he
           presumed
           Caesar
           was
           the
           greater
           title
           ;
           as
           by
           his
           worthinesse
           ,
           it
           is
           come
           to
           passe
           till
           this
           day
           :
           but
           chiefely
           ,
           it
           was
           a
           speech
           of
           great
           allurement
           toward
           his
           owne
           purpose
           :
           as
           if
           the
           State
           did
           striue
           with
           him
           ,
           but
           for
           a
           name
           ;
           whereof
           meane
           families
           were
           vested
           :
           for
           Rex
           was
           a
           surname
           with
           the
           Romanes
           ,
           aswell
           as
           King
           is
           with
           vs.
           
        
         
           The
           last
           speech
           ,
           which
           I
           will
           mention
           ,
           was
           vsed
           to
           Metellus
           :
           when
           Caesar
           ,
           after
           warre
           declared
           ,
           did
           possesse
           himselfe
           of
           the
           Citie
           of
           Rome
           ,
           at
           which
           time
           entring
           into
           the
           inner
           treasurie
           ,
           to
           take
           the
           the
           monney
           there
           accumulate
           ,
           Metellus
           being
           Tribune
           forbad
           him
           :
           whereto
           Caesar
           sayd
           ,
           
             That
             if
             hee
             did
             not
             desist
             ,
             hee
             would
             laye
             him
             dead
             in
             the
             place
             :
          
           And
           presently
           taking
           himselfe
           vp
           ,
           hee
           added
           :
           
             Young
             man
             it
             is
             harder
             for
             me
             to
             speake
             it
             ,
          
           
           
             than
             to
             doe
             it
             ;
             Adolescens
             ,
             durius
             est
             mihi
             ,
             hoc
             dicere
             ,
             quàm
             facere
             .
          
           A
           speech
           compounded
           of
           the
           greatest
           terrour
           ,
           and
           greatest
           clemencie
           ,
           that
           could
           proceede
           out
           of
           the
           mouth
           of
           man.
           
        
         
           But
           to
           returne
           and
           conclude
           with
           him
           ,
           it
           is
           euident
           himselfe
           knewe
           well
           his
           owne
           perfection
           in
           learning
           ,
           and
           tooke
           it
           vpon
           him
           ;
           as
           appeared
           ,
           when
           vpon
           occasion
           ,
           that
           some
           spake
           ,
           what
           a
           strange
           resolution
           it
           was
           in
           
             Lucius
             Sylla
          
           ,
           to
           resigne
           his
           Dictature
           ;
           he
           scoffing
           at
           him
           ,
           to
           his
           owne
           aduantage
           ,
           answered
           ;
           
             That
             Sylla
             could
             not
             skill
             of
             Letters
             ,
             and
             therefore
             knew
             not
             how
             to
             Dictate
             .
          
        
         
           And
           here
           it
           were
           fit
           to
           leaue
           this
           point
           ,
           touching
           the
           concurrence
           of
           m●…litarie
           vertue
           and
           learning
           ;
           (
           for
           what
           example
           should
           come
           with
           any
           grace
           ,
           after
           those
           two
           ,
           of
           Alexander
           and
           Caesar
           )
           were
           it
           not
           in
           regard
           of
           the
           rarenesse
           of
           circumstance
           ,
           that
           I
           finde
           in
           one
           other
           particular
           ;
           as
           that
           which
           did
           so
           sodenly
           passe
           ,
           from
           extreame
           scorne
           ,
           to
           extreame
           wonder
           :
           and
           it
           is
           of
           Xenophon
           the
           Philosopher
           ,
           who
           went
           from
           Socrates
           Schoole
           into
           Asia
           ,
           in
           the
           expedition
           of
           Cyrus
           the
           younger
           ,
           against
           King
           Artax●…xes
           :
           This
           Xenop●…on
           at
           that
           time
           ,
           was
           verie
           yong
           ,
           and
           neuer
           had
           seene
           the
           Warres
           before
           :
           neither
           had
           any
           commaund
           in
           the
           Armie
           ,
           but
           onely
           followed
           the
           Warre
           ,
           as
           a
           voluntarie
           ,
           for
           the
           loue
           and
           conuersation
           of
           Proxenus
           his
           friend
           :
           hee
           was
           present
           when
           Falinus
           came
           in
           Message
           from
           the
           great
           King
           ,
           to
           the
           Grecians
           ;
           after
           that
           Cyrus
           was
           slaine
           in
           the
           field
           ;
           and
           they
           a
           handfull
           of
           men
           left
           to
           themselues
           
           in
           the
           middest
           of
           the
           Kings
           Territories
           ,
           cut
           off
           from
           their
           Country
           by
           many
           nauigable
           Riuers
           ,
           and
           many
           hundred
           miles
           :
           The
           Message
           imported
           ,
           that
           they
           should
           deliuer
           vp
           their
           Armes
           ,
           and
           submit
           themselues
           to
           the
           Kings
           mercy
           :
           To
           which
           Message
           before
           answere
           was
           made
           ,
           diuers
           of
           the
           Army
           cōferred
           familiarly
           with
           Falinus
           ;
           and
           amongst
           the
           rest
           Xenophon
           happened
           to
           say
           :
           
             Why
             Falinus
             ,
             we
             haue
             now
             but
             these
             two
             thinges
             left
             ;
             our
             Armes
             ,
             and
             our
             Vertue
             :
             and
             if
             we
             yeeld
             vp
             our
             Armes
             ,
             how
             shall
             we
             make
             vse
             of
             our
             Vertue
             ?
          
           Whereto
           Falinus
           smiling
           on
           him
           ,
           sayd
           ;
           
             If
             I
             be
             not
             deceiued
             ,
             young
             Gentleman
             ,
             you
             are
             an
             Athenian
             ;
             and
             I
             beleeue
             ,
             you
             studie
             Philosophie
             ,
             and
             it
             is
             pretty
             that
             you
             say
             ;
             but
             you
             are
             much
             abused
             ,
             if
             you
             thinke
             your
             vertue
             can
             withstand
             the
             Kings
             power
             :
          
           Here
           was
           the
           scorne
           ;
           the
           wonder
           followed
           ;
           which
           was
           ,
           that
           this
           young
           Scholler
           ,
           or
           Philosopher
           ,
           after
           all
           the
           Captaines
           were
           murthered
           in
           parlye
           by
           treason
           ,
           conducted
           those
           ten
           Thousand
           foote
           ,
           through
           the
           heart
           of
           all
           the
           Kinges
           high
           Countreys
           from
           Babilon
           to
           Grecia
           in
           safetie
           ,
           in
           despight
           of
           all
           the
           Kings
           forces
           ,
           to
           the
           astonishment
           of
           the
           world
           ,
           and
           the
           encouragement
           of
           the
           Grecians
           in
           times
           succeeding
           to
           make
           inuasion
           vpon
           the
           Kings
           of
           Persia
           ;
           as
           was
           after
           purposed
           by
           Iason
           the
           Thessalian
           ;
           attempted
           by
           Agesi●…aus
           the
           Spartan
           ,
           and
           atchieued
           by
           Alexander
           the
           Macedonian
           ;
           all
           ,
           vpon
           the
           ground
           of
           the
           Act
           of
           that
           young
           Scholler
           .
        
         
           To
           proceede
           now
           from
           imperiall
           and
           militarie
           vertue
           ,
           to
           morall
           and
           priuate
           vertue
           ;
           first
           ,
           it
           is
           an
           assured
           
           truth
           ,
           which
           is
           contained
           in
           the
           verses
           ;
        
         
           
             Scilicet
             ingenuas
             didicisse
             fideliter
             artes
             ,
          
           
             Emollit
             mores
             nec
             sinit
             esse
             feros
             .
          
        
         
           It
           taketh
           away
           the
           wildnesse
           and
           barbarisme
           and
           fiercenesse
           of
           mens
           minds
           :
           but
           indeed
           the
           accent
           had
           need
           be
           vpon
           ,
           fideliter
           .
           For
           a
           little
           superficiall
           learning
           doth
           rather
           worke
           a
           contrary
           effect
           .
           It
           taketh
           away
           all
           leuitie
           ,
           temeritie
           ,
           and
           insolencie
           ,
           by
           copious
           suggestion
           of
           all
           doubts
           and
           difficulties
           ,
           and
           acquainting
           the
           minde
           to
           ballance
           reasons
           on
           both
           sides
           ,
           and
           to
           turne
           backe
           the
           first
           offers
           and
           conceits
           of
           the
           minde
           ,
           and
           to
           accept
           of
           nothing
           but
           examined
           and
           tryed
           .
           It
           taketh
           away
           vaine
           admiration
           of
           any
           thing
           ,
           which
           is
           the
           roote
           of
           all
           weakenesse
           .
           For
           all
           things
           are
           admired
           ,
           either
           because
           they
           are
           new
           ,
           or
           because
           they
           are
           great
           .
           For
           nouelty
           ,
           no
           man
           that
           wadeth
           in
           learning
           or
           contemplation
           throughly
           ,
           but
           will
           find
           that
           printed
           in
           his
           heart
           ,
           
             Nil
             noui
             super
             terram
          
           :
           Neither
           can
           any
           man
           maruaile
           at
           the
           play
           of
           Puppets
           ,
           that
           goeth
           behinde
           the
           curtaine
           ,
           and
           aduiseth
           well
           of
           the
           Motion
           .
           And
           for
           magnitude
           ,
           as
           Alexander
           the
           Great
           ,
           after
           that
           hee
           was
           vsed
           to
           great
           Armies
           ,
           and
           the
           great
           Conquests
           of
           the
           spatious
           Prouinces
           in
           Asia
           ,
           when
           hee
           receiued
           Letters
           out
           of
           Greece
           ,
           of
           some
           fights
           and
           seruices
           there
           ,
           which
           were
           commonly
           for
           a
           passage
           ,
           or
           a
           Fort
           ,
           or
           some
           walled
           Towne
           at
           the
           most
           ,
           he
           sayd
           ;
           
             It
             seemed
             to
             him
             ,
             that
             he
             was
             aduertised
             of
             the
             battailes
             of
             the
             Frogs
             ,
             and
             the
             Mise
             ,
             that
             the
             ould
             tales
             went
             of
             .
          
           So
           cettainely
           ,
           if
           a
           man
           
           meditate
           much
           vppon
           the
           vniuersall
           frame
           of
           nature
           ,
           the
           earth
           with
           men
           vppon
           it
           (
           the
           diuinesse
           of
           soules
           except
           )
           will
           not
           seeme
           much
           other
           ,
           than
           an
           Ant-hill
           ,
           whereas
           some
           Ants
           carrie
           corne
           ,
           and
           some
           carrie
           their
           young
           :
           and
           some
           goe
           emptie
           ,
           and
           all
           too
           and
           fro
           ,
           a
           little
           heape
           of
           dust
           .
           It
           taketh
           away
           ,
           or
           mitigateth
           feare
           of
           death
           ,
           or
           aduerse
           fortune
           :
           which
           is
           one
           of
           the
           greatest
           impediments
           of
           vertue
           ,
           and
           imperfections
           of
           manners
           .
           For
           if
           a
           mans
           minde
           ,
           be
           deepely
           seasoned
           with
           the
           consideration
           of
           the
           mortalitie
           and
           corruptible
           nature
           of
           thinges
           ,
           hee
           will
           easily
           concurre
           with
           Epictetus
           ,
           who
           went
           foorth
           one
           day
           ,
           and
           sawe
           a
           woman
           weeping
           for
           her
           Pitcher
           of
           earth
           ,
           that
           was
           broken
           ;
           and
           went
           foorth
           the
           next
           day
           ,
           and
           sawe
           a
           woman
           weepinge
           for
           her
           Sonne
           that
           was
           deade
           ,
           and
           thereuppon
           sayde
           :
           
             Heri
             ,
             vidi
             fragilem
             frangi
             ,
             hodiè
             vidi
             mortalem
             mori
             .
          
           And
           therefore
           Virgill
           did
           excellently
           ,
           and
           profoundlye
           couple
           the
           knowledge
           of
           causes
           ,
           and
           the
           Conquest
           of
           all
           feares
           ,
           together
           ,
           as
           Concomitantia
           .
        
         
           
             
               Foelix
               qui
               potuit
               rerum
               cognoscere
               causas
               ,
            
          
           
             
               Quique
               metus
               omnes
               ,
               &
               inexorabile
               fatum
            
          
           
             
               Subiecit
               pedibus
               ,
               strepitumque
               Acherontis
               auari
               .
            
          
        
         
           It
           were
           too
           long
           to
           goe
           ouer
           the
           particular
           remedies
           ,
           which
           learning
           doth
           minister
           ,
           to
           all
           the
           diseases
           of
           the
           minde
           ,
           sometimes
           purging
           the
           ill
           humours
           ,
           sometimes
           opening
           the
           obstructions
           ,
           sometimes
           helping
           digestion
           ,
           sometimes
           encreasing
           
           appetite
           ,
           somtimes
           healing
           the
           wounds
           and
           exulcerations
           thereof
           ,
           and
           the
           like
           ;
           and
           therefore
           I
           will
           conclude
           with
           that
           which
           hath
           
             rationem
             totius
          
           ;
           which
           is
           ,
           that
           it
           disposeth
           the
           constitution
           of
           the
           minde
           ,
           not
           to
           be
           fixed
           or
           setled
           in
           the
           defects
           thereof
           ;
           but
           still
           to
           be
           capable
           ,
           and
           susceptible
           of
           growth
           and
           reformation
           .
           For
           the
           vnlearned
           man
           knowes
           not
           ,
           what
           it
           is
           to
           descend
           into
           himselfe
           ,
           or
           to
           cal
           himselfe
           to
           account
           ,
           nor
           the
           pleasure
           of
           that
           
             Suauissima
             vita
             ,
             indies
             sentire
             se
             fieri
             meliorem
             :
          
           The
           good
           parts
           hee
           hath
           ,
           hee
           will
           learne
           to
           shew
           to
           the
           full
           ,
           and
           vse
           them
           dexterously
           ,
           but
           not
           much
           to
           encrease
           them
           :
           The
           faults
           he
           hath
           ,
           he
           will
           learne
           how
           to
           hide
           and
           colour
           them
           ,
           but
           not
           much
           to
           amend
           them
           ;
           like
           an
           ill
           Mower
           ,
           that
           mowes
           on
           still
           ,
           and
           neuer
           whets
           his
           Syth
           :
           whereas
           ,
           with
           the
           learned
           man
           ,
           it
           fares
           otherwise
           ,
           that
           he
           doth
           euer
           intermix
           the
           correction
           and
           amendment
           of
           his
           minde
           ,
           with
           the
           vse
           and
           employment
           thereof
           :
           Nay
           further
           in
           generall
           and
           in
           sum
           :
           certain
           it
           is
           ,
           that
           Veritas
           ,
           and
           Bonitas
           differ
           ,
           but
           as
           the
           Seale
           and
           the
           Print
           :
           for
           Truth
           prints
           Goodnesse
           ,
           and
           they
           be
           the
           cloudes
           of
           Error
           ,
           which
           descend
           in
           the
           stormes
           of
           passions
           and
           perturbations
           .
        
         
           From
           morall
           vertue
           ,
           let
           vs
           passe
           on
           to
           matter
           of
           power
           and
           commandement
           ,
           and
           consider
           whether
           in
           right
           reason
           ,
           there
           be
           any
           comparable
           with
           that
           ,
           wherewith
           knowledge
           inuesteth
           and
           crowneth
           mans
           nature
           .
           We
           see
           the
           dignitie
           of
           the
           commandement
           ,
           is
           according
           to
           the
           dignitie
           of
           the
           commaunded
           :
           to
           haue
           commaundement
           ouer
           beasts
           ,
           as
           
           Heard-men
           haue
           ,
           is
           a
           thing
           contemptible
           :
           to
           haue
           commandement
           ouer
           children
           ,
           as
           Schoole-Masters
           haue
           ,
           is
           a
           matter
           of
           small
           honor
           :
           to
           haue
           commandement
           ouer
           Gally-slaues
           ,
           is
           a
           disparagement
           ,
           rather
           than
           an
           honour
           .
           Neither
           is
           the
           commaundement
           of
           Tyrants
           ,
           much
           better
           ouer
           people
           ,
           which
           haue
           put
           off
           the
           Generositie
           of
           their
           mindes
           :
           And
           therefore
           it
           was
           euer
           holden
           ,
           that
           honors
           in
           free
           Monarchies
           and
           Common-wealths
           ,
           had
           a
           sweetnesse
           more
           ,
           than
           in
           Tyrannies
           ,
           because
           the
           commandement
           extendeth
           more
           ouer
           the
           wils
           of
           men
           ,
           and
           not
           only
           ouer
           their
           deeds
           and
           seruices
           .
           And
           therefore
           when
           Virgill
           putteth
           himselfe
           forth
           to
           attribute
           to
           
             Augustus
             Caesar
          
           the
           best
           of
           humane
           honours
           ,
           hee
           doth
           it
           in
           these
           wordes
           :
        
         
           
             Victorque
             volentes
          
           
             Per
             populos
             ,
             dat
             iura
             ,
             viamque
             affectat
             Olympo
             :
          
        
         
           But
           yet
           the
           commandement
           of
           knowledge
           ,
           is
           yet
           higher
           ,
           than
           the
           commandement
           ouer
           the
           will
           :
           for
           it
           is
           a
           commaundement
           ouer
           the
           reason
           ,
           beleefe
           ,
           and
           vnderstanding
           of
           man
           ,
           which
           is
           the
           highest
           part
           of
           the
           minde
           ,
           and
           giueth
           law
           to
           the
           will
           it selfe
           .
           For
           there
           is
           no
           power
           on
           earth
           ,
           which
           setteth
           vp
           a
           throne
           or
           chaire
           of
           Estate
           in
           the
           spirits
           ,
           and
           soules
           of
           men
           ,
           and
           in
           their
           cogitations
           ,
           imaginations
           ,
           opinions
           ,
           and
           beleefes
           :
           but
           knowledge
           and
           learning
           .
           And
           therefore
           wee
           see
           the
           detestable
           and
           extreame
           pleasure
           ,
           that
           Arch-heretiques
           ,
           and
           false
           Prophets
           ,
           and
           Impostors
           are
           transported
           with
           ,
           when
           they
           once
           finde
           in
           themselues
           ,
           that
           they
           haue
           a
           superioritie
           in
           the
           faith
           
           and
           conscience
           of
           men
           ;
           so
           great
           ,
           as
           if
           they
           haue
           once
           tasted
           of
           it
           ,
           it
           is
           seldome
           seene
           ,
           that
           any
           torture
           or
           persecution
           can
           make
           them
           relinquish
           or
           abandone
           it
           .
           But
           as
           this
           is
           that
           which
           the
           Author
           of
           the
           Reuelation
           ,
           calleth
           the
           depth
           or
           profoundnesse
           of
           Sathan
           :
           so
           by
           argument
           of
           contraries
           ,
           the
           iust
           and
           lawfull
           soueraignetie
           ouer
           mens
           vnderstanding
           ,
           by
           face
           of
           truth
           rightly
           interpreted
           ,
           is
           that
           which
           approacheth
           neerest
           to
           the
           similitude
           of
           the
           diuine
           rule
           .
        
         
           As
           for
           fortune
           and
           aduancement
           ,
           the
           beneficence
           of
           learning
           ,
           is
           not
           so
           cōfined
           to
           giue
           fortune
           only
           to
           states
           and
           Common-wealthes
           :
           as
           it
           doth
           not
           likewise
           giue
           fortune
           to
           particular
           persons
           .
           For
           it
           was
           well
           noted
           long
           agoe
           ,
           that
           Homer
           hath
           giuen
           more
           men
           their
           liuings
           ,
           than
           either
           Sylla
           ,
           or
           Caesar
           ,
           or
           Augustus
           euer
           did
           ,
           notwithstanding
           their
           great
           largesses
           ,
           and
           donatiues
           ,
           and
           distributions
           of
           Lands
           to
           so
           many
           legions
           .
           And
           no
           doubt
           ,
           it
           is
           hard
           to
           say
           ,
           whether
           armes
           or
           learning
           haue
           aduanced
           greater
           numbers
           .
           And
           in
           case
           of
           soueraigntie
           ,
           wee
           see
           ,
           that
           if
           armes
           or
           descent
           haue
           carried
           away
           the
           Kingdome
           :
           yet
           learning
           hath
           carryed
           the
           Priest-hood
           ,
           which
           euer
           hath
           been
           in
           some
           competicion
           with
           Empire
           .
        
         
           Againe
           ,
           for
           the
           pleasure
           and
           delight
           of
           knowledge
           and
           learning
           ,
           it
           farre
           surpasseth
           all
           other
           in
           nature
           :
           for
           shall
           the
           pleasures
           of
           the
           affections
           so
           exceede
           the
           sences
           ,
           as
           much
           as
           the
           obtayning
           of
           desire
           or
           victorie
           ,
           exceedeth
           a
           song
           ,
           or
           a
           dinner
           ?
           and
           must
           not
           of
           consequence
           ,
           the
           pleasures
           of
           the
           intellect
           
           or
           vnderstanding
           exceede
           the
           pleasures
           of
           the
           affections
           ?
           we
           see
           in
           all
           other
           pleasures
           ,
           there
           is
           sacietie
           ;
           and
           after
           they
           be
           vsed
           ,
           their
           verdour
           deparreth
           ;
           which
           sheweth
           well
           ,
           they
           be
           but
           deceits
           of
           pleasure
           ,
           and
           not
           pleasures
           ;
           and
           that
           it
           was
           the
           noueltie
           which
           pleased
           ,
           and
           not
           the
           qualitie
           .
           And
           therfore
           we
           see
           ,
           that
           voluptuous
           men
           turne
           Friers
           ;
           and
           ambitious
           Princes
           turne
           melancholy
           .
           But
           of
           knowledge
           there
           is
           no
           sacietie
           ,
           but
           satisfaction
           and
           appetite
           ,
           are
           perpetually
           interchangeable
           ;
           and
           therefore
           appeareth
           to
           be
           good
           in
           it selfe
           simply
           ,
           without
           fallacie
           or
           accident
           .
           Neither
           is
           that
           pleasure
           of
           small
           efficacie
           ,
           and
           contentment
           to
           the
           minde
           of
           man
           ,
           which
           the
           Poet
           Lucretius
           describeth
           elegantly
           ,
        
         
           
             Suaue
             marimagno
             ,
             turbantibus
             aequora
             ventis
             :
             &c.
             
          
        
         
           
             It
             is
             a
             view
             of
             delight
          
           (
           sayth
           he
           )
           
             to
             stand
             or
             walke
             vppon
             the
             shoare
             side
             ,
             and
             to
             see
             a
             Shippe
             tossed
             with
             tempest
             vpon
             the
             sea
             ;
             or
             to
             bee
             in
             a
             fortified
             Tower
             ,
             and
             to
             see
             two
             Battailes
             ioyne
             vppon
             a
             plaine
             .
             But
             it
             is
             a
             pleasure
             incomparable
             for
             the
             minde
             of
             man
             to
             bee
             setled
             ,
             landed
             ,
             and
             fortified
             in
             the
             certaintie
             of
             truth
             ;
             and
             fromth
             once
             to
             descrie
             and
             behould
             the
             errours
             ,
             perturbations
             ,
             labours
             ,
             and
             wanderings
             vp
             and
             downe
             of
             other
             men
             .
          
        
         
           Lastly
           ,
           leauing
           the
           vulgar
           arguments
           ,
           that
           by
           learning
           ,
           man
           excelleth
           man
           in
           that
           ,
           wherein
           man
           excelleth
           beasts
           ;
           that
           by
           learning
           man
           ascendeth
           to
           the
           heauens
           and
           their
           motions
           ;
           where
           in
           bodie
           he
           cannot
           come
           ;
           and
           the
           like
           ;
           let
           vs
           conclude
           with
           the
           dignitie
           ,
           and
           excellency
           of
           knowledge
           and
           learning
           ,
           in
           that
           whereunto
           mans
           nature
           doth
           most
           aspire
           ;
           
           which
           is
           immortalitie
           or
           continuance
           ;
           for
           to
           this
           tendeth
           generation
           ,
           and
           raysing
           of
           houses
           and
           families
           ;
           to
           this
           buildings
           ,
           foundations
           ,
           and
           monuments
           ,
           to
           this
           tendeth
           the
           desire
           of
           memorie
           ,
           fame
           ,
           and
           celebration
           ;
           and
           in
           effect
           ,
           the
           strength
           of
           all
           other
           humane
           desires
           ;
           wee
           see
           then
           howe
           farre
           the
           monuments
           of
           wit
           and
           learning
           ,
           are
           more
           durable
           ,
           than
           the
           monuments
           of
           power
           ,
           or
           of
           the
           hands
           .
           For
           haue
           not
           the
           verses
           of
           Homer
           continued
           25.
           hundred
           yeares
           ,
           or
           more
           ,
           without
           the
           losse
           of
           a
           sillable
           ,
           or
           letter
           :
           during
           which
           time
           ,
           infinite
           Pallaces
           ,
           Temples
           ,
           Castles
           ,
           Cities
           haue
           been
           decayed
           ,
           and
           demolished
           ?
           It
           is
           not
           possible
           to
           haue
           the
           true
           pictures
           or
           statuaes
           of
           
             Cyrus
             ,
             Alexander
             ,
             Caesar
          
           ,
           no
           nor
           of
           the
           Kings
           ,
           or
           great
           personages
           of
           much
           later
           yeares
           ;
           for
           the
           originals
           cannot
           last
           ;
           and
           the
           copies
           cannot
           but
           leese
           of
           the
           life
           and
           truth
           .
           But
           the
           Images
           of
           mens
           wits
           and
           knowledges
           remaine
           in
           Bookes
           ,
           exempted
           from
           the
           wrong
           of
           time
           ,
           and
           capable
           of
           perpetuall
           renouation
           :
           Neither
           are
           they
           fitly
           to
           be
           called
           Images
           ,
           because
           they
           generate
           still
           ,
           and
           cast
           their
           seedes
           in
           the
           mindes
           of
           others
           ,
           prouoking
           and
           causing
           infinit
           actions
           and
           opinions
           ,
           in
           succeeding
           ages
           .
           So
           that
           if
           the
           inuention
           of
           the
           Shippe
           was
           thought
           so
           noble
           ,
           which
           carryeth
           riches
           ,
           and
           commodities
           from
           place
           to
           place
           ,
           and
           consociateth
           the
           most
           remote
           regions
           in
           participation
           of
           their
           fruits
           :
           how
           much
           more
           are
           letters
           to
           bee
           magnified
           ,
           which
           as
           Shippes
           ,
           passe
           through
           the
           vast
           Seas
           of
           time
           ,
           and
           make
           ages
           so
           distant
           ,
           to
           participate
           of
           the
           wisedome
           ,
           
           illuminations
           ,
           and
           inuentions
           the
           one
           of
           the
           other
           ?
           Nay
           further
           wee
           see
           ,
           some
           of
           the
           Philosophers
           which
           were
           least
           diuine
           ,
           and
           most
           immersed
           in
           the
           sences
           ,
           and
           denyed
           generally
           the
           immortality
           of
           the
           soule
           ;
           yet
           came
           to
           this
           point
           ,
           that
           whatsoeuer
           motions
           the
           spirite
           of
           man
           could
           act
           ,
           and
           perfourme
           without
           the
           Organs
           of
           the
           bodie
           ,
           they
           thought
           might
           remaine
           after
           death
           ;
           which
           were
           only
           those
           of
           the
           vnderstanding
           ,
           and
           not
           of
           the
           affection
           ;
           so
           immortall
           and
           incorruptible
           a
           thing
           did
           knowledge
           seeme
           vnto
           them
           to
           be
           .
           But
           we
           that
           know
           by
           diuine
           reuelation
           ,
           that
           not
           onely
           the
           vnderstanding
           ,
           but
           the
           affections
           purified
           ,
           not
           onely
           the
           spirite
           ,
           but
           the
           bodie
           changed
           shall
           be
           aduanced
           to
           immortalitie
           ,
           doe
           disclaime
           in
           these
           rudiments
           of
           the
           sences
           .
           But
           it
           must
           be
           remēbred
           ,
           both
           in
           this
           last
           point
           ,
           and
           so
           it
           may
           likewise
           be
           needfull
           in
           other
           places
           ,
           that
           in
           probation
           of
           the
           dignitie
           of
           knowledge
           ,
           or
           learning
           I
           did
           in
           the
           beginning
           separate
           diuine
           testimonie
           ,
           from
           humane
           ;
           which
           methode
           ,
           I
           haue
           pursued
           ,
           and
           so
           handled
           them
           both
           apart
           .
        
         
           Neuerthelesse
           ,
           I
           doe
           not
           pretend
           ,
           and
           I
           know
           it
           will
           be
           impossible
           for
           me
           by
           any
           Pleading
           of
           mine
           ,
           to
           reuerse
           the
           iudgement
           ,
           either
           of
           Aesops
           Cocke
           ,
           that
           preferred
           the
           Barly-corne
           ,
           before
           the
           Gemme
           ;
           or
           of
           Mydas
           ,
           that
           being
           chosen
           Iudge
           ,
           betweene
           Apollo
           President
           of
           the
           Muses
           ,
           and
           Pan
           God
           of
           the
           Flockes
           ,
           iudged
           for
           Plentie
           :
           or
           of
           Paris
           ,
           that
           iudged
           for
           Beautie
           ,
           and
           soue
           against
           Wisedome
           and
           Power
           :
           nor
           of
           
             Agrippina
             ,
             Occidat
             matrem
             ,
             modo
             imperet
             :
          
           
           that
           preferred
           Empire
           with
           condition
           neuer
           so
           detestable
           ;
           or
           of
           
             Vlysses
             ,
             Qui
             vetulam
             proetulit
             immortalitati
             ,
          
           being
           a
           figure
           of
           those
           which
           preferre
           Custome
           and
           Habite
           before
           all
           excellencie
           ;
           or
           of
           a
           number
           of
           the
           like
           popular
           Iudgements
           .
           For
           these
           thinges
           continue
           ,
           as
           they
           haue
           beene
           :
           but
           so
           will
           that
           also
           continue
           ,
           whereupon
           learning
           hath
           euer
           relyed
           ,
           and
           which
           fayleth
           not
           :
           
             Iustificata
             est
             sapientia
             à
             filijs
             suis.
             
          
        
      
       
         
         
           THE
           SECOND
           Booke
           of
           FRANCIS
           BACON
           ;
           of
           the
           proficience
           or
           aduancement
           of
           Learning
           ,
           Diuine
           and
           Humane
           .
           
             To
             the
             King.
          
           
        
         
           IT
           might
           seeme
           to
           haue
           more
           conuenience
           ,
           though
           it
           come
           often
           otherwise
           to
           passe
           ,
           (
           Excellent
           King
           )
           that
           those
           which
           are
           fruitfull
           in
           their
           generations
           ,
           &
           haue
           in
           themselues
           the
           fore
           sight
           of
           Immortalitie
           ,
           in
           their
           descendents
           ,
           should
           likewise
           be
           more
           carefull
           of
           the
           good
           estate
           of
           future
           times
           ;
           vnto
           which
           they
           know
           they
           must
           transmitte
           and
           commend
           ouer
           their
           dearest
           pledges
           .
           Queene
           Elizabeth
           was
           a
           soiourner
           in
           the
           world
           in
           respect
           of
           her
           vnmaried
           life
           :
           and
           was
           a
           blessing
           to
           her
           owne
           times
           ;
           &
           yet
           so
           as
           the
           impression
           of
           her
           good
           gouernement
           ,
           besides
           her
           happie
           
           memorie
           ,
           is
           not
           without
           some
           effect
           ,
           which
           doth
           suruiue
           her
           .
           But
           to
           your
           Maiestie
           ,
           whom
           God
           hath
           alreadie
           blessed
           with
           so
           much
           Royall
           issue
           ,
           worthie
           to
           continue
           and
           represent
           you
           for
           euer
           :
           and
           whose
           youthfull
           and
           fruitfull
           bedde
           doth
           yet
           promise
           manie
           the
           like
           renouations
           :
           It
           is
           proper
           and
           agreeable
           to
           be
           conuersant
           ,
           not
           only
           in
           the
           transitory
           parts
           of
           good
           gouernment
           :
           but
           in
           those
           acts
           also
           ,
           which
           are
           in
           their
           nature
           permanent
           &
           perpetuall
           .
           Amongst
           the
           which
           (
           if
           affection
           do
           not
           transport
           mee
           ,
           )
           there
           is
           not
           any
           more
           worthie
           ,
           then
           the
           further
           endowement
           of
           the
           world
           with
           sound
           and
           fruitfull
           knowledge
           :
           For
           why
           should
           a
           fewe
           receiued
           Authors
           stand
           vp
           like
           
             Hercules
             Columnes
          
           ,
           beyond
           which
           ,
           there
           should
           be
           no
           sayling
           ,
           or
           discouering
           ,
           since
           wee
           haue
           so
           bright
           and
           benigne
           a
           starre
           ,
           as
           your
           Ma
           :
           to
           conduct
           and
           prosper
           vs
           ?
           To
           returne
           therefore
           where
           wee
           left
           ,
           it
           remaineth
           to
           consider
           of
           what
           kind
           those
           Acts
           are
           which
           haue
           bene
           vndertaken
           ,
           &
           performed
           by
           Kings
           and
           others
           ,
           for
           the
           increase
           and
           aduancement
           of
           learning
           ,
           wherein
           I
           purpose
           to
           speake
           actiuely
           without
           digressing
           or
           dylating
           .
        
         
           Let
           this
           ground
           therfore
           be
           layd
           ,
           that
           all
           workes
           are
           ouercōmen
           by
           amplitude
           of
           reward
           ,
           by
           soundnesse
           of
           direction
           ,
           and
           by
           the
           coniunction
           of
           labors
           .
           The
           first
           multiplyeth
           endeuour
           ,
           the
           second
           preuenteth
           error
           ,
           and
           the
           third
           supplieth
           the
           frailty
           of
           man.
           But
           the
           principal
           of
           these
           is
           direction
           :
           For
           
             Claudus
             in
             via
             ,
             antevertit
             cursorem
             extra
             viam
             :
          
           And
           Salomon
           excellently
           setteth
           it
           downe
           ;
           
             If
             the
             Iron
             be
             not
             sharpe
             ,
          
           
           
             it
             requireth
             more
             strength
             :
             But
             wisedome
             is
             that
             which
             preuaileth
             :
          
           signifying
           that
           the
           Inuention
           or
           election
           of
           the
           Meane
           ,
           is
           more
           effectuall
           then
           anie
           inforcement
           or
           accumulation
           of
           endeuours
           .
           This
           I
           am
           induced
           to
           speake
           ;
           for
           that
           (
           not
           derogating
           from
           the
           noble
           intention
           of
           any
           that
           haue
           beene
           deseruers
           towards
           the
           State
           of
           learning
           )
           I
           do
           obserue
           neuerthelesse
           ,
           that
           their
           workes
           and
           Acts
           are
           rather
           matters
           of
           Magnificence
           and
           Memorie
           ,
           then
           of
           progression
           and
           proficience
           ,
           and
           tende
           rather
           to
           augment
           the
           masse
           of
           Learning
           in
           the
           multitude
           of
           learned
           men
           ,
           then
           to
           rectifie
           or
           raise
           the
           Sciences
           themselues
           .
        
         
           The
           Works
           or
           Acts
           of
           merit
           towards
           learning
           are
           conversant
           about
           three
           obiects
           ,
           the
           Places
           of
           learning
           ;
           the
           Bookes
           of
           learning
           ;
           and
           the
           Persons
           of
           the
           learned
           .
           For
           as
           water
           ,
           whether
           it
           be
           the
           dewe
           of
           heauen
           ,
           or
           the
           springs
           of
           the
           earth
           ,
           doth
           scatter
           and
           leese
           it selfe
           in
           the
           ground
           ,
           except
           it
           be
           collected
           into
           some
           Receptacle
           ,
           where
           it
           may
           by
           vnion
           ,
           comfort
           and
           sustaine
           it selfe
           :
           And
           for
           that
           cause
           the
           Industry
           of
           Man
           hath
           made
           &
           framed
           Spring
           heads
           ,
           Conduits
           ,
           Cesternes
           ,
           and
           Pooles
           ,
           which
           men
           haue
           accustomed
           likewise
           to
           beautifie
           and
           adorne
           with
           accomplishments
           of
           Magnificence
           and
           State
           ,
           as
           wel
           as
           of
           vse
           and
           necessitie
           :
           So
           this
           excellent
           liquor
           of
           knowledge
           ,
           whether
           it
           descend
           from
           diuine
           inspiration
           ,
           or
           spring
           from
           humane
           sense
           ,
           would
           soone
           perishe
           and
           vanishe
           to
           oblyuion
           ,
           if
           it
           were
           not
           preserued
           in
           Bookes
           ,
           Traditions
           ,
           Conferences
           ,
           and
           
           Places
           appoynted
           ,
           as
           Vniuersities
           ,
           Colledges
           ,
           and
           Schooles
           ,
           for
           the
           receipt
           &
           comforting
           of
           the
           same
           .
        
         
           The
           works
           which
           concerne
           the
           Seates
           and
           Places
           of
           learning
           ,
           are
           foure
           ;
           Foundations
           ,
           and
           Buyldings
           ,
           Endowments
           with
           Reuenewes
           ,
           Endowmēts
           with
           Franchizes
           and
           Priuiledges
           ,
           Institutions
           and
           Ordinances
           for
           gouernment
           ,
           all
           tending
           to
           quietnesse
           and
           priuatenesse
           of
           life
           ,
           and
           discharge
           of
           cares
           and
           troubles
           ,
           much
           like
           the
           Stations
           ,
           which
           Virgil
           prescribeth
           for
           the
           hyuing
           of
           Bees
           .
        
         
           
             Principio
             sedes
             Apibus
             ,
             statioque
             petenda
             :
          
           
             Quo
             neque
             sit
             ventis
             aditus
             ,
             &c.
             
          
        
         
           The
           workes
           touching
           Bookes
           are
           two
           :
           First
           Libraries
           ,
           which
           are
           as
           the
           Shrynes
           ,
           where
           all
           the
           Reliques
           of
           the
           ancient
           Saints
           ,
           full
           of
           true
           vertue
           ,
           and
           that
           without
           delusion
           or
           imposture
           ,
           are
           preserued
           ,
           and
           reposed
           ;
           Secondly
           ,
           Newe
           Editions
           of
           Authors
           ,
           with
           more
           correct
           impressions
           ,
           more
           faithfull
           translations
           ,
           more
           profitable
           glosses
           ,
           more
           diligent
           annotations
           ,
           and
           the
           like
           .
        
         
           The
           workes
           pertaining
           to
           the
           persons
           of
           learned
           men
           (
           besides
           the
           aduancement
           and
           countenancing
           of
           them
           in
           generall
           )
           are
           two
           :
           The
           reward
           and
           designation
           of
           Readers
           in
           Sciences
           already
           extant
           and
           inuented
           :
           and
           the
           reward
           and
           designation
           of
           Writers
           and
           Enquirers
           ,
           concerning
           any
           partes
           of
           Learning
           ,
           not
           sufficiently
           laboured
           and
           prosecuted
           .
        
         
           These
           are
           summarilie
           the
           workes
           and
           actes
           ,
           wherein
           the
           merites
           of
           manie
           excellent
           Princes
           ,
           and
           other
           worthie
           Personages
           haue
           beene
           conuersant
           .
           
           As
           for
           any
           particular
           commemorations
           ,
           I
           call
           to
           minde
           what
           Cicero
           saide
           ,
           when
           hee
           gaue
           generall
           thanks
           .
           
             Di●…ffcile
             non
             aliquem
             ;
             ingratum
             quenquam
             praeterire
             :
          
           Let
           vs
           rather
           according
           to
           the
           Scriptures
           ,
           looke
           vnto
           that
           parte
           of
           the
           Race
           ,
           which
           is
           before
           vs
           ;
           then
           looke
           backe
           to
           that
           which
           is
           alreadie
           attained
           .
        
         
           First
           therfore
           amongst
           so
           many
           great
           Foundations
           of
           Colledges
           in
           Europe
           ,
           I
           finde
           strange
           that
           they
           are
           all
           dedicated
           to
           Professions
           ,
           and
           none
           left
           free
           to
           Artes
           and
           Sciences
           at
           large
           .
           For
           if
           men
           iudge
           that
           learning
           should
           bee
           referred
           to
           action
           ,
           they
           iudge
           well
           :
           but
           in
           this
           they
           fall
           into
           the
           Error
           described
           in
           the
           ancient
           Fable
           ;
           in
           which
           the
           other
           parts
           of
           the
           body
           did
           suppose
           the
           stomache
           had
           beene
           ydle
           ,
           because
           it
           neyther
           performed
           the
           office
           of
           Motion
           ,
           as
           the
           lymmes
           doe
           ,
           nor
           of
           Sence
           ,
           as
           the
           head
           doth
           :
           But
           yet
           notwithstanding
           it
           is
           the
           Stomache
           that
           digesteth
           and
           distributeth
           to
           all
           the
           rest
           :
           So
           if
           any
           man
           thinke
           Philosophie
           and
           Vniuersalitie
           to
           be
           idle
           Studies
           ;
           hee
           doth
           not
           consider
           that
           all
           Professions
           are
           from
           thence
           serued
           ,
           and
           supplyed
           .
           And
           this
           I
           take
           to
           bee
           a
           great
           cause
           that
           hath
           hindered
           the
           progression
           of
           learning
           ,
           because
           these
           Fundamental
           knowledges
           haue
           bene
           studied
           but
           in
           passage
           .
           For
           if
           you
           will
           haue
           a
           tree
           beare
           more
           fruite
           then
           it
           hath
           vsed
           to
           do
           ;
           it
           is
           not
           any
           thing
           you
           can
           do
           to
           the
           boughes
           ,
           but
           it
           is
           the
           styrring
           of
           the
           earth
           ,
           and
           putting
           newe
           moulde
           about
           the
           rootes
           ,
           that
           must
           worke
           it
           .
           Neyther
           is
           it
           to
           bee
           forgotten
           ,
           that
           this
           dedicating
           
           of
           Foundations
           and
           Dotations
           to
           professory
           Learning
           ,
           hath
           not
           onely
           had
           a
           Maligne
           aspect
           ,
           and
           influence
           vpon
           the
           growth
           of
           Scyences
           ,
           but
           hath
           also
           beene
           preiudiciall
           to
           States
           and
           gouernments
           .
           For
           hence
           it
           proceedeth
           that
           Princes
           find
           a
           solitude
           ,
           in
           regard
           of
           able
           men
           to
           serue
           them
           in
           causes
           of
           estate
           ,
           because
           there
           is
           no
           education
           collegiate
           ,
           which
           is
           free
           ;
           wher
           such
           as
           were
           so
           disposed
           ,
           mought
           giue
           themselues
           to
           Histories
           ,
           moderne
           languages
           ,
           bookes
           of
           pollicie
           and
           ciuile
           discourse
           ,
           and
           other
           the
           like
           inablements
           vnto
           seruice
           of
           estate
           .
        
         
           And
           because
           founders
           of
           Colledges
           doe
           plant
           ,
           and
           founders
           of
           Lectures
           doe
           water
           :
           it
           followeth
           wel
           in
           order
           to
           speake
           of
           the
           defect
           ,
           which
           is
           in
           Publique
           Lectures
           :
           Namely
           ,
           in
           the
           smalnesse
           and
           meanesse
           of
           the
           salary
           or
           reward
           which
           in
           most
           places
           is
           assigned
           vnto
           them
           :
           whether
           they
           be
           Lectures
           of
           Arts
           ,
           or
           of
           Professions
           .
           For
           it
           is
           necessary
           to
           the
           progression
           of
           Scyences
           ,
           that
           Readers
           be
           of
           the
           most
           able
           and
           sufficient
           men
           ;
           as
           those
           which
           are
           ordained
           for
           generating
           ,
           and
           propagating
           of
           Scyences
           ,
           and
           not
           for
           transitorie
           vse
           .
           This
           cannot
           be
           ,
           except
           their
           condition
           ,
           &
           endowmēt
           be
           such
           ,
           as
           may
           cōtent
           the
           ablest
           man
           ,
           to
           appropriate
           his
           whole
           labour
           ,
           and
           continue
           his
           whole
           age
           in
           that
           function
           and
           attendance
           ,
           and
           therefore
           must
           haue
           a
           proportion
           answerable
           to
           that
           mediocritic
           or
           competencie
           of
           aduancement
           ,
           which
           may
           be
           expected
           from
           a
           Profession
           ,
           or
           the
           Practize
           of
           a
           Profession
           :
           So
           as
           ,
           if
           you
           wil
           haue
           Scyences
           flourish
           ,
           you
           must
           obserue
           Dauids
           
           military
           lawe
           ,
           which
           was
           ,
           
             That
             those
             which
             slaied
             with
             the
             Carriage
             ,
             should
             haue
             equall
             part
             with
             those
             which
             were
             in
             the
             Action
             :
          
           else
           will
           the
           carriages
           be
           ill
           attended
           :
           So
           Readers
           in
           Scyences
           are
           indeede
           the
           Gardyans
           of
           the
           stores
           and
           prouisions
           of
           Scyences
           ,
           whence
           men
           in
           actiue
           courses
           are
           furnished
           ,
           and
           therefore
           ought
           to
           haue
           equall
           entertainment
           with
           them
           ;
           otherwise
           if
           the
           fathers
           in
           Scyences
           be
           of
           the
           weakest
           sort
           ,
           or
           be
           ill
           maintained
           .
        
         
           
             Et
             Patrum
             invalidi
             referent
             ieiunia
             nati
             .
          
        
         
           Another
           defect
           I
           note
           ,
           wherin
           I
           shall
           neede
           some
           Alchimist
           to
           helpe
           me
           ,
           who
           call
           vpon
           men
           to
           sell
           their
           Bookes
           ,
           and
           to
           build
           Fornaces
           ,
           quitting
           and
           forsaking
           Minerva
           ,
           and
           the
           Muses
           ,
           as
           barreyne
           virgines
           ,
           and
           relying
           vpon
           Vulcan
           .
           But
           certaine
           it
           is
           ,
           that
           vnto
           the
           deepe
           ,
           fruitefull
           ,
           and
           operatiue
           studie
           of
           many
           Scyences
           ,
           specially
           Naturall
           Phylosophy
           and
           Physicke
           ,
           Bookes
           be
           not
           onely
           the
           Instrumentals
           ;
           wherein
           also
           the
           beneficence
           of
           men
           hath
           not
           beene
           altogether
           wanting
           :
           for
           we
           see
           ,
           Spheares
           ,
           Globes
           ,
           Astrolabes
           ,
           Mappes
           ,
           and
           the
           like
           ,
           haue
           bene
           prouided
           ,
           as
           appurtenances
           to
           Astronomy
           &
           Cosmography
           ,
           as
           well
           as
           bookes
           :
           We
           see
           likewise
           ,
           that
           some
           places
           instituted
           for
           Physicke
           ,
           haue
           annexed
           the
           commoditie
           of
           Gardeins
           for
           Simples
           of
           all
           sorts
           ,
           and
           do
           likewise
           command
           the
           vse
           of
           dead
           Bodies
           for
           Anatomyes
           .
           But
           these
           doe
           respect
           but
           a
           few
           things
           .
           In
           generall
           ,
           there
           will
           hardly
           be
           any
           Mayne
           proficience
           in
           the
           disclosing
           of
           nature
           ,
           except
           there
           be
           some
           allowance
           for
           expences
           about
           experimēts
           ;
           
           whether
           they
           be
           experiments
           appertaining
           to
           Vulcanus
           or
           Dedalus
           ,
           Furnace
           or
           Engyne
           ,
           or
           any
           other
           kind
           ;
           And
           therefore
           as
           Secretaries
           ,
           and
           Spyalls
           of
           Princes
           and
           States
           bring
           in
           Bills
           for
           Intelligence
           ;
           so
           you
           must
           allowe
           the
           Spyalls
           and
           Intelligencers
           of
           Nature
           ,
           to
           bring
           in
           their
           Billes
           ,
           or
           else
           you
           shall
           be
           ill
           aduertised
           .
        
         
           And
           if
           Alexander
           made
           such
           a
           liberall
           assignation
           to
           Aristotle
           of
           treasure
           for
           the
           allowance
           of
           Hunters
           ,
           Fowlers
           ,
           Fishers
           and
           the
           like
           ,
           that
           he
           mought
           compile
           an
           Historie
           of
           Nature
           ,
           much
           better
           dothey
           deserue
           it
           that
           trauailes
           in
           Arts
           of
           nature
           .
        
         
           Another
           defect
           which
           I
           note
           ,
           is
           an
           intermission
           or
           neglect
           in
           those
           which
           are
           Gouernours
           in
           Vniuersities
           ,
           of
           Consultation
           ,
           &
           in
           Princes
           or
           superior
           persons
           ,
           of
           Visitation
           :
           To
           enter
           into
           account
           and
           consideration
           ,
           whether
           the
           Readings
           ,
           exercises
           ,
           and
           other
           customes
           appertayning
           vnto
           learning
           ,
           aunciently
           begunne
           ,
           and
           since
           continued
           ,
           be
           well
           instituted
           or
           no
           ,
           and
           thereupon
           to
           ground
           an
           amendement
           ,
           or
           reformation
           in
           that
           which
           shall
           be
           found
           inconuenient
           .
           For
           it
           is
           one
           of
           your
           Maiesties
           owne
           most
           wise
           and
           Princely
           Maximes
           ,
           
             
               that
               in
               all
               vsages
               ,
               and
               Presidents
               ,
               the
               Times
               be
               considered
               wherein
               they
               first
               beganne
               ,
               which
               if
               they
               were
               weake
               ,
               or
               ignorant
               ,
               it
               derogateth
               from
               the
               Authoritie
               of
               the
               Vsage
               ,
               and
               leaueth
               it
               for
               suspect
               .
            
             And
             therefore
             in
             as
             much
             ,
             as
             most
             of
             the
             vsages
             ,
             and
             orders
             of
             the
             Vniuersities
             were
             deriued
             frō
             more
             obscure
             times
             ,
             it
             is
             the
             more
             requisite
             ,
             they
             be
             reexamined
             .
          
           In
           this
           kind
           I
           will
           giue
           an
           
           instance
           or
           two
           for
           exāple
           sake
           ,
           of
           things
           that
           are
           the
           most
           obvious
           &
           familiar
           :
           The
           one
           is
           a
           matter
           ,
           which
           though
           it
           bee
           ancient
           and
           generall
           ,
           yet
           I
           hold
           to
           be
           an
           errour
           ,
           which
           is
           ,
           that
           Schollers
           in
           Vniuersities
           come
           too
           soone
           ,
           &
           too
           vnripe
           to
           Logicke
           &
           Rhetoricke
           ;
           Arts
           fitter
           for
           Graduates
           then
           children
           ,
           and
           Nouices
           :
           For
           these
           two
           rightly
           taken
           ,
           are
           the
           grauest
           of
           Sciences
           ,
           beeing
           the
           Arts
           of
           Arts
           ,
           the
           one
           for
           Iudgement
           ,
           the
           other
           for
           Ornament
           :
           And
           they
           be
           the
           Rules
           &
           Directions
           ,
           how
           to
           set
           forth
           &
           dispose
           matter
           :
           &
           therfore
           for
           mindes
           emptie
           &
           vnfraught
           with
           matter
           ,
           &
           which
           haue
           not
           gathered
           that
           which
           Cicero
           calleth
           Sylua
           and
           Supellex
           ,
           stuffe
           and
           varietie
           to
           beginne
           with
           those
           Artes
           (
           as
           if
           one
           should
           learne
           to
           weigh
           ,
           or
           to
           measure
           ,
           or
           to
           painte
           the
           Winde
           )
           doth
           worke
           but
           this
           effect
           :
           that
           the
           wisedome
           of
           those
           Arts
           ,
           which
           is
           great
           ,
           &
           vniuersal
           ,
           is
           almost
           made
           contemptible
           ,
           &
           is
           degenerate
           into
           childish
           Sophystrie
           ,
           &
           ridiculous
           affectation
           .
           And
           further
           ,
           the
           vntimely
           learning
           of
           them
           hath
           drawen
           on
           by
           consequence
           ,
           the
           superficiall
           and
           vnprofitable
           teaching
           &
           writing
           of
           them
           ,
           as
           fitteth
           indeed
           to
           the
           capacity
           of
           childrē
           :
           Another
           ,
           is
           a
           lacke
           I
           finde
           in
           the
           exercises
           vsed
           in
           the
           Vniuersities
           ,
           which
           do
           make
           to
           great
           a
           diuorce
           betweene
           Inuention
           &
           Memory
           :
           for
           their
           speeches
           are
           either
           premeditate
           in
           
             Verbis
             conceptis
          
           ,
           where
           nothing
           is
           left
           to
           Inuention
           ,
           or
           meerly
           Extemporall
           ,
           where
           little
           is
           left
           to
           Memory
           :
           wheras
           in
           life
           &
           action
           ,
           there
           is
           least
           vse
           of
           either
           of
           these
           ,
           but
           rather
           of
           intermixtures
           of
           premeditation
           ,
           &
           Inuention
           :
           Notes
           &
           Memorie
           .
           
           So
           as
           the
           exercise
           fitteth
           not
           the
           practize
           ,
           nor
           the
           Image
           ,
           the
           life
           ;
           and
           it
           is
           euer
           a
           true
           rule
           in
           exercises
           ,
           that
           they
           bee
           framed
           as
           nere
           as
           may
           be
           to
           the
           life
           of
           practise
           ,
           for
           otherwise
           they
           do
           peruert
           the
           Motions
           ,
           and
           faculties
           of
           the
           Minde
           ,
           and
           not
           prepare
           them
           .
           The
           truth
           whereof
           is
           not
           obscure
           ,
           when
           Schollars
           come
           to
           the
           practises
           of
           professions
           ,
           or
           other
           actions
           of
           ciuill
           life
           ,
           which
           when
           they
           set
           into
           ,
           this
           want
           is
           soone
           found
           by
           themselues
           ,
           and
           sooner
           by
           others
           .
           But
           this
           part
           touching
           the
           amendment
           of
           the
           Institutions
           and
           orders
           of
           Vniuersities
           .
           I
           will
           conclude
           with
           the
           clause
           of
           Caesars
           letter
           to
           Oppins
           and
           
             Balbus
             ,
             Hoc
             quemaamodum
             fieri
             possit
             ,
             nonnulla
             mihi
             in
             mētem
             veniunt
             ,
             &
             multa
             reperiri
             possunt
             :
             de
             ijs
             rebus
             rogovos
             ,
             vt
             cogitationem
             suscipiatis
             .
          
        
         
           Another
           defect
           which
           I
           note
           ,
           ascendeth
           a
           little
           higher
           then
           the
           precedent
           .
           For
           as
           the
           proficience
           of
           learning
           consisteth
           much
           in
           the
           orders
           and
           institutions
           of
           Vniuersities
           ,
           in
           the
           same
           States
           &
           kingdoms
           :
           So
           it
           would
           bee
           yet
           more
           aduanced
           ,
           if
           there
           were
           more
           Intelligēce
           Mutual
           betweene
           the
           Vniuersities
           of
           Europe
           ,
           then
           now
           there
           is
           .
           We
           see
           ,
           there
           be
           many
           Orders
           and
           Foundatiōs
           ,
           which
           though
           they
           be
           deuided
           vnder
           seuerall
           soueraignties
           ,
           &
           territories
           ,
           yet
           they
           take
           themselues
           to
           haue
           a
           kind
           of
           contract
           ,
           fraternitie
           ,
           &
           correspondence
           ,
           one
           with
           the
           other
           ,
           insomuch
           as
           they
           haue
           Prouincials
           and
           Generals
           .
           And
           surely
           as
           Nature
           createth
           Brotherhood
           in
           Families
           ,
           &
           Arts
           Mechanicall
           contract
           Brotherhoods
           in
           communalties
           ,
           and
           the
           Anoyntment
           of
           God
           superinduceth
           
           a
           Brotherhood
           in
           Kings
           &
           Bishops
           :
           So
           in
           like
           manner
           there
           cannot
           but
           bee
           a
           fraternitie
           in
           learning
           and
           illumination
           ,
           relating
           to
           that
           Paternitie
           ,
           which
           is
           attributed
           to
           God
           ,
           who
           is
           called
           the
           Father
           of
           illuminations
           or
           lights
           .
        
         
           The
           last
           defect
           which
           I
           wil
           note
           ,
           is
           ,
           that
           there
           hath
           not
           been
           ,
           or
           very
           rarely
           been
           ,
           any
           Publique
           Designation
           of
           Writers
           or
           Enquirers
           ,
           concerning
           such
           parts
           of
           knowledge
           ,
           as
           may
           appeare
           not
           to
           haue
           bin
           alreadie
           sufficiently
           laboured
           or
           vndertaken
           ,
           vnto
           which
           point
           it
           is
           an
           Inducemēt
           ;
           to
           enter
           into
           a
           view
           and
           examination
           ,
           what
           parts
           of
           learning
           haue
           bin
           prosecuted
           ,
           and
           what
           omitted
           ;
           For
           the
           opinion
           of
           plentie
           is
           amongst
           the
           causes
           of
           want
           ;
           and
           the
           great
           quantitie
           of
           Bookes
           maketh
           a
           shewe
           rather
           of
           superfluitie
           then
           lacke
           ,
           which
           surcharge
           neuerthelesse
           is
           not
           to
           be
           remedied
           by
           making
           no
           more
           bookes
           ,
           but
           by
           making
           more
           good
           books
           ,
           which
           as
           the
           Serpēt
           of
           Moses
           ,
           mought
           deuour
           the
           Serpēts
           of
           the
           Inchātors
           .
        
         
           The
           remouing
           of
           all
           the
           defects
           formerly
           enumerate
           ,
           except
           the
           last
           ,
           and
           of
           the
           actiue
           part
           also
           of
           the
           last
           (
           which
           is
           the
           designation
           of
           Writers
           )
           are
           
             Opera
             Basilica
          
           ;
           towards
           which
           the
           endeuors
           of
           a
           priuate
           man
           may
           be
           ,
           but
           as
           an
           Image
           in
           a
           crosse
           way
           ;
           that
           may
           point
           at
           the
           way
           ,
           but
           cannot
           goe
           it
           .
           But
           the
           inducing
           part
           of
           the
           latter
           (
           which
           is
           the
           suruay
           of
           Learning
           )
           ,
           may
           bee
           set
           forwarde
           by
           priuate
           trauaile
           ;
           Wherefore
           I
           will
           now
           attempt
           to
           make
           a
           generall
           and
           faithfull
           perambulation
           of
           learning
           ,
           with
           an
           inquiry
           what
           parts
           theroflye
           fresh
           and
           
           wast
           ,
           and
           not
           improued
           &
           conuerted
           by
           the
           Industrie
           of
           man
           ;
           to
           the
           end
           that
           such
           a
           plotte
           made
           and
           recorded
           to
           memorie
           ,
           may
           both
           minister
           light
           to
           anic
           publique
           designation
           :
           and
           also
           serue
           to
           excite
           voluntary
           endeuours
           ;
           wherin
           neuerthelesse
           my
           purpose
           is
           at
           this
           time
           ,
           to
           note
           onely
           omissions
           and
           deficiences
           ;
           and
           not
           to
           make
           any
           redargution
           of
           Errors
           ,
           or
           incomplete
           prosecutions
           :
           For
           it
           is
           one
           thing
           to
           set
           forth
           what
           ground
           lyeth
           vnmanured
           ;
           and
           another
           thing
           to
           correct
           ill
           husbandry
           in
           that
           which
           is
           manured
           .
        
         
           In
           the
           handling
           &
           vndertaking
           of
           which
           worke
           ,
           I
           am
           not
           ignorant
           ,
           what
           it
           is
           ,
           that
           I
           doe
           now
           mooue
           and
           attempt
           ,
           nor
           insensible
           of
           mine
           own
           weakenes
           ,
           to
           susteine
           my
           purpose
           :
           But
           my
           hope
           is
           ,
           that
           if
           my
           extreame
           loue
           to
           learning
           carrie
           me
           too
           farre
           ,
           I
           may
           obtaine
           the
           excuse
           of
           affection
           ;
           for
           that
           
             It
             is
             not
             granted
             to
             man
             to
             loue
             ,
             and
             to
             bee
             wise
             .
          
           But
           I
           know
           well
           I
           can
           vse
           no
           other
           libertie
           of
           Iudgement
           ,
           then
           I
           must
           leaue
           to
           others
           ,
           &
           I
           for
           my
           part
           shall
           be
           indifferentlie
           glad
           eyther
           to
           performe
           my selfe
           ,
           or
           accept
           from
           another
           ,
           that
           dutie
           of
           humanitie
           :
           
             Nam
             quierranti
             comiter
             monstrat
             viam
             :
             &c.
             
          
           I
           doe
           foresee
           likewise
           ,
           that
           of
           those
           things
           ,
           which
           I
           shall
           enter
           &
           Register
           ,
           as
           Deficiences
           and
           Omissions
           :
           Many
           will
           conceiue
           and
           censure
           ,
           that
           some
           of
           them
           are
           alreadie
           done
           &
           extant
           :
           others
           to
           bee
           but
           curiosities
           ,
           and
           things
           of
           no
           great
           vse
           :
           and
           others
           to
           bee
           of
           too
           great
           difficultie
           ,
           and
           almost
           impossibilitie
           to
           bee
           compassed
           and
           effected
           :
           But
           for
           the
           twoo
           first
           ,
           I
           referre
           my selfe
           to
           
           the
           particulars
           .
           For
           the
           last
           ,
           touching
           impossibilitie
           ,
           I
           take
           it
           ,
           those
           things
           are
           to
           bee
           held
           possible
           ,
           which
           may
           be
           done
           by
           some
           person
           ,
           though
           not
           by
           euerie
           one
           :
           and
           which
           may
           be
           done
           by
           many
           ,
           though
           not
           by
           any
           one
           :
           and
           which
           may
           be
           done
           in
           succession
           of
           ages
           ,
           though
           not
           within
           the
           houre-glasse
           of
           one
           mans
           life
           :
           and
           which
           may
           be
           done
           by
           publique
           designation
           ,
           though
           not
           by
           priuate
           endeuour
           .
           But
           notwithstāding
           ,
           if
           any
           Man
           will
           take
           to
           himselfe
           rather
           that
           of
           Salomon
           ,
           
             Dicit
             p●…ger
             ,
             Leo
             est
             in
             via
             ,
          
           then
           that
           of
           Virgil
           ,
           
             Possunt
             ,
             quia
             posse
             videntur
          
           :
           I
           shall
           be
           content
           that
           my
           labours
           bee
           esteemed
           ,
           but
           as
           the
           better
           sorte
           of
           wishes
           :
           for
           as
           it
           asketh
           some
           knowledge
           to
           demaund
           a
           question
           ,
           not
           impertinent
           ;
           so
           it
           requireth
           some
           sense
           ,
           to
           make
           a
           wish
           not
           absurd
           .
        
         
           THE
           PARTS
           of
           humane
           learning
           haue
           reference
           to
           the
           three
           partes
           of
           Mans
           vnderstanding
           ,
           which
           is
           the
           seate
           of
           Learning
           .
           HISTORY
           to
           his
           MEMORY
           ,
           POESIE
           to
           his
           IMAGINATION
           ,
           and
           PHILOSOPHIE
           to
           his
           REASON
           :
           Diuine
           learning
           receiueth
           the
           same
           distribution
           ,
           for
           the
           Spirit
           of
           Man
           is
           the
           same
           :
           though
           the
           Reuelation
           of
           Oracle
           and
           Sense
           be
           diuerse
           :
           So
           as
           Theologie
           consisteth
           also
           of
           HISTORIE
           of
           the
           Church
           ;
           of
           PARABLES
           ,
           which
           is
           Diuine
           Poesie
           :
           and
           of
           holie
           DOCTRINE
           or
           Precept
           .
           For
           as
           for
           that
           part
           ,
           which
           seemeth
           supernumerarie
           ,
           which
           is
           Prophecie
           :
           it
           is
           but
           Diuine
           Historie
           :
           which
           hath
           that
           prerogatiue
           ouer
           humane
           ,
           as
           the
           Narration
           may
           bee
           before
           the
           fact
           ,
           aswell
           as
           after
           .
        
         
         
           HISTORY
           is
           NATV●…L
           ,
           CIVIL●…
           ,
           ECCLESIASTICALL
           &
           LITERARY
           ,
           wherof
           the
           three
           first
           I
           allow
           as
           extant
           ,
           the
           fourth
           I
           note
           as
           deficient
           .
           
           For
           no
           man
           hath
           propounded
           to
           himselfe
           the
           generall
           state
           of
           ●…arning
           to
           bee
           described
           and
           represented
           from
           age
           to
           age
           ,
           as
           many
           haue
           done
           the
           works
           of
           Nature
           ,
           &
           the
           State
           ciuile
           and
           Ecclesiastical
           ;
           without
           which
           the
           History
           of
           the
           world
           seemeth
           to
           me
           ,
           to
           be
           as
           the
           Statua
           of
           Polyphemus
           with
           his
           eye
           out
           ,
           that
           part
           being
           wanting
           ,
           which
           doth
           most
           shew
           the
           spirit
           ,
           and
           life
           of
           the
           person
           :
           And
           yet
           I
           am
           not
           ignorant
           that
           in
           diuers
           particular
           sciences
           ,
           as
           of
           the
           Iurisconsults
           ,
           the
           Mathematicians
           ,
           the
           Rhetoricians
           the
           Philosophers
           ,
           there
           are
           set
           down
           some
           smal
           memorials
           of
           the
           Schooles
           ,
           Authors
           ,
           and
           Bookes
           :
           and
           so
           like
           wise
           some
           barren
           relations
           touching
           the
           Inuentiō
           of
           Arts
           ,
           or
           vsages
           .
           But
           a
           iust
           story
           of
           learning
           ,
           containing
           the
           Antiquities
           &
           Originalls
           of
           Knowledges
           ,
           &
           their
           Sects
           ;
           their
           Inuentions
           ,
           their
           Traditions
           ;
           their
           diuerse
           Administrations
           ,
           and
           Managings
           ;
           their
           Flourishings
           ,
           their
           Oppositions
           ,
           Decayes
           ,
           Depressions
           ,
           Obliuions
           ,
           Remoues
           ;
           with
           the
           causes
           ,
           and
           occasions
           of
           them
           ,
           and
           all
           other
           euents
           concerning
           learning
           ,
           throughout
           the
           ages
           of
           the
           world
           ;
           I
           may
           truly
           affirme
           to
           be
           wanting
           .
           The
           vse
           and
           end
           of
           which
           worke
           ,
           I
           doe
           not
           so
           much
           designe
           for
           curiositie
           ,
           or
           satisfaction
           of
           those
           that
           are
           the
           louers
           of
           learning
           ,
           but
           chiefely
           for
           a
           more
           serious
           ,
           &
           graue
           purpose
           ,
           which
           is
           this
           in
           fewe
           wordes
           ,
           that
           it
           will
           
           make
           learned
           men
           wise
           ,
           in
           the
           vse
           and
           administration
           of
           learning
           .
           For
           it
           is
           not
           Saint
           Augustines
           nor
           Saint
           Ambrose
           workes
           that
           will
           make
           so
           wise
           a
           Diuine
           ;
           as
           Ecclesiasticall
           Historie
           ,
           throughly
           read
           and
           obserued
           :
           and
           the
           same
           reason
           is
           of
           Learning
           .
        
         
           HISTORY
           of
           NATVRE
           is
           of
           three
           sorts
           :
           of
           NATVRE
           in
           COVRSE
           ;
           of
           NATVRE
           ER●…ING
           ,
           or
           VARYING
           ;
           and
           of
           NATVRE
           ALTERED
           or
           wroght
           ,
           that
           is
           HISTORY
           of
           CREATVRES
           ,
           HISTORY
           of
           MARVAILES
           ,
           and
           HISTORY
           of
           ARTS
           .
           The
           first
           of
           these
           ,
           no
           doubt
           is
           extant
           ,
           and
           that
           in
           good
           perfection
           .
           The
           two
           later
           are
           handled
           so
           weakely
           and
           vnprofitably
           ,
           as
           I
           am
           moued
           to
           note
           them
           as
           deficient
           .
           For
           I
           find
           no
           sufficient
           ,
           or
           competent
           Collection
           of
           the
           Workes
           
           of
           Nature
           ,
           which
           haue
           a
           Digression
           ,
           and
           Deflexion
           ,
           from
           the
           ordinary
           course
           of
           Generations
           ,
           Productions
           ,
           &
           Motions
           ,
           whether
           they
           be
           singularities
           of
           place
           and
           region
           ,
           or
           the
           strange
           euents
           of
           time
           and
           chance
           ,
           or
           the
           effects
           of
           yet
           vnknowne
           proprieties
           ,
           or
           the
           instances
           of
           exception
           to
           generall
           kindes
           :
           It
           is
           true
           ,
           I
           finde
           a
           number
           of
           bookes
           of
           fabulous
           Experiments
           ,
           &
           Secrets
           ,
           and
           friuolous
           Impostures
           for
           pleasure
           and
           strangenesse
           .
           But
           a
           substantiall
           and
           seuere
           Collection
           of
           the
           HETE●…
           ,
           or
           IRREGVLARS
           of
           NATVRE
           ,
           well
           examined
           &
           described
           I
           find
           not
           specially
           not
           with
           due
           reiection
           of
           fables
           ,
           and
           popular
           Errors
           :
           
           For
           ,
           as
           things
           now
           are
           ,
           if
           an
           vntruth
           in
           Nature
           bee
           once
           on
           foote
           ,
           what
           by
           reason
           of
           the
           neglect
           of
           examination
           ,
           and
           countenance
           of
           Antiquitie
           ,
           and
           what
           by
           reason
           of
           the
           vse
           of
           the
           opinion
           in
           similitudes
           ,
           and
           ornaments
           of
           speeche
           ,
           it
           is
           neuer
           called
           downe
           .
        
         
           The
           vse
           of
           this
           worke
           ,
           honoured
           with
           a
           president
           in
           Aristotle
           ,
           is
           nothing
           lesse
           ,
           then
           to
           giue
           contentment
           to
           the
           appetite
           of
           Curious
           and
           vaine
           wittes
           ,
           as
           the
           manner
           of
           MIRABILARIES
           is
           to
           doe
           :
           But
           for
           twoo
           Reasons
           ,
           both
           of
           greate
           waight
           :
           The
           one
           to
           correct
           the
           parcialitie
           of
           Axiomes
           ,
           and
           Opinions
           :
           which
           are
           commonly
           framed
           onely
           vppon
           common
           and
           familiar
           examples
           :
           The
           other
           ,
           because
           from
           the
           Wonders
           of
           Nature
           ,
           is
           the
           neerest
           Intelligence
           and
           passage
           towardes
           the
           Wonders
           of
           Arte
           :
           For
           it
           is
           no
           more
           ,
           but
           by
           following
           ,
           and
           as
           it
           were
           ,
           hounding
           Nature
           in
           her
           wandrings
           ,
           to
           bee
           able
           to
           leade
           her
           afterwardes
           to
           the
           same
           place
           againe
           .
           Neyther
           am
           I
           of
           opinion
           in
           this
           HISTORY
           of
           MARVAILES
           ,
           that
           superstitious
           Narrations
           of
           Sorceries
           ,
           Witchecraftes
           ,
           Dreames
           ,
           Diuinations
           ,
           and
           the
           like
           ,
           where
           there
           is
           an
           assurance
           ,
           and
           cleere
           euidence
           of
           the
           fact
           ,
           be
           altogether
           excluded
           .
           For
           it
           is
           not
           yet
           knowne
           in
           what
           cases
           ,
           and
           how
           farre
           ,
           effectes
           attributed
           to
           superstition
           ,
           do
           participate
           of
           Naturall
           causes
           :
           and
           therefore
           how-soeuer
           the
           practise
           of
           such
           things
           is
           to
           bee
           condemned
           ,
           yet
           from
           the
           Speculation
           and
           
           sideration
           of
           them
           ,
           light
           may
           be
           taken
           ,
           not
           onely
           for
           the
           discerning
           of
           the
           offences
           ,
           but
           for
           the
           further
           disclosing
           of
           Nature
           :
           Neither
           ought
           a
           Man
           to
           make
           scruple
           of
           entring
           into
           these
           things
           for
           inquisition
           of
           truth
           ,
           as
           your
           Maiestie
           hath
           shewed
           in
           your
           owne
           example
           :
           who
           with
           the
           two
           cleere
           eyes
           of
           Religion
           and
           naturall
           Philosophy
           ,
           haue
           looked
           deepely
           and
           wisely
           into
           these
           shadowes
           ,
           and
           yet
           proued
           your selfe
           to
           be
           of
           the
           Nature
           of
           the
           Sunne
           ,
           which
           passeth
           through
           pollutions
           ,
           and
           it selfe
           remaines
           as
           pure
           as
           before
           .
           But
           this
           I
           hold
           fit
           ,
           that
           these
           Narrations
           ,
           which
           haue
           mixture
           with
           superstition
           ,
           be
           sorted
           by
           themselues
           ,
           and
           not
           to
           be
           mingled
           with
           the
           Narrations
           ,
           which
           are
           meerely
           and
           sincerely
           naturall
           .
           But
           as
           for
           the
           Narrations
           touching
           the
           Prodigies
           and
           Miracles
           of
           Religions
           ,
           they
           are
           either
           not
           true
           ,
           or
           not
           Naturall
           ;
           and
           therefore
           impertinent
           for
           the
           Storie
           of
           Nature
           .
        
         
           For
           HISTORY
           of
           NATVRE
           
           WROVGHT
           ,
           or
           MECHANICALL
           ,
           I
           finde
           some
           Collections
           Made
           of
           Agriculture
           ,
           and
           likewise
           of
           Manuall
           Arts
           ,
           but
           commonly
           with
           a
           reiection
           of
           experiments
           familiar
           and
           vulgar
           .
           For
           it
           is
           esteemed
           a
           kinde
           of
           dishonour
           vnto
           Learning
           ,
           to
           descend
           to
           enquirie
           or
           Meditation
           vppon
           Matters
           Mechanicall
           ;
           except
           they
           bee
           such
           as
           may
           bee
           thought
           secrets
           ,
           rarities
           ,
           and
           speciall
           subtilties
           :
           which
           humour
           of
           vaine
           ,
           and
           
           supercilious
           Arrogancie
           ,
           is
           iustly
           derided
           in
           Plato
           :
           where
           hee
           brings
           in
           Hippias
           a
           vanting
           Sophist
           ,
           disputing
           with
           Socrates
           a
           true
           and
           vnfained
           inquisitor
           of
           truth
           ;
           where
           the
           subiect
           beeing
           touching
           beautie
           ,
           Socrates
           ,
           after
           his
           wandring
           manner
           of
           Inductions
           ,
           put
           first
           an
           example
           of
           a
           faire
           Virgine
           ,
           and
           then
           of
           a
           faire
           Horse
           ,
           and
           then
           of
           a
           faire
           pot
           well
           glazed
           ,
           whereat
           Hippias
           was
           offended
           ,
           and
           said
           ;
           
             More
             then
             for
             curtesies
             sake
             ,
             hee
             did
             thinke
             much
             to
             dispute
             with
             any
             ,
             that
             did
             alledge
             such
             base
             and
             Sordide
             instances
             ,
          
           whereunto
           Socrates
           answereth
           ;
           
             you
             haue
             reason
             ,
             and
             it
             becomes
             you
             well
             ,
             beeing
             a
             man
             so
             trimme
             in
             your
             ves●…ments
             ,
             &c.
          
           and
           so
           goeth
           on
           in
           an
           Ironie
           .
           But
           the
           truth
           is
           ,
           they
           bee
           not
           the
           highest
           instances
           ,
           that
           giue
           the
           securest
           information
           ;
           as
           may
           bee
           well
           expressed
           in
           the
           tale
           so
           common
           of
           the
           Philosopher
           ,
           that
           while
           he
           gazed
           vpwardes
           to
           the
           Starres
           ,
           fell
           into
           the
           water
           :
           for
           if
           hee
           had
           looked
           downe
           hee
           might
           haue
           seene
           the
           Starres
           in
           the
           water
           ,
           but
           looking
           aloft
           hee
           coulde
           not
           see
           the
           water
           in
           the
           Starres
           :
           So
           it
           commeth
           often
           to
           passe
           ,
           that
           meane
           and
           small
           things
           discouer
           great
           ,
           better
           then
           great
           can
           discouer
           the
           small
           :
           and
           therefore
           Aristotle
           noteth
           well
           ,
           
             that
             the
             nature
             of
             euery
             thing
             is
             best
             seene
             in
             his
             smallest
             portions
             ,
          
           and
           for
           that
           cause
           hee
           enquireth
           the
           nature
           of
           a
           Common-wealth
           ,
           first
           in
           a
           Family
           ,
           and
           the
           Simple
           Coniugatiōs
           of
           Man
           and
           Wife
           ;
           Parent
           ,
           and
           Child
           ,
           Maister
           and
           Seruant
           ,
           which
           are
           in
           euery
           Cottage
           ;
           
           Euen
           so
           likewise
           the
           nature
           of
           this
           great
           Citie
           of
           the
           world
           and
           the
           policie
           thereof
           ,
           must
           bee
           first
           sought
           in
           meane
           concordances
           ,
           and
           small
           portions
           :
           So
           we
           see
           how
           that
           secret
           of
           Nature
           ,
           of
           the
           turning
           of
           Iron
           ,
           touched
           with
           the
           Loadestone
           ,
           towardes
           the
           North
           ,
           was
           found
           out
           in
           needels
           of
           Iron
           ,
           not
           in
           barres
           of
           Iron
           .
        
         
           But
           if
           my
           iudgement
           bee
           of
           any
           waight
           ,
           the
           vse
           of
           HISTORIEMECHANICAL
           ,
           is
           of
           all
           others
           the
           most
           radicall
           ,
           and
           fundamentall
           towardes
           Naturall
           Philosophie
           ,
           such
           Naturall
           Philosophie
           ,
           as
           shall
           not
           vanish
           in
           the
           fume
           of
           subtile
           ,
           sublime
           ,
           or
           delectable
           speculation
           ,
           but
           such
           as
           shall
           bee
           operatiue
           to
           the
           endowment
           ,
           and
           benefit
           of
           Mans
           life
           :
           for
           it
           will
           not
           onely
           minister
           and
           suggest
           for
           the
           present
           ,
           Many
           ingenious
           practizes
           in
           all
           trades
           ,
           by
           a
           connexion
           and
           transferring
           of
           the
           obseruations
           of
           one
           Arte
           ,
           to
           the
           vse
           of
           another
           ,
           when
           the
           experiences
           of
           seuerall
           misteries
           shall
           fall
           vnder
           the
           consideration
           of
           one
           mans
           minde
           :
           But
           surder
           ,
           it
           will
           giue
           a
           more
           true
           ,
           and
           reall
           illumination
           concerning
           Causes
           and
           Axiomes
           ,
           then
           is
           hetherto
           attained
           .
           For
           like
           as
           a
           Mans
           disposition
           is
           neuer
           well
           knowen
           ,
           till
           hee
           be
           crossed
           ,
           nor
           Proteus
           euer
           chaunged
           shapes
           ,
           till
           hee
           was
           straightened
           and
           held
           fast
           :
           so
           the
           passages
           and
           variations
           of
           Nature
           cannot
           appeare
           so
           fully
           in
           the
           libertie
           of
           Nature
           ,
           as
           in
           the
           trialls
           and
           vexations
           of
           Art.
           
        
         
         
           FOr
           CIVILE
           HISTORY
           ,
           it
           is
           of
           three
           kinds
           ,
           not
           vnfitly
           to
           be
           compared
           with
           the
           three
           kinds
           of
           Pictures
           or
           Images
           :
           for
           of
           Pictures
           or
           Images
           ,
           wee
           see
           some
           are
           Vnfinished
           ,
           some
           are
           parfite
           ,
           and
           some
           are
           defaced
           :
           So
           of
           Histories
           ,
           wee
           may
           finde
           three
           kindes
           ,
           MEMORIALLS
           ,
           PARFITE
           HISTORIES
           ,
           and
           ANTIQVITIES
           :
           for
           MEMORIALLS
           are
           Historie
           vnfinished
           ,
           or
           the
           first
           ,
           or
           rough
           draughts
           of
           Historie
           ,
           and
           ANTIQVITIES
           are
           Historie
           defaced
           ,
           or
           some
           remnants
           of
           History
           ,
           which
           haue
           casually
           escaped
           the
           shipwrack
           of
           time
           .
        
         
           MEMORIALLS
           or
           PREPARATORY
           HISTORY
           are
           of
           two
           sorts
           ,
           wherof
           the
           on
           may
           be
           tearmed
           COMMENTARIES
           ,
           &
           the
           other
           REGISTERS
           :
           COMMENTARIES
           are
           they
           which
           set
           downe
           a
           continuance
           of
           the
           naked
           euēts
           &
           actiōs
           ,
           without
           the
           motiues
           or
           designes
           ,
           the
           counsells
           ,
           the
           speeches
           ,
           the
           pretexts
           the
           occasions
           ,
           and
           other
           passages
           of
           action
           :
           for
           this
           is
           the
           true
           nature
           of
           a
           commentarie
           (
           though
           Caesar
           in
           modestie
           mixt
           with
           greatnesse
           ,
           did
           for
           his
           pleasure
           apply
           the
           name
           of
           a
           commentarie
           to
           the
           best
           Historie
           of
           the
           world
           )
           REGISTERS
           are
           collectiōs
           of
           Publique
           Acts
           ,
           as
           Decrees
           of
           counsell
           ,
           Iudiciall
           proceedings
           ,
           Declarations
           and
           Letters
           of
           estate
           ,
           Orations
           ,
           and
           the
           like
           ,
           without
           a
           perfect
           continuance
           ,
           or
           contexture
           of
           the
           threed
           of
           the
           Narration
           .
        
         
         
           ANTIQVITIES
           ,
           or
           Remnants
           of
           History
           ,
           are
           ,
           as
           was
           saide
           ,
           
             tanquam
             Tabula
             Naufragij
          
           ,
           when
           industrious
           persons
           by
           an
           exact
           and
           scrupulous
           diligence
           and
           obseruation
           ,
           out
           of
           Monumēts
           ,
           Names
           ,
           Wordes
           ,
           Prouerbes
           ,
           Traditions
           ,
           Priuate
           Recordes
           ,
           and
           Euidences
           ,
           Fragments
           of
           stories
           ,
           Passages
           of
           Bookes
           ,
           that
           concerne
           not
           storie
           ,
           and
           the
           like
           ,
           doe
           saue
           and
           recouer
           somewhat
           from
           the
           deluge
           of
           time
           .
        
         
           In
           these
           kindes
           of
           vnperfect
           Histories
           I
           doe
           assigne
           no
           deficience
           ,
           for
           they
           are
           
             tanquam
             imperfectè
             Mista
          
           ,
           and
           therefore
           any
           deficience
           in
           them
           is
           but
           their
           nature
           .
           As
           for
           the
           Corruptiōs
           and
           Mothes
           of
           Historie
           ,
           which
           are
           Epitomes
           ,
           the
           vse
           of
           them
           deserueth
           to
           be
           banisht
           ,
           as
           all
           men
           of
           sound
           Iudgement
           haue
           confessed
           ,
           as
           those
           that
           haue
           fretted
           and
           corroded
           the
           sound
           bodies
           of
           many
           excellent
           Histories
           ,
           and
           wrought
           them
           into
           base
           and
           vnprofitable
           dregges
           .
        
         
           HISTORY
           which
           may
           be
           called
           IVST
           and
           PARFITE
           Historie
           ,
           is
           of
           three
           kinds
           ,
           according
           to
           the
           obiect
           which
           it
           propoundeth
           ,
           or
           pretendeth
           to
           represent
           :
           for
           it
           either
           represēteth
           a
           TIME
           ,
           or
           a
           PERSON
           ,
           or
           an
           ACTION
           .
           The
           first
           we
           call
           CHRONICLES
           ,
           The
           second
           LIVES
           ,
           and
           the
           third
           NARRATIONS
           ,
           or
           RELATIONS
           .
           Of
           these
           although
           the
           first
           bee
           the
           most
           compleate
           and
           absolute
           kinde
           of
           Historie
           ,
           and
           hath
           most
           estimation
           and
           glory
           :
           yet
           the
           second
           excelleth
           it
           in
           profit
           and
           vse
           ,
           and
           the
           third
           in
           veritie
           
           &
           sinceritie
           .
           For
           HISTORY
           of
           TIMES
           representeth
           the
           magnitude
           of
           Actions
           ,
           &
           the
           publique
           faces
           and
           deportmēts
           of
           persons
           ,
           &
           passeth
           ouer
           in
           silence
           the
           smaller
           passages
           and
           Motions
           of
           men
           and
           Matters
           .
           But
           such
           beeing
           the
           workemanship
           of
           God
           ,
           as
           he
           doth
           hang
           the
           greatest
           waight
           vpon
           the
           smallest
           Wyars
           ,
           
             Maxima
             è
             Minimis
             suspēdēs
          
           ,
           it
           comes
           therfore
           to
           passe
           ,
           that
           such
           Histories
           doe
           rather
           set
           forth
           the
           pompe
           of
           busines
           ,
           then
           the
           true
           and
           inward
           resorts
           thereof
           .
           But
           Liues
           if
           they
           be
           well
           written
           ,
           propounding
           to
           themselues
           a
           person
           to
           represent
           ,
           in
           whom
           actions
           both
           greater
           and
           smaller
           ,
           publique
           &
           priuate
           haue
           a
           commixture
           ;
           must
           of
           necessitie
           containe
           a
           more
           true
           ,
           natiue
           ,
           and
           liuely
           representation
           :
           So
           againe
           Narrations
           ,
           and
           Relations
           of
           actions
           as
           the
           War
           of
           Peloponnesus
           ,
           the
           Expeditiō
           of
           
             Cyrus
             Minor
          
           ,
           the
           Conspiracie
           of
           Catiline
           ,
           cannot
           but
           be
           more
           purely
           and
           exactly
           true
           ,
           then
           HISTORIES
           of
           TIMES
           ,
           because
           they
           may
           choose
           an
           argument
           comprehensible
           within
           the
           notice
           and
           instructions
           of
           the
           Writer
           :
           whereas
           he
           that
           undertaketh
           the
           story
           of
           a
           time
           ,
           specially
           of
           any
           length
           ,
           cannot
           but
           meet
           with
           many
           blankes
           ,
           and
           spaces
           ,
           which
           hee
           must
           be
           forced
           to
           fill
           vp
           ,
           out
           of
           his
           own
           wit
           and
           coniecture
           .
        
         
           For
           the
           HISTORY
           of
           TIMES
           .
           (
           I
           meane
           of
           ciuil
           History
           ,
           )
           the
           prouidence
           of
           God
           hath
           made
           the
           distribution
           :
           for
           it
           hath
           pleased
           God
           to
           ordaine
           and
           illustrate
           two
           exemplar
           States
           of
           the
           worlde
           ,
           for
           Armes
           ,
           learning
           ,
           Morall
           Vertue
           ,
           Policie
           ,
           and
           Lawes
           .
           The
           STATE
           of
           GRECIA
           ,
           and
           
           the
           STATE
           of
           ROME
           :
           The
           Histories
           whereof
           occupying
           the
           MIDDLEPART
           of
           time
           ,
           haue
           more
           auncient
           to
           them
           ,
           Histories
           which
           may
           by
           one
           common
           name
           ,
           be
           tearmed
           the
           ANTIQVITIES
           of
           the
           WORLD
           ;
           and
           after
           them
           ,
           Histories
           which
           may
           bee
           likewise
           called
           by
           the
           name
           of
           MODERNE
           HISTORIE
           .
        
         
           Nowe
           to
           speake
           of
           the
           deficiences
           :
           As
           to
           the
           HEATHEN
           ANTIQVITIES
           of
           the
           world
           ,
           it
           is
           in
           vaine
           to
           note
           them
           for
           deficient
           :
           deficient
           they
           are
           no
           doubt
           ,
           consisting
           most
           of
           fables
           and
           fragments
           :
           but
           the
           deficience
           cannot
           bee
           holpen
           :
           for
           Antiquitie
           is
           like
           fame
           ,
           
             Caput
             inter
             nubila
             condit
          
           ,
           her
           head
           is
           mu●…ed
           from
           our
           sight
           :
           For
           the
           HISTORIE
           of
           the
           EXEMPLAR
           STATES
           ,
           it
           is
           extant
           in
           good
           perfection
           .
           Not
           but
           I
           could
           wish
           there
           were
           a
           perfect
           Course
           of
           Historie
           for
           Grecia
           from
           Theseus
           to
           Philopaemen
           ,
           (
           what
           time
           the
           affaires
           of
           Grecia
           drowned
           and
           extinguished
           in
           the
           affaires
           of
           Rome
           )
           and
           for
           Rome
           ,
           from
           Romulus
           to
           Iustinianus
           ,
           who
           may
           be
           truly
           saide
           to
           be
           
             Vltimus
             Romanorum
          
           .
           In
           which
           sequences
           of
           storie
           the
           Text
           of
           Thucidides
           and
           Xenophon
           in
           the
           one
           ,
           &
           the
           Texts
           of
           
             Liuius
             ,
             Polybius
             ,
             Salustius
             ,
             Caesar
             ,
             Appianus
             ,
             Tacitus
             ,
             Herodianus
          
           in
           the
           other
           to
           be
           kept
           intyre
           without
           any
           diminutiō
           at
           all
           ,
           and
           onely
           to
           be
           supplied
           and
           continued
           .
           But
           this
           is
           Matter
           of
           Magnificence
           ,
           rather
           to
           be
           commended
           then
           required
           :
           
           and
           wee
           speake
           nowe
           of
           parts
           of
           Learning
           supplementall
           ,
           and
           not
           of
           superetogation
           .
        
         
           But
           for
           MODERNE
           HISTORIES
           ,
           whereof
           there
           are
           some
           fewe
           verie
           worthy
           ,
           but
           the
           greater
           part
           beneath
           Mediocritie
           ,
           leauing
           the
           care
           of
           forreyne
           stories
           to
           forreyne
           States
           ,
           because
           I
           will
           not
           bee
           
             Curiosus
             in
             aliena
             Republica
          
           ,
           I
           cannot
           faile
           to
           represent
           to
           your
           Maiestie
           ,
           the
           vnworthinesse
           of
           the
           Historie
           of
           Englande
           in
           the
           Maine
           continuance
           thereof
           ,
           and
           the
           partialitie
           ,
           and
           obliquitie
           of
           that
           of
           Scotland
           ,
           in
           the
           latest
           and
           largest
           Author
           that
           I
           haue
           seene
           ;
           supposing
           that
           it
           would
           be
           honour
           for
           your
           Maiestie
           ,
           and
           a
           worke
           very
           memorable
           ,
           if
           this
           Iland
           of
           great
           Brittanie
           ,
           as
           it
           is
           now
           ioyned
           in
           Monarchie
           for
           the
           ages
           to
           come
           :
           So
           were
           ioyned
           in
           one
           Historie
           for
           the
           times
           passed
           ,
           after
           the
           manner
           of
           the
           sacred
           Historie
           ,
           which
           draweth
           downe
           the
           storie
           of
           the
           Tenne
           Tribes
           ,
           and
           of
           the
           Two
           Tribes
           ,
           as
           Twinnes
           together
           .
           And
           if
           it
           shall
           seeme
           that
           the
           greatnesse
           of
           this
           worke
           may
           make
           it
           lesse
           exactly
           performed
           ,
           there
           is
           an
           excellent
           Periode
           of
           a
           much
           smaller
           compasse
           of
           time
           ,
           as
           to
           the
           storie
           of
           England
           that
           is
           to
           say
           ,
           from
           the
           Vniting
           of
           the
           Roses
           ,
           to
           the
           Vniting
           of
           the
           Kingdomes
           :
           a
           Portiō
           of
           time
           wherin
           ,
           to
           my
           vnderstanding
           ,
           there
           hath
           bin
           the
           rarest
           varieties
           ,
           that
           in
           like
           number
           of
           successiōs
           of
           any
           hereditary
           Monarchie
           hath
           bin
           known
           :
           For
           it
           beginneth
           with
           the
           mixt
           Adeption
           of
           a
           Crowne
           ,
           by
           Armes
           and
           Tytle
           :
           An
           entry
           by
           Battaile
           ,
           an
           Establishment
           by
           Mariage
           :
           and
           therefore
           
           times
           answerable
           ,
           like
           waters
           after
           a
           tempest
           ,
           full
           of
           working
           and
           swelling
           ,
           though
           without
           extreamitie
           of
           Storme
           ;
           but
           well
           passed
           through
           by
           the
           wisedome
           of
           the
           Pylote
           ,
           being
           one
           of
           the
           most
           sufficient
           kinges
           of
           all
           the
           number
           .
           Then
           followeth
           the
           Raigne
           of
           a
           King
           ,
           whose
           actions
           howsoeuer
           conducted
           had
           much
           intermixture
           with
           the
           affaires
           of
           Europe
           :
           balancing
           and
           inclyning
           them
           variably
           ,
           in
           whose
           time
           also
           beganne
           that
           great
           alteration
           in
           the
           State
           Ecclesiasticall
           ,
           an
           action
           which
           seldome
           commeth
           vppon
           the
           Stage
           :
           Then
           the
           Raigne
           of
           a
           Minor
           ,
           then
           an
           offer
           of
           an
           vsurpation
           ,
           (
           though
           it
           was
           but
           as
           
             Febris
             Ephemera
             )
          
           .
           Then
           the
           Raigne
           of
           a
           Queene
           Matched
           with
           a
           Forreyner
           :
           Then
           of
           a
           Queene
           that
           liued
           solitary
           ,
           and
           vnmarried
           ,
           and
           yet
           her
           gouernment
           so
           masculine
           ,
           as
           it
           had
           greater
           impression
           ,
           and
           operation
           vppon
           the
           States
           abroad
           ,
           then
           it
           any
           waies
           receiued
           from
           thence
           ;
           And
           now
           last
           ,
           this
           most
           happie
           ,
           and
           glorious
           euent
           ,
           that
           this
           Iland
           of
           Brittany
           deuided
           from
           all
           the
           world
           ,
           should
           bee
           vnited
           in
           it selfe
           ;
           And
           that
           Oracle
           of
           Rest
           giuen
           to
           
             Aeneas
             ,
             Antiquam
             enquirite
             Matrem
          
           ,
           should
           nowe
           bee
           performed
           and
           fulfilled
           vpon
           the
           Nations
           of
           England
           and
           Scotland
           ,
           being
           now
           revnited
           in
           the
           auncient
           Mother
           name
           of
           Brittany
           ,
           as
           a
           full
           periode
           of
           all
           instabilitie
           &
           peregrinations
           :
           So
           that
           as
           it
           commeth
           to
           passe
           in
           Massiue
           bodies
           ,
           that
           they
           haue
           certaine
           trepidations
           and
           wauerings
           before
           they
           fixe
           and
           settle
           :
           So
           it
           seemeth
           ,
           that
           
           by
           the
           prouidence
           of
           God
           ,
           this
           Monarchy
           before
           it
           was
           to
           settle
           in
           your
           Maiestie
           ,
           and
           your
           generations
           ,
           (
           in
           which
           I
           hope
           it
           is
           nowe
           established
           for
           euer
           ,
           )
           it
           had
           these
           prelusiue
           changes
           and
           varieties
           .
        
         
           For
           LIVES
           ,
           I
           doe
           finde
           strange
           that
           these
           times
           haue
           so
           litle
           esteemed
           the
           vertues
           of
           the
           times
           ,
           as
           that
           the
           Writings
           of
           liues
           should
           be
           no
           more
           frequent
           .
           For
           although
           there
           be
           not
           many
           soueraigne
           Princes
           or
           absolute
           cōmanders
           ,
           and
           that
           States
           are
           most
           collected
           into
           Monarchies
           ;
           yet
           are
           there
           many
           worthy
           personages
           ,
           that
           deserue
           better
           then
           dispersed
           report
           ,
           or
           barren
           Elogies
           :
           For
           herein
           the
           Inuention
           of
           one
           of
           the
           late
           Poets
           is
           proper
           ,
           and
           doth
           well
           inrich
           the
           auncient
           fiction
           ;
           for
           he
           faineth
           ,
           that
           at
           the
           end
           of
           the
           threed
           or
           Webbe
           of
           euery
           mans
           life
           ,
           there
           was
           a
           little
           Medall
           containing
           the
           Persons
           name
           ,
           and
           that
           Time
           waited
           vpon
           the
           sheeres
           ,
           and
           assoone
           as
           the
           threed
           was
           cut
           ,
           caught
           the
           Medalls
           ,
           and
           carried
           them
           to
           the
           Riuer
           of
           Lethe
           ,
           and
           about
           the
           banke
           there
           were
           many
           Birds
           flying
           vp
           and
           downe
           ,
           that
           would
           get
           the
           Medals
           and
           carry
           them
           in
           their
           Beke
           a
           little
           while
           ,
           and
           then
           let
           them
           fall
           into
           the
           Riuer
           .
           Onely
           there
           were
           a
           fewe
           Swannes
           ,
           which
           if
           they
           got
           a
           Name
           ,
           would
           carrie
           it
           to
           a
           Temple
           ,
           where
           it
           was
           consecrate
           .
           And
           although
           many
           men
           more
           mortall
           in
           their
           affections
           ,
           then
           in
           their
           bodies
           ,
           doe
           esteeme
           desire
           of
           name
           and
           memory
           ,
           but
           as
           a
           vanitie
           and
           ventositie
           ;
        
         
           Animi
           nil
           magnaelaudis
           egentes
           :
        
         
         
           Which
           opinion
           commeth
           from
           that
           Root
           ,
           
             Non
             prius
             laudes
             contempsimus
             ,
             quam
             la●…danda
             facere
             desivimus
             :
          
           yet
           that
           will
           not
           alter
           Salomons
           iudgement
           ,
           
             Memoria
             Iusti
             cum
             laudibus
             ,
             at
             impiorū
             nomē
             putresect
             :
          
           The
           one
           flourisheth
           ,
           the
           other
           either
           cōsumeth
           to
           presēt
           obliuion
           ,
           or
           turneth
           to
           an
           ill
           odor
           :
           And
           therefore
           in
           that
           stile
           or
           addition
           ,
           which
           is
           &
           hath
           bin
           long
           well
           receiued
           ,
           and
           brought
           in
           vse
           ,
           
             Faeticis
             memoriae
             ,
             piae
             memoriae
             ,
             bonae
             memoriae
             ,
          
           we
           do
           acknowledge
           that
           which
           Cicero
           saith
           ,
           borrowing
           it
           frō
           Demosthenes
           ,
           that
           
             Bona
             Fama
             propria
             possessio
             defunctorum
          
           ,
           which
           possession
           I
           cānot
           but
           note
           ,
           that
           in
           our
           times
           it
           lieth
           much
           wast
           and
           that
           therein
           there
           is
           a
           Deficience
           .
        
         
           For
           NARRATIONS
           and
           RELATIONS
           of
           particular
           actions
           ,
           there
           were
           also
           to
           be
           wished
           a
           greater
           diligence
           therein
           ,
           for
           there
           is
           no
           great
           action
           but
           hath
           some
           good
           penne
           which
           attends
           it
           .
           And
           because
           it
           is
           an
           abilitie
           not
           common
           to
           Write
           a
           good
           History
           ,
           as
           may
           well
           appeare
           by
           the
           small
           number
           of
           them
           :
           yet
           if
           particularitie
           of
           actions
           memorable
           ,
           were
           but
           tolerably
           reported
           as
           they
           passe
           ,
           the
           compiling
           of
           a
           complete
           HISTORIE
           of
           TIMES
           mought
           be
           the
           better
           expected
           ,
           when
           a
           Writer
           should
           arise
           that
           were
           fit
           for
           its
           for
           the
           collection
           of
           such
           relations
           mought
           be
           as
           a
           Nursery
           gardein
           ,
           whereby
           to
           plant
           a
           faire
           and
           stately
           gardein
           ,
           when
           time
           should
           serue
           .
        
         
           There
           is
           yet
           another
           portion
           of
           Historie
           which
           
             Cornelius
             Tacitus
          
           maketh
           ,
           which
           is
           not
           to
           be
           forgottē
           
           specially
           with
           that
           application
           ,
           which
           hee
           accoupleth
           it
           withal
           ,
           ANNALS
           ,
           and
           IOVRNALS
           ,
           appropriating
           to
           the
           former
           ,
           Matters
           of
           estate
           ,
           and
           to
           the
           later
           ,
           Acts
           ,
           and
           Accidents
           of
           a
           meaner
           Nature
           .
           For
           giuing
           but
           a
           touch
           of
           certaine
           Magnificent
           Buildings
           ,
           he
           addeth
           ,
           
             Cumex
             dignitate
             populi
             Romani
             repertum
             sit
             ,
             res
             illustres
             annalibus
             ,
             talia
             diurnis
             vrbis
             Actis
             mandare
             .
          
           So
           as
           there
           is
           a
           kinde
           of
           contemplatiue
           Heraldry
           ,
           as
           well
           as
           Ciuill
           .
           And
           as
           nothing
           doth
           derogate
           from
           the
           dignitie
           of
           a
           state
           more
           then
           confusion
           of
           degrees
           :
           So
           it
           doth
           not
           a
           little
           imbase
           the
           Authoritie
           of
           an
           Historie
           ,
           to
           intermingle
           matters
           of
           triumph
           ,
           or
           matters
           of
           ceremony
           ,
           or
           matters
           of
           Noueltie
           ,
           with
           matters
           of
           State
           ;
           But
           the
           vse
           of
           a
           IOVRNALL
           hath
           not
           onely
           been
           in
           the
           Historie
           of
           Time
           ,
           but
           like
           wise
           in
           the
           Historie
           of
           Persōs
           ,
           and
           chiefely
           of
           actions
           ;
           for
           Princes
           in
           ancient
           time
           had
           vpon
           point
           of
           honour
           and
           policie
           both
           ,
           Iournalls
           kept
           ,
           what
           passed
           day
           by
           day
           :
           for
           we
           see
           the
           Chronicle
           which
           was
           red
           before
           Abassuerus
           ,
           when
           he
           could
           not
           take
           rest
           ,
           contained
           matter
           of
           affaires
           indeede
           ,
           but
           such
           as
           had
           passed
           in
           his
           own
           time
           ,
           and
           very
           lately
           before
           ;
           But
           the
           IOVRNALL
           of
           Alexanders
           house
           expressed
           euery
           small
           particularitie
           ,
           euen
           concerning
           his
           Person
           and
           Court
           :
           and
           it
           is
           yet
           an
           vse
           wel
           receiued
           in
           enterprises
           memorable
           ,
           as
           expeditions
           of
           Warre
           ,
           Nauigations
           ,
           and
           the
           like
           ,
           to
           keepe
           Dyaries
           of
           that
           which
           passeth
           continually
           .
        
         
           I
           cannot
           likewise
           bee
           ignorant
           of
           a
           forme
           of
           Writing
           ,
           which
           some
           graue
           and
           wise
           men
           haue
           
           vsed
           ,
           containing
           a
           scattered
           History
           of
           those
           actions
           ,
           which
           they
           haue
           thought
           worthy
           of
           memorie
           ,
           with
           politique
           discourse
           and
           obseruation
           thereupon
           ;
           not
           incorporate
           into
           the
           History
           ,
           but
           seperately
           ,
           and
           as
           the
           more
           principall
           in
           their
           intentiō
           :
           Which
           kind
           of
           RVMINATED
           HISTORY
           ,
           I
           thinke
           more
           fit
           to
           place
           amongst
           Bookes
           of
           policie
           ,
           whereof
           we
           shall
           hereafter
           speake
           ,
           then
           amongst
           Bookes
           of
           History
           :
           for
           it
           is
           the
           true
           office
           of
           History
           to
           represent
           the
           euents
           themselues
           ,
           together
           with
           the
           counsels
           ,
           and
           to
           leaue
           the
           obseruations
           ,
           and
           conclusions
           thereupon
           ,
           to
           the
           liberty
           and
           facultie
           of
           euery
           mans
           iudgement
           :
           But
           Mixtures
           ,
           are
           things
           irregular
           ,
           whereof
           no
           man
           can
           define
           .
        
         
           So
           also
           is
           there
           another
           kinde
           of
           History
           manifoldly
           mixt
           ,
           and
           that
           is
           HISTORY
           of
           COSMOGRAPHY
           ,
           being
           compounded
           of
           Naturall
           History
           in
           respect
           of
           the
           Regions
           themselues
           ,
           of
           History
           ciuill
           ,
           in
           respect
           of
           the
           Habitations
           ,
           Regiments
           ,
           and
           Manners
           of
           the
           people
           ;
           and
           the
           Mathematiques
           in
           respect
           of
           the
           Climats
           ,
           and
           configurations
           towards
           the
           Heauens
           ,
           which
           part
           of
           learning
           of
           all
           others
           in
           this
           latter
           time
           hath
           obtained
           most
           Proficience
           .
           For
           it
           may
           be
           truly
           affirmed
           to
           the
           honor
           of
           these
           times
           ,
           and
           in
           a
           vertuous
           emulation
           with
           Antiquitie
           ,
           that
           this
           great
           Building
           of
           the
           world
           ,
           had
           neuer
           
             through
             lights
          
           made
           in
           it
           ,
           till
           the
           age
           of
           vs
           and
           our
           fathers
           :
           For
           although
           they
           had
           knowledge
           of
           the
           Antipodes
           :
        
         
           
             Nosque
             vbi
             primus
             equis
             Oriens
             afflauit
             anhelis
             :
          
        
         
         
           
             Illic
             sera
             rubens
             accēdit
             lumina
             vesper
             ,
          
           yet
           that
           mought
           be
           by
           demonstration
           ,
           and
           not
           in
           fact
           ,
           and
           if
           by
           trauaile
           ,
           it
           requireth
           the
           voiage
           but
           of
           halfe
           the
           Globe
           .
           But
           to
           circle
           the
           Earth
           ,
           as
           the
           heauenly
           Bodies
           doe
           ,
           was
           not
           done
           ,
           nor
           enterprised
           ,
           till
           these
           later
           times
           :
           And
           therefore
           these
           times
           may
           iustly
           beare
           in
           their
           word
           ,
           not
           onely
           
             Plus
             vltrà
          
           in
           precedence
           of
           the
           ancient
           
             Non
             vltrà
          
           ,
           and
           
             Imitabile
             fulmen
          
           ,
           in
           precedence
           of
           the
           ancient
           :
           
             Non
             imitabile
             fulmen
          
           ,
        
         
           
             Demens
             qui
             nymbos
             et
             non
             imitabile
             fulmen
             ,
             &c.
          
           But
           likewise
           ,
           
             —
             Imitabile
             Caelum
          
           :
           in
           respect
           of
           the
           many
           memorable
           voyages
           after
           the
           maner
           of
           heauē
           ,
           about
           the
           globe
           of
           the
           earth
           .
        
         
           And
           this
           Proficience
           in
           Nauigation
           ,
           and
           discoueries
           ,
           may
           plant
           also
           an
           expectation
           of
           the
           ●…urder
           proficience
           ,
           and
           augmentation
           of
           all
           Scyences
           ,
           because
           it
           may
           seeme
           they
           are
           ordained
           by
           God
           to
           be
           Coevalls
           ,
           that
           is
           ,
           to
           meete
           in
           one
           Age.
           For
           so
           the
           Prophet
           Daniel
           speaking
           of
           the
           latter
           times
           foretelleth
           :
           
             Plurimi
             pertransibunt
             ,
             &
             Multiplex
             erit
             Scientia
             ,
          
           as
           if
           the
           opennesse
           and
           through
           passage
           of
           the
           world
           ,
           and
           the
           encrease
           of
           knowledge
           were
           appointed
           to
           be
           in
           the
           same
           ages
           ,
           as
           we
           see
           it
           is
           already
           performed
           in
           great
           part
           ,
           the
           learning
           of
           these
           later
           times
           not
           much
           giuing
           place
           to
           the
           former
           two
           Periods
           or
           Returnes
           of
           learning
           ,
           the
           one
           of
           the
           Graecians
           ,
           the
           other
           of
           the
           Romanes
           .
        
         
           HISTORY
           ECCLSIASTICAL
           ,
           receiueth
           the
           same
           diuisions
           with
           History
           ciuil
           ;
           but
           furder
           in
           
           the
           proprietie
           thereof
           may
           bee
           deuided
           into
           HISTORY
           of
           the
           CHVRCH
           ,
           by
           a
           general
           name
           .
           HISTORY
           of
           PROPHECIE
           ,
           &
           HISTORIE
           of
           PROVIDENCE
           :
           The
           first
           describeth
           the
           times
           of
           the
           militant
           Church
           ;
           whether
           it
           be
           fluctuāt
           ,
           as
           the
           Arke
           of
           Noah
           ,
           or
           moueable
           ,
           as
           the
           Arke
           in
           the
           Wildernes
           ,
           or
           at
           rest
           ,
           as
           the
           Arke
           in
           the
           Temple
           ;
           That
           is
           ,
           the
           state
           of
           the
           Church
           in
           Persecution
           ,
           in
           Remoue
           ,
           and
           in
           Peace
           .
           This
           part
           I
           ought
           in
           no
           sort
           to
           note
           as
           deficient
           ,
           onely
           I
           would
           the
           vertue
           and
           sinceritie
           of
           it
           ,
           were
           according
           to
           the
           Masse
           ,
           and
           quantitie
           .
           But
           I
           am
           not
           now
           in
           hand
           with
           censures
           ,
           but
           with
           omissions
           .
        
         
           The
           second
           ,
           which
           is
           HISTORY
           of
           PROPHECIE
           ,
           consisteth
           of
           two
           Relatiues
           ,
           the
           Prophecie
           ,
           and
           the
           accomplishment
           :
           and
           therefore
           the
           nature
           of
           such
           a
           worke
           ought
           to
           be
           ,
           that
           euery
           prophecie
           of
           the
           Scripture
           be
           sorted
           with
           the
           euent
           fulfilling
           the
           same
           ,
           throughout
           the
           ages
           of
           the
           world
           ,
           both
           for
           the
           better
           confirmation
           of
           faith
           ,
           and
           for
           the
           better
           illumination
           of
           the
           Church
           ,
           touching
           those
           parts
           of
           Prophecies
           ,
           which
           are
           yet
           vnfulfilled
           :
           allowing
           neuerthelesse
           that
           Latitude
           ,
           which
           is
           agreable
           ,
           and
           familiar
           vnto
           diuine
           Prophecies
           ,
           being
           of
           the
           nature
           of
           their
           Author
           ,
           with
           whom
           a
           thousande
           yeares
           are
           but
           as
           one
           day
           ,
           and
           therefore
           are
           not
           fulfilled
           punctually
           ,
           at
           once
           ,
           but
           haue
           springing
           and
           germinant
           accomplishment
           throughout
           many
           ages
           ,
           though
           the
           height
           or
           fulnesse
           of
           them
           may
           referre
           to
           some
           one
           age
           :
           
           This
           is
           a
           worke
           which
           I
           finde
           deficient
           ,
           but
           is
           to
           bee
           
           done
           with
           wisedom
           ,
           sobrietie
           ,
           and
           reuerence
           ,
           or
           not
           at
           all
           .
        
         
           The
           third
           ,
           which
           is
           HISTORY
           of
           PROVIDENCE
           ,
           containeth
           that
           excellēt
           correspondence
           ,
           which
           is
           betweene
           Gods
           reuealed
           will
           ,
           and
           his
           secret
           will
           :
           which
           though
           it
           be
           so
           obscure
           ,
           as
           for
           the
           most
           part
           it
           is
           not
           legible
           to
           the
           Naturall
           Man
           ;
           no
           ,
           nor
           many
           times
           to
           those
           that
           behold
           it
           from
           the
           Tabernacle
           :
           yet
           at
           some
           times
           it
           pleaseth
           God
           for
           our
           better
           establishment
           ,
           and
           the
           confuting
           of
           those
           which
           are
           as
           without
           God
           in
           the
           world
           ;
           to
           write
           it
           in
           such
           Text
           and
           Capitall
           Letters
           ,
           that
           ,
           as
           the
           Prophet
           saith
           ,
           
             He
             that
             runneth
             by
             ,
             may
             read
             it
             :
          
           that
           is
           ,
           meere
           sensual
           persons
           ,
           which
           hasten
           by
           Gods
           iudgements
           ,
           and
           neuer
           bend
           or
           fixe
           their
           cogitations
           vpon
           them
           ,
           are
           neuerthelesse
           in
           their
           passage
           and
           race
           vrged
           to
           discerne
           it
           .
           Such
           are
           the
           notable
           euents
           and
           examples
           of
           Gods
           iudgements
           ,
           chastizements
           ,
           deliuerances
           and
           blessings
           :
           And
           this
           is
           a
           work
           which
           hath
           passed
           through
           the
           labour
           of
           many
           ,
           and
           therefore
           I
           cannot
           present
           as
           omitted
           .
        
         
           There
           are
           also
           other
           parts
           of
           learning
           which
           are
           APPENDICES
           to
           HISTORY
           ,
           for
           al
           the
           exterior
           proceedings
           of
           man
           consist
           of
           Wordes
           and
           Deeds
           :
           whereof
           History
           doth
           properly
           receiue
           ,
           and
           retaine
           in
           Memory
           the
           Deedes
           ,
           and
           if
           Wordes
           ,
           yet
           but
           as
           Inducements
           and
           passages
           to
           Deedes
           :
           So
           are
           there
           other
           Books
           and
           Writings
           ,
           which
           are
           appropriat
           to
           the
           custodie
           ,
           and
           receite
           of
           Wordes
           onely
           :
           which
           
           likewise
           are
           of
           three
           sorts
           :
           ORATIONS
           ,
           LETTERS
           ,
           &
           BRIEFE
           SPEECHES
           ,
           or
           SAYINGS
           :
           ORATIONS
           are
           pleadings
           ,
           speeches
           of
           counsell
           ;
           Laudatiues
           ,
           Inuectiues
           ,
           Apologies
           ,
           Reprehensions
           ;
           Orations
           of
           Formalitie
           ,
           or
           Ceremonie
           ,
           and
           the
           like
           :
           Letters
           are
           according
           to
           all
           the
           varietie
           of
           occasions
           ;
           Aduertisments
           ,
           Aduises
           ,
           Directions
           ,
           Propositions
           ,
           Peticions
           ,
           Commendatorie
           ,
           Expostulatorie
           ,
           Satisfactorie
           ,
           of
           complement
           ,
           of
           Pleasure
           ,
           of
           Discourse
           ,
           and
           all
           other
           passages
           of
           Action
           .
           And
           such
           as
           are
           written
           from
           wise
           men
           ,
           are
           ,
           of
           all
           the
           words
           of
           Man
           ,
           in
           my
           iudgement
           the
           best
           ,
           for
           they
           are
           more
           Naturall
           then
           Orations
           ,
           and
           publike
           speeches
           ,
           &
           more
           aduised
           then
           cōferences
           ,
           or
           present
           speeches
           :
           So
           againe
           Letters
           of
           Affaires
           from
           such
           as
           Manage
           them
           ,
           or
           are
           priuie
           to
           them
           ,
           are
           of
           all
           others
           the
           best
           instructions
           for
           History
           ,
           and
           to
           a
           diligent
           reader
           ,
           the
           best
           Histories
           in
           themselues
           .
           For
           APOTHEGMES
           :
           It
           is
           a
           great
           losse
           of
           that
           Booke
           of
           Caesars
           ;
           For
           as
           his
           History
           ,
           and
           those
           fewe
           Letters
           of
           his
           which
           wee
           haue
           ,
           and
           those
           Apothegmes
           which
           were
           of
           his
           owne
           ,
           excell
           all
           mens
           else
           :
           So
           I
           suppose
           would
           his
           collection
           of
           APOTHEGMES
           haue
           done
           ;
           For
           as
           for
           those
           which
           are
           collected
           by
           others
           ,
           either
           I
           haue
           no
           tast
           in
           such
           Matters
           ,
           or
           else
           their
           choice
           hath
           not
           beene
           happie
           .
           But
           vpon
           these
           three
           kindes
           of
           Writings
           I
           doe
           not
           insist
           ,
           because
           I
           haue
           no
           deficiēces
           to
           propound
           concerning
           them
           ,
        
         
         
           Thus
           much
           therefore
           concerning
           History
           ,
           which
           is
           that
           part
           of
           learning
           ,
           which
           answereth
           to
           one
           of
           the
           Celles
           ,
           Domiciles
           ,
           or
           offices
           of
           the
           Mind
           of
           Man
           ;
           which
           is
           that
           of
           the
           Memorie
           .
        
         
           POESIE
           is
           a
           part
           of
           Learning
           in
           measure
           of
           words
           for
           the
           most
           part
           restrained
           :
           but
           in
           all
           other
           points
           extreamely
           licensed
           :
           and
           doth
           truly
           referre
           to
           the
           Imagination
           :
           which
           beeing
           not
           tyed
           to
           the
           Lawes
           of
           Matter
           ;
           may
           at
           pleasure
           ioyne
           that
           which
           Nature
           hath
           seuered
           :
           &
           seuer
           that
           which
           Nature
           hath
           ioyned
           ,
           and
           so
           make
           vnlawfull
           Matches
           &
           diuorses
           of
           things
           :
           
             Pictoribus
             atque
             Poetis
             &c.
          
           
           It
           is
           taken
           in
           two
           senses
           in
           respect
           of
           Wordes
           or
           Matter
           ;
           In
           the
           first
           sense
           it
           is
           but
           a
           Character
           of
           stile
           ,
           and
           belongeth
           to
           Arts
           of
           speeche
           ,
           and
           is
           not
           pertinent
           for
           the
           present
           .
           In
           the
           later
           ,
           it
           is
           (
           as
           hath
           beene
           saide
           )
           one
           of
           the
           principalll
           Portions
           of
           learning
           :
           and
           is
           nothing
           else
           but
           FAINED
           HISTORY
           ,
           which
           may
           be
           stiled
           as
           well
           in
           Prose
           as
           in
           Verse
           .
        
         
           The
           vse
           of
           this
           FAINED
           HISTORIE
           ,
           hath
           beene
           to
           giue
           some
           shadowe
           of
           satisfaction
           to
           the
           minde
           of
           Man
           in
           those
           points
           ,
           wherein
           the
           Nature
           of
           things
           doth
           denie
           it
           ,
           the
           world
           being
           in
           proportion
           inferiour
           to
           the
           soule
           :
           by
           reason
           whereof
           there
           is
           agreeable
           to
           the
           spirit
           of
           Man
           ,
           a
           more
           ample
           Greatnesse
           ,
           a
           more
           exact
           Goodnesse
           ;
           and
           a
           more
           absolute
           varietie
           then
           can
           bee
           found
           in
           the
           Nature
           of
           things
           .
           Therefore
           ,
           because
           the
           Acts
           
           or
           Euents
           of
           
             true
             Historie
          
           ,
           haue
           not
           that
           Magnitude
           ,
           which
           satisfieth
           the
           minde
           of
           Man
           ,
           Poesie
           saineth
           Acts
           and
           Euents
           Greater
           and
           more
           Heroicall
           ;
           because
           
             true
             Historie
          
           propoundeth
           the
           successes
           and
           issues
           of
           actions
           ,
           not
           so
           agreable
           to
           the
           merits
           of
           Vertue
           and
           Vice
           ,
           therefore
           Poesie
           faines
           them
           more
           iust
           in
           Retribution
           ,
           and
           more
           according
           to
           Reuealed
           Prouidence
           ,
           because
           
             true
             Historie
          
           representeth
           Actions
           and
           Euents
           ,
           more
           ordinarie
           and
           lesse
           interchanged
           ,
           therefore
           Poesie
           endueth
           them
           with
           more
           Rarenesse
           ,
           and
           more
           vnexpected
           ,
           and
           alternatiue
           Variations
           .
           So
           as
           it
           appeareth
           that
           Poesie
           serueth
           and
           conferreth
           to
           Magnanimitie
           ,
           Moralitie
           ,
           and
           to
           delectation
           .
           And
           therefore
           it
           was
           euer
           thought
           to
           haue
           some
           participation
           of
           diuinesse
           ,
           because
           it
           doth
           raise
           and
           erect
           the
           Minde
           ,
           by
           submitting
           the
           shewes
           of
           things
           to
           the
           desires
           of
           the
           Mind
           ;
           whereas
           reason
           doth
           buckle
           and
           bowe
           the
           Mind
           vnto
           the
           Nature
           of
           things
           .
           And
           we
           see
           that
           by
           these
           insinuations
           and
           congruities
           with
           mans
           Nature
           and
           pleasure
           ,
           ioyned
           also
           with
           the
           agreement
           and
           consort
           it
           hath
           with
           Musicke
           ,
           it
           hath
           had
           accesse
           and
           estimation
           in
           rude
           times
           ,
           and
           barbarous
           Regions
           ,
           where
           other
           learning
           stoode
           excluded
           .
        
         
           The
           diuisiō
           of
           Poesie
           which
           is
           aptest
           in
           the
           proprietie
           therof
           (
           besides
           those
           diuisiōs
           which
           are
           cōmon
           vnto
           it
           with
           history
           :
           as
           fained
           Chronicles
           ,
           fained
           liues
           ,
           &
           the
           Appēdices
           of
           History
           ,
           as
           fained
           Epistles
           ,
           fained
           Orations
           ,
           and
           the
           rest
           )
           is
           into
           POESIE
           
           NARRATIVE
           ;
           REPRESENTATIVE
           ,
           and
           ALLVSIVE
           .
           The
           NARRATIVE
           is
           a
           meere
           imitation
           of
           History
           with
           the
           excesses
           before
           remembred
           ;
           Ohoosing
           for
           subiect
           cōmonly
           Warrs
           ,
           and
           Loue
           ;
           rarely
           State
           ,
           and
           sometimes
           Pleasure
           or
           Mirth
           .
           REPRESENTATIVE
           is
           as
           a
           visible
           History
           ,
           and
           is
           an
           Image
           of
           Actions
           as
           if
           they
           were
           present
           ,
           as
           History
           is
           of
           actions
           in
           nature
           as
           they
           are
           ,
           that
           is
           past
           ;
           ALLVSIVE
           or
           PARABOLICALL
           ,
           is
           a
           NARRTION
           applied
           onely
           to
           expresse
           some
           speciall
           purpose
           or
           conceit
           .
           Which
           later
           kind
           of
           Parabolical
           wisedome
           was
           much
           more
           in
           vse
           in
           the
           ancient
           times
           ,
           as
           by
           the
           Fables
           of
           Aesope
           ,
           and
           the
           briefe
           sentences
           of
           the
           seuen
           ,
           and
           the
           vse
           of
           Hieroglyphikes
           may
           appeare
           .
           And
           the
           cause
           was
           for
           that
           it
           was
           then
           of
           necessitie
           to
           expresse
           any
           point
           of
           reason
           ,
           which
           was
           more
           sharpe
           or
           subtile
           then
           the
           vulgar
           in
           that
           maner
           ,
           because
           men
           in
           those
           times
           wanted
           both
           varietie
           of
           examples
           ,
           and
           subtiltie
           of
           conceit
           :
           And
           as
           Hierogliphikes
           were
           before
           Letters
           ,
           so
           parables
           were
           before
           arguments
           :
           And
           neuerthelesse
           now
           and
           at
           all
           times
           they
           doe
           retaine
           much
           life
           and
           vigor
           ,
           because
           reason
           cannot
           bee
           so
           sensible
           ,
           nor
           examples
           so
           fit
           .
        
         
           But
           there
           remaineth
           yet
           another
           vse
           of
           POESY
           PARABOLICAL
           ,
           opposite
           to
           that
           which
           we
           last
           mentioned
           :
           for
           that
           tendeth
           to
           demonstrate
           ,
           and
           illustrate
           that
           which
           is
           taught
           or
           deliuered
           ,
           and
           this
           other
           to
           retire
           and
           obscure
           it
           :
           That
           is
           when
           the
           Secrets
           and
           Misteries
           of
           Religion
           ,
           Pollicy
           ,
           or
           Philosophy
           ,
           
           are
           inuolued
           in
           Fables
           or
           Parables
           .
           Of
           this
           in
           diuine
           Poesie
           ,
           wee
           see
           the
           vse
           is
           authorised
           .
           In
           Heathen
           Poesie
           ,
           wee
           see
           the
           exposition
           of
           Fables
           doth
           fall
           out
           sometimes
           with
           great
           felicitie
           ,
           as
           in
           the
           Fable
           that
           the
           Gyants
           beeing
           ouerthrowne
           in
           their
           warre
           against
           the
           Gods
           ,
           the
           Earth
           their
           mother
           in
           reuenge
           thereof
           brought
           forth
           Fame
           .
        
         
           
             Illam
             terra
             Parens
             ira
             irritata
             Deorū
             ,
             (
             Progenuit
             .
          
           
             Extremam
             ,
             vt
             perhibent
             ,
             Coeo
             Enceladoque
             Sororem
          
        
         
           expounded
           that
           when
           Princes
           &
           Monarchies
           haue
           suppressed
           actuall
           and
           open
           Rebels
           ,
           then
           the
           malignitic
           of
           people
           ,
           which
           is
           the
           mother
           of
           Rebellion
           ,
           doth
           bring
           forth
           Libels
           &
           slanders
           ,
           and
           taxatiōs
           of
           the
           states
           ,
           which
           is
           of
           the
           same
           kind
           with
           Rebellion
           ,
           but
           more
           Feminine
           :
           So
           in
           the
           Fable
           that
           the
           rest
           of
           the
           Gods
           hauing
           conspired
           to
           binde
           
             Iupiter
             ,
             Pallas
          
           called
           Briareus
           with
           his
           hundreth
           hands
           to
           his
           aide
           ,
           expounded
           ,
           that
           Monarchies
           neede
           not
           feare
           any
           courbing
           of
           their
           absolutenesse
           by
           Mightie
           Subiects
           ,
           as
           long
           as
           by
           wisedome
           they
           keepe
           the
           hearts
           of
           the
           people
           ,
           who
           will
           be
           sure
           to
           come
           in
           on
           their
           side
           :
           So
           in
           the
           fable
           ,
           that
           Achilles
           was
           brought
           vp
           vnder
           Chyron
           the
           Centaure
           ,
           who
           was
           part
           a
           man
           ,
           &
           part
           a
           beast
           ,
           expounded
           Ingenuously
           ,
           but
           corruptly
           by
           Machiauell
           ,
           that
           it
           belongeth
           to
           the
           education
           and
           discipline
           of
           Princes
           ,
           to
           knowe
           as
           well
           how
           to
           play
           the
           part
           of
           the
           Lyon
           ,
           in
           violence
           ,
           and
           the
           Foxe
           in
           guile
           ,
           as
           of
           the
           man
           in
           vertue
           and
           Iustice.
           Neuerthelesse
           in
           many
           the
           like
           incounters
           ,
           I
           doe
           rather
           think
           that
           the
           fable
           was
           first
           ,
           and
           the
           exposition
           deuised
           ,
           
           then
           that
           the
           Morall
           was
           first
           ,
           &
           thereupon
           the
           fable
           framed
           .
           For
           I
           finde
           it
           was
           an
           auncient
           vanitie
           ,
           in
           Chrisippus
           ,
           that
           troubled
           himselfe
           with
           great
           contention
           to
           fasten
           the
           assertions
           of
           the
           Stoicks
           vpon
           fictions
           of
           the
           ancient
           Poets
           :
           But
           yet
           that
           all
           the
           Fables
           and
           fictions
           of
           the
           Poets
           ,
           were
           but
           pleasure
           and
           not
           figure
           ,
           I
           interpose
           no
           opinion
           .
           Surely
           of
           those
           Poets
           which
           are
           now
           extant
           ,
           euen
           Homer
           himselfe
           ,
           (
           notwithstanding
           he
           was
           made
           a
           kinde
           of
           Scripture
           ,
           by
           the
           later
           Schooles
           of
           the
           Grecians
           )
           yet
           I
           should
           without
           any
           difficultie
           pronounce
           ,
           that
           his
           Fables
           had
           no
           such
           inwardnesse
           in
           his
           owne
           meaning
           :
           But
           what
           they
           might
           haue
           ,
           vpon
           a
           more
           originall
           tradition
           ,
           is
           not
           easie
           to
           affirme
           ,
           for
           he
           was
           not
           the
           inuentor
           of
           many
           of
           them
           .
           In
           this
           third
           part
           of
           Learning
           which
           is
           Poesie
           ,
           I
           can
           report
           no
           deficience
           .
           For
           being
           as
           a
           plant
           that
           commeth
           of
           the
           lust
           of
           the
           earth
           ,
           without
           a
           formall
           seede
           ,
           it
           hath
           sprung
           vp
           ,
           and
           spread
           abroad
           ,
           more
           then
           any
           other
           kinde
           :
           But
           to
           ascribe
           vnto
           it
           that
           which
           is
           due
           :
           for
           the
           expressing
           of
           affections
           ,
           passions
           ,
           corruptions
           and
           customes
           ,
           we
           are
           beholding
           to
           Poets
           ,
           more
           thē
           to
           the
           Philosophers
           workes
           ,
           and
           for
           wit
           and
           eloquence
           not
           much
           lesse
           then
           to
           Orators
           harangues
           .
           But
           it
           is
           not
           good
           to
           stay
           too
           long
           in
           the
           Theater
           :
           let
           vs
           now
           passe
           on
           to
           the
           iudicial
           Place
           or
           Pallace
           of
           the
           Mind
           ,
           which
           we
           are
           to
           approach
           and
           view
           ,
           with
           more
           reuerence
           and
           attention
           .
        
         
           The
           knowledge
           of
           Man
           is
           as
           the
           waters
           ,
           some
           
           descending
           from
           aboue
           ,
           and
           some
           springing
           from
           beneath
           ,
           the
           one
           informed
           by
           the
           light
           of
           Nature
           ,
           the
           other
           inspired
           by
           diuine
           reuelation
           .
           The
           light
           of
           Nature
           consisteth
           ,
           in
           the
           Notions
           of
           the
           minde
           ,
           and
           the
           Reports
           of
           the
           Sences
           ,
           for
           as
           for
           knowledge
           which
           Man
           receiueth
           by
           teaching
           ,
           it
           is
           Cumulatiue
           ,
           and
           not
           Originall
           ,
           as
           in
           a
           water
           ,
           that
           besides
           his
           own
           spring-heade
           is
           fedde
           with
           other
           Springs
           and
           Streames
           .
           So
           then
           according
           to
           these
           two
           differing
           Illuminations
           ,
           or
           Originals
           ,
           Knowledge
           is
           first
           of
           al
           deuided
           into
           DIVINITIE
           ,
           and
           PHILOSOPHIE
           .
        
         
           In
           PHILOSOPHY
           ,
           the
           contemplations
           of
           Man
           doe
           either
           penetrate
           
             vnto
             God
          
           ,
           or
           are
           circumferred
           to
           Nature
           ,
           or
           are
           reflected
           or
           reuerted
           vpon
           himselfe
           .
           Out
           of
           which
           seuerall
           inquiries
           ,
           there
           doe
           arise
           three
           knowledges
           ,
           DIVINE
           PHILOSOPHY
           ,
           NATVRAL
           PHILOSOPHY
           ,
           and
           HVMANE
           PHILOSOPHY
           ,
           or
           HVMANITIE
           .
           For
           all
           things
           are
           marked
           and
           stamped
           with
           this
           triple
           Character
           of
           the
           power
           of
           God
           ,
           the
           difference
           of
           Nature
           ,
           and
           the
           vse
           of
           Man.
           But
           because
           the
           distributions
           and
           partitions
           of
           knowledge
           ,
           are
           not
           like
           seuerall
           lines
           ,
           that
           meete
           in
           one
           Angle
           ,
           and
           so
           touch
           but
           in
           a
           point
           ,
           but
           are
           like
           branches
           of
           a
           tree
           ,
           that
           meete
           in
           a
           stēme
           ;
           which
           hath
           a
           dimension
           and
           quantitie
           of
           entyrenes
           and
           continuance
           ,
           before
           it
           come
           to
           discontinue
           &
           break
           it self
           into
           Armes
           and
           boughes
           ,
           therfore
           
           
           
           
           
           it
           is
           good
           ,
           before
           wee
           enter
           into
           the
           former
           distribution
           ,
           to
           erect
           &
           constitute
           one
           vniuersal
           Science
           by
           the
           name
           of
           PHILOSOPHIA
           PRIMA
           ,
           PRIMITIVE
           or
           SVMMARIEPHILOSOPHIE
           ,
           as
           the
           Maine
           and
           common
           way
           ,
           before
           we
           come
           where
           the
           waies
           part
           ,
           and
           deuide
           themselues
           ,
           which
           Sciēce
           whether
           I
           should
           report
           as
           deficient
           or
           noe
           ,
           I
           stand
           doubtfull
           .
           For
           I
           finde
           a
           certaine
           Rapsodie
           of
           
             Naturall
             Theologie
          
           ,
           and
           of
           diuers
           parts
           of
           Logicke
           :
           And
           of
           that
           part
           of
           
             Naturall
             Philosophie
          
           ,
           which
           concerneth
           the
           Principles
           ,
           and
           of
           that
           other
           part
           of
           
             Naturall
             Philosophy
          
           ,
           which
           concerneth
           the
           Soule
           or
           Spirit
           ,
           all
           these
           strangely
           commixed
           and
           confused
           :
           but
           being
           examined
           it
           seemeth
           to
           mee
           rather
           a
           depredation
           of
           other
           Sciences
           ,
           aduanced
           and
           exalted
           vnto
           some
           height
           of
           tearmes
           ,
           then
           any
           thing
           solide
           or
           substantiue
           of
           it selfe
           .
           Neuerthelesse
           I
           cannot
           bee
           ignorant
           of
           the
           distinction
           which
           is
           currant
           ,
           that
           the
           same
           things
           are
           handled
           but
           in
           seuerall
           respects
           :
           as
           for
           example
           that
           Logicke
           considereth
           of
           many
           things
           as
           they
           are
           in
           Notion
           &
           this
           Philosophy
           ,
           as
           they
           are
           in
           Nature
           :
           the
           one
           in
           ,
           Apparance
           ,
           the
           other
           in
           Existence
           :
           But
           I
           finde
           this
           difference
           better
           made
           then
           pursued
           ;
           For
           if
           they
           had
           considered
           
             Quantitie
             ,
             Similitude
             ,
             Diuersitie
          
           ,
           and
           the
           rest
           of
           those
           
             Externe
             Characters
          
           of
           things
           ,
           as
           Philosophers
           ,
           and
           in
           Nature
           :
           their
           inquiries
           must
           
           of
           force
           haue
           beene
           of
           a
           farre
           other
           kinde
           then
           they
           are
           .
           For
           doth
           anie
           of
           them
           in
           handeling
           Quantitie
           ,
           speake
           of
           the
           force
           of
           vnion
           ,
           how
           ,
           and
           how
           farre
           it
           multiplieth
           vertue
           ?
           Doth
           any
           giue
           the
           reason
           ,
           why
           some
           things
           in
           Nature
           are
           so
           common
           and
           in
           so
           great
           Masse
           ,
           and
           others
           so
           rare
           ,
           and
           in
           so
           small
           quantitie
           ?
           Doth
           anie
           in
           handling
           Similitude
           and
           Diuersitie
           ,
           assigne
           the
           cause
           why
           Iron
           should
           not
           mooue
           to
           Iron
           ,
           which
           is
           more
           like
           ,
           but
           mooue
           to
           the
           Loadestone
           ,
           which
           is
           lesse
           like
           ?
           why
           in
           all
           Diuersities
           of
           things
           there
           should
           bee
           certaine
           Participles
           in
           Nature
           ,
           which
           are
           almost
           ambiguous
           ,
           to
           which
           kinde
           they
           should
           bee
           referred
           ?
           But
           there
           is
           a
           meere
           and
           deepe
           silence
           ,
           touching
           the
           Nature
           and
           operation
           of
           those
           
             Common
             adiuncts
          
           of
           things
           ,
           as
           in
           Nature
           ;
           and
           onely
           a
           resuming
           and
           repeating
           of
           the
           force
           and
           vse
           of
           them
           ,
           in
           speeche
           or
           argument
           .
           Therefore
           because
           in
           a
           Wryting
           of
           this
           Nature
           ,
           I
           auoyde
           all
           subtilitie
           :
           my
           meaning
           touching
           this
           Originall
           or
           vniuersall
           Philosophie
           ,
           is
           thus
           in
           a
           plaine
           and
           grosse
           description
           by
           Negatiue
           :
           
             That
             it
             bee
             a
             Receptacle
             for
             all
             such
             profitable
             obseruations
             and
             Axioms
             ,
             as
             fall
             not
             within
             the
             compasse
             of
             any
             of
             the
             speciall
             parts
             of
             Philosophie
             ,
             or
             Sciences
             ;
             but
             are
             more
             common
             ,
             and
             of
             a
             higher
             stage
             .
          
        
         
           Now
           that
           there
           are
           manie
           of
           that
           kinde
           neede
           not
           bee
           doubted
           :
           for
           example
           ;
           Is
           not
           the
           rule
           :
           
             Si
             inaequalibus
             aequalia
             addas
             ;
             omnia
             erunt
             inaequal●…a
             .
          
           
           An
           Axiome
           aswell
           of
           Iustice
           ;
           as
           of
           the
           Mathematiques
           ?
           And
           is
           there
           not
           a
           true
           coincidence
           betweene
           commutatiue
           and
           distributiue
           Iustice
           ,
           and
           Arithmeticall
           and
           Geometricall
           proportion
           ?
           Is
           not
           that
           o●…er
           rule
           ,
           
             Quae
             in
             eodem
             tertio
             conveniunt
             ,
             &
             inter
             se
             conveniunt
             ,
          
           a
           Rule
           taken
           from
           the
           Mathematiques
           ,
           but
           so
           potent
           in
           Logicke
           as
           all
           Syllogismes
           are
           built
           vppon
           it
           ?
           Is
           not
           the
           obseruation
           ,
           
             Omnia
             mutantur
             ,
             nilinterit
          
           ,
           a
           contemplation
           in
           Philosophie
           thus
           ,
           that
           the
           Quantum
           of
           Nature
           is
           eternall
           ,
           In
           Naturall
           Theologie
           thus
           .
           That
           it
           requireth
           the
           same
           Omnipotencie
           to
           make
           somewhat
           Nothing
           ,
           which
           at
           the
           first
           made
           nothing
           somewhat
           ?
           according
           to
           the
           Scripture
           ,
           
             Di●…ici
             quod
             omnia
             operaquae
             fecil
             Deus
             ,
             perseuerent
             in
             perpetuum
             ,
             non
             possumus
             eis
             qui●…quam
             addere
             ,
             nec
             auferre
             .
          
           Is
           not
           the
           ground
           which
           Machtavill
           wisely
           and
           largely
           discourseth
           concerning
           Gouernments
           ,
           That
           the
           way
           to
           establish
           and
           preserue
           them
           ,
           is
           to
           reduce
           them
           
             ad
             Principia
          
           ;
           a
           rule
           in
           Religion
           and
           Nature
           ,
           aswell
           as
           in
           Ciuill
           administration
           ?
           was
           not
           the
           Persian
           Magicke
           a
           reduction
           or
           correspondence
           of
           the
           Principles
           &
           Architectures
           of
           Nature
           ,
           to
           the
           rules
           and
           policie
           of
           Gouernments
           ?
           Is
           not
           the
           precept
           of
           a
           Musitian
           ,
           to
           ●…all
           from
           a
           discord
           or
           harsh
           accord
           ,
           vpon
           a
           concord
           ,
           or
           sweete
           accord
           ,
           alike
           true
           in
           affection
           ?
           Is
           not
           the
           Trope
           of
           Musi●…ke
           ,
           to
           auoyde
           or
           slyde
           from
           the
           close
           or
           Cadence
           ,
           common
           with
           the
           Trope
           of
           Rh●…ricke
           of
           deceyuing
           expectation
           ?
           Is
           not
           the
           delight
           
           of
           the
           Quavering
           vppon
           a
           stoppe
           in
           Musicke
           ,
           the
           same
           with
           the
           playing
           of
           Light
           vppon
           the
           water
           ?
        
         
           Spiendet
           tremulo
           sub
           Lumine
           Pon●…
        
         
           Are
           not
           the
           Organs
           of
           the
           sences
           of
           one
           ki●…
           with
           the
           Organs
           of
           Reflexion
           ,
           the
           Eye
           with
           a
           gla●…
           the
           Eate
           with
           a
           Caue
           or
           Straight
           determined
           and
           bounded
           ?
           Neither
           are
           these
           onely
           similitud●…s
           ,
           as
           men
           of
           narrowe
           obseruation
           may
           conc●…yue
           them
           to
           bee
           ;
           but
           the
           same
           footesteppes
           of
           Nature
           ,
           treading
           or
           printing
           vppon
           seuerall
           subiects
           or
           Matters
           .
           This
           Science
           therefore
           (
           as
           I
           vnderstand
           〈◊〉
           )
           I
           may
           
           iustlie
           reporte
           as
           deficient
           ;
           for
           I
           see
           sometimes
           the
           profounder
           sort
           of
           wittes
           ,
           in
           handeling
           some
           particuler
           argument
           ,
           will
           nowe
           and
           then
           drawe
           a
           Bucket
           of
           Water
           out
           of
           this
           well
           ,
           for
           their
           present
           vse
           .
           But
           the
           springhead
           thereof
           seemeth
           to
           mee
           ,
           not
           to
           haue
           beene
           visited
           ;
           beeing
           of
           so
           excellent
           vse
           ,
           both
           for
           the
           disclosing
           of
           Nature
           ,
           and
           the
           abridgement
           of
           Art.
           
        
         
           This
           science
           beeing
           therefore
           first
           placed
           as
           a
           common
           parent
           ,
           like
           vnto
           Berecinthia
           ,
           which
           had
           so
           much
           Heauenlie
           yssue
           ,
           
             Omnes
             Coe●…colas
             ,
             omnes
             super
             alta
             tenentes
          
           ;
           wee
           may
           returne
           to
           the
           former
           distribution
           of
           the
           three
           philosophies
           ;
           Diuine
           ,
           Naturall
           ,
           and
           Humane
           .
           And
           as
           concerning
           D●…VINE
           PHILOSOPHIE
           .
           Or
           NATVRALL
           THEOLOGIE
           ,
           It
           is
           that
           knowledge
           or
           Rudiment
           of
           knowledge
           concerning
           GOD
           ,
           which
           may
           be
           obtained
           by
           the
           contemplation
           of
           his
           Creatures
           
           which
           knowledge
           may
           bee
           truely
           tearmed
           Diuine
           ,
           in
           respect
           of
           the
           obiect
           ;
           and
           Naturall
           in
           respect
           of
           the
           Light.
           The
           boundes
           of
           this
           knowledge
           are
           ,
           that
           it
           sufficeth
           to
           conuince
           Atheisme
           ;
           but
           not
           to
           informe
           Religion
           :
           And
           therefore
           there
           was
           neuer
           Miracle
           wrought
           by
           God
           to
           conuert
           an
           Atheist
           ,
           bycause
           the
           light
           of
           Nature
           might
           haue
           ledde
           him
           to
           confesse
           a
           God
           :
           But
           Miracles
           haue
           beene
           wrought
           to
           conuert
           Idolaters
           ,
           and
           the
           superstitious
           ,
           because
           no
           light
           of
           Nature
           extendeth
           to
           declare
           the
           will
           and
           true
           worship
           of
           God.
           For
           as
           all
           works
           do
           shewe
           forth
           the
           power
           and
           skill
           of
           the
           workeman
           ,
           and
           not
           his
           Image
           :
           So
           it
           is
           of
           the
           works
           of
           God
           ;
           which
           doe
           shew
           the
           Omnipotencie
           and
           wisedome
           of
           the
           Maker
           ,
           but
           not
           his
           Image
           :
           And
           therefore
           therein
           the
           Heathen
           opinion
           differeth
           from
           the
           Sacred
           truth
           :
           For
           they
           supposed
           the
           world
           to
           bee
           the
           Image
           of
           God
           ,
           &
           Man
           to
           be
           an
           extract
           or
           compendious
           Image
           of
           the
           world
           :
           But
           the
           Scriptures
           neuer
           vouch-safe
           to
           attribute
           to
           the
           world
           that
           honour
           as
           to
           bee
           the
           Image
           of
           God
           :
           But
           onely
           
             The
             worke
             of
             his
             hands
          
           ,
           Neither
           do
           they
           speake
           of
           any
           other
           Image
           of
           God
           ,
           but
           Man
           :
           wherfore
           by
           the
           contemplation
           of
           Nature
           ,
           to
           induce
           and
           inforce
           the
           acknowledgement
           of
           God
           ,
           and
           to
           demonstrate
           his
           power
           ,
           prouidence
           ,
           and
           goodnesse
           ,
           is
           an
           excellent
           argument
           ,
           and
           hath
           beene
           excellently
           handled
           by
           diuerse
           .
           But
           on
           the
           other
           side
           ,
           out
           of
           the
           contemplation
           of
           Nature
           ,
           or
           ground
           of
           humane
           knoweledges
           
           to
           induce
           any
           veritie
           ,
           or
           perswasion
           concerning
           the
           points
           of
           Faith
           ,
           is
           in
           my
           iudgement
           ,
           not
           fate
           :
           
             Dafidei
             ,
             quae
             fidei
             sunt
          
           .
           For
           the
           Heathen
           themselues
           conclude
           as
           much
           in
           that
           excellent
           and
           Diuine
           fable
           of
           the
           Golden
           Chayne
           :
           
             That
             men
             and
             Gods
             were
             not
             able
             to
             draw
             Iupiter
             down
             to
             the
             Earth
             ,
             but
             contrariwise
             ,
             Iupiter
             was
             able
             to
             draw
             them
             vp
             to
             Heauen
             .
          
           So
           as
           wee
           ought
           not
           to
           attempt
           to
           drawe
           downe
           or
           submitte
           the
           Mysteries
           of
           GOD
           to
           our
           Reason
           :
           but
           contrarywise
           ,
           to
           raise
           and
           aduance
           our
           Reason
           to
           the
           Diuine
           Truthe
           .
           So
           as
           in
           this
           parte
           of
           knowledge
           ,
           touching
           Diuine
           Philosophie
           :
           I
           am
           so
           farre
           from
           noting
           any
           deficience
           ,
           as
           I
           rather
           note
           an
           excesse
           :
           wherevnto
           I
           haue
           digressed
           ,
           because
           of
           the
           extreame
           preiudice
           ,
           which
           both
           Religion
           and
           Philosophie
           hath
           receiued
           ,
           and
           may
           receiue
           by
           beeing
           commixed
           togither
           ;
           as
           that
           which
           vndoubtedly
           will
           make
           an
           Hereticall
           Religion
           ;
           and
           an
           Imaginarie
           and
           fabulous
           Philosophie
           .
        
         
           Otherwise
           it
           is
           of
           the
           Nature
           of
           Angells
           and
           Spirits
           ,
           which
           is
           an
           Appendix
           of
           Theologie
           ,
           both
           Diuine
           and
           Naturall
           ;
           and
           is
           neither
           inscrutable
           nor
           interdicted
           :
           For
           although
           the
           Scripture
           saith
           ,
           
             Lette
             no
             man
             deceyue
             you
             in
             Sublime
             discourse
             touching
             the
             worship
             of
             Angells
             ,
             pressing
             into
             that
             hee
             knoweth
             not
             ,
             &c.
             
          
           Yet
           notwithstanding
           if
           you
           obserue
           well
           that
           precept
           ,
           it
           may
           appeare
           thereby
           ,
           that
           there
           bee
           two
           things
           onely
           forbidden
           ,
           Adoration
           
           of
           them
           ,
           and
           Opinion
           Fantasticall
           of
           them
           ,
           eyther
           to
           extoll
           them
           ,
           further
           then
           appertaineth
           to
           the
           degree
           of
           a
           Creature
           ;
           or
           to
           extoll
           a
           mans
           knowledge
           of
           them
           ,
           further
           then
           hee
           hath
           ground
           .
           But
           the
           sober
           and
           grounded
           inquirie
           which
           may
           arise
           out
           of
           the
           passages
           of
           holie
           Scriptures
           ,
           or
           out
           of
           the
           gradacions
           of
           Nature
           is
           not
           restrained
           :
           So
           of
           degenerate
           and
           reuolted
           spirites
           ;
           the
           conuersing
           with
           them
           ,
           or
           the
           imployement
           of
           them
           is
           prohibited
           ;
           much
           more
           any
           veneration
           towards
           them
           .
           But
           the
           contemplacion
           or
           science
           of
           their
           Nature
           ,
           their
           power
           ,
           their
           illusions
           ;
           either
           by
           Scripture
           or
           reason
           ,
           is
           apart
           of
           spirituall
           Wisedome
           .
           For
           so
           the
           Apostle
           saieth
           ,
           
             Wee
             are
             not
             ignorant
             of
             his
             Stratagems
             :
          
           And
           it
           is
           no
           more
           vnlawfull
           to
           enquire
           the
           Nature
           of
           euill
           spirites
           ,
           then
           to
           enquire
           the
           force
           of
           poysons
           in
           Nature
           ,
           or
           the
           Nature
           of
           sinne
           and
           vice
           in
           Moralitie
           ;
           But
           this
           parte
           touching
           Angells
           and
           Spirites
           ,
           I
           cannot
           note
           as
           deficient
           ,
           for
           many
           haue
           occupyed
           themselues
           in
           it
           :
           I
           may
           rather
           challenge
           it
           in
           manie
           of
           the
           Wryters
           thereof
           ,
           as
           fabulous
           and
           fantasticall
           .
        
         
           Leauing
           therefore
           DIVINE
           PHILOSOPHY
           ,
           or
           NATVRALL
           THEOLOGIE
           ,
           (
           not
           DIVINITIE
           ,
           or
           INSPIRED
           THEOL'OGIE
           ,
           which
           wee
           reserue
           for
           the
           last
           of
           all
           ,
           as
           the
           Hauen
           and
           Sabbath
           of
           all
           Mans
           contemplations
           )
           wee
           will
           nowe
           proceede
           to
           NATVRALL
           PHILOSOPHIE
           :
           If
           then
           it
           bee
           true
           that
           Democritus
           sayde
           ,
           
             That
             the
          
           
           
             truthe
             of
             Nature
             lyeth
             hydde
             in
             certaine
             deepe
             My●…
             and
             Caues
          
           ;
           And
           if
           it
           bee
           true
           likewise
           ,
           that
           the
           Alchymists
           doe
           so
           much
           inculcate
           ,
           That
           Vulcan
           is
           a
           second
           Nature
           ,
           and
           imitateth
           that
           dexterouslie
           and
           compendiouslie
           ,
           which
           Nature
           worketh
           by
           ambages
           ,
           &
           length
           of
           time
           ,
           It
           were
           good
           to
           deuide
           Naturall
           Phylosophie
           into
           the
           Myne
           and
           the
           Fornace
           ,
           and
           to
           make
           two
           professions
           or
           occupations
           of
           Naturall
           Philosophers
           ,
           some
           to
           bee
           Pionners
           ,
           and
           some
           Smythes
           ,
           some
           to
           digge
           ,
           and
           some
           to
           refine
           ,
           and
           Hammer
           :
           And
           surely
           I
           doe
           best
           allowe
           of
           a
           diuision
           of
           that
           kinde
           ,
           though
           in
           more
           familiar
           and
           scholasticall
           tearmes
           :
           Namely
           that
           these
           bee
           the
           two
           parts
           of
           Naturall
           Philosophie
           ,
           the
           INQVISITION
           OF
           CAVSES
           ,
           and
           the
           PRO●…VCTION
           OF
           EFFECTS
           :
           SPECVLATIVE
           ,
           and
           OPERATIVE
           ,
           NATVRALL
           SCIENCE
           ,
           and
           NATVRALL
           PRVDENCE
           .
           For
           as
           in
           Ciuile
           matters
           there
           is
           a
           wisedome
           of
           discourse
           ,
           and
           a
           wisedome
           of
           direction
           :
           So
           is
           it
           in
           Naturall
           :
           And
           heere
           I
           will
           make
           a
           request
           ,
           that
           for
           the
           latter
           (
           or
           at
           least
           for
           a
           parte
           thereof
           )
           I
           may
           reviue
           and
           reintegrate
           the
           misapplyed
           and
           abused
           Name
           of
           NATVRALL
           MAGICKE
           ,
           which
           in
           the
           true
           se●…se
           ,
           is
           but
           NATVRALL
           WISEDOME
           ,
           or
           NATVRALL
           PRVDENCE
           :
           taken
           according
           to
           the
           ancient
           acception
           ,
           purged
           from
           vanitie
           &
           superstition
           .
           Now
           although
           it
           bee
           true
           ,
           and
           I
           know
           it
           well
           ,
           that
           ther●…
           is
           an
           entercourse
           betweene
           Causes
           and
           Eff●…
           ,
           so
           as
           both
           these
           knowledges
           〈◊〉
           &
           
             〈◊〉
             〈◊〉
          
           
           a
           great
           connexion
           betweene
           themselues
           :
           yet
           because
           all
           true
           and
           frutefull
           NATVRALL
           PHILOSOPHIE
           ,
           hath
           
             A
             double
             Scale
          
           or
           
             Ladder
             ,
             Ascendent
          
           and
           Descendent
           ,
           ascending
           from
           experiments
           to
           the
           
             Inuention
             of
             causes
          
           ;
           and
           descending
           from
           causes
           ,
           to
           the
           
             Inuention
             of
             newe
             experiments
          
           ;
           Therefore
           I
           iudge
           it
           most
           requisite
           that
           these
           two
           parts
           be
           seuerally
           considered
           and
           handled
           .
        
         
           NATVRALL
           SCIENCE
           or
           THEORY
           is
           deuided
           into
           PHISICKE
           and
           METAPHISICKE
           ,
           wherein
           I
           desire
           ,
           it
           may
           bee
           conceiued
           ,
           that
           I
           vse
           the
           word
           METAPHISICKE
           in
           a
           differing
           sense
           ,
           from
           that
           ,
           that
           is
           receyued
           :
           And
           in
           like
           manner
           I
           doubt
           not
           ,
           but
           it
           will
           easilie
           appeare
           to
           men
           of
           iudgement
           ,
           that
           in
           this
           and
           other
           particulers
           ,
           wheresoeuer
           my
           Conception
           &
           Notion
           may
           differ
           from
           the
           Auncient
           ,
           yet
           I
           am
           studious
           to
           keepe
           the
           Auncient
           Termes
           .
           For
           hoping
           well
           to
           deliuer
           my selfe
           from
           mistaking
           ,
           by
           the
           order
           and
           perspicuous
           expressing
           of
           that
           I
           doe
           propounde
           :
           I
           am
           otherwise
           zealous
           and
           affectionate
           to
           recede
           as
           little
           from
           Antiquitie
           ,
           either
           in
           tearms
           or
           opinions
           ,
           as
           may
           stand
           with
           truth
           ,
           &
           the
           proficience
           of
           knowledge
           :
           And
           herein
           I
           cannot
           a
           little
           maruaile
           at
           the
           Philosopher
           Aristotle
           :
           that
           did
           proceede
           in
           such
           a
           Spirit
           of
           difference
           &
           contradiction
           towards
           all
           Antiquitie
           ,
           vndertaking
           not
           only
           to
           frame
           new
           wordes
           of
           Science
           at
           pleasure
           :
           but
           to
           confound
           and
           extinguish
           all
           ancient
           wisedome
           ;
           insomuch
           as
           hee
           neuer
           
           nameth
           or
           mentioneth
           an
           Ancient
           Author
           or
           opinion
           ,
           but
           to
           confute
           and
           reproue
           :
           wherein
           for
           glorie
           ,
           and
           drawing
           followers
           and
           disciples
           ,
           he
           tooke
           the
           right
           course
           .
           For
           certainly
           there
           commeth
           to
           passe
           ,
           &
           hath
           place
           in
           humane
           truth
           ,
           that
           which
           was
           noted
           and
           pronounced
           in
           the
           highest
           truth
           :
           
             Veni
             in
             nomine
             Patris
             ,
             nec
             recipitis
             Me
             ,
             Si
             quis
             venerit
             in
             nomine
             suo
             ,
             eum
             recipietis
             .
          
           But
           in
           this
           diuine
           Aphorisme
           (
           considering
           ,
           to
           whom
           it
           was
           applied
           ,
           Namely
           to
           Antichrist
           ,
           the
           highest
           deceiuer
           ,
           )
           wee
           may
           discerne
           well
           ,
           that
           
             the
             comming
             in
             a
             Man
             's
             owne
             name
             ,
          
           without
           regard
           of
           Antiquitie
           ,
           or
           paternitie
           ;
           is
           no
           good
           signe
           of
           truth
           ;
           although
           it
           bee
           ioyned
           with
           the
           fortune
           and
           successe
           of
           an
           
             Eum
             recipietis
          
           .
           But
           for
           this
           excellent
           person
           Aristotle
           ,
           I
           will
           thinke
           of
           him
           ,
           that
           hee
           learned
           that
           humour
           of
           his
           Scholler
           ;
           with
           whom
           ,
           it
           seemeth
           ,
           hee
           did
           emulate
           ,
           the
           one
           to
           conquer
           all
           Opinions
           ,
           as
           the
           other
           to
           conquer
           all
           Nations
           .
           Wherein
           neuerthelesse
           it
           may
           bee
           ,
           hee
           may
           at
           some
           mens
           hands
           ,
           that
           are
           of
           a
           bitter
           disposition
           ,
           get
           a
           like
           title
           as
           his
           Scholler
           did
           .
        
         
           
             Foelix
             terrarum
             Praedo
             ,
             non
             vtile
             mundo
          
           
             Editus
             exemplum
             &c.
             So
          
           
             Foelix
             doctrinae
             Praedo
             .
          
        
         
           But
           to
           me
           on
           the
           other
           side
           that
           do
           desire
           as
           much
           as
           lyeth
           in
           my
           Penne
           ,
           to
           ground
           a
           sociable
           entercourse
           betweene
           Antiquitie
           and
           Proficience
           ,
           it
           seemeth
           best
           ,
           to
           keepe
           way
           with
           Antiquitie
           
             vsque
             ad
             aras
          
           ;
           And
           therefore
           to
           retaine
           the
           ancient
           tearmes
           ,
           
           though
           I
           sometimes
           alter
           the
           vses
           and
           definitions
           ,
           according
           to
           the
           Moderate
           proceeding
           in
           Ciuill
           gouernment
           ;
           where
           although
           there
           bee
           some
           alteration
           ,
           yet
           that
           holdeth
           which
           Tacitus
           wisely
           noteth
           ,
           
             Eadem
             Magistratuum
             vocabula
          
           .
        
         
           To
           returne
           therefore
           to
           the
           vse
           and
           acception
           of
           the
           tearme
           METAPHISICKE
           ,
           as
           I
           doe
           nowe
           vnderstand
           the
           word
           ;
           It
           appeareth
           by
           that
           which
           hath
           bene
           alreadie
           saide
           ,
           that
           I
           intend
           ,
           PHILOSOPHIA
           PRIMA
           :
           SVMMARIE
           PHILOSOPHIE
           and
           METAPHISICK
           ,
           which
           heretofore
           haue
           beene
           confounded
           as
           one
           ,
           to
           bee
           two
           distinct
           things
           .
           For
           the
           one
           I
           haue
           made
           as
           a
           Parent
           ,
           or
           common
           Auncestor
           to
           all
           knowledge
           ;
           And
           the
           other
           I
           haue
           now
           brought
           in
           ,
           as
           a
           Branch
           or
           descendent
           of
           NATVRALL
           SCIENCE
           ;
           It
           appeareth
           likewise
           that
           I
           haue
           assigned
           to
           SVMMARIEPHILOSOPHIE
           the
           common
           principles
           and
           Axiomes
           which
           are
           promiscuous
           and
           indifferent
           to
           seuerall
           Sciences
           :
           I
           haue
           assigned
           vnto
           it
           likewise
           the
           inquirie
           
             touching
             the
             operation
             of
             the
             Relatiue
             and
             aduentiue
             Characters
             of
             Essences
             ,
          
           as
           
             Quantitie
             ,
             Similitude
             ,
             Diuersitie
             ,
             Possibilitie
             ,
          
           and
           the
           rest
           :
           with
           this
           distinction
           ,
           and
           prouision
           :
           that
           they
           bee
           handled
           as
           they
           haue
           efficacie
           in
           Nature
           ,
           and
           not
           logically
           .
           It
           appeareth
           likewise
           that
           NATVRAL
           THEOLOGIE
           which
           hereto
           fore
           hath
           beene
           handled
           confusedly
           with
           METAPHISICKE
           ,
           I
           haue
           
           inclosed
           and
           bounded
           by
           it selfe
           .
           It
           is
           therefore
           now
           a
           question
           ,
           what
           is
           left
           remaining
           for
           METAPHISICKE
           :
           wherein
           I
           may
           without
           preiudice
           preserue
           thus
           much
           of
           the
           cōceit
           of
           Antiquitie
           ;
           that
           PHISICKE
           should
           contemplate
           that
           which
           is
           inherent
           in
           Matter
           ,
           &
           therefore
           transitorie
           ,
           and
           METAPHISICKE
           ,
           that
           which
           is
           abstracted
           &
           fixed
           .
           And
           againe
           that
           PHISICKE
           shoulde
           handle
           that
           which
           supposeth
           in
           Nature
           onely
           a
           being
           and
           mouing
           ,
           and
           METAPHISICKE
           should
           handle
           that
           which
           supposeth
           furder
           in
           Nature
           ,
           a
           reason
           ,
           vnderstanding
           ,
           and
           platforme
           .
           But
           the
           difference
           perspicuously
           expressed
           ,
           is
           most
           familiar
           and
           sensible
           .
           For
           as
           wee
           deuided
           NATVRALL
           PHILOSOPHY
           in
           GENERALL
           into
           the
           ENQVIRIE
           of
           CAVSES
           &
           PRODVCTIONS
           of
           EFFECTS
           :
           So
           that
           part
           which
           concerneth
           the
           ENQVIRIE
           of
           CAVSES
           ,
           wee
           doe
           subdiuide
           ,
           according
           to
           the
           receiued
           and
           sound
           diuision
           of
           CAVSES
           ;
           The
           one
           part
           which
           is
           PHISICKE
           enquireth
           and
           handleth
           the
           MATERIALL
           &
           EFFICIENT
           CAVSES
           ,
           &
           the
           other
           which
           is
           METAPHISICKE
           handleth
           the
           FORMAL
           and
           FINALCAVSES
           .
        
         
           PHISICKE
           ,
           (
           taking
           it
           according
           to
           the
           deriuation
           ,
           &
           not
           according
           to
           our
           Idiome
           ,
           for
           MEDICINE
           )
           is
           scituate
           in
           a
           middle
           tearme
           or
           distance
           between
           NATVRALL
           HISTORY
           &
           METAPHISICKE
           .
           For
           NATVRAL
           HISTORY
           describeth
           the
           
             varietie
             of
             things
          
           :
           PHISICKE
           
           the
           CAVSES
           ,
           but
           VARIABLE
           or
           RESPECTIVE
           CAVSES
           ;
           and
           METAPHISICKE
           the
           FIXED
           and
           CONSTANT
           CAVSES
           .
        
         
           Limus
           vt
           hic
           durescit
           ,
           &
           haec
           vt
           Cara
           liquescit
           ,
        
         
           Vno
           eodemque
           igni
           .
        
         
           Fire
           is
           the
           cause
           of
           induration
           ,
           but
           respectiue
           to
           clay
           :
           Fire
           is
           the
           cause
           of
           colliquatiō
           ,
           but
           respectiue
           to
           Waxe
           .
           But
           fire
           is
           noe
           constant
           cause
           either
           of
           induration
           or
           colliquation
           :
           So
           then
           the
           Phificall
           causes
           are
           but
           the
           Efficient
           and
           the
           Matter
           .
           PHISICKE
           hath
           three
           parts
           ,
           whereof
           two
           respect
           Nature
           Vnited
           or
           collected
           ,
           the
           third
           contēplateth
           Nature
           diffused
           or
           distributed
           .
           Nature
           is
           collected
           either
           into
           one
           entyer
           Totall
           ,
           or
           else
           into
           the
           same
           Principles
           or
           Seedes
           .
           So
           as
           the
           first
           doctrine
           is
           TOVCHING
           the
           CONTEXTVRE
           or
           CONFIGVRATION
           of
           THINGS
           ,
           as
           
             De
             Mundo
             ,
             de
             vniuersitate
             Rerum
             .
          
           The
           seconde
           is
           the
           Doctrine
           CONCERNING
           the
           PRINCIPLES
           or
           ORIGINALS
           of
           THINGS
           ;
           The
           third
           is
           the
           doctrine
           CONCERNING
           all
           VARIETIE
           and
           PARTICVLARITIE
           of
           THINGS
           ;
           whether
           it
           be
           of
           the
           differing
           substances
           ,
           or
           their
           differing
           qualities
           and
           Natures
           ;
           whereof
           there
           needeth
           noe
           enumeration
           ;
           this
           part
           being
           but
           as
           a
           GLOS
           or
           PARAPHRASE
           that
           attendeth
           vpon
           the
           Text
           of
           NATVRAL
           HISTORY
           .
           Of
           these
           three
           I
           cannot
           report
           any
           as
           deficient
           ,
           In
           what
           truth
           or
           perfection
           they
           are
           handled
           ,
           I
           make
           not
           now
           any
           Iudgement
           :
           
           But
           they
           are
           parts
           of
           knowledge
           not
           deserted
           by
           the
           Labour
           of
           Man.
           
        
         
           For
           METAPHISICKE
           ,
           we
           haue
           assigned
           vnto
           it
           the
           inquirie
           of
           FORMALL
           and
           FINALL
           CAVSES
           which
           assignation
           ,
           as
           to
           the
           former
           of
           them
           may
           seeme
           to
           bee
           Nugatorie
           and
           voide
           ,
           because
           of
           the
           receiued
           and
           inueterate
           Opinion
           ,
           that
           the
           inquisition
           of
           Man
           ,
           is
           not
           competent
           to
           finde
           out
           
             essentiall
             formes
          
           ,
           or
           
             true
             differences
          
           ;
           of
           which
           opinion
           we
           will
           take
           this
           hold
           :
           That
           the
           Inuentiō
           of
           Formes
           is
           of
           al
           other
           Parts
           of
           Knowledge
           the
           worthiest
           to
           bee
           sought
           ,
           if
           it
           bee
           Possible
           to
           bee
           Found
           .
           As
           for
           the
           possibilitie
           ,
           they
           are
           ill
           discouerers
           ,
           that
           thinke
           there
           is
           no
           land
           when
           they
           can
           see
           nothing
           but
           Sea.
           But
           it
           is
           manifest
           ,
           that
           Plato
           in
           his
           opinion
           of
           Ideas
           ,
           as
           one
           that
           had
           a
           wit
           of
           eleuation
           s●…uate
           as
           vpon
           a
           Cliffe
           ,
           did
           descry
           ,
           
             that
             formes
             were
             the
             true
             obiect
             of
             knowledge
          
           ;
           but
           lost
           the
           reall
           fruite
           of
           his
           opinion
           by
           considering
           of
           formes
           ,
           as
           absolutely
           abstracted
           from
           Matter
           ,
           &
           not
           confined
           and
           determined
           by
           Matter
           :
           and
           so
           turning
           his
           opinion
           vpon
           Theologie
           ,
           wherewithall
           his
           Naturall
           Philosophy
           is
           infected
           .
           But
           if
           any
           man
           shall
           keepe
           a
           continuall
           watchfull
           and
           seuere
           eye
           vpon
           action
           ,
           operation
           ,
           and
           the
           vse
           of
           knowledge
           ,
           hee
           may
           aduise
           and
           take
           Notice
           ,
           what
           are
           the
           formes
           ,
           the
           disclosures
           whereof
           are
           fruitful
           and
           important
           to
           the
           State
           of
           Man.
           For
           as
           to
           the
           formes
           of
           substāces
           (
           Man
           onely
           except
           ,
           of
           whom
           it
           is
           said
           ,
           
             Formavit
             hominem
             de
             limoterrae
             ,
             &
             spirauit
             in
             faciem
             eius
             spiraculum
             vitae
             ,
          
           and
           
           not
           as
           of
           all
           other
           creatures
           ,
           
             Producant
             aquae
             ,
             producat
             terra
             ,
             the
             formes
             of
             Substances
          
           I
           say
           (
           as
           they
           are
           nowe
           by
           compounding
           and
           transplanting
           multiplied
           )
           are
           so
           perplexed
           ,
           as
           they
           are
           not
           to
           bee
           enquired
           .
           Noe
           more
           then
           it
           were
           either
           possible
           or
           to
           purpose
           ,
           to
           seeke
           in
           grosse
           
             the
             formes
             of
             those
             Soundes
             which
             make
             wordes
             ,
          
           which
           by
           composition
           and
           transposition
           of
           Letters
           are
           infinite
           .
           But
           on
           the
           otherside
           ,
           to
           enquire
           
             the
             forme
             of
             those
             Soundes
             or
             Voices
             which
             make
             simple
             Letters
          
           is
           easily
           comprehēsible
           ,
           and
           being
           knowen
           ,
           induceth
           and
           manifesteth
           
             the
             formes
             of
             all
             words
          
           ,
           which
           consist
           ,
           &
           are
           compounded
           of
           them
           ;
           in
           the
           same
           maner
           to
           enquire
           
             the
             forme
          
           of
           a
           Lyon
           ,
           of
           an
           Oake
           ,
           of
           Gold
           :
           Nay
           of
           Water
           ,
           of
           Aire
           ,
           is
           a
           vaine
           pursuite
           :
           But
           to
           enquire
           
             the
             formes
          
           of
           Sence
           ,
           of
           voluntary
           Motion
           ,
           of
           Vegetation
           ,
           of
           Colours
           ,
           of
           Grauitie
           and
           Leuitie
           ,
           of
           Densitie
           ,
           of
           Tenuitie
           ,
           of
           Heate
           ,
           of
           Cold
           ,
           &
           al
           other
           Natures
           and
           qualities
           ,
           which
           like
           an
           Alphabet
           are
           not
           many
           ,
           &
           of
           which
           the
           essences
           (
           vpheld
           by
           Matter
           )
           of
           all
           creatures
           doe
           cōsist
           :
           To
           enquire
           I
           say
           
             the
             true
             formes
          
           of
           these
           ,
           is
           that
           part
           of
           METAPHISICKE
           ,
           which
           we
           now
           define
           of
           .
           Not
           but
           that
           PHISICKE
           doth
           make
           enquirie
           ,
           and
           take
           consideration
           of
           the
           same
           Natures
           ,
           but
           how
           ?
           Onely
           ,
           as
           to
           the
           
             material
             and
             efficient
             causes
          
           of
           them
           ,
           and
           not
           as
           to
           
             the
             formes
          
           .
           For
           example
           ,
           if
           the
           cause
           of
           whitenesse
           in
           Snowe
           or
           froth
           be
           enquired
           ,
           and
           it
           be
           rendred
           thus
           :
           
             That
             the
             subtile
             intermixture
             of
             Ayre
             and
             water
             is
             the
             cause
             ,
          
           it
           is
           well
           rendred
           ,
           but
           neuerthelesse
           
           is
           this
           
             the
             forme
          
           of
           whitenesse
           ?
           Noe
           but
           
           it
           is
           
             the
             efficient
          
           ,
           which
           is
           euer
           but
           
             vehiculum
             formae
          
           .
           This
           ,
           part
           of
           METAPHISICKE
           :
           I
           doe
           not
           finde
           laboured
           and
           performed
           ,
           whereat
           I
           maruaile
           not
           ,
           Because
           I
           hold
           it
           not
           possible
           to
           bee
           inuented
           by
           that
           course
           of
           inuention
           which
           hath
           beene
           vsed
           ,
           in
           regard
           that
           men
           (
           which
           is
           the
           Roote
           of
           all
           error
           )
           haue
           made
           too
           untimely
           a
           departure
           ,
           and
           to
           remote
           a
           recesse
           from
           particulars
           .
        
         
           But
           the
           vse
           of
           this
           part
           of
           METAPHISICKE
           which
           I
           report
           as
           deficient
           ,
           is
           of
           the
           rest
           the
           most
           excellent
           in
           two
           respects
           :
           The
           one
           because
           it
           is
           the
           dutie
           and
           vertue
           of
           all
           knowledge
           to
           abridge
           the
           infinitie
           of
           indiuiduall
           experience
           ,
           as
           much
           as
           the
           conception
           of
           truth
           will
           permit
           ,
           and
           to
           remedie
           the
           complaint
           of
           
             vita
             brevis
             ,
             ars
             longa
          
           ;
           which
           is
           performed
           by
           vniting
           the
           Notions
           and
           conceptions
           of
           Sciences
           :
           For
           knowledges
           are
           as
           PYRAMIDES
           ,
           whereof
           HISTORY
           is
           the
           BASIS
           :
           So
           of
           NATVRAL
           PHILOSOPHY
           the
           BASIS
           is
           NATVRAL
           HISTORY
           :
           The
           STAGE
           next
           the
           BASIS
           is
           PHISICKE
           :
           The
           STAGE
           next
           the
           VERTICALPOINT
           is
           METAPHISICKE
           :
           As
           for
           the
           VERTICALLPOINT
           ,
           
             Opus
             quod
             operatur
             deus
             a
             principio
             vsque
             ad
             finem
             ,
             the
             Summary
             law
             of
             Nature
             ,
          
           wee
           knowe
           not
           whether
           Mans
           enquirie
           can
           attaine
           vnto
           it
           .
           But
           these
           three
           be
           the
           true
           Stages
           of
           knowledge
           ,
           and
           are
           to
           them
           that
           are
           depraued
           no
           better
           then
           the
           Gyants
           Hilles
           .
        
         
           
           
             
               Ter
               sunt
               conati
               imponere
               Pelio
               Ossam
               :
            
          
           
             
               Scilicet
               atque
               Ossaefrondosum
               involuere
               Olympum
            
             .
          
        
         
           But
           to
           those
           which
           referre
           all
           thinges
           to
           the
           Glorie
           of
           GOD
           ,
           they
           are
           as
           the
           three
           acclamations
           :
           
             Sancte
             ,
             Sancte
             ,
             Sancte
          
           :
           holy
           in
           the
           description
           or
           dilatation
           of
           his
           workes
           ,
           holy
           in
           the
           connexion
           ,
           or
           concatenation
           of
           them
           ,
           and
           holy
           in
           the
           vnion
           of
           them
           in
           a
           perpetuall
           and
           vniforme
           lawe
           .
           And
           therefore
           the
           speculation
           was
           excellent
           in
           Parmenides
           and
           Plato
           ,
           although
           but
           a
           speculation
           in
           them
           ,
           That
           all
           things
           by
           scale
           did
           ascend
           to
           vnitie
           .
           So
           then
           alwaies
           that
           knowledge
           is
           worthiest
           ,
           which
           is
           charged
           with
           least
           multiplicitie
           ,
           which
           appeareth
           to
           be
           METAPHISICKE
           ,
           as
           that
           which
           considereth
           
             the
             simple
             formes
             or
             differēces
             of
             things
             ,
          
           which
           are
           few
           in
           number
           ,
           and
           
             the
             degrees
          
           and
           coordinations
           whereof
           ,
           make
           all
           this
           varietie
           :
           The
           second
           respect
           which
           valueth
           and
           commendeth
           this
           part
           of
           METAPHISICKE
           is
           ,
           that
           it
           doth
           enfranchise
           the
           power
           of
           Man
           vnto
           the
           greatest
           libertie
           ,
           and
           possibilitie
           of
           workes
           and
           effects
           .
           For
           Phisicke
           carrieth
           men
           in
           narrow
           and
           restrained
           waies
           ,
           subiect
           to
           many
           accidents
           of
           impedimēts
           ,
           imitating
           the
           ordinarie
           flexuous
           courses
           of
           Nature
           ,
           But
           
             Latae
             vndique
             sunt
             sapientibus
             viae
          
           :
           To
           sapience
           (
           which
           was
           anciently
           defined
           to
           be
           
             Rerum
             diuinarum
             ,
             &
             humanarum
             scientia
             )
          
           there
           is
           euer
           choise
           of
           Meanes
           .
           For
           Phisicall
           
           causes
           giue
           light
           to
           newe
           inuention
           in
           
             Simili
             materia
          
           ;
           But
           whosoeuer
           knoweth
           any
           forme
           knoweth
           the
           vtmost
           possibilitie
           of
           superinducing
           that
           Nature
           vpon
           
             any
             varietie
             of
             Matter
          
           ,
           and
           so
           is
           lesse
           restrained
           in
           operation
           ,
           either
           to
           the
           Basis
           of
           the
           Matter
           ,
           or
           the
           condition
           of
           the
           efficient
           :
           which
           kinde
           of
           knowledge
           Salomon
           likewise
           ,
           though
           in
           a
           more
           diuine
           sort
           elegantly
           describeth
           ,
           
             Non
             arctabuntur
             gressus
             tui
             ,
             &
             currens
             non
             habebis
             offendiculum
             .
          
           The
           waies
           of
           sapience
           are
           not
           much
           lyable
           ,
           either
           to
           particularitie
           or
           chance
           .
        
         
           The
           2.
           part
           of
           METAPHISICKE
           is
           the
           ENQIRY
           of
           FINAL
           CAVSES
           ,
           which
           I
           am
           moued
           to
           report
           ,
           not
           as
           omitted
           ,
           but
           as
           misplaced
           ;
           And
           yet
           if
           it
           were
           but
           a
           fault
           in
           order
           ,
           I
           would
           not
           speake
           of
           it
           .
           For
           order
           is
           matter
           of
           illustration
           ,
           but
           pertaineth
           not
           to
           the
           substance
           of
           Sciences
           :
           But
           this
           misplacing
           hath
           caused
           a
           deficience
           ,
           or
           at
           least
           a
           great
           improficience
           in
           the
           Sciences
           themselues
           .
           For
           the
           handling
           of
           
             finall
             causes
          
           mixed
           with
           the
           rest
           in
           
             Phisicall
             enquiries
          
           ,
           hath
           intercepted
           the
           seuere
           and
           diligent
           enquirie
           of
           all
           
             reall
             and
             phisicall
             causes
          
           ,
           and
           giuen
           men
           the
           occasion
           ,
           to
           stay
           vpon
           these
           
             satisfactorie
             and
             specious
             causes
          
           ,
           to
           the
           great
           arrest
           and
           preiudice
           of
           furder
           discouerie
           .
           For
           this
           I
           finde
           done
           not
           onely
           by
           Plato
           ,
           who
           euer
           ancreth
           vppon
           that
           shoare
           ,
           but
           by
           
             Aristotle
             ,
             Galen
          
           ,
           and
           others
           ,
           which
           doe
           vsually
           likewise
           fall
           vppon
           these
           flatts
           
             of
             discoursing
             causes
          
           ;
           For
           to
           say
           that
           the
           haires
           of
           the
           
           
             Eye-liddes
             are
             for
             a
             quic-sette
             and
             fence
             about
             the
             Sight
             :
             Or
             ,
             That
             the
             firmenesse
             of
             the
             Skinnes
             and
             Hides
             of
             liuing
             creatures
             is
             to
             defend
             them
             from
             the
             extremities
             of
             heate
             or
             cold
             :
             Or
             ,
             That
             the
             bones
             are
             for
             the
             columnes
             or
             beames
             ,
             whereupon
             the
             Frame
             of
             the
             bodies
             of
             liuing
             creatures
             are
             built
             ;
             Or
             ,
             That
             the
             leaues
             of
             trees
             are
             for
             protecting
             of
             the
             Fruite
             ;
             Or
             ,
             That
             the
             cloudes
             are
             for
             watering
             of
             the
             Eearth
             ;
             Or
             ,
             That
             the
             solidnesse
             of
             the
             Earth
             is
             for
             the
             station
             and
             Mansion
             of
             liuing
             creatures
             :
          
           and
           the
           like
           ,
           is
           well
           inquired
           &
           collected
           in
           METAPHISICKE
           ,
           but
           in
           PHISICKE
           they
           are
           impertinent
           .
           Nay
           ,
           they
           are
           indeed
           but
           Remoraes
           and
           binderances
           to
           stay
           and
           slugge
           the
           Shippe
           from
           furder
           sayling
           ,
           and
           haue
           brought
           this
           to
           passe
           ,
           that
           the
           search
           of
           the
           
             Phisicall
             Causes
          
           hath
           beene
           neglected
           ,
           and
           passed
           in
           silence
           .
           And
           therefore
           the
           Natural
           Philosophie
           of
           Democritus
           ,
           and
           some
           others
           who
           did
           not
           suppose
           a
           Minde
           or
           Reason
           in
           the
           frame
           of
           things
           ,
           but
           attributed
           the
           
             form
             thereof
             able
             to
             maintaine
             it self
             to
             infinite
             essaies
             or
             proofes
             of
             Nature
             ,
          
           which
           they
           tearme
           fortune
           ;
           seemeth
           to
           mee
           (
           as
           farre
           as
           I
           can
           iudge
           by
           the
           recitall
           and
           fragments
           which
           remaine
           vnto
           vs
           )
           in
           particularities
           of
           Phisicall
           causes
           more
           reall
           and
           better
           enquired
           then
           that
           of
           Aristotle
           and
           Plato
           ,
           whereof
           both
           intermingled
           
             final
             causes
          
           ,
           the
           one
           as
           a
           part
           of
           Thelogie
           ,
           and
           the
           other
           as
           a
           part
           of
           Logicke
           ,
           which
           were
           the
           
             fauourite
             studies
          
           respectiuely
           of
           both
           those
           persons
           .
           Not
           
           because
           those
           
             finall
             causes
          
           are
           not
           true
           ,
           and
           worthy
           to
           bee
           inquired
           ,
           beeing
           kept
           within
           their
           owne
           prouince
           ;
           but
           because
           their
           excursions
           into
           the
           limits
           of
           
             Phisicall
             causes
          
           ,
           hath
           bred
           a
           vastnesse
           and
           solitude
           in
           that
           tract
           .
           For
           otherwise
           keeping
           their
           precincts
           and
           borders
           ,
           men
           are
           extreamely
           deceiued
           if
           they
           thinke
           there
           is
           an
           Enmitie
           or
           repugnancie
           at
           all
           betweene
           them
           :
           For
           the
           cause
           rendred
           that
           
             the
             haires
             about
             the
             Eye
             liddes
             are
             for
             the
             safegard
             of
             the
             sight
             ,
          
           doth
           not
           impugne
           the
           cause
           rendred
           ,
           
             that
             Pilositie
             is
             incident
             to
             Orisices
             of
             Moisture
             :
             Muscosi
             fontes
             &c.
             
          
           Nor
           the
           cause
           rendred
           
             that
             the
             firmenesse
             of
             hides
             is
             for
             the
             armour
             of
             the
             body
             against
             extremities
             of
             heate
             or
             cold
             :
          
           doth
           not
           impugne
           the
           cause
           rendred
           ,
           
             that
             contraction
             of
             pores
             is
             incident
             to
             the
             outwardest
             parts
             ;
             in
             regard
             of
             their
             adiacence
             to
             forreine
             or
             vnlike
             bodies
             ,
          
           and
           so
           of
           the
           rest
           ;
           both
           causes
           beeing
           true
           and
           compatible
           ,
           the
           one
           declaring
           an
           intention
           ,
           the
           other
           a
           consequence
           onely
           .
           Neither
           doth
           this
           call
           in
           question
           or
           derogate
           from
           diuin●…
           Prouidence
           ,
           but
           highly
           confirme
           and
           exalt
           it
           .
           Fo●…s
           in
           ciuill
           actions
           he
           is
           the
           greater
           and
           deeper
           pollitique
           ,
           that
           can
           make
           other
           men
           the
           Instruments
           of
           his
           will
           and
           endes
           ,
           and
           yet
           neuer
           acquaint
           them
           with
           his
           purpose
           :
           So
           as
           they
           shall
           doe
           it
           ,
           and
           yet
           not
           knowe
           what
           they
           doe
           ,
           then
           hee
           that
           imparteth
           his
           meaning
           to
           those
           he
           employeth
           :
           So
           is
           the
           wisdome
           of
           God
           more
           admirable
           ,
           when
           
           Nature
           intendeth
           one
           thing
           ,
           and
           Prouidēce
           draweth
           forth
           another
           ;
           then
           if
           hee
           had
           communicated
           to
           particular
           Creatures
           and
           Motions
           the
           Characters
           and
           Impressions
           of
           his
           Prouidence
           ;
           And
           thus
           much
           for
           METAPHISICKE
           ,
           the
           later
           part
           wherof
           ,
           I
           allow
           as
           extant
           ,
           but
           wish
           it
           confined
           to
           his
           proper
           place
           .
        
         
           Neuerthelesse
           there
           remaineth
           yet
           another
           part
           of
           NATVRALL
           PHILOSOPHIE
           ,
           which
           is
           commonly
           made
           a
           principall
           part
           ,
           and
           holdeth
           ranke
           with
           PHISICKE
           speciall
           and
           METAPHISICKE
           :
           which
           is
           Mathematicke
           ,
           but
           I
           think
           it
           more
           agreable
           to
           the
           Nature
           of
           things
           ,
           and
           to
           the
           light
           of
           order
           ,
           to
           place
           it
           as
           a
           Branch
           of
           Metaphisicke
           :
           For
           the
           subiect
           of
           it
           being
           Quantitie
           ,
           not
           
             Quantitie
             Indefinite
          
           :
           which
           is
           but
           a
           Relatiue
           ,
           and
           belongeth
           to
           
             Philosophia
             Prima
          
           (
           as
           hath
           beene
           said
           ,
           )
           but
           
             Quantitie
             determined
             ,
             or
             proportionable
          
           ,
           it
           appeareth
           to
           bee
           one
           of
           the
           
             essentiall
             formes
          
           of
           things
           ;
           as
           that
           ,
           that
           is
           causatiue
           in
           Nature
           of
           a
           number
           of
           Effects
           ,
           insomuch
           as
           wee
           see●…
           the
           Schooles
           both
           of
           Democritus
           ,
           and
           of
           Pithagoras
           ,
           that
           the
           one
           
             did
             ascribe
             Figure
             to
             the
             first
             seedes
             of
             things
             ,
          
           and
           the
           other
           
             did
             suppose
             numbers
             to
             bee
             the
             principalles
             and
             originalls
             of
             things
          
           ;
           And
           it
           is
           true
           also
           that
           of
           all
           other
           formes
           (
           as
           wee
           vnderstand
           formes
           )
           it
           is
           the
           most
           abstracted
           ,
           and
           separable
           from
           matter
           and
           therefore
           most
           proper
           to
           Metaphisicke
           ;
           which
           
           hath
           likewise
           beene
           the
           cause
           ,
           why
           it
           hath
           beene
           better
           laboured
           ,
           and
           enquired
           ,
           then
           any
           of
           the
           other
           formes
           ,
           which
           are
           more
           immersed
           into
           Matter
           .
           For
           it
           beeing
           the
           Nature
           of
           the
           Minde
           of
           Man
           (
           to
           the
           extreame
           preiudice
           of
           knowledge
           )
           to
           delight
           in
           the
           spacious
           libertie
           of
           generalities
           ,
           as
           in
           a
           champion
           Region
           ;
           and
           not
           in
           the
           inclosures
           of
           particularitie
           ;
           the
           MATHEMATICKS
           of
           all
           other
           knowledge
           were
           the
           goodliest
           fieldes
           to
           satisfie
           that
           appetite
           .
           But
           for
           the
           placing
           of
           this
           Science
           ,
           it
           is
           not
           much
           Materiall
           :
           onely
           we
           haue
           endeuoured
           in
           these
           our
           Partitions
           to
           obserue
           a
           kind
           of
           perspectiue
           ,
           that
           one
           part
           may
           cast
           light
           vpon
           another
           .
        
         
           The
           MATHEMATICKS
           are
           either
           PVRE
           ,
           or
           MIXT
           :
           To
           the
           PVRE
           MATHEMATICKS
           are
           those
           Sciēces
           belonging
           ,
           which
           handle
           
             Quantitie
             determinate
          
           meerely
           seuered
           from
           any
           Axiomes
           of
           NATVRALL
           PHLOSOPHY
           :
           and
           these
           are
           two
           ,
           GEOMETRY
           and
           ARITHMETICKE
           ,
           The
           one
           handling
           Quantitie
           continued
           ,
           and
           the
           other
           disseuered
           .
           MIXT
           hath
           for
           subiect
           some
           Axiomes
           or
           parts
           of
           Naturall
           Philosopie
           :
           and
           considereth
           Quantitie
           determined
           ,
           as
           it
           is
           auxiliarie
           and
           incident
           vnto
           them
           .
           For
           many
           parts
           of
           Nature
           can
           neither
           be
           inuented
           with
           sufficient
           subtiltie
           ,
           nor
           demonstrated
           with
           sufficient
           perspicuitie
           ,
           nor
           accommodated
           
           vnto
           vse
           with
           sufficient
           dexteritie
           ,
           without
           the
           aide
           and
           interueyning
           of
           the
           Mathematicks
           :
           of
           which
           sorte
           are
           
             Perspectiue
             ,
             Musicke
             ,
             Astronomie
             ,
             Cosmographie
             ,
             Architecture
             ,
             Inginarie
             ,
          
           and
           diuers
           others
           .
           In
           the
           Mathematicks
           ,
           I
           can
           report
           noe
           deficience
           ,
           except
           it
           be
           that
           men
           doe
           not
           sufficiently
           vnderstand
           the
           excellent
           vse
           of
           
             the
             pure
             Mathematicks
          
           ,
           in
           that
           they
           doe
           remedie
           and
           cure
           many
           defects
           in
           the
           Wit
           ,
           and
           Faculties
           Intellectuall
           .
           For
           ,
           if
           the
           wit
           bee
           to
           dull
           ,
           they
           sharpen
           it
           :
           if
           to
           wandring
           ,
           they
           fix
           it
           :
           if
           to
           inherent
           in
           the
           sense
           ,
           they
           abstract
           it
           .
           So
           that
           ,
           as
           Tennis
           is
           a
           game
           of
           noe
           vse
           in
           it selfe
           ,
           but
           of
           great
           vse
           ,
           in
           respect
           it
           maketh
           a
           quicke
           Eye
           ,
           and
           a
           bodie
           readie
           to
           put
           it selfe
           into
           all
           Postures
           :
           So
           in
           the
           Mathematickes
           ,
           that
           vse
           which
           is
           collaterall
           and
           interuenient
           ,
           is
           no
           lesse
           worthy
           ,
           then
           that
           which
           is
           principall
           and
           intended
           .
           And
           as
           for
           the
           
             Mixt
             Mathematikes
          
           I
           may
           onely
           make
           this
           prediction
           ,
           that
           there
           cannot
           faile
           to
           bee
           more
           kindes
           of
           them
           ,
           as
           Nature
           growes
           furder
           disclosed
           .
           Thus
           much
           of
           NATVRAL
           SCIENCE
           ,
           or
           the
           part
           of
           Nature
           SPECVLATIVE
           .
        
         
           For
           NATVRALL
           PRVDENCE
           ,
           or
           the
           part
           OPERATIVE
           of
           NATVRALL
           PHILOSOPHY
           ,
           we
           will
           deuide
           it
           into
           three
           parts
           ,
           EXPERIMENTAL
           ,
           PHILOSOPHICAL
           and
           MAGICAL
           ,
           which
           three
           parts
           ACTIVE
           haue
           a
           correspondēce
           and
           Analogie
           with
           the
           three
           parts
           SPECVLATIVE
           :
           NATVRAL
           HISTORY
           ,
           
           PHISICKE
           ,
           and
           METAPHISICKE
           :
           For
           many
           operations
           haue
           bin
           inuented
           sometime
           by
           a
           casuall
           incidence
           and
           occurrence
           ,
           sometimes
           by
           a
           purposed
           experiment
           :
           and
           of
           those
           which
           haue
           bene
           found
           by
           an
           intentionall
           experimēt
           ,
           some
           haue
           bin
           found
           out
           by
           varying
           or
           extending
           the
           same
           experiment
           ,
           some
           bytransferring
           and
           compounding
           diuers
           experiments
           the
           one
           into
           the
           other
           ,
           which
           kind
           of
           inuention
           an
           Emperique
           may
           manage
           .
           Againe
           by
           the
           knowledge
           of
           Phisicall
           causes
           ,
           there
           cannot
           faile
           to
           followe
           ,
           many
           indications
           and
           designations
           of
           new
           particulers
           ,
           if
           men
           in
           their
           speculation
           will
           keepe
           one
           eye
           vpon
           vse
           &
           practise
           .
           But
           these
           are
           but
           Coastings
           along
           the
           shoare
           ,
           
             Premendo
             littus
             iniquum
          
           ,
           For
           it
           seemeth
           to
           me
           ,
           there
           can
           hardly
           bee
           discouered
           any
           radicall
           or
           fundamentall
           alterations
           ,
           and
           innouations
           in
           Nature
           ,
           either
           by
           the
           fortune
           &
           essayes
           of
           experiments
           ,
           or
           by
           the
           light
           and
           direction
           of
           Phisical
           causes
           .
           If
           therfore
           we
           haue
           reported
           METAPHISICKE
           deficient
           ,
           it
           must
           followe
           ,
           
           that
           wee
           doe
           the
           like
           of
           NATVRAL
           MAGICKE
           ,
           which
           hath
           relation
           thereunto
           .
           For
           as
           for
           the
           NATVRAL
           MAGICKE
           whereof
           now
           there
           is
           mention
           in
           books
           ,
           containing
           certaine
           credulous
           and
           superstitious
           conceits
           and
           obseruations
           of
           sympathies
           ,
           and
           Antipathies
           and
           
             hidden
             Proprieties
          
           ,
           and
           some
           friuolous
           experiments
           ,
           strnnge
           rather
           by
           disguisement
           ,
           then
           in
           themselues
           ,
           It
           is
           as
           fardiffering
           in
           truth
           of
           Nature
           ,
           from
           such
           a
           knowedge
           as
           we
           require
           ,
           as
           the
           storie
           of
           King
           Arthur
           
           of
           Brittaine
           ,
           or
           Hughe
           of
           Burdeaux
           ,
           differs
           from
           Caesars
           commentaries
           in
           truth
           of
           storie
           .
           For
           it
           is
           manifest
           that
           Caesar
           did
           greater
           things
           
             de
             vero
          
           ,
           then
           those
           
             Imaginarie
             Heroes
          
           were
           fained
           to
           doe
           .
           But
           hee
           did
           them
           not
           in
           that
           fabulous
           manner
           .
           Of
           this
           kinde
           of
           learning
           the
           fable
           of
           Ixion
           was
           a
           figure
           :
           who
           designed
           to
           enioy
           Iuno
           the
           Goddesse
           of
           power
           :
           and
           in
           stead
           of
           her
           ,
           had
           copulation
           with
           a
           Cloud
           :
           of
           which
           mixture
           were
           begotten
           Centaures
           ,
           and
           Chymeraes
           .
           So
           whosoeuer
           shall
           entertaine
           high
           and
           vapourous
           imaginations
           ,
           in
           steede
           of
           a
           laborious
           and
           sober
           enquirie
           of
           truth
           shall
           beget
           hopes
           and
           Beliefes
           of
           strange
           and
           impossible
           shapes
           .
           And
           therefore
           wee
           may
           note
           in
           these
           Sciences
           ,
           which
           holde
           so
           much
           of
           imagination
           and
           Beliefe
           ,
           as
           this
           degenerate
           Naturall
           Magicke
           ,
           Alchimie
           ,
           Astrologie
           ,
           and
           the
           like
           ,
           that
           in
           their
           propositions
           ,
           the
           description
           of
           the
           meanes
           ,
           is
           euermore
           monstrous
           ,
           then
           the
           pretence
           or
           ende
           .
           For
           it
           is
           a
           thing
           more
           probable
           ,
           that
           he
           that
           knoweth
           well
           the
           Natures
           of
           
             Waight
             ,
             of
             Colour
             ,
             of
             Pliant
             ,
          
           and
           fragile
           in
           respect
           of
           the
           hammer
           ,
           of
           volatile
           and
           fixed
           in
           respect
           of
           the
           fire
           ,
           and
           the
           rest
           ,
           may
           superinduce
           vpon
           some
           Mettall
           the
           Nature
           ,
           and
           forme
           of
           Gold
           by
           such
           Mechanique
           as
           longeth
           to
           the
           production
           of
           the
           Naturs
           afore
           rehearsed
           ,
           then
           that
           some
           graynes
           of
           the
           Medecine
           proiected
           ,
           should
           in
           a
           fewe
           Moments
           of
           time
           ,
           turne
           a
           Sea
           of
           Quick-siluer
           or
           other
           Materiall
           
           into
           Gold.
           So
           it
           is
           more
           probable
           that
           he
           that
           knoweth
           the
           Nature
           of
           Arefaction
           ;
           the
           Nature
           of
           assimilation
           ,
           of
           nourishment
           to
           the
           thing
           nourished
           ;
           the
           Maner
           of
           
             encrease
             ,
             and
             clearing
             of
             spirits
             :
          
           the
           Maner
           of
           the
           
             depredations
             ,
             which
             Spirits
             make
             vpon
             the
             humours
             and
             solide
             parts
             :
          
           shall
           ,
           by
           Ambages
           of
           diets
           ,
           bathings
           ,
           annointings
           ,
           Medecines
           ,
           motions
           ,
           and
           the
           like
           ,
           prolong
           life
           ,
           or
           restore
           some
           degree
           of
           youth
           or
           viuacitie
           ,
           then
           that
           it
           can
           be
           done
           with
           the
           vse
           of
           a
           sewe
           drops
           ,
           or
           scruples
           of
           a
           liquor
           or
           receite
           .
           To
           conclude
           therefore
           ,
           the
           true
           NATVRALL
           MAGICKE
           ,
           which
           is
           that
           great
           libertie
           and
           Latitude
           of
           operation
           ,
           which
           dependeth
           vppon
           the
           knowledge
           of
           formes
           ,
           I
           may
           report
           deficient
           ,
           as
           the
           Relatiue
           thereof
           is
           ;
           To
           which
           part
           if
           we
           be
           serious
           ,
           and
           incline
           not
           to
           vanities
           and
           plausible
           discourse
           ,
           besides
           the
           deriuing
           and
           deducing
           the
           operations
           themselues
           from
           METAPHISICKE
           ,
           there
           are
           pertinent
           two
           points
           of
           much
           purpose
           ,
           the
           one
           by
           way
           of
           preparation
           ,
           the
           other
           by
           way
           of
           caution
           :
           The
           first
           is
           ,
           that
           there
           be
           made
           a
           
             Kalender
             resembling
             an
             Inuentorie
             of
          
           the
           estate
           of
           man
           ,
           containing
           all
           the
           
           inuentions
           ,
           (
           being
           the
           works
           or
           fruits
           of
           Nature
           or
           Art
           )
           which
           are
           now
           extant
           ,
           and
           whereof
           man
           is
           alreadie
           possessed
           ,
           out
           of
           which
           doth
           naturally
           result
           a
           Note
           ,
           what
           things
           are
           yet
           held
           impossible
           ,
           or
           not
           inuented
           ,
           which
           Kalender
           will
           bee
           the
           more
           artificiall
           and
           seruiceable
           ,
           if
           to
           euery
           
             reputed
             impossibilitie
          
           ,
           you
           adde
           what
           thing
           is
           extant
           ,
           which
           
           commeth
           the
           nearest
           in
           degree
           to
           that
           Impossibilitie
           ;
           to
           the
           ende
           ,
           that
           by
           these
           Optatiues
           and
           Potentialls
           ,
           Mans
           enquirie
           may
           bee
           the
           more
           awake
           in
           diducing
           directiō
           of
           works
           from
           the
           speculatiō
           of
           causes
           .
           And
           secondly
           that
           those
           experimēts
           be
           not
           onely
           esteemed
           which
           haue
           an
           immediate
           &
           presēt
           vse
           ,
           but
           those
           principally
           which
           are
           of
           most
           vniuersall
           consequence
           for
           inuention
           of
           other
           experimēts
           ,
           &
           those
           which
           giue
           most
           light
           to
           the
           Inuētion
           of
           causes
           ;
           for
           the
           Inuētion
           of
           the
           Mariners
           Needle
           ,
           which
           giueth
           the
           direction
           ,
           is
           of
           noe
           lesse
           benefit
           for
           Nauigation
           ,
           then
           the
           inuention
           of
           the
           sailes
           which
           giue
           the
           Motion
           .
        
         
           Thus
           haue
           I
           passed
           through
           NATVRALL
           PHILOSOPHIE
           ,
           and
           the
           deficiences
           thereof
           ;
           wherein
           if
           I
           haue
           differed
           from
           the
           ancient
           ,
           and
           receiued
           doctrines
           ,
           and
           thereby
           shall
           moue
           contradiction
           ;
           for
           my
           part
           ,
           as
           I
           affect
           not
           to
           dissent
           ,
           so
           I
           purpose
           not
           to
           contend
           ;
           If
           it
           be
           truth
           .
        
         
           
             —
             Non
             canimus
             surdis
             respondent
             omnia
             syluae
          
           ;
        
         
           The
           voice
           of
           Nature
           will
           consent
           ,
           whether
           the
           voice
           of
           Man
           doe
           or
           noe
           .
           And
           as
           
             Alexander
             Bergia
          
           was
           wont
           to
           say
           of
           the
           expedition
           of
           the
           french
           for
           Naples
           ,
           that
           they
           came
           with
           Chaulke
           in
           their
           hands
           to
           marke
           vp
           their
           lodgings
           ,
           and
           not
           with
           weapons
           to
           fight
           :
           So
           I
           like
           better
           that
           entrie
           of
           truth
           which
           commeth
           peaceably
           with
           Chaulke
           ,
           to
           marke
           vp
           those
           Mindes
           ,
           which
           are
           capable
           to
           lodge
           and
           harbour
           it
           ,
           then
           that
           which
           commeth
           with
           pugnacitie
           and
           contention
           .
        
         
           But
           there
           remaineth
           a
           diuision
           of
           Naturall
           Philosophy
           
           according
           to
           the
           
             Report
             of
             the
             Enquirie
          
           ,
           and
           nothing
           concerning
           the
           Matter
           or
           subiect
           ,
           and
           that
           is
           POSITIVE
           and
           CONSIDERATIVE
           :
           when
           the
           enquirie
           reporteth
           either
           an
           Assertion
           ,
           or
           a
           Doubt
           .
           These
           doubts
           or
           
             Non
             Liquets
          
           ,
           are
           of
           two
           sorts
           ,
           Particular
           and
           Totall
           .
           For
           the
           first
           wee
           see
           a
           good
           example
           thereof
           in
           Aristotles
           Problemes
           ,
           which
           deserued
           to
           haue
           had
           a
           better
           continuance
           ,
           but
           so
           neuerthelesse
           ,
           as
           there
           is
           one
           point
           ,
           whereof
           warning
           is
           to
           be
           giuen
           and
           taken
           ;
           The
           Registring
           of
           doubts
           hath
           two
           excellent
           vses
           :
           The
           one
           that
           it
           saueth
           Philosophy
           from
           Errors
           &
           falshoods
           :
           when
           that
           which
           is
           not
           fully
           appearing
           ,
           is
           not
           collected
           into
           assertion
           ,
           whereby
           Error
           might
           drawe
           Error
           ,
           but
           reserued
           in
           doubt
           .
           The
           other
           that
           the
           entrie
           of
           doubts
           are
           as
           so
           many
           suckers
           or
           sponges
           ,
           to
           drawe
           vse
           of
           knowledge
           ,
           insomuch
           as
           that
           which
           if
           doubts
           had
           not
           preceded
           ,
           a
           man
           should
           neuer
           haue
           aduised
           ,
           but
           passed
           it
           ouer
           without
           Note
           ,
           by
           the
           suggestion
           and
           sollicitation
           of
           doubts
           is
           made
           to
           be
           attended
           and
           applied
           .
           But
           both
           these
           commodities
           doe
           scarcely
           counteruaile
           an
           Inconuenience
           ,
           which
           wil
           intrude
           it selfe
           if
           it
           be
           not
           debarred
           ,
           which
           is
           that
           when
           a
           doubt
           is
           once
           receiued
           ,
           men
           labour
           rather
           howe
           to
           keepe
           it
           a
           doubt
           still
           ,
           then
           howe
           to
           solue
           it
           ,
           and
           accordingly
           bend
           their
           wits
           .
           Of
           this
           we
           see
           the
           familiar
           example
           in
           Lawyers
           and
           Schollers
           ,
           both
           which
           if
           they
           haue
           once
           admitted
           a
           doubt
           ,
           it
           goeth
           euer
           after
           Authorized
           for
           a
           doubt
           .
           But
           that
           vse
           of
           wit
           and
           knowledge
           is
           to
           be
           
           allowed
           which
           laboureth
           to
           make
           doubtfull
           thinges
           certaine
           ,
           and
           not
           those
           which
           labour
           to
           make
           certaine
           things
           doubtfull
           .
           Therefore
           these
           
             Kalenders
             of
             doubts
          
           ,
           I
           commend
           as
           excellent
           things
           ,
           so
           that
           there
           be
           this
           caution
           vsed
           ,
           that
           when
           they
           bee
           throughly
           sifted
           &
           brought
           to
           resolution
           ,
           they
           bee
           from
           thence
           forth
           omitted
           ,
           decarded
           ,
           and
           not
           continued
           to
           cherish
           and
           encourage
           men
           in
           doubting
           .
           
           To
           which
           Kalender
           of
           doubts
           or
           problemes
           ,
           I
           aduise
           be
           annexed
           another
           Kalender
           as
           much
           or
           more
           Materiall
           ,
           which
           is
           a
           
             Kalender
             of
             popular
             Errors
          
           ,
           I
           meane
           chiefly
           ,
           in
           naturall
           Historie
           such
           as
           passe
           in
           speech
           &
           conceit
           ,
           and
           are
           neuerthelesse
           apparantly
           detected
           &
           cōuicted
           of
           vntruth
           ,
           that
           Mans
           knowledge
           be
           not
           weakened
           nor
           imbased
           by
           such
           drosse
           and
           vanitie
           .
           As
           for
           the
           
             Doubts
             or
             Nonliquets
             generall
             or
             in
             Totall
             ,
          
           I
           vnderstand
           those
           differences
           of
           opinions
           touching
           the
           principles
           of
           Nature
           ,
           and
           the
           fundamentall
           points
           of
           the
           same
           ,
           which
           haue
           caused
           the
           diuersitie
           of
           Sects
           ,
           Schooles
           ,
           and
           Philosophies
           ,
           as
           that
           of
           
             Empedocles
             ,
             Pythagoras
             ,
             Democritus
             ,
             Parmenides
             ,
          
           and
           the
           rest
           .
           For
           although
           Aristotle
           as
           though
           he
           had
           bin
           of
           the
           race
           of
           the
           Ottomans
           ,
           thought
           hee
           could
           not
           raigne
           ,
           except
           the
           first
           thing
           he
           did
           he
           killed
           all
           his
           Brethren
           ;
           yet
           to
           those
           that
           seeke
           truth
           and
           not
           Magistralitie
           ,
           it
           cannot
           but
           seeme
           a
           Matter
           of
           great
           profit
           ,
           to
           see
           before
           them
           the
           seueral
           opinions
           touching
           the
           foundations
           of
           Nature
           ,
           not
           for
           any
           exact
           truth
           that
           can
           be
           expected
           in
           those
           Theories
           :
           For
           as
           the
           
           same
           Phenomena
           in
           Astronomie
           are
           satisfied
           by
           the
           receiued
           Astronomie
           of
           the
           diurnall
           Motion
           ,
           and
           the
           proper
           Motions
           of
           the
           Planets
           ,
           with
           their
           Eccentriques
           and
           Epicicles
           and
           likwise
           by
           the
           Theorie
           of
           Copernicus
           ,
           who
           supposed
           the
           ●…arth
           to
           moue
           ;
           &
           the
           Calculations
           are
           indifferently
           agreeable
           to
           both
           :
           So
           the
           ordinarie
           face
           and
           viewe
           of
           experience
           is
           many
           times
           satisfied
           by
           seuerall
           Theories
           &
           Philosophies
           ,
           whereas
           to
           finde
           the
           reall
           truth
           requireth
           another
           manner
           of
           seueritie
           &
           attention
           .
           For
           ,
           as
           Aristotle
           saith
           that
           children
           at
           the
           first
           will
           call
           euery
           woman
           mother
           :
           but
           afterward
           they
           come
           to
           distinguish
           according
           to
           truth
           :
           So
           Experience
           ,
           if
           it
           be
           in
           childhood
           ,
           will
           call
           
             euery
             Philosophie
             Mother
          
           ;
           but
           when
           it
           commeth
           to
           ripenesse
           ,
           it
           will
           discerne
           the
           true
           Mother
           .
           So
           as
           in
           the
           meane
           time
           it
           is
           good
           to
           see
           the
           Seuerall
           Glosses
           and
           Opinions
           vpon
           Nature
           ,
           wherof
           
           it
           may
           bee
           euery
           one
           in
           some
           one
           point
           ,
           hath
           seene
           clearer
           then
           his
           fellows
           ;
           Therfore
           I
           wish
           some
           collection
           to
           be
           made
           painfully
           and
           vnderstandingly
           
             de
             Antiquis
             Philosophijs
          
           out
           of
           all
           the
           possible
           light
           which
           remaineth
           to
           vs
           of
           them
           .
           Which
           kinde
           of
           worke
           I
           finde
           deficient
           .
           But
           heere
           I
           must
           giue
           warning
           ,
           that
           it
           bee
           done
           distinctly
           and
           seuerely
           ;
           The
           Philosophies
           of
           euery
           one
           throughout
           by
           themselues
           ;
           and
           not
           by
           titles
           packed
           ,
           and
           fagotted
           vp
           together
           ,
           as
           hath
           beene
           done
           by
           Plutarch
           .
           For
           it
           is
           the
           harmonie
           of
           a
           Philosophie
           in
           it selfe
           ,
           which
           giueth
           it
           light
           and
           credence
           ;
           whereas
           if
           it
           bee
           singled
           
           and
           broken
           ,
           it
           will
           seeme
           more
           forraine
           and
           dissonant
           .
           For
           as
           ,
           when
           I
           read
           in
           Tacitus
           ,
           the
           Actions
           of
           Nero
           ,
           or
           Claudius
           ,
           with
           circumstances
           of
           times
           ,
           inducements
           and
           occasions
           ,
           I
           finde
           them
           not
           so
           strange
           :
           but
           when
           I
           reade
           them
           in
           
             Suetonius
             Tranquillus
          
           gathered
           into
           tytles
           and
           bundles
           ,
           and
           not
           in
           order
           of
           time
           ,
           they
           seeme
           more
           monstrous
           and
           incredible
           ;
           So
           is
           it
           of
           any
           Philosophy
           reported
           entier
           ,
           and
           dismembred
           by
           Articles
           .
           Neither
           doe
           I
           exclude
           opinions
           of
           latter
           times
           to
           bee
           likewise
           represented
           ,
           in
           this
           Kalender
           of
           Sects
           of
           Philosophie
           ,
           as
           that
           of
           
             Theophrastus
             Paracelsus
          
           ,
           eloquently
           reduced
           into
           an
           harmonie
           ,
           by
           the
           Penne
           of
           Seuerinus
           the
           Dane
           :
           And
           that
           of
           Tylesius
           ,
           and
           his
           Scholler
           Donius
           ,
           beeing
           as
           a
           Pastorall
           Philosophy
           ,
           full
           of
           sense
           ,
           but
           of
           no
           great
           depth
           .
           And
           that
           of
           Fracastorius
           ,
           who
           though
           hee
           pretended
           not
           to
           make
           any
           newe
           Philosophy
           ,
           yet
           did
           vse
           the
           absolutenesse
           of
           his
           owne
           sense
           ,
           vpon
           the
           olde
           .
           And
           that
           of
           Gilbertus
           ,
           our
           countreyman
           ,
           who
           reuiued
           ,
           with
           some
           alterations
           ,
           and
           demonstrations
           ,
           the
           opinions
           of
           Xenophanes
           ,
           and
           any
           other
           worthy
           to
           be
           admitted
           .
           Thus
           haue
           we
           now
           dealt
           with
           two
           of
           the
           three
           beames
           of
           Mans
           knowledge
           ,
           that
           is
           
             Radius
             Directus
          
           ,
           which
           is
           referred
           to
           Nature
           ,
           
             Radius
             Refractus
          
           ,
           which
           is
           referred
           to
           God
           ,
           and
           cannot
           report
           truely
           because
           of
           the
           inequalitie
           of
           the
           Medium
           .
           There
           resteth
           
             Radius
             Reflexus
          
           ,
           whereby
           Man
           beholdeth
           and
           contemplateth
           himselfe
           .
        
         
           WE
           come
           therefore
           now
           to
           that
           knowledge
           ,
           whereunto
           the
           ancient
           Oracle
           directeth
           vs
           ,
           
           which
           is
           ,
           
             the
             knowledge
             of
             our selues
          
           :
           which
           deserueth
           the
           more
           accurate
           handling
           ,
           by
           howe
           much
           it
           toucheth
           vs
           more
           neerely
           .
           This
           knowledge
           as
           it
           is
           the
           end
           and
           Terme
           of
           Naturall
           Philosophy
           
             in
             the
             intention
             of
             Man
          
           :
           So
           notwithstanding
           it
           is
           but
           a
           portion
           of
           Naturall
           Philosophy
           
             in
             the
             continent
             of
             Nature
          
           :
           And
           generally
           let
           this
           be
           a
           Rule
           ,
           that
           all
           partitions
           of
           knowledges
           ,
           be
           accepted
           rather
           for
           
             lines
             &
             veines
          
           ,
           then
           for
           
             sections
             and
             separations
          
           :
           and
           that
           the
           continuance
           and
           entirenes
           of
           knowledge
           be
           preserued
           .
           For
           the
           contrary
           here
           of
           hath
           made
           particular
           Sciences
           ,
           to
           become
           barren
           ,
           shallow
           ,
           &
           erronious
           :
           while
           they
           haue
           not
           bin
           N●…urished
           and
           Maintained
           from
           the
           cōmon
           fountaine
           :
           Sowe
           see
           Cicero
           the
           Orator
           complained
           of
           Socrates
           and
           his
           Schoole
           ,
           that
           he
           was
           the
           first
           that
           separated
           Philosophy
           ,
           and
           Rhetoricke
           ,
           whereupon
           Rhetorick
           became
           an
           emptie
           &
           verball
           Art.
           So
           wee
           may
           see
           that
           the
           opinion
           of
           Copernicus
           touching
           the
           rotation
           of
           the
           earth
           ,
           which
           Astronomie
           it self
           cānot
           correct
           ;
           because
           it
           is
           not
           repugnant
           to
           any
           of
           the
           Phainomena
           ,
           yet
           Naturall
           Philosophy
           may
           correct
           .
           So
           we
           see
           also
           that
           the
           Science
           of
           Medicine
           ,
           if
           it
           be
           destituted
           &
           forsaken
           by
           
             Natural
             Philosophy
          
           ,
           it
           is
           not
           much
           better
           then
           an
           Empeirical
           practize
           :
           with
           this
           reseruation
           therefore
           we
           proceed
           to
           HVMANE
           PHILOSOPHY
           or
           HVMANITIE
           ,
           which
           hath
           two
           parts
           :
           The
           one
           considereth
           Man
           
             segregate
             ,
             or
             distributiuely
          
           :
           The
           other
           congregate
           or
           
             in
             societie
          
           .
           So
           as
           HVMANE
           PHILOSOPHY
           is
           either
           SIMPLE
           and
           PARTICVLAR
           ,
           
           or
           coniugate
           and
           Ciuile
           ;
           HVMANITIE
           PARTICVLAR
           consisteth
           of
           the
           same
           parts
           ,
           whereof
           Man
           consisteth
           ,
           that
           is
           ,
           of
           KNOVVLEDGES
           WHICH
           RESPECT
           THE
           BODY
           ,
           &
           of
           KNOVVLEDGES
           THAT
           RESPECT
           THE
           MIND
           .
           But
           before
           we
           distribute
           so
           far
           ,
           it
           is
           good
           to
           constitute
           .
           For
           I
           doe
           take
           the
           consideration
           in
           generall
           ,
           and
           at
           large
           of
           HVMANE
           NATVRE
           to
           be
           fit
           to
           be
           emancipate
           ,
           &
           made
           a
           knowledge
           by
           it self
           ;
           Not
           so
           much
           in
           regard
           of
           those
           delightfull
           and
           elegant
           discourses
           ,
           which
           haue
           bin
           made
           of
           the
           dignitie
           of
           Man
           ,
           of
           his
           miseries
           ,
           of
           his
           state
           and
           life
           ,
           and
           the
           like
           
             Adiuncts
             of
             his
             common
             and
             vndeuided
             Nature
             ,
          
           but
           chiefely
           in
           regard
           of
           the
           knowledge
           concerning
           the
           SYMPATHIES
           AND
           CONCORDANCES
           BETVVEENE
           THE
           MIND
           AND
           BODY
           ,
           which
           being
           mixed
           ,
           cannot
           be
           properly
           assigned
           to
           the
           sciences
           of
           either
           .
        
         
           This
           knowledge
           hath
           two
           branches
           ;
           for
           as
           all
           leagues
           and
           Amities
           consist
           of
           mutuall
           Intelligence
           ,
           and
           mutuall
           Offices
           So
           this
           league
           of
           mind
           and
           body
           ,
           hath
           these
           two
           parts
           ,
           
             How
             the
             one
             discloseth
             the
             other
             ,
             and
             how
             the
             one
             worketh
             vpon
             the
             other
             .
             Discouerie
             ,
          
           &
           Impression
           .
           The
           former
           of
           these
           hath
           begottē
           two
           Arts
           ,
           both
           of
           Predictiō
           or
           Prenotion
           where
           of
           the
           one
           is
           honoured
           with
           the
           enquirie
           of
           Aristotle
           ,
           &
           the
           other
           of
           Hippocrates
           .
           And
           although
           they
           haue
           of
           later
           time
           beene
           vsed
           to
           be
           coupled
           with
           
           superstitious
           and
           fantasticall
           arts
           ;
           yet
           being
           purged
           and
           restored
           to
           their
           true
           state
           ;
           they
           haue
           both
           of
           them
           a
           solide
           ground
           in
           nature
           ,
           and
           a
           profitable
           vse
           in
           life
           .
           The
           first
           is
           PHYSIOGNOMIE
           ,
           which
           discouereth
           the
           disposition
           of
           the
           mind
           ,
           by
           the
           Lyneaments
           of
           the
           bodie
           .
           The
           second
           is
           the
           EXPOSITION
           OF
           NATVRALL
           DREAMES
           ,
           which
           discouereth
           the
           state
           of
           the
           bodie
           ,
           by
           the
           imaginations
           of
           the
           minde
           .
           In
           the
           former
           of
           these
           ,
           I
           note
           a
           deficience
           .
           For
           Aristotle
           hath
           verie
           ingeniously
           ,
           and
           diligently
           handled
           the
           factures
           of
           the
           bodie
           ,
           but
           not
           the
           gestures
           of
           the
           bodie
           ;
           which
           are
           no
           lesse
           comprehensible
           by
           art
           ,
           and
           of
           greater
           vse
           ,
           and
           aduantage
           .
           For
           the
           Lyneaments
           of
           the
           bodie
           doe
           disclose
           the
           disposition
           and
           inclination
           of
           the
           minde
           in
           generall
           ;
           but
           the
           Motions
           of
           the
           countenance
           and
           parts
           ,
           doe
           not
           onely
           so
           ,
           but
           doe
           further
           disclose
           the
           present
           humour
           and
           state
           of
           the
           mind
           &
           will.
           For
           as
           your
           Maiestie
           sayth
           most
           aptly
           and
           elegantly
           ;
           
             As
             the
             Tongue
             speaketh
             to
             the
             Eare
             ,
             so
             the
             gesture
             speaketh
             to
             the
             Eye
             .
          
           And
           therefore
           a
           number
           of
           subtile
           persons
           ,
           whose
           eyes
           doe
           dwell
           vpon
           the
           faces
           and
           fashions
           of
           men
           ;
           doe
           well
           know
           the
           aduantage
           of
           this
           obseruation
           ;
           as
           being
           most
           part
           of
           their
           abilitie
           ;
           neither
           can
           it
           bee
           denied
           ,
           but
           that
           it
           is
           a
           great
           discouerie
           of
           dissimulations
           ,
           and
           a
           great
           direction
           in
           Businesse
           .
        
         
           The
           later
           Braunch
           ,
           touching
           IMPRESSION
           hath
           not
           beene
           collected
           into
           Art
           ;
           but
           hath
           beene
           handled
           dispersedly
           ;
           and
           it
           hath
           the
           same
           relation
           
           or
           Antistrophe
           ,
           that
           the
           former
           hath
           ,
           For
           the
           consideration
           is
           double
           ,
           EITHER
           HOVV
           ,
           AND
           HOVV
           FARRE
           THE
           HVMOVRS
           AND
           A●…FCTS
           OF
           THE
           BODIE
           ,
           DOE
           ALTER
           OR
           WORKE
           VPON
           THE
           MIND
           ;
           or
           againe
           ,
           HOVV
           AND
           HOVV
           FARRE
           THE
           PASSIONS
           ,
           OR
           APPREHENSIONS
           OF
           THE
           MINDE
           ,
           DOE
           ALTER
           OR
           WORKE
           VPON
           THE
           BODIE
           .
           The
           former
           of
           these
           ,
           hath
           beene
           enquired
           and
           considered
           ,
           as
           a
           part
           ,
           and
           appendix
           of
           Medicine
           ,
           but
           much
           more
           as
           a
           part
           of
           Religion
           or
           superstition
           .
           For
           the
           Phisitian
           prescribeth
           Cures
           of
           the
           minde
           in
           Phrensies
           ,
           and
           melancholy
           passions
           ;
           and
           pretendeth
           also
           to
           exhibite
           Medicines
           to
           exhilarate
           the
           minde
           ,
           to
           confirme
           the
           courage
           ,
           to
           clarifie
           the
           wits
           ,
           to
           corroborate
           the
           memorie
           ,
           and
           the
           like
           ;
           but
           the
           scruples
           and
           superstitions
           of
           Diet
           ,
           and
           other
           Regiment
           of
           the
           body
           in
           the
           sect
           of
           the
           Pythagoreans
           ,
           in
           the
           Heresy
           of
           the
           Manicheas
           ,
           and
           in
           the
           Lawe
           of
           Mahumet
           doe
           exceede
           ;
           So
           likewise
           the
           ordinances
           in
           the
           Ceremoniall
           Lawe
           ,
           interdicting
           the
           eating
           of
           the
           blood
           ,
           and
           the
           fatte
           ;
           distinguishing
           between
           beasts
           cleane
           and
           vncleane
           for
           meat
           ;
           are
           many
           and
           strict
           .
           Nay
           ,
           the
           faith
           it selfe
           ,
           being
           cleere
           and
           serene
           from
           all
           cloudes
           of
           Ceremonie
           ,
           yet
           retaineth
           the
           vse
           of
           sastings
           ,
           abstinences
           ,
           and
           other
           Macerations
           and
           humiliations
           of
           the
           bodie
           ,
           as
           things
           reall
           ,
           &
           not
           figuratiue
           .
           The
           roote
           and
           life
           of
           all
           which
           prescripts
           ,
           is
           (
           besides
           the
           Ceremonie
           ,
           )
           the
           consideration
           of
           that
           dependancie
           ,
           which
           the
           affections
           of
           the
           mind
           are
           
           submitted
           vnto
           ,
           vpon
           the
           state
           and
           disposition
           of
           the
           bodie
           .
           And
           if
           any
           man
           of
           weake
           iudgement
           doe
           conceiue
           ,
           that
           this
           suffering
           of
           the
           minde
           from
           the
           bodie
           ,
           doth
           either
           question
           the
           Immortalitie
           ,
           or
           derogate
           from
           the
           soueraigntie
           of
           the
           soule
           :
           hee
           may
           be
           taught
           in
           easie
           instances
           ,
           that
           the
           Infant
           in
           the
           mothers
           wombe
           ,
           is
           compatible
           with
           the
           mother
           ,
           and
           yet
           separable
           :
           And
           the
           most
           absolute
           Monarch
           is
           sometimes
           ledde
           by
           his
           seruants
           ,
           and
           yet
           without
           subiection
           As
           for
           the
           reciprocall
           knowledge
           ,
           which
           is
           the
           operation
           of
           the
           conceits
           and
           passions
           of
           the
           minde
           vppon
           the
           bodie
           ;
           We
           see
           all
           wise
           Phisitians
           in
           the
           prescriptions
           of
           their
           regiments
           to
           their
           Patients
           ,
           doe
           euer
           consider
           
             Accidentia
             animi
          
           :
           as
           of
           great
           force
           to
           further
           or
           hinder
           remedies
           ,
           or
           recoueries
           ;
           and
           more
           specially
           it
           is
           an
           inquirie
           of
           great
           depth
           and
           worth
           ,
           concerning
           IMAGINATION
           ,
           how
           ,
           and
           howe
           farre
           it
           altereth
           the
           bodie
           proper
           of
           the
           Imaginant
           .
           For
           although
           it
           hath
           a
           manifest
           power
           to
           hurt
           ,
           it
           followeth
           not
           ,
           it
           hath
           the
           same
           degree
           of
           power
           to
           helpe
           .
           No
           more
           than
           a
           man
           can
           conclude
           ,
           that
           because
           there
           be
           pestilent
           Ayres
           ,
           able
           sodainely
           to
           kill
           a
           man
           in
           health
           ;
           therefore
           there
           should
           bee
           soueraigne
           ayres
           ,
           able
           sodainly
           to
           cure
           a
           man
           in
           sicknesse
           .
           But
           the
           inquisition
           of
           this
           part
           is
           of
           great
           vse
           ,
           though
           it
           needeth
           ,
           as
           Socrates
           sayd
           ,
           
             A
             Delian
             diuer
          
           ,
           being
           difficult
           &
           profound
           .
           But
           vnto
           all
           this
           knowledge
           DE
           COMMVNI
           VINCVLO
           ,
           of
           the
           Concordances
           betweene
           the
           Mind
           and
           the
           bodie
           :
           that
           part
           of
           Enquirie
           is
           most
           necessarie
           ,
           which
           considereth
           
           of
           the
           Seates
           ,
           and
           Domiciles
           which
           the
           seuerall
           faculties
           of
           the
           minde
           ,
           doe
           take
           and
           occupate
           in
           the
           Organs
           of
           the
           bodie
           ,
           which
           knowledge
           hath
           been
           attempted
           ,
           and
           is
           controuerted
           ,
           and
           deserueth
           to
           bee
           much
           better
           inquired
           .
           For
           the
           opinion
           of
           Plato
           ,
           who
           placed
           
             the
             Vnderstanding
             in
             the
             Braine
             ;
             Animositie
             ,
          
           (
           which
           hee
           did
           vnfitly
           call
           Anger
           ,
           hauing
           a
           greater
           mixture
           with
           
             Pride
             )
             in
             the
             Heart
          
           ;
           and
           Concupiseence
           or
           
             Sensualitie
             in
             the
             Liuer
          
           ,
           deserueth
           not
           to
           bee
           despised
           ,
           but
           much
           lesse
           to
           be
           allowed
           .
           So
           then
           we
           haue
           constituted
           (
           as
           in
           our
           own
           wish
           and
           aduise
           )
           the
           inquirie
           TOVCHING
           HVMANE
           NATVRE
           ENTYER
           ;
           as
           a
           iust
           portion
           of
           knowledge
           ,
           to
           be
           handled
           apart
           .
        
         
           The
           knowledge
           that
           concerneth
           mans
           bodie
           ,
           is
           diuided
           as
           the
           good
           of
           mans
           bodie
           is
           diuided
           ,
           vnto
           which
           it
           referreth
           .
           The
           good
           of
           mans
           body
           ,
           is
           of
           foure
           kindes
           ;
           
             Health
             ,
             Beautie
             ,
             Strength
          
           ,
           and
           Pleasure
           .
           So
           ,
           the
           knowledges
           are
           
             Medicine
             ,
             or
             Art
             of
             Cure
             :
             Art
             of
             Decoration
          
           ;
           which
           is
           called
           
             Cosmetike
             :
             Art
             of
             Actiuitie
          
           ,
           which
           is
           called
           Athletike
           :
           and
           
             Art
             Voluptuarie
          
           ,
           which
           Tacitus
           truely
           calleth
           
             Eruditus
             Luxus
          
           .
           This
           Subiect
           of
           mans
           bodie
           ,
           is
           of
           all
           other
           thinges
           in
           Nature
           ,
           most
           susceptible
           of
           remedie
           :
           but
           then
           that
           Remedie
           is
           most
           susceptible
           of
           errour
           .
           For
           the
           same
           Subtilitie
           of
           the
           subiect
           ,
           doth
           cause
           large
           possibilitie
           ,
           and
           easie
           fayling
           :
           and
           therefore
           the
           enquirie
           ought
           to
           be
           the
           more
           exact
           .
        
         
           To
           speak
           therfore
           of
           Medicine
           ,
           &
           to
           resume
           that
           we
           haue
           sayd
           ,
           ascending
           a
           litle
           higher
           ;
           The
           ancient
           opinion
           
           that
           Man
           was
           Microcosmus
           ,
           an
           Abstract
           or
           Modell
           of
           the
           world
           ,
           hath
           beene
           fantastically
           streyned
           by
           Paracelsus
           ,
           and
           the
           Alchimists
           ,
           as
           if
           there
           were
           to
           be
           found
           in
           
             mans
             body
          
           certaine
           correspondences
           ,
           &
           parallells
           ,
           which
           shold
           haue
           respect
           to
           all
           varieties
           of
           things
           ,
           as
           starres
           ,
           planets
           ,
           minerals
           ,
           which
           are
           extant
           in
           the
           great
           world
           .
           But
           thus
           much
           is
           euidently
           true
           ,
           that
           of
           all
           substances
           ,
           which
           Nature
           hath
           produced
           ,
           mans
           bodie
           is
           the
           most
           extreamly
           compounded
           .
           For
           we
           see
           hearbs
           &
           plants
           are
           norished
           by
           earth
           &
           waer
           ;
           Beasts
           for
           the
           most
           part
           ,
           by
           hearbs
           &
           fruits
           ;
           Man
           by
           the
           flesh
           of
           Beasts
           ,
           Birds
           ,
           Fishes
           ,
           Hearbs
           ,
           Grains
           ,
           Fruits
           ,
           Water
           ,
           &
           the
           manifold
           alterations
           ,
           dressings
           ,
           and
           preparations
           of
           these
           seuerall
           bodies
           ,
           before
           they
           come
           to
           be
           his
           food
           &
           aliment
           .
           Adde
           hereunto
           that
           Beasts
           haue
           a
           more
           simple
           order
           of
           life
           ,
           and
           lesse
           change
           of
           Affections
           to
           worke
           vppon
           their
           bodies
           ,
           whereas
           man
           in
           his
           Mansion
           ,
           sleepe
           ,
           exercise
           ,
           passions
           ,
           hath
           infinit
           variations
           ;
           and
           it
           cannot
           be
           denied
           ,
           but
           that
           the
           
             bodie
             of
             Man
          
           of
           all
           other
           things
           ,
           is
           of
           the
           most
           compounded
           Masse
           .
           
             The
             soule
          
           on
           the
           other
           side
           is
           the
           simplest
           of
           substances
           ,
           as
           is
           well
           expressed
           .
        
         
           Purumque
           reliquit
        
         
           Aethereum
           sensum
           ,
           atque
           Aurai
           simplicis
           ignem
           .
        
         
           So
           that
           it
           is
           no
           maruaile
           ,
           though
           
             the
             soule
          
           so
           placed
           ,
           enioy
           no
           rest
           ,
           if
           that
           principle
           be
           true
           ,
           that
           
             Motus
             rerum
             est
             rapidus
             extra
             locum
             ,
             Placidus
             in
             loco
             .
          
           But
           to
           the
           purpose
           ,
           this
           variable
           composition
           of
           mans
           bodie
           hath
           made
           it
           as
           an
           Instrument
           easie
           to
           to
           distemper
           ;
           and
           therefore
           the
           Poets
           did
           well
           to
           
           conioyne
           MVSICKE
           and
           MEDICINE
           in
           Apollo
           ,
           because
           the
           Office
           of
           Medicine
           ,
           is
           but
           to
           tune
           this
           curious
           Harpe
           of
           mans
           bodie
           ,
           and
           to
           reduce
           it
           to
           Harmonie
           .
           So
           then
           the
           Subiect
           being
           so
           Variable
           ,
           hath
           made
           the
           Art
           by
           consequent
           more
           coniecturall
           ,
           and
           the
           Art
           being
           Coniecturall
           ,
           hath
           made
           so
           much
           the
           more
           place
           to
           bee
           left
           for
           imposture
           .
           For
           almost
           all
           other
           Arts
           and
           Sciences
           ,
           iudged
           by
           Acts
           ,
           or
           Master
           peeces
           ,
           as
           I
           may
           terme
           them
           ,
           and
           not
           by
           the
           successes
           ,
           and
           euents
           .
           The
           Lawyer
           is
           iudged
           by
           the
           vertue
           of
           his
           pleading
           ,
           and
           not
           by
           the
           yssue
           of
           the
           cause
           :
           The
           Master
           in
           the
           Shippe
           ,
           is
           iudged
           by
           the
           directing
           his
           course
           aright
           ,
           and
           not
           by
           the
           fortune
           of
           the
           Voyage
           :
           But
           the
           Phisitian
           ,
           and
           perhaps
           the
           Politique
           ,
           hath
           no
           particular
           Acts
           demonstratiue
           of
           his
           abilitie
           ,
           but
           is
           iudged
           most
           by
           the
           euent
           :
           which
           is
           euer
           but
           as
           it
           is
           taken
           ;
           for
           who
           can
           tell
           if
           a
           Patient
           die
           or
           recouer
           ,
           or
           if
           a
           State
           be
           preserued
           ,
           or
           ruyned
           ,
           whether
           it
           be
           Art
           or
           Accident
           ?
           And
           therefore
           many
           times
           the
           Impostor
           is
           prized
           ,
           and
           the
           man
           of
           vertue
           taxed
           .
           Nay
           ,
           we
           see
           weakenesse
           and
           credulitie
           of
           men
           ,
           is
           such
           ,
           as
           they
           will
           often
           preferre
           a
           Montabanke
           or
           Witch
           ,
           before
           a
           learned
           Phisitian
           .
           And
           therefore
           the
           Poets
           were
           cleere
           sighted
           in
           discerning
           this
           extreame
           folly
           ,
           when
           they
           made
           Aesculapius
           ,
           and
           Circe
           ,
           Brother
           and
           Sister
           ,
           both
           Children
           of
           the
           Sunne
           ,
           as
           in
           the
           verses
           .
        
         
           
             Ipse
             repertorem
             medicinae
             talis
             &
             artis
             ,
          
           
             Fulmine
             Phoebigenam
             stygias
             detrusit
             ad
             vn●…as
             ,
          
        
         
         
           And
           againe
           .
        
         
           Diues
           inaccessos
           vbi
           
             Solis
             filia
          
           Lucos
           ,
           &c.
           
        
         
           For
           in
           all
           times
           in
           the
           opinion
           of
           the
           multitude
           ,
           Witches
           ,
           and
           old
           women
           ,
           and
           Impostors
           haue
           had
           a
           Competicion
           with
           Phisitians
           .
           And
           what
           followeth
           ?
           Euen
           this
           that
           Phisitians
           say
           to
           themselues
           ,
           as
           Salomon
           expresseth
           it
           vpon
           an
           higher
           occasion
           :
           
             If
             it
             befall
             to
             me
             ,
             as
             befalleth
             to
             the
             fooles
             ,
             why
             should
             I
             labour
             to
             be
             more
             wise
             ?
          
           And
           therefore
           I
           cannot
           much
           blame
           Phisitians
           ,
           that
           they
           vse
           commonly
           to
           intend
           some
           other
           Art
           or
           practise
           ,
           which
           they
           fancie
           ,
           more
           than
           their
           profession
           .
           For
           you
           shall
           haue
           of
           them
           :
           Antiquaries
           ,
           Poets
           ,
           Humanists
           ,
           States-men
           ,
           Marchants
           ,
           Diuines
           ,
           and
           in
           euerie
           of
           these
           better
           seene
           ,
           than
           in
           their
           profession
           ,
           &
           no
           doubt
           ,
           vpon
           this
           ground
           that
           they
           find
           ,
           that
           mediocrity
           &
           excellency
           in
           their
           Art
           ,
           maketh
           no
           difference
           in
           profite
           or
           reputation
           towards
           their
           fortune
           :
           for
           the
           weakenesse
           of
           Patients
           ,
           and
           sweetnesse
           of
           life
           ,
           and
           Nature
           of
           hope
           maketh
           men
           depend
           vpon
           Phisitians
           ,
           with
           all
           their
           defects
           .
           But
           neuerthelesse
           ,
           these
           things
           which
           we
           haue
           spoken
           of
           ,
           are
           courses
           begotten
           betweene
           a
           little
           occasion
           ,
           and
           a
           great
           deale
           of
           sloath
           and
           default
           :
           for
           if
           we
           will
           excite
           and
           awake
           our
           obseruation
           ,
           we
           shall
           see
           in
           familiar
           instances
           ,
           what
           a
           predominant
           facultie
           ,
           
             The
             Subtiltie
          
           of
           Spirite
           ,
           hath
           ouer
           the
           Varietie
           of
           Matter
           ,
           or
           Fourme
           :
           Nothing
           more
           variable
           then
           faces
           and
           countenances
           :
           yet
           men
           can
           bea●…e
           in
           memorie
           the
           infinite
           distinctions
           of
           them
           .
           Nay
           ,
           a
           Painter
           with
           a
           fewe
           shelles
           of
           
           colours
           ,
           and
           the
           benefite
           of
           his
           Eye
           ,
           and
           habite
           of
           his
           imagination
           can
           imitate
           them
           all
           that
           euer
           haue
           ben
           ,
           ar
           ,
           or
           may
           be
           ,
           if
           they
           were
           brought
           before
           him
           .
           Nothing
           more
           variable
           than
           voices
           ,
           yet
           men
           can
           likewise
           discern
           them
           personally
           ,
           nay
           you
           shall
           haue
           a
           Buffon
           ,
           or
           Pantomimus
           will
           expresse
           as
           many
           as
           hee
           pleaseth
           .
           Nothing
           more
           variable
           ,
           than
           the
           differing
           sounds
           of
           words
           ,
           yet
           men
           haue
           found
           the
           way
           to
           reduce
           thē
           to
           a
           few
           simple
           Letters
           ;
           so
           that
           it
           is
           not
           the
           
             insufficiency
             or
             incapacity
             of
             mans
             mind
          
           ;
           but
           it
           is
           the
           
             remove
             standing
             or
             placing
             thereof
          
           ,
           that
           breedeth
           these
           Mazes
           and
           incomprehensions
           ;
           for
           as
           the
           sence
           a
           far
           off
           ,
           is
           full
           of
           mistaking
           ,
           but
           is
           exact
           at
           hand
           ,
           so
           is
           it
           of
           the
           vnderstanding
           ;
           The
           remedie
           whereof
           ,
           is
           not
           to
           quicken
           or
           strengthen
           the
           Organ
           ,
           but
           to
           goe
           neerer
           to
           the
           obiect
           ;
           and
           therefore
           there
           is
           no
           doubt
           ,
           but
           if
           the
           Phisitians
           will
           learne
           ,
           and
           vse
           the
           true
           approaches
           and
           Auenues
           of
           Nature
           ,
           they
           may
           assume
           as
           much
           as
           the
           Poet
           sayth
           ;
        
         
           
             Et
             quoniam
             variant
             Morbi
             ,
             variabimus
             artes
             ,
          
           
             Mille
             Mali
             species
             ,
             mille
             Salutis
             erunt
             .
          
        
         
           Which
           that
           they
           should
           doe
           ,
           the
           noblenesse
           of
           their
           Art
           doth
           deserue
           ;
           well
           shadowed
           by
           the
           Poets
           ,
           in
           that
           they
           made
           Aesculapius
           to
           be
           the
           sonne
           of
           Sunne
           ,
           the
           one
           being
           the
           fountaine
           of
           life
           ,
           the
           other
           as
           the
           second
           streame
           ;
           but
           infinitely
           more
           honored
           by
           the
           example
           of
           our
           Sauiour
           ,
           who
           made
           the
           body
           of
           man
           the
           obiect
           of
           his
           miracles
           ,
           as
           the
           soule
           was
           the
           obiect
           of
           his
           Doctrine
           .
           For
           wee
           reade
           not
           that
           euer
           he
           vouchsafed
           to
           doe
           any
           miracle
           about
           honor
           ,
           
           or
           money
           ,
           (
           except
           that
           one
           for
           giuing
           Tribute
           to
           Caesar
           )
           but
           onely
           about
           the
           preseruing
           ,
           sustayning
           ,
           and
           healing
           the
           bodie
           of
           man.
           
        
         
           Medicine
           is
           a
           Science
           ,
           which
           hath
           beene
           (
           as
           wee
           haue
           sayd
           )
           more
           professed
           ,
           than
           labored
           ,
           &
           yet
           more
           labored
           ,
           than
           aduanced
           ;
           the
           labor
           hauing
           been
           ,
           in
           my
           iudgement
           ,
           rather
           in
           circle
           ,
           than
           in
           progression
           .
           For
           ,
           I
           finde
           much
           Iteration
           ,
           but
           small
           Addition
           .
           It
           considereth
           
             causes
             of
             Diseases
             ,
             with
             the
             occasions
             or
             impulsions
             :
          
           The
           
             Discases
             themselues
          
           ,
           with
           the
           Accidents
           :
           and
           the
           Cures
           ,
           with
           the
           Preseruations
           .
           The
           Deficiences
           which
           I
           thinke
           good
           to
           note
           ,
           being
           a
           few
           of
           many
           ,
           &
           those
           such
           ,
           as
           ar
           of
           a
           more
           open
           and
           manifest
           Nature
           ,
           I
           will
           enumerate
           ,
           and
           not
           place
           .
        
         
           The
           first
           is
           the
           discontinuance
           of
           the
           auncient
           and
           serious
           diligence
           of
           Hippocrates
           ,
           which
           vsed
           to
           
           set
           downe
           a
           Narratiue
           of
           the
           speciall
           cases
           of
           his
           patientes
           ,
           and
           how
           they
           proceeded
           ,
           &
           how
           they
           were
           iudged
           by
           recouery
           or
           death
           .
           Therefore
           hauing
           an
           example
           proper
           in
           the
           father
           of
           the
           art
           ,
           I
           shal
           not
           neede
           to
           alledge
           an
           example
           forraine
           ,
           of
           the
           wisedome
           of
           the
           Lawyers
           ,
           who
           are
           carefull
           to
           reporte
           new
           cases
           and
           decisions
           ,
           for
           the
           direction
           of
           future
           iudgements
           .
           This
           continuance
           of
           
             Medicinall
             History
          
           ,
           I
           find
           deficient
           ,
           which
           I
           vnderstand
           neither
           to
           be
           so
           infinite
           as
           to
           extend
           to
           euery
           
             common
             Case
          
           ,
           nor
           so
           reserued
           ,
           as
           to
           admit
           none
           but
           Woonders
           :
           for
           many
           thinges
           are
           new
           in
           the
           Manner
           ,
           which
           are
           not
           new
           in
           the
           Kinde
           ,
           and
           if
           men
           will
           intend
           to
           obserue
           ,
           they
           shall
           finde
           much
           worthy
           to
           obserue
           .
        
         
         
           In
           the
           inquirie
           which
           is
           made
           by
           Anatomie
           ,
           I
           finde
           
           much
           deficience
           :
           for
           they
           enquire
           of
           the
           Parts
           ,
           and
           their
           
             Substances
             ,
             Figures
          
           ,
           and
           Collocations
           ;
           But
           they
           enquire
           not
           of
           the
           
             Diuersities
             of
             the
             Parts
          
           ;
           the
           
             Secrecies
             of
             the
             Passages
          
           ;
           and
           the
           
             seats
             or
             neastling
             of
             the
             humours
          
           ;
           nor
           much
           of
           the
           
             Foot-steps
             ,
             and
             impressions
             of
             Diseases
          
           ;
           The
           reason
           of
           which
           omission
           ,
           I
           suppose
           to
           be
           ,
           because
           the
           first
           enquirie
           may
           be
           satisfied
           ,
           in
           the
           view
           of
           one
           or
           a
           few
           Anatomies
           :
           but
           the
           latter
           being
           comparatiue
           and
           casuall
           ,
           must
           arise
           from
           the
           view
           of
           many
           .
           And
           as
           to
           the
           diuersitie
           of
           parts
           ,
           there
           is
           no
           doubt
           but
           the
           facture
           or
           framing
           of
           the
           inward
           parts
           ,
           is
           as
           full
           of
           difference
           ,
           as
           the
           outward
           ,
           and
           in
           that
           ,
           is
           rhe
           
             Cause
             Continent
          
           of
           many
           diseases
           ,
           which
           not
           being
           obserued
           ,
           they
           quarrell
           many
           times
           with
           the
           humors
           which
           are
           not
           in
           fault
           ,
           the
           fault
           being
           in
           the
           very
           frame
           and
           Mechanicke
           of
           the
           parte
           ,
           which
           cannot
           be
           remoued
           by
           medicine
           alteratine
           ,
           but
           must
           be
           accomodate
           and
           palliate
           by
           dyets
           and
           medicines
           familiar
           .
           And
           for
           the
           passages
           and
           pores
           ,
           it
           is
           true
           which
           was
           aunciently
           noted
           ,
           that
           the
           more
           subtile
           of
           them
           appeare
           not
           in
           anatomyes
           ,
           because
           they
           are
           shut
           and
           latent
           in
           dead
           bodies
           ,
           though
           they
           be
           open
           and
           manifest
           in
           liue
           :
           which
           being
           supposed
           ,
           though
           the
           inhumanity
           of
           
             Anatomia
             viuorū
          
           was
           by
           Celsus
           iust
           ly
           reproued
           :
           yet
           in
           regard
           of
           the
           great
           vse
           of
           this
           obseruation
           ,
           the
           inquiry
           needed
           not
           by
           him
           so
           sleightly
           to
           haue
           ben
           relinquished
           altogether
           ,
           or
           referred
           to
           the
           casuall
           practises
           of
           surgerie
           ,
           but
           mought
           haue
           been
           well
           diuerted
           vpon
           the
           dissection
           of
           beastes
           aliue
           ,
           
           which
           notwithstanding
           the
           dissimilitude
           of
           their
           parts
           ,
           may
           sufficiently
           satisfie
           this
           inquirie
           .
           And
           for
           the
           humors
           ,
           they
           are
           commonly
           passed
           ouer
           in
           Anatomies
           ,
           as
           purgaments
           ,
           whereas
           it
           is
           most
           necessarie
           to
           obserue
           ,
           what
           cauities
           ,
           nestes
           &
           receptacles
           the
           humors
           doe
           finde
           in
           the
           parts
           ,
           with
           the
           differing
           kinde
           of
           the
           humor
           so
           lodged
           and
           receiued
           .
           And
           as
           for
           the
           footesteps
           of
           diseases
           ,
           &
           their
           deuas●…ations
           of
           the
           inward
           parts
           ,
           impostumations
           ,
           exulcerations
           ,
           discontinuations
           ,
           putrefactions
           ,
           consumptions
           ,
           contractions
           ,
           extensions
           ,
           convulsions
           ,
           dislocations
           ,
           obstructions
           ,
           repletions
           ,
           together
           with
           all
           preternatural
           substances
           ,
           as
           stones
           ,
           carnosities
           ,
           excrescences
           ,
           wormes
           ,
           and
           the
           like
           :
           they
           ought
           to
           haue
           beene
           exactly
           obserued
           by
           multitude
           of
           Anatomies
           ,
           and
           the
           contribution
           of
           mens
           seuerall
           experiences
           ;
           and
           carefully
           set
           downe
           both
           historically
           according
           to
           the
           appearances
           ,
           and
           artificially
           with
           a
           reference
           to
           the
           diseases
           and
           symptomes
           which
           resulted
           from
           them
           ,
           in
           case
           where
           the
           Anatomy
           is
           of
           a
           desunct
           patient
           wheras
           now
           vpon
           opening
           of
           bodies
           ,
           they
           are
           passed
           ouer
           sleightly
           ,
           and
           in
           silence
           .
        
         
           In
           the
           inquirie
           of
           diseases
           ,
           they
           doe
           abandon
           the
           cures
           of
           many
           ,
           some
           as
           in
           their
           nature
           incurable
           ,
           
           and
           others
           ,
           as
           passed
           the
           periode
           of
           cure
           ;
           so
           that
           Sylla
           and
           the
           Triumvirs
           neuer
           proscribed
           so
           many
           men
           to
           die
           ,
           as
           they
           doe
           by
           their
           ignorant
           edictes
           ,
           whereof
           numbers
           do
           escape
           with
           lesse
           difficulty
           ,
           then
           they
           did
           in
           the
           Romane
           proscriptions
           .
           Therfore
           I
           wil
           not
           doubt
           ,
           to
           note
           as
           a
           deficience
           ,
           that
           they
           inquire
           not
           
           the
           persite
           cures
           of
           many
           diseases
           ,
           or
           extremities
           of
           diseases
           ,
           but
           pronouncing
           them
           incurable
           ,
           doe
           enact
           a
           lawe
           of
           neglect
           ,
           &
           exempt
           ignorance
           from
           discredite
           .
        
         
           Nay
           further
           ,
           I
           esteeme
           it
           the
           office
           of
           a
           Phisition
           ,
           
           not
           onely
           to
           restore
           health
           ,
           but
           to
           mittigate
           pain
           and
           dolors
           ,
           and
           not
           onely
           when
           such
           mittigation
           may
           conduce
           to
           recouery
           ,
           but
           when
           it
           may
           serue
           to
           make
           a
           fayre
           and
           easie
           passage
           :
           for
           it
           is
           no
           small
           felicitie
           which
           
             Auguslus
             Caesar
          
           was
           wont
           to
           wish
           to
           himselfe
           ,
           that
           same
           Euthanasia
           ,
           and
           which
           was
           specially
           noted
           in
           the
           death
           of
           
             Antoninus
             Pius
          
           ,
           whose
           death
           was
           after
           the
           fashion
           and
           semblance
           of
           a
           kindly
           &
           pleasant
           sleepe
           .
           So
           it
           is
           written
           of
           Epicurus
           ,
           that
           after
           his
           disease
           was
           iudged
           desperate
           ,
           he
           drowned
           his
           stomacke
           and
           senses
           with
           a
           large
           draught
           and
           ingurgitation
           of
           wine
           ,
           whereupon
           the
           Epigram
           was
           made
           ;
           
             Hinc
             stygias
             Ebrius
             hausit
             aquas
          
           :
           He
           was
           not
           sober
           enough
           to
           taste
           any
           bitternesse
           of
           the
           stygian
           water
           .
           But
           the
           Phisitions
           contrariwise
           doe
           make
           a
           kinde
           of
           scruple
           and
           Religion
           to
           stay
           with
           the
           patient
           after
           the
           disease
           is
           deplored
           ,
           wheras
           ,
           in
           my
           iudgment
           they
           ought
           both
           to
           enquire
           the
           skill
           ,
           and
           to
           giue
           the
           attendances
           for
           the
           facilitating
           &
           asswaging
           of
           the
           paynes
           and
           agonies
           of
           death
           .
        
         
           In
           the
           consideration
           of
           the
           Cures
           of
           diseases
           ,
           I
           find
           a
           deficience
           in
           the
           Receiptes
           of
           proprietie
           ,
           respecting
           
           the
           particular
           cures
           of
           diseases
           :
           for
           the
           Phisitians
           haue
           frustrated
           the
           fruite
           of
           tradition
           &
           experience
           by
           their
           magistralities
           ,
           in
           adding
           and
           taking
           out
           
           and
           changing
           ,
           
             Quid
             pro
             quo
          
           ,
           in
           their
           receiptes
           ,
           at
           their
           pleasures
           ,
           commanding
           so
           ouer
           the
           medicine
           ,
           as
           the
           medicine
           cannot
           commmād
           ouer
           the
           disease
           :
           For
           except
           it
           be
           Treacle
           and
           Mythridatū
           ,
           &
           of
           late
           Diascordium
           ,
           and
           a
           few
           more
           ,
           they
           tye
           themselues
           to
           no
           receiptes
           seuerely
           and
           religiously
           :
           for
           as
           to
           the
           confections
           of
           sale
           ,
           which
           are
           in
           the
           shoppes
           ,
           they
           are
           for
           readines
           ,
           and
           not
           for
           proprietie
           :
           for
           they
           are
           vpon
           generall
           intentions
           of
           purging
           ,
           opening
           ,
           comforting
           ,
           altering
           ,
           and
           not
           much
           appropriate
           to
           ,
           particular
           Diseases
           ;
           and
           this
           is
           the
           cause
           why
           Emperiques
           ,
           and
           ould
           women
           are
           more
           happie
           many
           times
           in
           their
           Cures
           ,
           than
           learned
           Phisitians
           ;
           because
           they
           are
           more
           religious
           in
           holding
           their
           Medicines
           .
           Therefore
           here
           is
           the
           deficience
           which
           I
           finde
           ,
           that
           Phisitians
           haue
           not
           partly
           out
           of
           their
           owne
           practize
           ,
           partly
           out
           of
           the
           constant
           probations
           reported
           in
           bookes
           ;
           &
           partly
           out
           of
           the
           traditions
           of
           Emperiques
           ;
           setdowne
           and
           deliuered
           ouer
           ,
           certaine
           
             Experimentall
             Medicines
          
           ,
           for
           the
           Cure
           of
           particular
           Diseases
           ;
           besides
           their
           owne
           Coniecturall
           and
           
             Magistrall
             descriptions
          
           .
           For
           as
           they
           were
           the
           men
           of
           the
           best
           Composition
           in
           the
           State
           of
           Rome
           ,
           which
           either
           being
           Consuls
           inclined
           to
           the
           people
           ;
           or
           being
           Tribunes
           inclined
           to
           the
           Senat
           :
           so
           in
           the
           matter
           we
           now
           handle
           ,
           they
           be
           the
           best
           Phisitians
           ,
           which
           being
           learned
           incline
           to
           the
           traditions
           of
           experience
           ;
           or
           being
           
           Emperiques
           ,
           incline
           to
           the
           methods
           of
           learning
           .
        
         
           In
           preparation
           of
           Medicines
           ,
           I
           doe
           finde
           strange
           specially
           ,
           considering
           how
           mineral
           Medicines
           haue
           
           beene
           extolled
           ;
           and
           that
           they
           are
           safer
           ,
           for
           the
           outward
           ,
           than
           inward
           parts
           ,
           that
           no
           man
           hath
           sought
           ,
           to
           make
           an
           Imitation
           by
           Art
           of
           Naturall
           Bathes
           ,
           and
           Medicinable
           fountaines
           :
           which
           neuerthelesse
           are
           confessed
           to
           receiue
           their
           vertues
           from
           Minerals
           :
           and
           not
           so
           onely
           ,
           but
           discerned
           and
           distinguished
           from
           what
           particular
           Mynerall
           they
           receiue
           Tincture
           ,
           as
           Sulphur
           ,
           Vitriole
           ,
           steele
           ,
           or
           the
           like
           :
           which
           Nature
           if
           it
           may
           be
           reduced
           to
           compositions
           of
           art
           ,
           both
           the
           varietie
           of
           them
           will
           be
           encreased
           ,
           &
           the
           temper
           of
           them
           will
           be
           more
           commanded
           .
        
         
           But
           least
           I
           grow
           to
           be
           more
           particular
           ,
           than
           is
           agreeable
           ,
           
           either
           to
           my
           intention
           ,
           or
           to
           proportion
           ;
           I
           will
           conclude
           this
           part
           with
           the
           note
           of
           one
           deficience
           more
           ,
           which
           seemeth
           to
           me
           of
           greatest
           consequence
           ,
           which
           is
           ,
           that
           the
           prescripts
           in
           vse
           ,
           are
           too
           compendious
           to
           attaine
           their
           end
           :
           for
           to
           my
           vnderstanding
           ,
           it
           is
           a
           vaine
           and
           flattering
           opinion
           ,
           to
           think
           any
           Medicine
           can
           be
           so
           soueraigne
           ,
           or
           so
           happie
           ,
           as
           that
           the
           Receit
           or
           vse
           of
           it
           ,
           can
           worke
           any
           great
           effect
           vpon
           the
           bodie
           of
           man
           ;
           it
           were
           a
           strange
           speach
           ,
           which
           spoken
           ,
           or
           spoken
           oft
           ,
           should
           reclaime
           a
           man
           from
           a
           vice
           ,
           to
           which
           he
           were
           by
           nature
           subiect
           :
           it
           is
           order
           ,
           poursuite
           ,
           sequence
           ,
           and
           interchange
           of
           application
           ,
           which
           is
           mightie
           in
           nature
           ;
           which
           although
           it
           require
           more
           exact
           knowledge
           in
           prescribing
           ,
           and
           more
           precise
           obedience
           in
           obseruing
           ,
           yet
           is
           recompenced
           with
           the
           magnitude
           of
           effects
           .
           And
           although
           a
           man
           would
           thinke
           by
           the
           dayly
           visitations
           of
           the
           Phisitians
           ,
           that
           there
           were
           a
           
           poursuance
           in
           the
           cure
           ;
           yet
           let
           a
           man
           look
           into
           their
           prescripts
           and
           ministrations
           ,
           and
           he
           shall
           finde
           them
           but
           inconstancies
           ,
           and
           euerie
           dayes
           deuises
           ,
           without
           any
           setled
           prouidence
           or
           proiect
           ;
           Not
           that
           euerie
           scrupulous
           or
           superstitious
           prescript
           is
           effectuall
           ,
           no
           more
           than
           euerie
           straight
           way
           ,
           is
           the
           way
           to
           heauen
           ,
           but
           the
           
             truth
             of
             the
             direction
          
           ,
           must
           precede
           
             s●…ueritie
             of
             obseruance
          
           .
        
         
           For
           Cosmetique
           ,
           it
           hath
           parts
           Ciuile
           ,
           and
           parts
           Effeminate
           :
           for
           cleanesse
           of
           bodie
           ,
           was
           euer
           esteemed
           to
           proceede
           from
           a
           due
           reuerence
           to
           God
           ,
           to
           societie
           ,
           and
           to
           our selues
           .
           As
           for
           artificiall
           decoration
           ,
           it
           is
           well
           worthy
           of
           the
           desiciences
           which
           it
           hath
           :
           being
           neither
           fine
           inough
           to
           deceiue
           ,
           nor
           handsome
           to
           vse
           ,
           nor
           wholesome
           to
           please
           .
        
         
           For
           Athletique
           ,
           I
           take
           the
           subiect
           of
           it
           largely
           ;
           that
           is
           to
           say
           ,
           for
           any
           point
           of
           abilitie
           ,
           whereunto
           the
           bodie
           of
           man
           may
           be
           brought
           ,
           whether
           it
           be
           of
           Actiuitie
           ,
           or
           of
           Patience
           ,
           wherof
           Actiuitie
           hath
           two
           parts
           ,
           Strength
           and
           Swifinesse
           :
           And
           Patience
           likewise
           hath
           two
           parts
           ,
           
             Hardnesse
             against
             wants
             and
             extremities
          
           ;
           and
           
             Indurance
             of
             payne
             ,
             or
             torment
          
           ;
           whereof
           we
           see
           the
           practises
           in
           Tumblers
           ,
           in
           Sauages
           ,
           and
           in
           those
           that
           suffer
           punishment
           :
           Nay
           ,
           if
           there
           be
           any
           other
           facultie
           ,
           which
           falles
           not
           within
           any
           of
           the
           former
           diuisions
           ,
           as
           in
           those
           that
           diue
           ,
           that
           obtaine
           a
           strange
           power
           of
           contayning
           respiration
           ,
           and
           the
           like
           ,
           I
           referre
           it
           to
           this
           part
           .
           Of
           these
           thinges
           the
           practises
           are
           knowne
           :
           but
           the
           Philosophie
           that
           concerneth
           them
           is
           not
           much
           enquired
           :
           the
           rather
           I
           thinke
           ,
           
           because
           they
           are
           supposed
           to
           be
           obtayned
           ,
           either
           by
           an
           aptnesse
           of
           Nature
           ,
           which
           cannot
           be
           taught
           ;
           or
           onely
           by
           continuall
           custome
           ;
           which
           is
           soone
           prescribed
           ;
           which
           though
           it
           bee
           not
           true
           :
           yet
           I
           forbeare
           to
           note
           any
           deficiences
           :
           for
           the
           Olympian
           Games
           are
           downe
           long
           since
           :
           and
           the
           mediocritie
           of
           these
           thinges
           is
           for
           vse
           :
           As
           for
           the
           excellencie
           of
           them
           ,
           it
           serueth
           for
           the
           most
           part
           ,
           but
           for
           mercenary
           ostentation
           .
        
         
           For
           
             Arts
             of
             pleasure
             sensuall
          
           ,
           the
           chiefe
           deficience
           in
           them
           ,
           is
           of
           Lawes
           to
           represse
           them
           .
           For
           as
           it
           hath
           beene
           well
           obserued
           ,
           that
           the
           Arts
           which
           florish
           in
           times
           ,
           while
           vertue
           is
           in
           growth
           ,
           are
           Militarie
           :
           and
           while
           vertue
           is
           in
           State
           are
           Liberall
           :
           and
           while
           vertue
           is
           in
           declination
           ,
           are
           voluptuarie
           :
           so
           I
           doubt
           ,
           that
           this
           age
           of
           the
           world
           ,
           is
           somewhat
           vpon
           the
           descent
           of
           the
           wheele
           ;
           with
           Arts
           voluptuarie
           ,
           I
           couple
           practises
           Iocularie
           ;
           for
           the
           deceiuing
           of
           the
           sences
           ,
           is
           one
           of
           the
           pleasures
           of
           the
           sences
           .
           As
           for
           Games
           of
           recreation
           ,
           I
           hould
           them
           to
           belong
           to
           Ciuile
           life
           ,
           and
           education
           .
           And
           thus
           much
           of
           that
           particular
           HVMANE
           PHILOSOPHIE
           ,
           WHICH
           CONCERNES
           THE
           BODIE
           ,
           which
           is
           but
           the
           Tabernacle
           of
           the
           minde
           .
        
         
           FOr
           HVMANE
           KNOVVLEDGE
           ,
           WHICH
           CONCERNES
           THE
           MIND
           ,
           it
           hath
           two
           parts
           ,
           the
           one
           that
           enquireth
           of
           THE
           SVBSTANCE
           ,
           OR
           NATVRE
           OF
           THE
           SOVLE
           OR
           MIND
           ;
           The
           other
           ,
           that
           enquireth
           of
           the
           FACVLTIES
           OR
           
           FVNCTIONS
           THEREOF
           :
           vnto
           the
           first
           of
           these
           ,
           the
           considerations
           of
           the
           
             Originall
             of
             the
             soule
          
           ,
           whether
           it
           be
           
             Natiue
             or
             aduentiue
          
           ;
           and
           
             how
             farre
             it
             is
             exempted
             from
             Lawes
             of
             Matter
          
           ;
           and
           of
           the
           
             Immortalitie
             thereof
          
           ;
           and
           many
           other
           points
           do
           appertaine
           ,
           which
           haue
           been
           not
           more
           laboriously
           enquired
           ,
           than
           variously
           reported
           ;
           so
           as
           the
           trauaile
           therein
           taken
           ,
           seemeth
           to
           haue
           ben
           rather
           in
           a
           Maze
           ,
           than
           in
           a
           way
           .
           But
           although
           I
           am
           of
           opinion
           ,
           that
           this
           knowledge
           may
           be
           more
           really
           and
           soundly
           enquired
           euen
           in
           Nature
           ,
           than
           it
           hath
           been
           ;
           yet
           I
           hold
           ,
           that
           in
           the
           end
           it
           must
           be
           bounded
           by
           Religion
           ;
           or
           else
           it
           will
           bee
           subiect
           to
           deceite
           and
           delusion
           :
           for
           as
           the
           substance
           of
           the
           soule
           in
           the
           Creation
           ,
           was
           not
           extracted
           out
           of
           the
           Masse
           of
           heauen
           and
           earth
           ,
           by
           the
           benediction
           of
           a
           Producat
           :
           but
           was
           immediately
           inspired
           from
           God
           ;
           so
           it
           is
           not
           possible
           that
           it
           should
           bee
           (
           otherwise
           than
           by
           accident
           )
           subiect
           
             to
             the
             Lawes
             of
             Heauen
             and
             Earth
          
           ;
           which
           are
           
             the
             subiect
             of
             Philosophie
          
           ;
           And
           therefore
           the
           true
           knowledge
           of
           the
           Nature
           ,
           and
           state
           of
           the
           soule
           ,
           must
           come
           by
           the
           same
           inspiration
           ,
           that
           gaue
           the
           substance
           .
           Vnto
           this
           part
           of
           knowledge
           touching
           the
           soule
           ,
           there
           be
           two
           appendices
           ,
           which
           as
           they
           haue
           ben
           handled
           ,
           haue
           rather
           vapoured
           foorth
           fables
           ,
           than
           kindled
           truth
           ;
           DIVINATION
           ,
           and
           FASCINATION
           .
        
         
           DIVINATION
           ,
           hath
           beene
           anciently
           and
           fitly
           diuided
           into
           
             Artificiall
             and
             Naturall
          
           ;
           whereof
           Artificiall
           is
           ,
           when
           the
           minde
           maketh
           a
           prediction
           by
           argument
           ,
           concluding
           vpon
           signes
           and
           tokens
           :
           Naturallis
           ,
           
           when
           the
           minde
           hath
           a
           presention
           by
           an
           internall
           power
           ,
           without
           the
           inducement
           of
           a
           signe
           .
           Artifi●…iall
           is
           of
           two
           sorts
           ,
           either
           when
           the
           argument
           is
           coupled
           with
           a
           deriuation
           of
           causes
           ,
           which
           is
           rationall
           ;
           or
           when
           it
           is
           onely
           grounded
           vpon
           a
           Coincidence
           of
           the
           effect
           ,
           which
           is
           experimentall
           ;
           whereof
           the
           later
           for
           the
           most
           part
           ,
           is
           superstitious
           :
           Such
           as
           were
           the
           Heathen
           obseruations
           ,
           vpon
           the
           inspection
           of
           Sacrifices
           ,
           the
           flights
           of
           birds
           ,
           the
           swarming
           of
           Bees
           ;
           and
           such
           as
           was
           the
           
             Chaldean
             Astrologie
          
           ,
           and
           the
           like
           .
           For
           
             Artificall
             Diuination
          
           ,
           the
           seuerall
           kinds
           thereof
           are
           distributed
           amongst
           particular
           knowledges
           .
           The
           Astronomer
           hath
           his
           predictions
           ,
           as
           of
           coniunctions
           ,
           aspects
           ,
           Eclipses
           ,
           and
           the
           like
           .
           The
           Phisitian
           hath
           his
           predictions
           ,
           of
           death
           ,
           of
           recouerie
           ,
           of
           the
           accidents
           and
           issues
           of
           Diseases
           .
           The
           Politique
           hath
           his
           predictions
           ;
           
             O
             vrbem
             vaenalem
             ,
             &
             cito
             perituram
             ,
             si
             emptorem
             inucnerit
          
           ;
           which
           stayed
           not
           long
           to
           bee
           perfourmed
           in
           Sylla
           first
           ,
           and
           after
           in
           Caesar.
           So
           as
           these
           predictions
           are
           now
           impertinēt
           ,
           &
           to
           be
           referred
           ouer
           .
           But
           the
           Diuination
           ,
           which
           springeth
           frō
           the
           internal
           nature
           of
           the
           soul
           ,
           is
           that
           which
           we
           now
           speak
           of
           which
           hath
           ben
           made
           to
           be
           of
           two
           sorts
           ;
           Primitiue
           and
           by
           influxion
           .
           Primitiue
           is
           grounded
           vpon
           the
           supposition
           ,
           that
           the
           minde
           when
           it
           is
           withdrawne
           and
           collected
           into
           it selfe
           ,
           and
           not
           diffused
           into
           the
           Organes
           of
           the
           bodie
           ,
           hath
           some
           extent
           and
           latitude
           of
           prenotion
           ;
           which
           therefore
           appeareth
           most
           in
           sleepe
           ,
           in
           extasies
           ,
           and
           nere
           death
           ;
           and
           more
           rarely
           in
           waking
           apprehensions
           ;
           and
           is
           induced
           
           and
           furthered
           by
           those
           abstinences
           ,
           and
           obseruances
           ,
           which
           make
           the
           minde
           most
           to
           consist
           in
           it selfe
           .
           By
           influxion
           ;
           is
           grounded
           vpon
           the
           conceit
           ,
           that
           the
           mind
           ,
           as
           a
           mirror
           or
           glasse
           ,
           should
           take
           illumination
           from
           the
           fore
           knowledge
           of
           God
           and
           spirits
           ,
           vnto
           which
           the
           same
           Regiment
           doth
           likewise
           conduce
           .
           For
           the
           retyring
           of
           the
           minde
           within
           it selfe
           ,
           is
           the
           State
           which
           is
           most
           susceptible
           of
           diuine
           influxions
           ;
           saue
           that
           it
           is
           accompanied
           in
           this
           case
           with
           a
           feruencie
           and
           eleuation
           ,
           (
           which
           the
           ancients
           noted
           by
           furie
           )
           and
           not
           with
           a
           repose
           and
           and
           quiet
           ,
           as
           it
           is
           in
           the
           other
           .
        
         
           Fascination
           is
           the
           power
           and
           act
           of
           Imagination
           ,
           intensiue
           vpon
           other
           bodies
           ,
           than
           the
           bodie
           of
           the
           Imaginant
           ;
           for
           of
           that
           we
           spake
           in
           the
           proper
           place
           :
           wherein
           the
           Schoole
           of
           Paracelsus
           ,
           and
           the
           Disciples
           of
           pretended
           Naturall
           Magicke
           ,
           haue
           beene
           so
           intemperate
           ,
           as
           they
           haue
           exalted
           the
           power
           of
           the
           imagination
           ,
           to
           be
           much
           one
           with
           the
           power
           of
           Miracle-working
           faith
           :
           others
           that
           drawe
           neerer
           to
           Probabilitie
           ,
           calling
           to
           their
           view
           the
           secret
           passages
           of
           things
           ,
           and
           specially
           of
           the
           Contagion
           that
           passeth
           from
           bodie
           to
           bodie
           ,
           doe
           conceiue
           it
           should
           likewise
           be
           agreeable
           to
           Nature
           ,
           that
           there
           should
           be
           some
           transmissions
           and
           operations
           from
           spirit
           to
           spirit
           ,
           without
           the
           mediation
           of
           the
           sences
           ,
           whence
           the
           conceits
           haue
           growne
           ,
           (
           now
           almost
           made
           ciuile
           )
           of
           the
           Maistring
           Spirite
           ,
           &
           the
           force
           of
           confidence
           ,
           and
           the
           like
           .
           Incident
           vnto
           this
           ,
           is
           the
           inquirie
           how
           to
           raise
           and
           fortifie
           the
           imagination
           ,
           for
           if
           the
           Imagination
           
           fortified
           haue
           power
           ,
           then
           it
           is
           materiall
           to
           know
           how
           to
           fortifie
           and
           exalt
           it
           .
           And
           herein
           comes
           in
           crookedly
           and
           dangerously
           ,
           a
           palliation
           of
           a
           great
           part
           of
           
             Ceremoniall
             Magicke
          
           .
           For
           it
           may
           bee
           pretended
           ,
           that
           
             Ceremonies
             ,
             Characters
          
           ,
           and
           Charmes
           doe
           worke
           ,
           not
           by
           any
           Tacite
           or
           
             Sacramentali
             contract
          
           with
           euill
           spirits
           ;
           but
           serue
           onely
           to
           strengthen
           the
           imagination
           of
           him
           that
           vseth
           it
           ;
           as
           Images
           are
           said
           by
           the
           
             Romane
             Church
          
           ,
           to
           fix
           the
           cogitations
           ,
           and
           raise
           the
           deuotions
           of
           them
           that
           pray
           before
           them
           .
           But
           for
           mine
           owne
           iudgment
           ,
           if
           it
           be
           admitted
           that
           Imagination
           hath
           power
           ;
           and
           that
           Ceremontes
           fortifie
           Imagination
           ,
           &
           that
           they
           be
           vsed
           sincerely
           &
           intentionally
           for
           that
           purpose
           :
           yet
           I
           should
           hold
           them
           vnlawfull
           ,
           as
           opposing
           to
           that
           first
           edict
           ,
           which
           God
           gaue
           vnto
           man.
           
             In
             sudore
             vultus
             comedes
             Panem
             tuum
             .
          
           For
           they
           propound
           those
           noble
           effects
           which
           God
           hath
           set
           foorth
           vnto
           man
           ,
           to
           bee
           bought
           at
           the
           price
           of
           Laboure
           ,
           to
           bee
           attained
           by
           a
           fewe
           easie
           and
           slothful
           obseruances
           .
           Deficiences
           in
           these
           knowledges
           I
           wil
           report
           none
           ,
           other
           than
           the
           generall
           deficience
           ,
           that
           it
           is
           not
           knowne
           ,
           how
           much
           of
           them
           is
           veritie
           ,
           and
           how
           much
           vanitie
           .
        
         
           THE
           KNOVVLIDGE
           WHICH
           RESPECTETH
           THE
           FACVLTIES
           OF
           THE
           MINDE
           OF
           MAN
           ,
           is
           of
           two
           kinds
           :
           The
           one
           respecting
           his
           VNDERSTANDING
           and
           REASON
           ,
           and
           the
           other
           his
           WILL
           ,
           APPETITE
           ,
           &
           AFFECTION
           ,
           wherof
           the
           former
           produceth
           POSITION
           or
           DECREE
           ,
           the
           later
           ACTION
           or
           EXECVTION
           .
           It
           is
           true
           that
           the
           Imagination
           is
           an
           Agent
           ,
           or
           Nuntius
           
           in
           both
           Prouinces
           ,
           both
           the
           Iudiciall
           ,
           and
           the
           Ministeriall
           .
           For
           Sence
           sendeth
           ouer
           to
           Imagination
           ,
           before
           Reason
           haue
           iudged
           :
           and
           Reason
           sendeth
           ouer
           to
           Imagination
           ,
           before
           the
           Decree
           can
           be
           acted
           .
           For
           Imagination
           euer
           precedeth
           
             Voluntary
             Motion
          
           .
           Sauing
           that
           this
           Ianus
           of
           Imagination
           hath
           differing
           faces
           ;
           for
           the
           face
           towards
           Reason
           ,
           hath
           the
           print
           of
           Truth
           .
           But
           the
           face
           towards
           Action
           ,
           hath
           the
           print
           of
           Good
           ;
           which
           neuerthelesse
           are
           faces
           ,
        
         
           
             Quales
             decet
             esse
             sororum
          
           .
           Neither
           is
           the
           Imagination
           simply
           and
           onely
           a
           Messenger
           ;
           but
           is
           inuested
           with
           ,
           or
           at
           least
           wise
           vsurpeth
           〈◊〉
           〈◊〉
           〈◊〉
           no
           small
           authoritie
           in
           it selfe
           ;
           besides
           the
           duty
           of
           the
           Message
           .
           For
           it
           was
           well
           sayd
           by
           
             Aristotle
             :
             That
             the
             minde
             hath
             ouer
             the
             Bodie
             that
             commaundement
             which
             the
             Lord
             hath
             ouer
             a
             Bond-man
             ;
             But
             ,
             that
             Reason
             hath
             ouer
             the
             Imagination
             that
             Commandement
             ,
             which
             a
             Magistrate
             hoth
             ouer
             a
             free
             Citizen
          
           ;
           who
           may
           come
           also
           to
           rule
           in
           his
           turne
           .
           For
           we
           see
           ,
           that
           in
           matters
           of
           Faith
           &
           Religion
           ,
           we
           raise
           our
           Imagination
           aboue
           our
           Reason
           ,
           which
           is
           the
           cause
           why
           Religion
           sought
           euer
           accesse
           to
           the
           Minde
           by
           
             Similitudes
             ,
             Types
             ,
             Parables
             ,
             Visions
             ,
             Dreames
             .
          
           And
           againe
           in
           all
           perswasions
           that
           are
           wrought
           by
           eloquence
           ,
           and
           other
           impression
           of
           like
           Nature
           ,
           which
           doe
           paint
           and
           disguise
           the
           true
           appearance
           of
           thinges
           ,
           the
           cheefe
           recommendation
           vnto
           Reason
           ,
           is
           from
           the
           Imagination
           .
           Neuerthelesse
           ,
           because
           I
           finde
           not
           any
           Science
           ,
           that
           doth
           properly
           or
           fitly
           pertaine
           to
           the.
           IMAGINATION
           ,
           I
           see
           no
           cause
           
           to
           alter
           the
           former
           diuision
           .
           For
           as
           for
           Poelie
           ,
           it
           is
           rather
           a
           pleasure
           ,
           or
           play
           of
           imagination
           ,
           than
           a
           worke
           or
           dutie
           thereof
           .
           And
           if
           it
           be
           a
           worke
           ;
           wee
           speake
           not
           nowe
           of
           such
           partes
           of
           learning
           ,
           as
           the
           Imagination
           produceth
           ,
           but
           of
           such
           Sciences
           ,
           as
           handle
           and
           consider
           of
           the
           Imagination
           .
           No
           more
           than
           wee
           shall
           speake
           nowe
           of
           such
           Knowledges
           ,
           as
           reason
           produceth
           ,
           (
           for
           that
           extendeth
           to
           all
           Philosophy
           )
           but
           of
           such
           Knowledges
           ,
           as
           doe
           handle
           and
           enquire
           of
           the
           facultie
           of
           Reason
           ;
           So
           as
           Poesie
           had
           his
           true
           place
           .
           As
           for
           the
           power
           of
           the
           Imagination
           in
           nature
           ,
           and
           the
           manner
           of
           fortifying
           the
           same
           ,
           wee
           haue
           mentioned
           it
           in
           the
           Doctrine
           
             De
             Anima
          
           ,
           whervnto
           most
           fitly
           it
           belongeth
           .
           And
           lastly
           ,
           for
           Imaginatiue
           ,
           or
           
             Insinuatiue
             Reason
          
           ,
           which
           is
           the
           subiect
           of
           Rhetericke
           ,
           wee
           thinke
           it
           best
           to
           referre
           it
           to
           the
           
             Arts
             of
             Reason
          
           .
           So
           therefore
           we
           content
           our selues
           with
           the
           former
           diuision
           ,
           that
           Humane
           Philosophy
           ,
           which
           respecteth
           the
           faculties
           of
           the
           minde
           of
           man
           ,
           hath
           two
           parts
           ,
           RATIONALL
           and
           MORALL
           .
        
         
           The
           part
           of
           humane
           Philosophie
           ,
           which
           is
           Rationall
           ,
           is
           of
           all
           knowledges
           to
           the
           most
           wits
           the
           least
           delightfull
           :
           and
           seemeth
           but
           a
           Net
           of
           subtilitie
           and
           spinositie
           .
           For
           as
           it
           was
           truely
           sayd
           ,
           that
           Knowledge
           is
           Pabulumanimi
           ;
           So
           in
           the
           Nature
           of
           mens
           appetite
           to
           this
           foode
           ,
           most
           men
           are
           of
           the
           tast
           and
           stomach
           of
           the
           Israelites
           in
           the
           desert
           ,
           that
           would
           faine
           haue
           returned
           
             Adollas
             carnium
          
           ,
           and
           were
           wearie
           of
           Manna
           ,
           which
           though
           it
           were
           celestiall
           ,
           yet
           seemed
           lesse
           nutritiue
           and
           comfortable
           .
           So
           generally
           men
           tast
           
           well
           knowledges
           that
           are
           drenched
           in
           flesh
           and
           blood
           ,
           
             C●…ile
             Historie
             ,
             Mora●…litie
             ,
             Policie
             ,
          
           about
           the
           which
           mens
           affections
           ,
           praises
           ,
           fortunes
           doe
           turne
           and
           are
           conuersant
           :
           But
           this
           same
           Lumensiccum
           ,
           doth
           parch
           and
           offend
           most
           mens
           watry
           and
           soft
           natures
           .
           But
           to
           speake
           truly
           of
           thinges
           as
           they
           are
           in
           worth
           ,
           RATIONALL
           Knowledges
           ;
           are
           the
           keyes
           of
           all
           other
           Arts
           ;
           For
           as
           Aristotle
           sayth
           aptly
           and
           elegantly
           ,
           
             That
             the
             hand
             is
             the
             Instrument
             of
             Instruments
             ;
             and
             the
             minde
             is
             the
             Fourme
             of
             Fourmes
             :
          
           So
           these
           be
           truely
           said
           to
           be
           the
           Art
           of
           Arts
           :
           Neither
           do
           they
           onely
           direct
           ,
           but
           likewise
           confirme
           and
           strengthen
           :
           euen
           as
           the
           habite
           of
           shooting
           ,
           doth
           not
           onely
           inable
           to
           shoote
           a
           neerer
           shoote
           ,
           but
           also
           to
           draw
           a
           stronger
           Bowe
           .
        
         
           The
           ARTS
           INTELLECTVALL
           ,
           are
           foure
           in
           number
           ,
           diuided
           according
           to
           the
           ends
           whereunto
           they
           are
           referred
           :
           for
           mans
           labour
           is
           to
           inuent
           that
           which
           is
           sought
           or
           propounded
           :
           or
           to
           iudge
           that
           which
           is
           inuented
           :
           or
           to
           retaine
           that
           which
           is
           iudged
           :
           or
           to
           deliuer
           ouer
           that
           which
           is
           retained
           .
           So
           as
           the
           Arts
           must
           bee
           foure
           :
           ARTE
           of
           ENQVIRIE
           or
           INVENTION
           :
           ART
           of
           EXAMINATION
           or
           IVDGEMENT
           :
           ART
           of
           CVSTODIE
           or
           MEMORIE
           :
           and
           ART
           of
           ELOCVTION
           or
           TRADITION
           .
        
         
           INVENTION
           is
           of
           two
           kindes
           much
           differing
           ;
           The
           one
           of
           ARTS
           and
           SCIENCES
           ,
           and
           the
           other
           of
           SPEECH
           and
           ARGVMENTS
           .
           The
           former
           of
           these
           ,
           I
           doe
           report
           deficient
           :
           which
           seemeth
           to
           me
           to
           be
           such
           a
           deficience
           ,
           as
           if
           in
           the
           making
           of
           
           an
           Inuentorie
           ,
           touching
           the
           State
           of
           a
           defunct
           ,
           it
           should
           be
           set
           downe
           ,
           
             That
             there
             is
             no
             readie
             money
             .
          
           For
           as
           money
           will
           fetch
           all
           other
           commodities
           ;
           so
           this
           knowledge
           is
           that
           which
           should
           purchase
           all
           the
           rest
           .
           And
           like
           as
           the
           
             West
             Indies
          
           had
           neuer
           been
           discouered
           ,
           if
           the
           vse
           of
           the
           Mariners
           Needle
           ,
           had
           not
           been
           first
           discouered
           ;
           though
           the
           one
           bee
           vast
           Regions
           ,
           and
           the
           other
           a
           small
           Motion
           .
           So
           it
           cannot
           be
           found
           strange
           ,
           if
           Sciences
           bee
           no
           further
           discov●…ered
           ,
           if
           the
           Art
           it selfe
           of
           Inuention
           and
           Discouerie
           ,
           hath
           been
           passed
           ouer
           .
        
         
           That
           this
           part
           of
           Knowledge
           is
           wanting
           ,
           to
           my
           Iudgement
           ,
           standeth
           plainely
           confessed
           :
           for
           first
           Logicke
           doth
           not
           pretend
           to
           inuent
           Sciences
           ,
           or
           the
           Axiomes
           of
           Sciences
           ,
           but
           passeth
           it
           ouer
           with
           a
           
             Cuique
             in
             sua
             arte
             credendum
          
           .
           And
           Celsus
           acknowledgeth
           it
           grauely
           ,
           speaking
           of
           the
           Empirical
           and
           Dogmaticall
           Sects
           of
           Phisitians
           ,
           
             That
             Medicines
             and
             Cures
             ,
             were
             first
             found
             out
             ,
             and
             then
             after
             the
             Reasons
             and
             causes
             were
             discoursed
             :
             and
             not
             the
             Causes
             first
             found
             out
             ,
             and
             by
             light
             from
             them
             the
             Medicines
             and
             Cures
             discouered
             .
          
           And
           Plato
           in
           his
           Theoetetus
           noteth
           well
           ,
           
             That
             particulars
             are
             infinite
             ,
             and
             the
             higher
             generalities
             giue
             no
             safficient
             direction
             :
             and
             that
             the
             pythe
             of
             all
             Sciences
             ,
             which
             maketh
             the
             Arts-man
             differ
             from
             the
             inexpert
             ,
             is
             in
             the
             middle
             propositions
             ,
             which
             in
             euerie
             particular
             knowledge
             are
             taken
             from
             Tradition
             &
             Experience
             .
          
           And
           therefore
           wee
           see
           ,
           that
           they
           which
           discourse
           of
           the
           Inuentions
           and
           Originals
           of
           thinges
           ,
           referre
           them
           rather
           to
           Chaunce
           ,
           than
           to
           Art
           ,
           and
           rather
           to
           Beasts
           ,
           
           
             Birds
             ,
             Fishes
             ,
             Serpents
          
           ,
           than
           to
           Men.
           
        
         
           
             Dictamnum
             genetrix
             Cretaea
             carpit
             ab
             Ida
             ,
          
           
             Puberibus
             caulem
             folijs
             ,
             &
             flore
             comantem
          
           
             Purpureo
             :
             non
             illa
             feris
             incognita
             Capris
             ,
          
           
             Gramina
             cum
             tergo
             volueres
             haesere
             〈◊〉
             .
          
        
         
           So
           that
           it
           was
           no
           maruaile
           ,
           (
           the
           manner
           of
           Antiquitie
           being
           to
           consecrate
           Inuentors
           )
           that
           the
           Aegyptians
           had
           so
           few
           humane
           Idols
           in
           their
           Temples
           ,
           but
           almost
           all
           Brute
           :
        
         
           
             Omnige●…umqne
             Deum
             monstra
             ,
             &
             latrator
             A●…bis
          
        
         
           
             Contra
             Neptunū
             &
             Venerem
             ,
             contraque
             Mineruam
             &c.
             
          
        
         
           And
           if
           you
           like
           better
           the
           tradition
           of
           the
           Grecians
           ,
           and
           ascribe
           the
           first
           Inuentions
           to
           Men
           ,
           yet
           you
           will
           rather
           beleeue
           that
           Prometheus
           first
           stroake
           the
           flints
           ,
           and
           maruailed
           at
           the
           sparke
           ,
           than
           that
           when
           he
           first
           stroke
           the
           flints
           ,
           he
           xpected
           the
           sparke
           ;
           and
           therefore
           we
           see
           the
           
             West
             Indian
             Prometheus
          
           ,
           had
           no
           intelligence
           with
           the
           Europoean
           ,
           because
           of
           the
           rarenesse
           with
           them
           of
           flint
           ,
           that
           gaue
           the
           first
           occasion
           :
           so
           as
           it
           should
           seeme
           ,
           that
           hetherto
           men
           are
           rather
           beholden
           to
           a
           wilde
           Goat
           for
           Surgerie
           ,
           or
           to
           a
           Nightingale
           for
           Musique
           or
           to
           the
           Ibis
           for
           some
           part
           of
           Phisicke
           ,
           or
           to
           the
           Pot-lidde
           ,
           that
           flew
           open
           for
           Artillerie
           ,
           or
           generally
           to
           Chaunce
           ,
           or
           any
           thinge
           else
           ,
           than
           to
           Logicke
           for
           the
           Inuention
           of
           Arts
           and
           Sciences
           .
           Neither
           is
           the
           fourme
           of
           Inuention
           ,
           which
           Virgill
           describeth
           much
           other
           .
        
         
           
             Vt
             varias
             vsus
             medit
             ando
             extunderet
             artes
             ,
          
        
         
           Paulatim
           ,
        
         
           For
           if
           you
           obserue
           the
           words
           well
           ,
           it
           is
           no
           other
           
           methode
           ,
           than
           that
           which
           brute
           Beasts
           are
           capable
           of
           ,
           and
           doe
           put
           in
           vre
           ;
           which
           is
           
             a
             perpetuall
             intending
             or
             practising
             some
             one
             thing
             vrged
             and
             imposed
             ,
             by
             an
             absolute
             necessitie
             of
             conseruation
             of
             being
          
           ;
           For
           so
           Ci●…
           sayth
           verie
           truly
           ;
           
             Vsus
             vni
             rei
             deditus
             ,
             &
             Naturam
             &
             Artem
             sape
             vincit
             :
          
           And
           therefore
           if
           it
           bee
           sayd
           of
           Men
           ,
        
         
           
             Labor
             omnia
             vincit
          
        
         
           
             Improbus
             ,
             &
             duris
             vrgens
             in
             rebus
             egestas
          
           ;
        
         
           It
           is
           likewise
           sayd
           of
           beasts
           ,
           
             Quis
             Ps●…taco
             do●…uit
             suum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           ?
           who
           taught
           the
           Rauen
           in
           a
           drowth
           to
           throw
           pibbles
           into
           an
           hollow
           tree
           ,
           where
           she
           spyed
           water
           ,
           that
           the
           water
           might
           rise
           ,
           so
           as
           shee
           might
           come
           to
           it
           ?
           who
           taught
           the
           Bee
           to
           sayle
           through
           such
           a
           vast
           Sea
           of
           ayre
           ,
           and
           to
           finde
           the
           way
           from
           a
           field
           in
           flower
           ,
           a
           great
           way
           off
           ,
           to
           her
           Hiue
           ?
           who
           taught
           the
           Ant
           to
           bite
           euerie
           graine
           of
           Corne
           ,
           that
           she
           burieth
           in
           her
           hill
           ,
           least
           it
           should
           take
           roote
           and
           growe
           ?
           Adde
           then
           the
           word
           Extandere
           ,
           which
           importeth
           the
           extreame
           difficultie
           ,
           and
           the
           word
           Paulatin
           ,
           which
           importeth
           the
           extreame
           slownesse
           ;
           and
           we
           are
           where
           we
           were
           ,
           euen
           amongst
           the
           
             Egyptians
             Gods
          
           ;
           there
           being
           little
           left
           to
           the
           facultie
           of
           Reason
           ,
           and
           nothing
           to
           the
           dutie
           of
           Art
           for
           matter
           of
           Inuention
           .
        
         
           Secondly
           ,
           the
           Induction
           which
           the
           Logitians
           speake
           of
           and
           which
           seemeth
           familiar
           with
           Plato
           ,
           whereby
           the
           Principles
           of
           Sciences
           may
           be
           pretended
           to
           be
           inuented
           ,
           and
           so
           the
           middle
           propositions
           by
           deriuation
           from
           the
           Principles
           ;
           their
           
           fourme
           of
           Induction
           ,
           I
           say
           is
           vtterly
           vitious
           and
           incompetent
           :
           wherein
           their
           erroar
           is
           the
           fowler
           because
           it
           is
           the
           duetie
           of
           Art
           to
           perfecte
           and
           exalt
           Nature
           :
           but
           they
           contrariewise
           haue
           wronged
           ,
           abused
           ,
           and
           traduced
           Nature
           .
           For
           hee
           that
           shall
           attentiuely
           obserue
           howe
           the
           minde
           doth
           gather
           this
           excellent
           dew
           of
           Knowledge
           ,
           like
           vnto
           that
           which
           the
           Poet
           speaketh
           of
           
             Aere●…mellis
             caelestia
             dona
          
           ,
           destilling
           and
           contryuing
           it
           out
           of
           particulars
           naturall
           and
           artificiall
           ,
           as
           the
           flowers
           of
           the
           field
           and
           Garden
           :
           shall
           finde
           that
           the
           mind
           of
           her selfe
           by
           Nature
           doth
           mannage
           ,
           and
           Acte
           an
           Induction
           ,
           much
           better
           than
           they
           describe
           it
           .
           For
           to
           conclude
           
             vppon
             an
             Enu●…meration
             of
             particulars
             ,
             without
             instance
             contradictorie
             :
          
           is
           no
           conclusion
           :
           but
           a
           coniecture
           ;
           for
           who
           can
           assure
           (
           in
           many
           subiects
           )
           vppon
           those
           particulars
           ,
           which
           appeare
           of
           a
           side
           ,
           that
           there
           are
           not
           other
           on
           the
           contrarie
           side
           ,
           which
           appeare
           not
           ?
           As
           if
           Samuell
           should
           haue
           rested
           vppon
           those
           Sonn●…s
           of
           Issay
           ,
           which
           were
           brought
           before
           him
           ,
           and
           fayled
           of
           Dauid
           ,
           which
           was
           in
           the
           field
           .
           And
           this
           fourme
           (
           to
           say
           truth
           )
           is
           so
           grosse
           :
           as
           it
           had
           not
           beene
           possible
           for
           wittes
           so
           subti'e
           ,
           as
           haue
           mannaged
           these
           thinges
           ,
           to
           haue
           offered
           it
           to
           the
           world
           ,
           but
           that
           they
           hasted
           to
           their
           Theories
           and
           Dogmaticals
           ,
           and
           were
           imperious
           and
           scornefull
           toward
           particulars
           ,
           which
           their
           manner
           was
           to
           vse
           ,
           but
           as
           Lictores
           and
           Via●…ores
           for
           Sargeants
           and
           Wifflers
           ,
           
             Ad
             summouendam
             tu●…bam
          
           ,
           to
           make
           
           way
           and
           make
           roome
           for
           their
           opinions
           ,
           rather
           than
           in
           their
           true
           vse
           and
           seruice
           ;
           certainely
           ,
           it
           is
           a
           thing
           may
           touch
           a
           man
           with
           a
           religious
           woonder
           ,
           to
           see
           how
           the
           foot
           steps
           of
           seducement
           ,
           are
           the
           very
           same
           in
           Diuine
           and
           Humane
           truth
           :
           for
           as
           in
           Diuine
           truth
           ,
           Man
           cannot
           endure
           to
           become
           as
           a
           Child
           ;
           So
           in
           Humane
           ,
           they
           reputed
           the
           attending
           the
           Inductions
           (
           whereof
           wee
           speake
           )
           as
           if
           it
           were
           a
           second
           Infancie
           or
           Child
           hood
           .
        
         
           Thirdly
           ;
           allowe
           some
           Principles
           or
           Axiomes
           were
           rightly
           induced
           ;
           yet
           neuerthelesse
           certaine
           it
           is
           ,
           that
           
             Middle
             Propositions
          
           ,
           cannot
           be
           diduced
           from
           them
           in
           
             Subiect
             of
             Nature
          
           by
           Syllogisme
           ,
           that
           is
           ,
           
             by
             Touch
             ,
             and
             Reduction
             of
             them
             to
             Principles
             in
             a
             Middle
             Terme
             .
          
           It
           is
           true
           ,
           that
           in
           Sciences
           popular
           ,
           as
           
             Moralities
             ,
             Lawes
          
           ,
           and
           the
           like
           ,
           yea
           ,
           and
           Diuinitie
           (
           because
           it
           pleaseth
           God
           to
           apply
           himselfe
           to
           the
           capacity
           of
           the
           simplest
           )
           that
           fourme
           may
           haue
           vse
           ;
           and
           in
           
             Naturall
             Philosophie
          
           likewise
           ,
           by
           way
           of
           argument
           or
           satisfactorie
           
             Reason
             ,
             Quae
             assensum
             parit
             ,
             Operis
             Effoeta
             est
             :
          
           But
           the
           subtiltie
           of
           Nature
           and
           Operations
           will
           not
           bee
           inchayned
           in
           those
           bonds
           :
           For
           Arguments
           consist
           of
           Propositions
           ,
           and
           Propositions
           of
           Words
           ,
           and
           Wordes
           are
           but
           the
           
             Current
             Tokens
             or
             Markes
             of
             popular
             Notions
             of
             thinges
             :
          
           which
           Notions
           if
           they
           bee
           grossely
           and
           variably
           collected
           out
           of
           Particulars
           ;
           It
           is
           not
           the
           laborious
           examination
           either
           
             of
             Consequences
             of
             Arguments
             ,
             ,
             or
             of
             the
             truth
             of
             Propositions
             ,
          
           that
           can
           euer
           correct
           that
           Errour
           ;
           being
           (
           as
           the
           Phisitians
           
           speake
           )
           in
           the
           first
           digestion
           ;
           And
           therefore
           it
           was
           not
           without
           cause
           ,
           that
           so
           many
           excellent
           Philosophers
           became
           Sceptiques
           and
           Academiques
           ,
           and
           denyed
           any
           certaintie
           of
           Knowledge
           ,
           or
           Comprehension
           ,
           and
           held
           opinion
           that
           the
           knowledge
           of
           man
           extended
           onely
           to
           Appearances
           ,
           and
           Probabilities
           .
           It
           is
           true
           ,
           that
           in
           Socrates
           it
           was
           supposed
           to
           be
           but
           a
           fourme
           of
           
             Irony
             ,
             Scientiam
             dissimulando
             simulauit
          
           :
           For
           hee
           vsed
           to
           disable
           his
           knowledge
           ,
           to
           the
           end
           to
           inhanse
           his
           Knowledge
           ,
           like
           the
           Humor
           of
           ●…iberius
           in
           his
           beginnings
           ,
           that
           would
           Raigne
           ,
           but
           would
           not
           acknowledge
           so
           much
           ;
           And
           in
           the
           later
           Academy
           ,
           which
           Cicero
           embraced
           ;
           this
           opinion
           also
           of
           Acatalepsia
           (
           I
           doubt
           )
           was
           not
           held
           sincerely
           ;
           for
           that
           all
           those
           which
           excelled
           in
           Copie
           of
           speech
           ,
           seeme
           to
           haue
           chosen
           that
           Sect
           ,
           as
           that
           which
           was
           fittest
           to
           giue
           glorie
           to
           their
           eloquence
           ,
           and
           variable
           discourses
           :
           being
           rather
           like
           Progresses
           of
           pleasure
           ,
           than
           Iourneyes
           to
           an
           end
           .
           But
           assuredly
           many
           scattered
           in
           both
           Academyes
           ,
           did
           hold
           it
           in
           subtiltie
           ,
           and
           integritie
           .
           But
           heere
           was
           their
           cheefe
           ●…rrour
           ;
           They
           charged
           the
           deceite
           vppon
           the
           THE
           SENCES
           ;
           which
           in
           my
           Iudgement
           (
           notwithstanding
           all
           their
           Cauillations
           )
           are
           verie
           sufficient
           to
           certifie
           and
           report
           truth
           (
           though
           not
           alwayes
           immediately
           ,
           yet
           by
           comparison
           ;
           by
           helpe
           of
           instrument
           ;
           and
           by
           producing
           ,
           and
           vrging
           such
           things
           ,
           as
           are
           too
           subtile
           for
           the
           sence
           ,
           to
           some
           effect
           comprehensible
           ,
           by
           the
           sence
           ,
           and
           other
           
           like
           assistāce
           .
           But
           they
           ought
           to
           haue
           charged
           the
           deceit
           
             vpon
             the
             weaknes
             of
             the
             intellectual
             powers
             ,
             &
             vpon
             the
             maner
             of
             collecting
             ,
             &
             concluding
             vpon
             the
             reports
             of
             the
             sences
             .
          
           This
           I
           speake
           not
           to
           disable
           the
           minde
           of
           man
           ,
           but
           to
           stirre
           it
           vp
           to
           seeke
           helpe
           :
           for
           no
           man
           ,
           be
           he
           neuer
           so
           cunning
           or
           practised
           ,
           can
           make
           a
           straight
           line
           or
           perfect
           circle
           by
           steadinesse
           of
           hand
           ,
           which
           may
           bee
           easily
           done
           by
           helpe
           of
           a
           Ruler
           or
           Compasse
           .
        
         
           This
           part
           of
           Inuention
           ,
           concerning
           the
           Inuention
           of
           Sciences
           ,
           I
           purpose
           (
           if
           God
           giue
           mee
           leaue
           )
           
           hereafter
           to
           propound
           :
           hauing
           digested
           it
           into
           two
           partes
           :
           whereof
           the
           one
           I
           tearme
           
             Experientia
             literata
          
           ,
           and
           the
           other
           
             Interpretatio
             Naturae
          
           :
           The
           former
           ,
           being
           but
           a
           degree
           and
           rudiment
           of
           the
           later
           .
           But
           I
           will
           not
           dwell
           too
           long
           ,
           nor
           speake
           too
           great
           vpon
           a
           promise
           .
        
         
           The
           Inuention
           of
           speech
           or
           argument
           is
           not
           properly
           an
           Inuention
           :
           for
           to
           Inuent
           is
           to
           discouer
           that
           we
           know
           not
           ,
           &
           not
           to
           recouer
           or
           resūmon
           that
           which
           wee
           alreadie
           knowe
           ;
           and
           the
           vse
           of
           this
           Inuention
           ,
           is
           no
           other
           ;
           
             But
             out
             of
             the
             Knowledge
             ,
             whereof
             our
             minde
             is
             alreadie
             possest
             ,
             to
             drawe
             foorth
             ,
             or
             call
             before
             vs
             that
             which
             may
             bee
             pertinent
             to
             the
             purpose
             ,
             which
             wee
             take
             into
             our
             consideration
             .
          
           So
           as
           to
           speake
           truely
           ,
           it
           is
           no
           Inuention
           ;
           but
           a
           Remembrance
           or
           Suggestion
           ,
           with
           a
           Application
           :
           Which
           is
           the
           cause
           why
           the
           Schooles
           doe
           place
           it
           after
           Iudgement
           ,
           as
           subsequent
           and
           not
           precedent
           .
           Neuerthelesse
           ,
           because
           wee
           doe
           account
           it
           a
           Chase
           ,
           
           aswell
           of
           Deere
           in
           an
           inclosed
           Parke
           ,
           as
           in
           a
           Forrest
           at
           large
           :
           and
           that
           it
           hath
           alreadie
           obtayned
           the
           the
           name
           :
           Let
           it
           bee
           called
           Inuention
           ;
           so
           as
           it
           be
           perceyued
           and
           discerned
           ,
           that
           the
           Scope
           and
           end
           of
           this
           Inuention
           ,
           is
           readynesse
           and
           present
           vse
           of
           our
           knowledge
           ,
           and
           not
           addition
           or
           amplification
           thereof
           .
        
         
           To
           procure
           this
           readie
           vse
           of
           Knowledge
           ,
           there
           are
           two
           Courses
           :
           PREPARATION
           and
           SVGGESTION
           .
           The
           former
           of
           these
           ,
           seemeth
           scarcely
           a
           part
           of
           Knowledge
           ;
           consisting
           rather
           of
           Diligence
           ,
           than
           of
           any
           artificiall
           erudition
           And
           heerein
           Aristotle
           wittily
           ,
           but
           hurtfully
           doth
           deride
           the
           Sophists
           ,
           neere
           his
           time
           ,
           saying
           .
           
             They
             did
             as
             if
             one
             that
             professed
             the
             Art
             of
             Shooe-making
             ,
             should
             not
             teach
             howe
             to
             make
             vp
             a
             Shooe
             ,
             but
             onely
             exhibite
             in
             a
             readin●…sse
             a
             number
             of
             Shooes
             of
             all
             fashions
             and
             Sizes
             .
          
           But
           yet
           a
           man
           might
           reply
           ,
           that
           if
           a
           Shooe-maker
           should
           haue
           no
           Shooes
           in
           his
           Shoppe
           ,
           but
           onely
           worke
           ,
           as
           hee
           is
           bespoken
           ,
           hee
           should
           bee
           weakely
           customed
           .
           But
           our
           Sauiour
           ,
           speaking
           of
           Diuine
           Knowledge
           ,
           sayth
           :
           
             That
             the
             Kingdome
             of
             Heauen
             ,
             is
             like
             a
             good
             Ho●…sholder
             ,
             that
             bringeth
             foo●…th
             both
             n●…we
             and
             ould
             store
             :
          
           And
           wee
           see
           the
           ancient
           Writers
           of
           Rhetoricke
           doe
           giue
           it
           in
           precept
           :
           That
           Pleaders
           should
           haue
           the
           Places
           ,
           whereof
           they
           haue
           most
           continuall
           vse
           ,
           readie
           handled
           in
           all
           the
           varietie
           that
           may
           bee
           ,
           as
           that
           ,
           To
           speake
           for
           the
           literall
           Interpretation
           of
           the
           Lawe
           against
           Equitie
           ,
           and
           Contrarie
           :
           and
           to
           speake
           for
           Presumptions
           
           and
           Inferences
           against
           Testimonie
           ;
           and
           Contrarie
           :
           And
           Cicero
           himselfe
           ,
           being
           broken
           vnto
           it
           by
           great
           experience
           ,
           deliuereth
           it
           plainely
           ;
           That
           whatsoeuer
           a
           man
           shall
           haue
           occasion
           to
           speake
           of
           ,
           (
           if
           hee
           will
           take
           the
           paines
           )
           he
           may
           haue
           it
           in
           effect
           premeditate
           ,
           and
           handled
           in
           these
           .
           So
           that
           when
           hee
           commeth
           to
           a
           particular
           ,
           he
           shall
           haue
           nothing
           to
           doe
           ,
           but
           to
           put
           too
           Names
           ,
           and
           times
           ,
           and
           places
           ;
           and
           such
           other
           Circumstances
           of
           Indiuiduals
           .
           We
           see
           likewise
           the
           exact
           diligence
           of
           Demosthenes
           ,
           who
           in
           regard
           of
           the
           great
           force
           ,
           that
           the
           entrance
           and
           accesse
           into
           causes
           hath
           to
           make
           a
           good
           impression
           ;
           had
           readie
           framed
           a
           number
           of
           Prefaces
           for
           Orations
           and
           Speeches
           .
           All
           which
           Authorities
           and
           Presidents
           may
           ouer
           way
           Aristotles
           opinion
           ,
           that
           would
           haue
           vs
           chaunge
           a
           rich
           Wardrobe
           ,
           for
           a
           paire
           of
           Sheares
           .
        
         
           But
           the
           Nature
           of
           the
           Collection
           of
           this
           Prouision
           or
           
             Preparatorie
             store
          
           ,
           though
           it
           be
           common
           ,
           both
           to
           Logicke
           ,
           and
           Rhetoricke
           ;
           yet
           hauing
           made
           an
           entrye
           of
           it
           heere
           ,
           where
           it
           came
           first
           to
           be
           spoken
           of
           ;
           I
           thinke
           fitte
           to
           referre
           ouer
           the
           further
           handling
           of
           it
           to
           Rhetoricke
           .
        
         
           The
           other
           part
           of
           INVENTION
           ,
           which
           I
           terme
           SVGGESTION
           ,
           doth
           assigne
           and
           direct
           vs
           to
           certaine
           Markes
           or
           Places
           ,
           which
           may
           excite
           our
           Minde
           to
           returne
           and
           produce
           such
           Knowledge
           ,
           as
           it
           hath
           formerly
           collected
           :
           to
           the
           end
           wee
           may
           make
           vse
           thereof
           .
           Neither
           is
           this
           vse
           (
           truely
           taken
           )
           onely
           to
           furnish
           argument
           ,
           to
           dispute
           probably
           
           with
           others
           ;
           But
           likewise
           to
           Minister
           vnto
           our
           Iudgement
           to
           conclude
           aright
           within
           our selues
           .
           Neither
           may
           these
           places
           serue
           onely
           to
           apprompt
           our
           Inuention
           ;
           but
           also
           to
           direct
           our
           enquirie
           .
           For
           a
           facultie
           of
           wise
           interrogating
           is
           halfe
           a
           knowledge
           ;
           For
           as
           Plato
           saith
           ;
           
             Whosoeuer
             seeketh
             ,
             knoweth
             that
             which
             he
             seeketh
             for
             ,
             in
             a
             generall
             Notion
             ;
             Else
             how
             shall
             he
             know
             it
             ,
             when
             he
             hath
             found
             it
             ?
          
           And
           therfore
           the
           larger
           your
           Anticipation
           is
           ,
           the
           more
           direct
           and
           compendious
           is
           your
           search
           .
           But
           the
           same
           Places
           which
           will
           help
           vs
           what
           to
           produce
           ,
           of
           that
           which
           we
           know
           alreadie
           ;
           will
           also
           helpe
           vs
           ,
           if
           a
           man
           of
           experience
           were
           before
           vs
           ,
           what
           questions
           to
           aske
           ;
           or
           if
           we
           haue
           Bookes
           and
           Authors
           ,
           to
           instruct
           vs
           what
           points
           to
           search
           and
           reuolue
           :
           so
           as
           I
           cannot
           report
           ,
           that
           this
           part
           of
           Inuention
           ,
           which
           is
           that
           which
           the
           Schooles
           call
           Topiques
           ,
           is
           deficient
           .
        
         
           Neuertheles
           Topiques
           are
           of
           2.
           sorts
           general
           &
           speciall
           .
           The
           generall
           we
           haue
           spokē
           to
           ;
           but
           the
           particular
           hath
           ben
           touched
           by
           some
           ,
           but
           reiected
           generally
           ,
           as
           inartificial
           &
           variable
           .
           But
           leauing
           the
           humor
           which
           hath
           raigned
           too
           much
           in
           the
           Schooles
           (
           which
           is
           to
           be
           vainly
           subtile
           in
           a
           few
           thinges
           ,
           which
           are
           within
           their
           command
           ,
           and
           to
           reiect
           the
           rest
           )
           I
           doe
           receiue
           particular
           Topiques
           ,
           that
           is
           places
           or
           directions
           of
           Inuention
           and
           Inquirie
           in
           euery
           particular
           knowledg
           ,
           as
           thinges
           of
           great
           vse
           ;
           being
           Mixtures
           of
           Logique
           with
           the
           Matter
           of
           Sciences
           :
           for
           in
           these
           it
           holdeth
           ;
           
             Ars
             inueniendi
             adolescit
             cum
             Inuentis
          
           :
           for
           as
           in
           going
           of
           a
           way
           ,
           wee
           doe
           not
           onely
           gaine
           that
           part
           
           of
           the
           waye
           which
           is
           passed
           ,
           but
           wee
           gaine
           the
           better
           sight
           of
           that
           part
           of
           the
           waye
           which
           remayneth
           :
           So
           euerie
           degree
           of
           proceeding
           in
           a
           Science
           giueth
           a
           light
           to
           that
           which
           followeth
           ;
           which
           light
           if
           wee
           strengthen
           ,
           by
           drawing
           it
           foorth
           into
           questions
           or
           places
           inquirie
           ,
           wee
           doe
           greatly
           aduance
           our
           poursuyte
           .
        
         
           Nowe
           wee
           passe
           vnto
           the
           ARTES
           OF
           IVDGEMENT
           ,
           which
           handle
           the
           Natures
           of
           Proofes
           and
           Demonstrations
           ;
           which
           as
           to
           Induction
           hath
           a
           Coincidence
           with
           
             Inuention
             :
             For
             all
             Inductions
             whether
             in
             good
             or
             vitious
             fourme
             ,
             the
             same
             action
             of
             the
             Minde
             which
             Inuenteth
             ,
             Iudgeth
             ;
             all
             one
             as
             in
             the
             sence
             :
          
           But
           otherwise
           it
           is
           in
           proofe
           by
           Syllogisme
           :
           For
           the
           proofe
           beeing
           not
           immediate
           but
           by
           meane
           :
           the
           
             Inuention
             of
             the
             Meane
          
           is
           one
           thinge
           :
           and
           the
           
             Iudgement
             of
             the
             Consequence
          
           is
           another
           .
           The
           one
           Excyting
           onely
           :
           the
           other
           Examining
           :
           Therefore
           for
           the
           reall
           and
           exacte
           fourme
           of
           Iudgement
           ,
           wee
           referre
           our selues
           to
           that
           which
           wee
           haue
           spoken
           of
           
             Interpretation
             of
             Nature
          
           .
        
         
           For
           the
           other
           Iudgement
           by
           Syllogisme
           ,
           as
           it
           is
           a
           thinge
           most
           agreeable
           to
           the
           Minde
           of
           Man
           :
           So
           it
           hath
           beene
           vehementlye
           and
           excellently
           laboured
           .
           For
           the
           Nature
           of
           Man
           doth
           extreamelye
           couet
           ,
           to
           haue
           somewhat
           in
           his
           Vnderstanding
           fixed
           and
           vnmooueable
           ,
           and
           as
           a
           Rest
           ,
           and
           Support
           of
           the
           Mind
           .
           And
           therefore
           as
           Aristotle
           endeuoureth
           to
           prooue
           ,
           that
           in
           all
           Motion
           ,
           there
           is
           
           some
           pointe
           quiescent
           ;
           and
           as
           hee
           elegantlye
           expoundeth
           the
           auncient
           Fable
           of
           Atlas
           ,
           (
           that
           stood
           fixed
           ,
           and
           bare
           vp
           the
           Heauen
           from
           falling
           )
           to
           bee
           meant
           of
           the
           Poles
           or
           Axel
           tree
           of
           Heauen
           ,
           wherevppon
           the
           conuersion
           is
           accomplished
           ;
           so
           assuredlye
           men
           haue
           a
           desire
           ,
           to
           haue
           an
           Atlas
           or
           Axel
           tree
           within
           :
           to
           keepe
           them
           from
           fluctuation
           ;
           which
           is
           like
           to
           a
           perpetuall
           perill
           of
           falling
           :
           Therefore
           men
           did
           hasten
           to
           sette
           downe
           some
           Principles
           ,
           about
           which
           the
           varietie
           of
           their
           disputations
           might
           turne
           .
        
         
           So
           then
           this
           Art
           of
           IVDGEMENT
           ,
           is
           but
           the
           Reduction
           of
           Propositions
           ,
           to
           Principles
           in
           a
           
             Middle
             Tearme
          
           .
           The
           Principles
           to
           bee
           agreed
           by
           all
           ,
           and
           exempted
           from
           Argument
           ;
           The
           MIDDLR
           TEARME
           to
           bee
           elected
           at
           the
           libertie
           of
           euerie
           Mans
           Inuention
           :
           The
           Reduction
           to
           be
           of
           two
           kindes
           Direct
           ,
           and
           Inuerted
           ;
           the
           one
           when
           the
           Proposition
           is
           reduced
           to
           the
           Principle
           ,
           which
           they
           terme
           a
           
             Probation
             ostensiue
          
           :
           the
           other
           when
           the
           contradictorie
           of
           the
           Proposition
           is
           reduced
           to
           the
           contradictorie
           of
           the
           Principles
           ,
           which
           is
           ,
           that
           which
           they
           call
           
             Per
             Incommodum
          
           ,
           or
           
             pressing
             an
             absurditie
          
           :
           the
           Number
           of
           
             Middle
             Termes
          
           to
           be
           ,
           as
           the
           Proposition
           standeth
           ,
           Degrees
           more
           or
           lesse
           ,
           remooued
           from
           the
           Principle
           .
        
         
           But
           this
           Arte
           hath
           twoo
           seuerall
           Methodes
           of
           Doctrine
           :
           the
           one
           by
           way
           of
           Direction
           ,
           the
           other
           by
           way
           of
           Caution
           :
           the
           former
           frameth
           and
           setteth
           downe
           
             a
             true
             Fourme
             of
             Consequence
          
           ,
           by
           the
           
           variations
           and
           deflexions
           ,
           from
           which
           Errours
           and
           Inconsequences
           may
           bee
           exactly
           iudged
           .
           Toward
           the
           Composition
           and
           structure
           of
           which
           fourme
           ,
           it
           is
           incident
           to
           handle
           the
           partes
           thereof
           ,
           which
           are
           Propositions
           ,
           and
           the
           partes
           of
           Propositions
           ,
           which
           are
           SIMPLE
           WORDES
           .
           And
           this
           is
           that
           part
           of
           Logicke
           ,
           which
           is
           comprehended
           in
           the
           Analytiques
           .
        
         
           The
           second
           Methode
           of
           Doctrine
           ,
           was
           introduced
           for
           expedite
           vse
           ,
           and
           assurance
           sake
           ;
           discouering
           the
           more
           subtile
           fourmes
           of
           Sophismes
           ,
           and
           Illaqueations
           ,
           with
           their
           redargutions
           ,
           which
           is
           that
           which
           is
           tearmed
           ELENCHES
           .
           For
           although
           in
           the
           more
           grosse
           sortes
           of
           Fallacies
           it
           happeneth
           (
           as
           Seneca
           make
           the
           comparison
           well
           )
           as
           in
           iugling
           feates
           ,
           which
           though
           wee
           knowe
           not
           howe
           they
           are
           done
           ;
           yet
           wee
           knowe
           well
           it
           is
           not
           ,
           as
           it
           seemeth
           to
           bee
           :
           yet
           the
           more
           subtile
           sort
           of
           them
           doth
           not
           onely
           put
           a
           man
           besides
           his
           answere
           ,
           but
           doth
           many
           times
           abuse
           his
           Iudgment
           .
        
         
           This
           part
           concerning
           ELENCHES
           ,
           is
           excellently
           handled
           by
           Aristotle
           in
           Precept
           ,
           but
           more
           excellently
           by
           
             Plato
             in
             Example
          
           :
           not
           onely
           in
           the
           persons
           of
           the
           Sophists
           ,
           but
           euen
           in
           Socrates
           himselfe
           ,
           who
           professing
           to
           affirme
           nothing
           ,
           but
           to
           infirme
           that
           which
           was
           affirmed
           by
           another
           ,
           hath
           exactly
           expressed
           all
           the
           fourmes
           of
           obiection
           ,
           fallace
           and
           redargution
           .
           And
           although
           wee
           haue
           sayd
           that
           the
           vse
           of
           this
           Doctrine
           is
           for
           Redargution
           :
           yet
           it
           is
           manifest
           ,
           the
           degenerate
           and
           corrupt
           
           is
           vse
           for
           Caption
           and
           Contradiction
           ,
           which
           passeth
           for
           a
           great
           facultie
           ,
           and
           no
           doubt
           ,
           is
           of
           verie
           great
           aduauntage
           ;
           though
           the
           difference
           bee
           good
           which
           was
           made
           betweene
           Orators
           and
           Sophisters
           ,
           that
           the
           one
           is
           as
           the
           Greyhound
           ,
           which
           hath
           his
           aduauntage
           in
           the
           race
           ,
           and
           the
           other
           as
           the
           Hare
           ,
           which
           hath
           her
           aduantage
           in
           the
           turne
           ,
           so
           as
           it
           is
           the
           aduauntage
           of
           the
           weaker
           creature
           .
        
         
           But
           yet
           further
           ,
           this
           Doctrine
           of
           ELENCHES
           ,
           hath
           a
           more
           ample
           latitude
           and
           extent
           ,
           than
           is
           perceiued
           :
           namely
           vnto
           diuers
           partes
           of
           Knowledge
           :
           whereof
           some
           are
           laboured
           ,
           and
           other
           omitted
           .
           For
           first
           ,
           I
           conceiue
           (
           though
           it
           maye
           seeme
           at
           first
           somewhat
           strange
           )
           that
           that
           part
           which
           is
           variably
           referred
           ,
           sometimes
           to
           Logicke
           ,
           sometimes
           to
           Metaphysicke
           ,
           touching
           the
           
             Common
             adiuncts
             of
             Essences
          
           ,
           is
           but
           an
           Elenche
           :
           for
           the
           great
           
             Sophisme
             of
             all
             Sophismes
          
           ,
           beeing
           Aequiuocation
           or
           
             Ambiguitie
             of
             Wordes
             and
             Phrase
          
           ,
           specially
           of
           such
           wordes
           as
           are
           most
           generall
           and
           interueyne
           euerie
           Enquirie
           :
           It
           seemeth
           to
           mee
           that
           the
           true
           and
           fruitfull
           vse
           ,
           (
           leauing
           vaine
           subtilities
           and
           speculations
           )
           of
           the
           Enquirie
           ,
           
             Maioritie
             ,
             Minoritie
             ,
             Prioritie
             ,
             Posterioritie
             ,
             Identitie
             ,
             Diuersitie
             ,
             Possibilitie
             ,
             Acte
             ,
             Totalitie
             ,
             Partes
             ,
             Existence
             ,
             Priuation
             ,
          
           and
           the
           like
           ,
           are
           but
           wise
           Cautions
           againste
           Ambiguityes
           of
           Speech
           .
           So
           againe
           ,
           the
           distribution
           of
           thinges
           into
           certaine
           Tribes
           ,
           which
           we
           call
           Categories
           or
           
           Predicaments
           ,
           are
           but
           Cautions
           against
           the
           confusion
           of
           Definitions
           and
           Diuisions
           .
        
         
           Secondly
           ,
           there
           is
           a
           seducement
           that
           worketh
           by
           the
           strength
           of
           the
           Impression
           ,
           and
           not
           by
           the
           subtiltie
           of
           the
           Illaqueation
           ,
           not
           so
           much
           perplexing
           the
           Reason
           ,
           as
           ouer-ruling
           it
           by
           power
           of
           the
           Imagination
           .
           But
           this
           part
           I
           thinke
           more
           proper
           to
           handle
           ,
           when
           I
           shall
           speake
           of
           RHETORICKE
           .
        
         
           But
           lastly
           ,
           there
           is
           yet
           a
           much
           more
           important
           and
           profound
           kinde
           of
           Fallacies
           in
           the
           Minde
           of
           Man
           ,
           which
           I
           finde
           not
           obserued
           or
           enquired
           at
           all
           ,
           and
           thinke
           good
           to
           place
           heere
           ,
           as
           that
           which
           of
           all
           others
           appertayneth
           most
           to
           rectifie
           IVDGEMENT
           .
           The
           force
           whereof
           is
           such
           ,
           as
           it
           doth
           not
           dazle
           ,
           or
           snare
           the
           vnderstanding
           in
           some
           particulars
           ,
           but
           doth
           more
           generally
           ,
           and
           inwardly
           infect
           and
           corrupt
           the
           state
           thereof
           .
           For
           the
           mind
           of
           Man
           is
           farre
           from
           the
           Nature
           of
           a
           cleare
           and
           equall
           glasse
           ,
           wherein
           the
           beames
           of
           things
           should
           reflect
           according
           to
           their
           true
           incidence
           ;
           Nay
           ,
           it
           is
           rather
           like
           an
           inchanted
           glasse
           ,
           full
           of
           superstition
           and
           Imposture
           ,
           if
           it
           bee
           not
           deliuered
           and
           reduced
           .
           For
           this
           purpose
           ,
           lette
           vs
           consider
           the
           false
           appearances
           ,
           that
           are
           imposed
           vppon
           vs
           by
           the
           generall
           Nature
           of
           the
           minde
           ,
           behoulding
           them
           in
           an
           example
           or
           twoo
           ,
           as
           firste
           in
           that
           instance
           which
           is
           the
           roote
           of
           all
           superstition
           :
           Namely
           ,
           
             That
             to
             the
             Nature
             of
             the
             Minde
             of
             all
             Men
             it
             is
             consonant
             for
             the
             Affimatiue
             ,
             or
             Actiue
             to
          
           
           
             affect
             ,
             more
             than
             the
             negatiue
             or
             Priuatiue
             .
          
           So
           that
           a
           fewe
           times
           hitting
           ,
           or
           presence
           ,
           counteruayles
           oft
           times
           fayling
           ,
           or
           absence
           ,
           as
           was
           well
           answered
           by
           Diagoras
           ,
           to
           him
           that
           shewed
           him
           in
           Neptunes
           Temple
           ,
           the
           great
           number
           of
           pictures
           ,
           of
           such
           as
           had
           scaped
           Shippe-wracke
           ,
           and
           had
           paide
           their
           Vowes
           to
           Neptune
           ,
           saying
           :
           
             Aduise
             nowe
             ,
             you
             that
             thinke
             it
             folly
             to
             inuocate
             Neptune
             in
             tempest
             :
             Yea
             ,
             but
          
           (
           sayth
           
             Diagoras
             )
             where
             are
             they
             painted
             that
             are
             drowned
             ?
          
           Lette
           vs
           behould
           it
           in
           another
           instance
           ,
           namely
           ,
           
             That
             the
             spirite
             of
             man
             ,
             beeing
             of
             an
             equall
             and
             vnifourme
             substance
             ,
             doth
             vsually
             suppose
             and
             faine
             in
             Nature
             a
             greater
             equalitie
             and
             vniformitie
             ,
             than
             is
             in
             truth
          
           ;
           Hence
           it
           commeth
           ,
           that
           the
           Mathematitians
           cannot
           satisfie
           themselues
           ,
           except
           they
           reduce
           the
           Motions
           of
           the
           Celestiall
           bodyes
           ,
           to
           perfect
           Circles
           ,
           reiecting
           spirall
           lynes
           ,
           and
           laboring
           to
           be
           discharged
           of
           Eecentriques
           .
           Hence
           it
           commeth
           ,
           that
           whereas
           there
           are
           many
           thinges
           in
           Nature
           ,
           as
           it
           were
           
             Monodica
             sui
             Iuris
          
           ;
           Yet
           the
           cogitations
           of
           Man
           ,
           doe
           fayne
           vnto
           them
           
             Relatiues
             ,
             Parallelles
          
           ,
           and
           Coniugates
           ,
           whereas
           no
           such
           thinge
           is
           ;
           as
           they
           haue
           fayned
           an
           Element
           of
           Fire
           to
           keepe
           square
           with
           Earth
           ,
           Water
           ,
           and
           Ayre
           ,
           and
           the
           like
           ;
           Nay
           ,
           it
           is
           not
           credible
           ,
           till
           it
           bee
           opened
           ,
           what
           a
           number
           of
           fictions
           and
           fantasies
           ,
           the
           similitude
           of
           humane
           Actions
           ,
           &
           Arts
           ,
           together
           with
           the
           making
           of
           Man
           
             Communis
             Mensura
          
           ,
           haue
           brought
           into
           naturall
           Philosophie
           :
           not
           much
           better
           ,
           than
           the
           Heresie
           of
           the
           Anthropomorphites
           bredde
           in
           the
           Celles
           
           of
           grosse
           and
           solitarie
           Monkes
           ,
           and
           the
           opinion
           of
           Epicurus
           ,
           answearable
           to
           the
           same
           in
           heathenisme
           ,
           who
           supposed
           the
           Gods
           to
           bee
           of
           humane
           Shape
           .
           And
           therefore
           Velleius
           the
           Epicurian
           needed
           not
           to
           haue
           asked
           ,
           why
           God
           should
           haue
           adorned
           the
           Heauens
           with
           Starres
           ,
           as
           if
           he
           had
           beene
           an
           Aedilis
           :
           One
           that
           should
           haue
           set
           foorth
           some
           magnificent
           shewes
           or
           playes
           ?
           for
           if
           that
           great
           Worke
           master
           had
           beene
           of
           an
           Humane
           disposition
           ,
           hee
           woulde
           haue
           caste
           the
           starres
           into
           some
           pleasant
           and
           beautifull
           workes
           ,
           and
           orders
           ,
           like
           the
           frettes
           in
           the
           Roofes
           of
           Houses
           ,
           whereas
           one
           can
           scarce
           finde
           a
           Posture
           in
           square
           ,
           or
           tri●…angle
           ,
           or
           streight
           line
           amongest
           such
           an
           infinite
           numbers
           ,
           so
           differing
           an
           Harmonie
           ,
           there
           is
           betweene
           the
           spirite
           of
           Man
           ,
           and
           the
           spirite
           of
           Nature
           .
        
         
           Lette
           vs
           consider
           againe
           ,
           the
           false
           appearances
           imposed
           vpon
           vs
           by
           euerie
           Man
           's
           owne
           indiuiduall
           Nature
           and
           Custome
           in
           that
           fayned
           supposition
           ,
           that
           Plato
           maketh
           of
           the
           Caue
           :
           for
           certainely
           ,
           if
           a
           childe
           were
           continued
           in
           a
           Grotte
           or
           Caue
           ,
           vnder
           the
           Earth
           ,
           vntill
           maturitie
           of
           age
           ,
           and
           came
           suddainely
           abroade
           ,
           hee
           would
           haue
           strange
           and
           absurd
           Imaginations
           ;
           So
           in
           like
           manner
           ,
           although
           our
           persons
           liue
           in
           the
           view
           of
           Heauen
           ,
           yet
           our
           spirites
           are
           included
           in
           the
           Caues
           of
           our
           owne
           complexions
           and
           Customes
           :
           which
           minister
           vnto
           vs
           infinite
           Errours
           and
           vaine
           opinions
           ,
           if
           they
           bee
           not
           recalled
           to
           examination
           .
           But
           heereof
           wee
           
           haue
           giuen
           many
           examples
           in
           one
           of
           the
           Errors
           ,
           or
           peccant
           humours
           ,
           which
           wee
           ranne
           briefely
           ouer
           in
           our
           first
           Booke
           .
        
         
           And
           lastly
           ,
           lette
           vs
           consider
           the
           false
           appearances
           ,
           that
           are
           imposed
           vpon
           vs
           by
           words
           ,
           which
           are
           framed
           ,
           and
           applyed
           according
           to
           the
           conceit
           ,
           and
           capacities
           of
           the
           Vulgar
           sorte
           :
           And
           although
           wee
           thinke
           we
           gouerne
           our
           wordes
           ,
           and
           prescribe
           it
           well
           .
           
             Loquendum
             vt
             Vulgus
             ,
             sentiendum
             vt
             sapientes
             :
          
           Yet
           certaine
           it
           is
           ,
           that
           wordes
           ,
           as
           a
           ●…artars
           Bowe
           ,
           doe
           shoote
           backe
           vppon
           the
           vnderstanding
           of
           the
           wisest
           ,
           and
           mightily
           entangle
           ,
           and
           pernert
           the
           Iudgement
           .
           So
           as
           it
           is
           almost
           necessarie
           in
           all
           controuersies
           and
           disputations
           ,
           to
           imitate
           the
           wisedome
           of
           the
           Mathematician●…
           ,
           in
           setting
           downe
           in
           the
           verie
           beginning
           ,
           the
           definitions
           of
           our
           wordes
           and
           termes
           ,
           that
           others
           may
           knowe
           howe
           wee
           accept
           and
           vnderstand
           them
           ,
           and
           whether
           they
           concurre
           with
           vs
           or
           no.
           For
           it
           commeth
           to
           passe
           for
           want
           of
           this
           ,
           that
           we
           are
           sure
           to
           end
           there
           where
           wee
           ought
           to
           haue
           begun
           ,
           which
           is
           in
           questions
           &
           differences
           about
           words
           .
           To
           conclude
           therefore
           ,
           it
           must
           be
           confessed
           ,
           that
           it
           is
           not
           possible
           to
           diuorce
           our selues
           from
           these
           fallacies
           and
           false
           appearances
           ,
           because
           they
           are
           inseparable
           from
           our
           Nature
           and
           Condition
           of
           life
           ;
           So
           yet
           neuerthelesse
           
           the
           Caution
           of
           them
           (
           for
           all
           Elenches
           as
           was
           saide
           ,
           are
           but
           Cautions
           )
           doth
           extreamely
           importe
           the
           true
           conducte
           of
           Humane
           Iudgement
           .
           The
           particular
           Elenches
           or
           Cautions
           against
           
           these
           three
           false
           appearances
           ,
           I
           finde
           altogether
           deficient
           .
        
         
           There
           remayneth
           one
           parte
           of
           Iudgement
           of
           great
           excellencie
           ,
           which
           to
           mine
           vnderstanding
           is
           so
           sleightly
           touched
           ,
           as
           I
           maye
           reporte
           that
           also
           deficient
           ,
           which
           is
           the
           application
           of
           the
           differinge
           kindes
           of
           Proofes
           ,
           to
           the
           differing
           kindes
           of
           Subiects
           :
           for
           there
           beeing
           but
           foure
           kindes
           of
           demonstrations
           ,
           that
           is
           by
           the
           immediate
           consent
           of
           the
           Minde
           or
           Sence
           ;
           by
           Induction
           ;
           by
           Sophisme
           ;
           and
           by
           Congruitie
           ,
           which
           is
           that
           which
           Aristotle
           calleth
           
             Demonstration
             in
             Orbe
             ,
             or
             Circle
             ,
          
           and
           not
           a
           Notioribus
           ,
           euerie
           of
           these
           hath
           certaine
           Subiects
           in
           the
           Matter
           of
           Sciences
           ,
           in
           which
           respectiuely
           they
           haue
           chiefest
           vse
           ;
           and
           certaine
           other
           ,
           from
           which
           respectiuely
           they
           ought
           to
           be
           excluded
           ,
           and
           the
           rigour
           ,
           and
           curiositie
           ,
           in
           requiring
           the
           more
           seuere
           Proofes
           in
           some
           thinges
           ,
           and
           chiefely
           the
           facilitie
           in
           contenting
           our selues
           with
           the
           more
           remisse
           Proofes
           in
           others
           ,
           hath
           beene
           amongest
           the
           greatest
           causes
           of
           detryment
           and
           hinderance
           to
           Knowledge
           .
           The
           distributions
           and
           assignations
           of
           demonstrations
           ,
           according
           to
           the
           Analogie
           of
           Sciences
           ,
           I
           note
           as
           deficient
           .
           
        
         
           The
           Custodie
           or
           retayning
           of
           Knowledge
           ,
           is
           either
           in
           WRITING
           or
           MEMORIE
           ;
           whereof
           WRITINGE
           hath
           twoo
           partes
           ;
           The
           Nature
           of
           the
           CHARACTER
           ,
           and
           the
           order
           of
           the
           
           ENTRIE
           :
           for
           the
           Art
           of
           Characters
           ,
           or
           other
           visible
           notes
           of
           Wordes
           or
           thinges
           ,
           it
           hath
           neerest
           coniugation
           with
           Grammar
           ,
           and
           therefore
           I
           referre
           it
           to
           the
           due
           place
           ;
           for
           the
           Disposition
           and
           Co●…ocation
           of
           that
           Knowledge
           which
           wee
           preserue
           in
           Writing
           ;
           It
           consisteth
           in
           a
           good
           Digest
           of
           Common
           Places
           ,
           wherein
           I
           am
           not
           ignorant
           of
           the
           preiudice
           imputed
           to
           the
           vse
           of
           
             Common-Place
             Bookes
          
           ,
           as
           causing
           a
           retardation
           of
           Reading
           ,
           and
           some
           sloth
           or
           relaxation
           of
           Memorie
           .
           But
           because
           it
           is
           but
           a
           counterfeit
           thing
           in
           Knowledges
           to
           be
           forward
           and
           pregnant
           ,
           except
           a
           man
           bee
           deepe
           and
           full
           ;
           I
           hould
           the
           Entrie
           of
           Common
           places
           ,
           to
           bee
           a
           matter
           of
           great
           vse
           and
           essence
           in
           studying
           ;
           as
           that
           which
           assureth
           copie
           of
           Inuention
           and
           contracteth
           Iudgment
           to
           a
           strength
           .
           But
           this
           is
           true
           ,
           that
           of
           the
           Methodes
           of
           
             Common
             places
          
           ,
           that
           I
           haue
           seen
           ,
           there
           is
           none
           of
           any
           sufficient
           woorth
           ,
           all
           of
           them
           carying
           meerely
           the
           face
           of
           a
           Schoole
           ,
           and
           not
           of
           a
           World
           ,
           and
           referring
           to
           vulgar
           matters
           ,
           and
           Pedanticall
           Diuisions
           without
           all
           life
           ,
           or
           respect
           to
           Action
           .
        
         
           For
           the
           other
           Principall
           Parte
           of
           the
           Custodie
           of
           Knowledge
           ,
           which
           is
           MEMORIE
           ;
           I
           finde
           that
           facultie
           in
           my
           Iudgement
           weakely
           enquired
           of
           ;
           An
           Art
           there
           is
           extant
           of
           it
           ;
           But
           it
           seemeth
           to
           me
           that
           there
           are
           better
           Precepts
           ,
           than
           that
           Art
           ,
           and
           better
           practises
           of
           that
           Art
           ,
           than
           those
           recei●…ed
           .
           It
           is
           certaine
           ,
           the
           Art
           as
           it
           is
           )
           may
           bee
           raysed
           to
           points
           of
           ostentation
           prodigious
           :
           But
           in
           vse
           (
           as
           it
           is
           nowe
           
           mannaged
           )
           it
           is
           barrein
           ,
           not
           burdensome
           ,
           nor
           dangerous
           to
           Naturall
           Memorie
           ,
           as
           is
           imagined
           ,
           but
           barren
           ,
           that
           is
           ,
           not
           dexterous
           to
           be
           ayplyed
           to
           the
           serious
           vse
           of
           businesse
           and
           occasions
           .
           And
           therefore
           I
           make
           no
           more
           estimation
           of
           repeating
           a
           great
           number
           of
           Names
           or
           Wordes
           vppon
           once
           hearing
           ;
           or
           the
           powring
           foorth
           of
           a
           number
           of
           Verses
           or
           Rimes
           
             ex
             tempore
          
           ;
           or
           the
           making
           of
           a
           
             Satyricall
             Simile
          
           of
           euerie
           thing
           ,
           or
           the
           turning
           of
           euerie
           thing
           to
           a
           Iest
           ,
           or
           the
           falsifying
           or
           contradicting
           of
           euerie
           thing
           by
           Cauill
           ,
           or
           the
           like
           (
           wherof
           in
           the
           faculties
           of
           the
           Minde
           ,
           there
           is
           great
           Copie
           ,
           and
           such
           ,
           as
           by
           deuise
           and
           practise
           may
           bee
           exalted
           to
           an
           extreame
           degree
           of
           woonder
           ;
           )
           than
           I
           doe
           of
           the
           trickcs
           of
           
             Tumblers
             ,
             Funambuloes
             ,
             Baladynes
          
           ;
           the
           one
           being
           the
           same
           in
           the
           Minde
           ,
           that
           the
           other
           is
           in
           the
           bodie
           ;
           Matters
           of
           strangenesse
           without
           worthynesse
           .
        
         
           This
           Art
           of
           Memorie
           ,
           is
           but
           built
           vpon
           two
           Intentions
           :
           The
           one
           Praenotion
           ;
           the
           other
           
             Embleme
             :
             Praenotion
          
           ,
           dischargeth
           the
           Indefinite
           seeking
           of
           that
           we
           would
           remember
           ,
           and
           directeth
           vs
           to
           seeke
           in
           a
           narrowe
           Compasse
           :
           that
           is
           ,
           somewhat
           that
           hath
           Congruitie
           with
           our
           
             Place
             of
             Memorie
             :
             Embleme
          
           reduceth
           conceits
           intellectuall
           to
           Images
           sensible
           ,
           which
           strike
           the
           Memorie
           more
           ;
           out
           of
           which
           Axiomes
           may
           bee
           drawne
           much
           better
           Practique
           ,
           than
           that
           in
           vse
           ,
           and
           besides
           which
           Axiomes
           ,
           there
           are
           diuers
           moe
           ,
           touching
           helpe
           of
           Memorie
           ,
           not
           inferior
           to
           them
           .
           But
           I
           did
           in
           the
           beginning
           distinguish
           ,
           
           not
           to
           report
           those
           thinges
           deficient
           ,
           which
           are
           but
           onely
           ill
           Managed
           .
        
         
           There
           remayneth
           the
           fourth
           kinde
           of
           RATIONALL
           KNOVVLEDGE
           ,
           which
           is
           transitiue
           ,
           concerning
           the
           expressing
           or
           transferring
           our
           Knowledg
           to
           others
           ,
           which
           I
           will
           tearme
           by
           the
           generall
           name
           of
           TRADITION
           OR
           DELIVERIE
           .
           TRADITION
           hath
           three
           parres
           :
           the
           first
           concerning
           the
           ORGANE
           OF
           TRADITION
           :
           the
           second
           ,
           concerning
           the
           METHODE
           OF
           TRADITION
           :
           And
           the
           thirde
           ,
           concerning
           the
           ILLVSTRATION
           OF
           TRADITION
           .
        
         
           For
           the
           ORGANE
           OF
           TRADITION
           ,
           it
           is
           either
           SPEECH
           OR
           WRITING
           :
           for
           Aristotle
           sayth
           well
           :
           
             Wordes
             are
             the
             Images
             of
             Cogitations
             ,
             and
             Letters
             are
             the
             Images
             of
             Wordes
             :
          
           But
           yet
           is
           not
           of
           necessitie
           ,
           that
           Cogitations
           bee
           expressed
           by
           the
           
             Medium
             of
             Wordes
          
           .
           For
           
             whatsoeuer
             is
             capable
             of
             sufficient
             differences
             ,
             and
             those
             perceptible
             by
             the
             sense
             ;
             is
             in
             Nature
             competent
             to
             expresse
             Cogitations
             :
          
           And
           therefore
           we
           see
           in
           the
           Commerce
           of
           barbarous
           People
           ,
           that
           vnderstand
           not
           one
           anothers
           language
           ,
           &
           in
           the
           practise
           of
           diuers
           that
           ar
           dumb
           &
           deafe
           that
           mens
           minds
           are
           expressed
           in
           gestures
           ,
           though
           not
           exactly
           ,
           yet
           to
           serue
           the
           turne
           .
           And
           we
           vnderstand
           further
           ,
           that
           it
           is
           the
           vse
           of
           Chyna
           ,
           and
           the
           Kingdomes
           of
           the
           High
           Leuant
           ,
           to
           write
           in
           
             Characters
             reall
          
           ,
           which
           expresse
           neither
           
             Letters
             ,
             nor
             words
             in
             grosse
             ,
          
           but
           Things
           or
           Nottons
           :
           in
           so
           much
           as
           Countreys
           and
           Prouinces
           ,
           which
           vnderstand
           not
           one
           anothers
           language
           ,
           can
           neuerthelesse
           read
           one
           anothers
           Writings
           ,
           because
           
           the
           Characters
           are
           accepted
           more
           generally
           ,
           than
           the
           Languages
           doe
           extend
           ;
           and
           〈◊〉
           therefore
           they
           haue
           a
           vast
           multitude
           of
           Characters
           ,
           as
           many
           (
           I
           suppose
           ,
           as
           Radicall
           words
           .
        
         
           These
           
             Notes
             of
             Cogitations
          
           are
           of
           twoo
           sortes
           ;
           The
           one
           when
           the
           Note
           hath
           some
           Similitude
           ,
           or
           Congruitie
           with
           the
           Notion
           ;
           The
           other
           
             Ad
             Placitum
          
           ,
           hauing
           force
           onely
           by
           Contract
           or
           Acceptation
           .
           Of
           the
           former
           sort
           are
           Hierogliphickes
           ,
           and
           Gestures
           .
           For
           as
           to
           Hierogliphickes
           ,
           (
           things
           of
           Ancient
           vse
           ,
           and
           embraced
           chiefely
           by
           the
           Aegyptians
           ,
           one
           of
           the
           most
           ancient
           Nations
           )
           they
           are
           but
           as
           continued
           Impreases
           and
           Emblemes
           .
           And
           as
           for
           Gestures
           ,
           they
           are
           as
           
             Transitorie
             Hierogliphickes
          
           ,
           and
           are
           to
           Hierogliphickes
           ,
           as
           
             Words
             spoken
          
           are
           
             to
             Wordes
             written
          
           ,
           in
           that
           they
           abide
           not
           ;
           but
           they
           haue
           euermore
           as
           well
           ,
           as
           the
           other
           an
           affinitie
           with
           the
           thinges
           signified
           :
           as
           Periander
           beeing
           consulted
           with
           how
           to
           preserue
           a
           tyrannie
           newly
           vsurped
           ,
           bid
           the
           Messenger
           attend
           ,
           and
           report
           what
           hee
           sawe
           him
           doe
           ,
           and
           went
           into
           his
           Garden
           ,
           and
           topped
           all
           the
           higest
           flowers
           :
           signifying
           that
           it
           consisted
           in
           the
           cutting
           off
           ,
           and
           keeping
           low
           of
           the
           Nobilitie
           and
           
             Grandes
             ;
             Ad
             Placitum
          
           ,
           are
           the
           
             Characters
             reall
          
           before
           mentioned
           ,
           and
           Words
           :
           although
           some
           haue
           ben
           willing
           by
           Curious
           Enquirie
           ,
           or
           rather
           by
           apt
           fayning
           ,
           to
           haue
           deriued
           imposition
           of
           Names
           ,
           from
           Reason
           and
           Intendment
           :
           a
           speculation
           elegant
           ,
           and
           by
           reason
           it
           searcheth
           into
           Antiquitie
           reuerent
           :
           but
           sparingly
           
           mixt
           with
           truth
           ,
           and
           of
           small
           fruite
           .
           This
           portion
           of
           knowledge
           ,
           touching
           the
           
             Notes
             of
             thinges
          
           ,
           
           and
           Cogitations
           in
           generall
           ,
           I
           finde
           not
           enquired
           ,
           but
           deficient
           .
           And
           although
           it
           may
           seeme
           of
           no
           great
           vse
           ,
           considering
           that
           Words
           ,
           and
           
             Writings
             by
             letters
          
           ,
           doe
           far
           excell
           all
           the
           other
           wayes
           :
           yet
           because
           this
           part
           concerneth
           ,
           as
           it
           were
           the
           Mint
           of
           knowledge
           (
           for
           wordes
           ,
           are
           the
           tokens
           currant
           and
           accepted
           for
           conceits
           ,
           as
           Moneys
           are
           for
           values
           and
           that
           it
           is
           fit
           men
           be
           not
           ignorant
           ,
           that
           Moneys
           may
           bee
           of
           another
           kind
           ,
           than
           gold
           and
           siluer
           )
           I
           thought
           good
           to
           propound
           it
           to
           better
           Enquirie
           .
        
         
           Concerning
           SPEECH
           and
           WORDES
           ,
           the
           Consideration
           of
           them
           hath
           produced
           the
           Science
           of
           GRAMMAR
           :
           for
           Man
           still
           striueth
           to
           reintegrate
           himselfe
           in
           those
           benedictions
           ,
           from
           which
           by
           his
           fault
           hee
           hath
           been
           depriued
           ;
           And
           as
           hee
           hath
           striuen
           against
           the
           first
           generall
           Curse
           ,
           by
           the
           Inuention
           of
           all
           other
           Artes
           :
           So
           hath
           hee
           sought
           to
           come
           soorth
           of
           the
           seconde
           generall
           Curse
           ,
           (
           which
           was
           the
           confusion
           of
           Tongues
           )
           by
           the
           Art
           of
           GRAMMAR
           ;
           whereof
           the
           vse
           in
           another
           tongue
           is
           small
           :
           in
           a
           forreine
           tongue
           more
           :
           but
           most
           in
           such
           Forraine
           Tongues
           ,
           as
           haue
           ceased
           to
           be
           
             Vulgar
             Tongues
          
           ,
           and
           are
           turned
           onely
           to
           
             learned
             tongues
          
           .
           The
           duetie
           of
           it
           is
           of
           twoo
           Natures
           :
           The
           one
           Popular
           ,
           which
           is
           for
           the
           speedie
           ,
           and
           perfect
           attayning
           Languages
           ,
           as
           well
           for
           intercourse
           of
           Speech
           ,
           as
           for
           vnderstanding
           of
           Authors
           :
           The
           other
           Philosophicall
           ,
           examining
           the
           power
           and
           Nature
           
           of
           Wordes
           ,
           as
           they
           are
           the
           foot-steppes
           and
           prints
           of
           Reason
           :
           which
           kinde
           of
           Analogie
           betweene
           Wordes
           ,
           and
           Reason
           is
           handled
           Sparsim
           ,
           brokenly
           ,
           though
           not
           entirely
           :
           and
           therefore
           I
           cannot
           report
           it
           deficient
           ,
           though
           I
           thinke
           it
           verie
           worthy
           to
           be
           reduced
           into
           a
           Science
           by
           it selfe
           .
        
         
           Vnto
           GRAMMAR
           also
           belongeth
           ,
           as
           an
           Appendix
           ,
           the
           consideration
           of
           the
           Accidents
           of
           Wordes
           ,
           which
           are
           Measure
           ,
           sound
           ,
           and
           Eleuation
           ,
           or
           Accent
           ,
           and
           the
           sweetenesse
           and
           harshnesse
           of
           them
           :
           whence
           hath
           yssued
           some
           curious
           obseruations
           in
           Rhetoricke
           ,
           but
           chiefely
           Poesie
           ,
           as
           wee
           consider
           it
           ,
           in
           respect
           of
           the
           verse
           ,
           and
           not
           of
           the
           Argument
           :
           wherein
           though
           men
           in
           learned
           Tongues
           ,
           doe
           tye
           themselues
           to
           the
           Ancient
           Measures
           ,
           yet
           in
           moderne
           Languages
           ,
           it
           seemeth
           to
           me
           ,
           as
           free
           to
           make
           newe
           Measures
           of
           Verses
           ,
           as
           of
           Daunces
           :
           For
           a
           Daunce
           is
           a
           measured
           pace
           ,
           as
           a
           Verse
           is
           a
           measured
           Speech
           .
           In
           these
           thinges
           the
           Sence
           is
           better
           Iudge
           ,
           than
           the
           Art.
           
        
         
           
             Coenae
             fercula
             nostrae
             ;
          
           
             Mallem
             conuiuis
             ,
             quam
             placuisse
             Cocis
             .
          
        
         
           And
           of
           the
           seruile
           expressing
           Antiquitie
           in
           an
           vnlike
           and
           an
           vnfit
           Subiect
           ,
           it
           is
           well
           sayd
           ,
           
             Quod
             tempore
             antiquum
             videtur
             ,
             id
             incongruitate
             est
             maxime
             nouum
             .
          
        
         
           For
           CYPHARS
           ;
           they
           are
           commonly
           in
           Letters
           or
           Alphabets
           ,
           but
           may
           bee
           in
           Wordes
           .
           The
           
           kindes
           of
           CYPHARS
           ,
           (
           besides
           the
           SIMPLE
           CYPHARS
           with
           Changes
           ,
           and
           intermixtures
           of
           NVLLES
           ,
           and
           NONSIGNIFICANTS
           )
           are
           many
           ,
           according
           to
           the
           Nature
           or
           Rule
           of
           the
           infoulding
           :
           WHEELECYPHARS
           ,
           KAY-CYPHARS
           ,
           DOVBLES
           ,
           &c.
           
           But
           the
           vertues
           of
           them
           ,
           whereby
           they
           are
           to
           be
           preferred
           ,
           are
           three
           ;
           that
           they
           be
           not
           laborious
           to
           write
           and
           reade
           ;
           that
           they
           bee
           impossible
           to
           discypher
           ;
           and
           in
           some
           cases
           ,
           that
           they
           bee
           without
           suspition
           .
           The
           highest
           Degree
           whereof
           ,
           is
           to
           write
           OMNIA
           PER
           OMNIA
           ;
           which
           is
           vndoubtedly
           possible
           ,
           with
           a
           proportion
           Quintuple
           at
           most
           ,
           of
           the
           writing
           infoulding
           ,
           to
           the
           writing
           infoulded
           ,
           and
           no
           other
           restrainte
           whatsoeuer
           .
           This
           Arte
           of
           Cypheringe
           ,
           hath
           for
           Relatiue
           ,
           an
           Art
           of
           Discypheringe
           ;
           by
           supposition
           vnprofitable
           ;
           but
           ,
           as
           things
           are
           ,
           of
           great
           vse
           .
           For
           suppose
           that
           Cyphars
           were
           well
           mannaged
           ,
           there
           bee
           Multitudes
           of
           them
           which
           exclude
           the
           Discypherer
           .
           But
           in
           regarde
           of
           the
           rawnesse
           and
           vnskilfulnesse
           of
           the
           handes
           ,
           through
           which
           they
           pas●…e
           ,
           the
           greatest
           Matters
           ,
           are
           many
           times
           carryed
           in
           the
           weakest
           Cyphars
           .
        
         
           In
           the
           Enumeration
           of
           these
           priuate
           and
           retyred
           Artes
           ,
           it
           may
           bee
           thought
           I
           seeke
           to
           make
           a
           greate
           Muster-Rowle
           of
           Sciences
           ;
           naminge
           them
           for
           shewe
           and
           ostentation
           ,
           and
           to
           little
           other
           purpose
           .
           But
           lette
           those
           which
           are
           skilfull
           
           in
           them
           iudge
           ,
           whether
           I
           bring
           them
           in
           onely
           for
           apparance
           ,
           or
           whether
           in
           that
           which
           I
           speake
           of
           them
           (
           though
           in
           fewe
           Markes
           )
           there
           be
           not
           some
           seede
           of
           proficience
           .
           And
           this
           must
           bee
           remembred
           ,
           that
           as
           there
           bee
           many
           of
           great
           account
           in
           their
           Countreys
           and
           Prouinces
           ,
           which
           when
           they
           come
           vp
           to
           the
           Seate
           of
           the
           Estate
           ,
           are
           but
           of
           meane
           Ranke
           and
           scarcely
           regarded
           :
           So
           these
           Arts
           being
           heere
           placed
           with
           the
           principall
           ,
           and
           supreame
           Sciences
           ,
           seeme
           petty
           thinges
           :
           yet
           to
           such
           as
           haue
           chosen
           them
           to
           spende
           their
           labours
           studies
           in
           them
           ,
           they
           seeme
           great
           Matters
           .
        
         
           For
           the
           METHODE
           OF
           TRADITION
           ,
           I
           see
           it
           hath
           mooued
           a
           Controuersie
           in
           our
           time
           .
           But
           as
           in
           Ciuile
           businesse
           ,
           if
           there
           bee
           a
           meeting
           and
           men
           fall
           at
           Wordes
           ,
           there
           is
           commonly
           an
           end
           of
           the
           Matter
           for
           that
           time
           ,
           and
           no
           proceeding
           at
           all
           :
           So
           in
           Learning
           ,
           where
           there
           is
           much
           controuersie
           ,
           there
           is
           many
           times
           little
           Enquirie
           .
           For
           this
           part
           of
           knowledge
           of
           Methode
           seemeth
           to
           mee
           so
           weakely
           enquired
           ,
           as
           I
           shall
           report
           it
           deficient
           .
        
         
           METHODE
           hath
           beene
           placed
           ,
           and
           that
           not
           amisse
           in
           Logicke
           ,
           as
           a
           part
           of
           Iudgement
           ;
           For
           as
           the
           Doctrine
           of
           Syllogismes
           comprehendeth
           the
           rules
           of
           Iudgement
           vppon
           that
           which
           is
           inuented
           ;
           So
           the
           Doctrine
           of
           Methode
           contayneth
           the
           rules
           of
           Iudgement
           vppon
           that
           which
           is
           to
           bee
           deliuered
           ,
           
           for
           Iudgement
           precedeth
           Deliuerie
           ,
           as
           it
           followeth
           Inuentions
           .
           Neither
           is
           the
           METHODE
           ,
           or
           the
           NATVRE
           OF
           THE
           TRADITION
           materiall
           onely
           to
           the
           Vse
           of
           Knowledge
           ,
           but
           likewise
           to
           the
           Progress●…on
           of
           Knowledge
           :
           for
           since
           the
           labour
           and
           life
           of
           one
           man
           ,
           cannot
           attaine
           to
           perfection
           of
           Knowledge
           ;
           the
           Wisedome
           of
           the
           Tradition
           ,
           is
           that
           which
           inspireth
           the
           felicitie
           of
           continuance
           ,
           and
           proceding
           .
           And
           therefore
           the
           most
           reall
           diuersitie
           of
           Methode
           ,
           is
           of
           METHODE
           REFERRED
           TO
           VSE
           ,
           and
           METHODE
           REFERRED
           TO
           PROGRESSION
           ,
           whereof
           the
           one
           may
           bee
           tearmed
           MAGISTRALL
           ,
           and
           the
           other
           of
           PROBATION
           .
        
         
           The
           later
           whereof
           seemeth
           to
           be
           
             Via
             deserta
             &
             interclusa
          
           .
           For
           as
           Knowledges
           are
           now
           deliuered
           ,
           there
           is
           a
           kinde
           of
           Contract
           of
           Errour
           ,
           betweene
           the
           Deliuerer
           ,
           and
           the
           Receiuer
           :
           for
           he
           that
           deliuereth
           knowledge
           ;
           desireth
           to
           deliuer
           it
           in
           such
           fourme
           ,
           as
           may
           be
           best
           beleeued
           ;
           and
           not
           as
           may
           best
           examined
           :
           and
           hee
           that
           receiueth
           knowledge
           ,
           desireth
           rather
           present
           satisfaction
           ,
           than
           expectant
           Enquirie
           ,
           &
           so
           rather
           not
           to
           doubt
           ,
           than
           not
           to
           erre
           :
           glorie
           making
           the
           Author
           not
           to
           lay
           open
           his
           weaknesse
           ,
           and
           sloth
           making
           the
           Disciple
           not
           to
           knowe
           his
           strength
           .
        
         
           But
           knowledge
           ,
           that
           is
           deliuered
           as
           a
           threade
           to
           bee
           spunne
           on
           ,
           ought
           to
           bee
           deliuered
           and
           intimated
           ,
           if
           it
           were
           possible
           ,
           
             In
             the
             same
             Methode
             wherein
             it
             was
             inuented
          
           ;
           and
           so
           is
           it
           possible
           of
           knowledge
           
           induced
           .
           But
           in
           this
           same
           anticipated
           and
           preuented
           knowledge
           ;
           no
           man
           knoweth
           howe
           hee
           came
           to
           the
           knowledge
           which
           hee
           hath
           obtayned
           .
           But
           yet
           neuerthelesse
           
             Secundum
             maius
             &
             minus
          
           ,
           a
           man
           may
           reuisite
           ,
           and
           descend
           vnto
           the
           foundations
           of
           his
           Knowledge
           and
           Consent
           :
           and
           so
           transplant
           it
           into
           another
           ,
           as
           it
           grewe
           in
           his
           owne
           Minde
           .
           For
           it
           is
           in
           Knowledges
           ,
           as
           it
           is
           in
           Plantes
           ;
           if
           you
           meane
           to
           vse
           the
           Plant
           ,
           it
           is
           no
           matter
           for
           the
           Rootes
           :
           But
           if
           you
           meane
           to
           remooue
           it
           to
           growe
           ,
           then
           it
           is
           more
           assured
           to
           rest
           vppon
           rootes
           ,
           than
           Slippes
           :
           So
           the
           deliuerie
           of
           Knowledges
           (
           as
           it
           is
           nowe
           vsed
           )
           is
           as
           of
           faire
           bodies
           of
           Trees
           without
           the
           Rootes
           :
           good
           for
           the
           Carpenter
           ,
           but
           not
           for
           the
           Planter
           :
           But
           if
           you
           will
           haue
           Sciences
           growe
           ;
           it
           is
           lesse
           matter
           for
           the
           shafte
           ,
           or
           bodie
           of
           the
           Tree
           ,
           so
           you
           looke
           well
           to
           the
           takinge
           vp
           of
           the
           Rootes
           .
           Of
           which
           kinde
           of
           deliuerie
           the
           Methode
           of
           the
           Mathematiques
           ,
           
           in
           that
           Subiect
           ,
           hath
           some
           shadowe
           ;
           but
           generally
           I
           see
           it
           neither
           put
           in
           vre
           ,
           nor
           put
           in
           Inquisition
           :
           and
           therefore
           note
           it
           for
           deficient
           .
        
         
           Another
           diuersitie
           of
           METHODE
           there
           is
           ,
           which
           hath
           some
           affinitie
           with
           the
           former
           ,
           vsed
           in
           some
           cases
           ,
           by
           the
           discretion
           of
           the
           Auncients
           ;
           but
           disgraced
           since
           by
           the
           Impostures
           of
           many
           vaine
           persons
           ,
           who
           haue
           made
           it
           as
           a
           false
           light
           for
           their
           counterfei●…e
           Marchandizes
           ;
           and
           that
           is
           Enigmaticali
           and
           Disclosed
           .
           The
           pretence
           whereof
           ,
           
           is
           to
           remooue
           the
           vulgar
           Capacities
           from
           beeing
           admitted
           to
           the
           secretes
           of
           Knowledges
           ,
           and
           to
           reserue
           them
           to
           selected
           Auditors
           :
           or
           wittes
           of
           such
           sharpenesse
           as
           can
           pearce
           the
           vayle
           .
        
         
           Another
           diuersitie
           of
           METHODE
           ,
           whereof
           the
           consequence
           is
           great
           ,
           is
           the
           deliuerie
           of
           knowledge
           in
           APHORISMES
           ,
           or
           in
           METHODES
           ;
           wherein
           wee
           may
           obserue
           ,
           that
           it
           hath
           beene
           too
           much
           taken
           into
           Custome
           ,
           out
           of
           a
           fewe
           Axiomes
           or
           Obseruations
           ,
           vppon
           any
           Subiecte
           ,
           to
           make
           a
           solemne
           ,
           and
           formall
           Art
           ;
           filling
           it
           with
           some
           Discourses
           ,
           and
           illustratinge
           it
           with
           Examples
           ;
           and
           digesting
           it
           into
           a
           sensible
           Methode
           :
           But
           the
           writinge
           in
           APHORISMES
           ,
           hath
           manye
           excellent
           vertues
           ,
           whereto
           the
           writinge
           in
           Methode
           doth
           not
           approach
           .
        
         
           For
           first
           ,
           it
           tryeth
           the
           Writer
           ,
           whether
           hee
           be
           superficiall
           or
           solide
           :
           For
           Aphorismes
           ,
           except
           they
           should
           bee
           ridiculous
           ,
           cannot
           bee
           made
           but
           of
           the
           pyth
           and
           heart
           of
           Sciences
           :
           for
           discourse
           of
           illustration
           is
           cut
           off
           ,
           Recitalles
           of
           Examples
           are
           cut
           off
           :
           Discourse
           of
           Connexion
           ,
           and
           order
           is
           cut
           off
           ;
           Descriptions
           of
           Practize
           ,
           are
           cutte
           off
           ;
           So
           there
           remayneth
           nothinge
           to
           fill
           the
           Ap●…ismes
           ,
           but
           some
           good
           quantitie
           of
           Obseruation
           :
           And
           therefore
           no
           man
           can
           suffice
           ,
           nor
           in
           reason
           will
           attempt
           to
           write
           Aphorismes
           ,
           but
           hee
           that
           is
           sound
           and
           grounded
           .
           But
           in
           Methodes
           ,
        
         
         
           
             Tantum
             Series
             iuncturaque
             Pollet
          
           ,
        
         
           
             Tantum
             de
             Medio
             sumptis
             ,
             accedit
             honoris
             :
          
        
         
           As
           a
           Man
           shall
           make
           a
           great
           shew
           of
           an
           Art
           ,
           which
           if
           it
           were
           disioynted
           ,
           would
           come
           to
           little
           .
           Secondly
           ;
           Methodes
           are
           more
           fit
           to
           winne
           Consent
           ;
           or
           beleefe
           ;
           but
           lesse
           fit
           to
           point
           to
           Action
           ;
           for
           they
           carrie
           a
           kinde
           of
           Demonstration
           in
           Orbe
           or
           Circle
           ,
           one
           part
           illuminating
           another
           ;
           and
           therefore
           satisfie
           .
           But
           particulars
           beeing
           dispersed
           ,
           doe
           best
           agree
           with
           dispersed
           directions
           .
           And
           lastlye
           Aphorismes
           ,
           representing
           a
           knowledge
           broken
           ,
           doe
           inuite
           men
           to
           enquire
           further
           ;
           whereas
           Methodes
           carrying
           the
           shewe
           of
           a
           Totall
           ,
           doe
           secure
           men
           ;
           as
           if
           they
           were
           at
           furthest
           .
        
         
           Another
           Diuersitie
           of
           METHODE
           ,
           which
           is
           likewise
           of
           great
           weight
           ,
           is
           ,
           The
           handling
           of
           knowledge
           by
           Assertions
           ,
           and
           
             their
             Proofes
          
           ;
           or
           by
           Questions
           ,
           and
           their
           Determinations
           :
           The
           latter
           kinde
           whereof
           ,
           if
           it
           bee
           immoderately
           followed
           ,
           is
           as
           preiudiciall
           to
           the
           proceeding
           of
           Learning
           ,
           as
           it
           is
           to
           the
           proceedinge
           of
           an
           Armie
           ,
           to
           goe
           about
           to
           besiege
           euerie
           little
           Forte
           ,
           or
           Holde
           .
           For
           if
           the
           Field
           bee
           kept
           ,
           and
           the
           summe
           of
           the
           Enterprize
           pursued
           ,
           those
           smaller
           thinges
           will
           come
           in
           of
           themselues
           ;
           Indeede
           a
           Man
           would
           not
           leaue
           some
           important
           peece
           Enemie
           at
           his
           backe
           .
           In
           like
           manner
           ,
           the
           vse
           of
           confutation
           in
           the
           deliuerie
           of
           Sciences
           ought
           to
           beverie
           sparing
           ;
           
           and
           to
           serue
           to
           remooue
           stronge
           Preoccupations
           and
           Preiudgements
           ,
           and
           not
           to
           minister
           and
           excite
           Disputations
           and
           doubts
           .
        
         
           Another
           Diuersitie
           of
           Methodes
           ,
           is
           ,
           
             According
             to
             the
             Subiect
             or
             Matter
             ,
             which
             is
             handled
             .
          
           For
           there
           is
           a
           great
           difference
           in
           Deliuerie
           of
           the
           Mathematiques
           ,
           which
           are
           the
           most
           abstracted
           of
           knowledges
           ,
           and
           Policie
           ,
           which
           is
           the
           most
           immersed
           ;
           And
           howsoeuer
           contention
           hath
           been
           mooued
           ,
           touching
           an
           vniformitie
           of
           Methode
           in
           Multiformitie
           of
           Matter
           :
           Yet
           wee
           see
           howe
           that
           opinion
           ,
           besides
           the
           weakenesse
           of
           it
           ,
           hath
           beene
           of
           ill
           desert
           ,
           towardes
           Learning
           ,
           as
           that
           which
           taketh
           the
           way
           ,
           to
           reduce
           Learning
           to
           certaine
           emptie
           and
           barren
           Generalities
           ;
           beeing
           but
           the
           verie
           Huskes
           ,
           and
           Shales
           of
           Sciences
           ,
           all
           the
           kernell
           beeing
           forced
           out
           ,
           and
           expulsed
           ,
           with
           the
           torture
           and
           presse
           of
           the
           Methode
           :
           And
           therefore
           as
           I
           did
           allow
           well
           of
           
             particular
             topiques
          
           for
           Inuention
           :
           so
           I
           doe
           allow
           likewise
           of
           
             particular
             Methodes
             of
             Tradition
          
           .
        
         
           Another
           Diuersitie
           of
           Iudgement
           in
           the
           deliuerie
           and
           teaching
           of
           knowledge
           ,
           is
           ,
           
             According
             vnto
             the
             light
             and
             presuppositions
             of
             that
             which
             is
             deliuered
             :
          
           For
           that
           knowledge
           ,
           which
           is
           newe
           and
           forreine
           from
           opinions
           receiued
           ,
           is
           to
           bee
           deliuered
           in
           another
           fourme
           ,
           than
           that
           that
           is
           agreeable
           and
           familiar
           ;
           And
           therefore
           Aristotle
           ,
           when
           he
           thinkes
           to
           taxe
           Democritus
           ,
           doth
           in
           truth
           ,
           commend
           him
           ;
           where
           hee
           sayth
           :
           
             If
             wee
             shall
             indeede
             dispute
             ,
             and
             not
             followe
          
           
           
             after
             Similitudes
             ,
             &c.
          
           
           For
           those
           ,
           whose
           conceites
           are
           seated
           in
           popular
           opinions
           ,
           neede
           onely
           but
           to
           prooue
           or
           dispute
           :
           but
           those
           ,
           whose
           Conceits
           are
           beyonde
           popular
           opinions
           ,
           haue
           a
           double
           labour
           ;
           the
           one
           to
           make
           themselues
           conceiued
           ,
           and
           the
           other
           to
           prooue
           and
           demonstrate
           .
           So
           that
           it
           is
           of
           necessitie
           with
           them
           to
           haue
           recourse
           to
           similitudes
           ,
           and
           translations
           ,
           to
           expresse
           themselues
           .
           And
           therefore
           in
           the
           Infancie
           of
           Learning
           ,
           and
           in
           rude
           times
           ,
           when
           those
           Conceits
           ,
           which
           are
           now
           triuiall
           ,
           were
           then
           newe
           ;
           the
           World
           was
           full
           of
           Parables
           and
           Similitudes
           ;
           for
           else
           would
           men
           either
           haue
           passed
           ouer
           without
           Marke
           ,
           or
           else
           reiected
           for
           Paradoxes
           ,
           that
           which
           was
           offered
           ;
           before
           they
           had
           vnderstoode
           or
           iudged
           .
           So
           ;
           in
           Diuine
           Learning
           ,
           wee
           see
           howe
           frequent
           Parables
           and
           Tropes
           are
           ;
           For
           it
           is
           a
           Rule
           ,
           
             That
             whatsoeuer
             Science
             is
             not
             consonant
             to
             presuppositions
             ,
             must
             pray
             in
             ayde
             of
             Similitudes
             .
          
        
         
           There
           be
           also
           other
           Diuersities
           of
           METHODES
           vulgar
           and
           receiued
           :
           as
           that
           of
           Resolution
           ,
           or
           Analysis
           ,
           of
           Constitution
           ,
           or
           Systasis
           ,
           of
           Concealement
           ,
           or
           
             Cryptique
             ,
             &c.
          
           which
           I
           doe
           allowe
           well
           of
           ;
           though
           I
           haue
           stood
           vpon
           those
           which
           are
           least
           handled
           and
           obserued
           .
           All
           which
           I
           haue
           remembred
           to
           this
           purpose
           ,
           because
           I
           would
           erecte
           and
           constitute
           
           one
           generall
           Enquirie
           (
           which
           seemes
           to
           mee
           deficient
           )
           touching
           the
           
             Wisedome
             of
             Tradition
          
           .
        
         
           But
           vnto
           this
           part
           of
           Knowledge
           ,
           concerning
           METHODE
           ,
           doth
           further
           belong
           ,
           not
           onely
           the
           
           Architecture
           of
           the
           whole
           frame
           of
           a
           Worke
           ,
           but
           also
           the
           seuerall
           beames
           and
           Columnes
           thereof
           ;
           not
           as
           to
           their
           stuffe
           ,
           but
           as
           to
           their
           quantitie
           ,
           and
           figure
           :
           And
           therefore
           ,
           Methode
           considereth
           ,
           not
           onely
           the
           disposition
           of
           the
           Argument
           or
           Subiect
           ,
           but
           likewise
           the
           Propositions
           :
           not
           as
           to
           their
           Truth
           or
           Matter
           ,
           but
           as
           to
           their
           Limitation
           and
           Manner
           .
           For
           herein
           Ramus
           merited
           better
           a
           great
           deale
           ,
           in
           reuiuing
           the
           good
           Rules
           of
           Propositions
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           &c.
           than
           he
           did
           in
           introducing
           the
           Canker
           of
           Epitomes
           :
           And
           yet
           ,
           (
           as
           it
           is
           the
           Condition
           of
           Humane
           thinges
           ,
           that
           according
           to
           the
           ancient
           Fables
           ,
           
             The
             most
             pretious
             thinges
             haue
             the
             most
             pernitious
             Keepers
             )
          
           It
           was
           so
           ,
           that
           the
           attempt
           of
           the
           one
           ,
           made
           him
           fall
           vpon
           the
           other
           .
           For
           hee
           had
           neede
           be
           well
           conducted
           ,
           that
           should
           designe
           to
           make
           
             Axiomes
             Conuertible
          
           :
           If
           he
           make
           them
           not
           withall
           Circular
           ,
           and
           
             Non
             promouent
          
           ,
           or
           
             Incurring
             into
             themselues
          
           :
           but
           yet
           the
           Intention
           was
           excellent
           .
        
         
           The
           other
           Considerations
           of
           Methode
           ,
           concerning
           Propositions
           ,
           are
           chiefely
           touching
           the
           vtmost
           Propositions
           ,
           which
           limit
           the
           Dimensions
           of
           Sciences
           :
           for
           euerie
           Knowledge
           may
           bee
           fitly
           sayd
           ,
           besides
           the
           Profunditie
           (
           which
           is
           the
           truth
           and
           substance
           of
           it
           ,
           that
           makes
           it
           solide
           )
           to
           haue
           a
           Longitude
           ,
           and
           a
           Latitude
           :
           accounting
           the
           latitude
           towardes
           other
           Sciences
           :
           and
           the
           Longitude
           towards
           Action
           :
           that
           is
           ,
           from
           the
           greatest
           Generalitie
           ,
           to
           the
           most
           particular
           Precept
           :
           The
           one
           
           giueth
           Rule
           howe
           farre
           one
           knowledge
           ought
           to
           intermeddle
           within
           the
           Prouince
           of
           another
           ,
           which
           is
           the
           Rule
           they
           call
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           other
           giueth
           Rule
           ,
           vnto
           what
           degree
           of
           particularitie
           ,
           a
           knowledge
           should
           descend
           :
           which
           latter
           I
           finde
           passed
           ouer
           in
           silence
           ;
           being
           in
           my
           Iudgement
           ,
           the
           more
           materiall
           .
           For
           certainely
           ,
           there
           must
           bee
           somewhat
           left
           to
           practise
           ;
           but
           howe
           much
           is
           worthy
           the
           Enquirie
           :
           wee
           see
           remote
           and
           superficiall
           Generalities
           ,
           doe
           but
           offer
           Knowledge
           ,
           to
           scorne
           of
           practicall
           men
           :
           and
           are
           no
           more
           ayding
           to
           practise
           ,
           than
           an
           Ortelius
           vniuersall
           Mappe
           ,
           is
           to
           direct
           the
           way
           betweene
           London
           and
           Yorke
           .
           The
           better
           sort
           of
           Rules
           ,
           haue
           beene
           not
           vnfitly
           compared
           to
           glasses
           of
           steele
           vnpullished
           ;
           where
           you
           may
           see
           the
           Images
           of
           thinges
           ,
           but
           first
           they
           must
           bee
           filed
           :
           So
           the
           Rules
           will
           helpe
           ,
           if
           they
           bee
           laboured
           and
           pullished
           by
           practise
           .
           But
           howe
           Christallyne
           they
           
           may
           bee
           made
           at
           the
           first
           ,
           and
           howe
           farre
           forth
           they
           may
           be
           pullished
           afore-hand
           ,
           is
           the
           question
           ;
           the
           Enquirie
           whereof
           ,
           seeemeth
           to
           me
           deficient
           .
        
         
           There
           hath
           beene
           also
           laboured
           ,
           and
           put
           in
           practise
           a
           Methode
           ,
           which
           is
           not
           a
           lawfull
           Methode
           ,
           but
           a
           Methode
           of
           Imposture
           ;
           which
           is
           to
           deliuer
           knowledges
           in
           such
           manner
           ,
           as
           men
           may
           speedily
           come
           to
           make
           a
           shewe
           of
           Learning
           ,
           who
           haue
           it
           not
           ;
           such
           was
           the
           trauaile
           of
           
             Raymundus
             Lullius
          
           ,
           in
           making
           that
           Art
           ,
           which
           beares
           his
           name
           ;
           not
           vnlike
           to
           some
           Bookes
           of
           Typocosmy
           ,
           which
           haue
           beene
           made
           since
           ;
           beeing
           nothing
           but
           a
           Masse
           
           of
           words
           of
           all
           Arts
           ;
           to
           giue
           men
           countenance
           ,
           that
           those
           which
           vse
           the
           tearmes
           ;
           might
           bee
           thought
           to
           vnderstand
           the
           Art
           ;
           which
           Collections
           are
           much
           like
           a
           Frippers
           or
           Brokers
           shoppe
           ;
           that
           hath
           ends
           of
           euerie
           thing
           ,
           but
           nothing
           of
           worth
           .
        
         
           Nowe
           wee
           descend
           to
           that
           part
           ,
           which
           concerneth
           the
           ILLVSRATION
           OF
           TRADITION
           ,
           comprehended
           in
           that
           Science
           ,
           which
           wee
           call
           RHETORICKE
           ,
           OR
           ART
           OF
           ELOQVENCE
           ;
           A
           Science
           excellent
           ,
           and
           excellently
           well
           laboured
           .
           For
           although
           in
           true
           value
           ,
           it
           is
           inferiour
           to
           Wisedome
           ,
           as
           it
           is
           sayd
           by
           God
           to
           Moses
           ,
           when
           he
           disabled
           himselfe
           ,
           for
           want
           of
           this
           Facultie
           ,
           
             Aaron
             shall
             bee
             thy
             Speaker
             ,
             and
             thou
             shalt
             bee
             to
             him
             as
             God
             :
          
           Yet
           with
           people
           it
           is
           the
           more
           mightie
           ;
           For
           so
           Salomon
           sayth
           :
           
             Sapiens
             Corde
             appellabitur
             Prudens
             ;
             sed
             dulcis
             Eloquio
             Maiora
             reperict
             :
          
           Signifying
           that
           profoundnesse
           of
           Wisedome
           ,
           will
           helpe
           a
           Man
           to
           a
           Name
           or
           Admiration
           ;
           but
           that
           it
           is
           Eloquence
           ,
           that
           preuayleth
           in
           an
           actiue
           life
           ;
           And
           as
           to
           the
           labouring
           of
           it
           ,
           the
           Emulation
           of
           Aristotle
           ,
           with
           the
           Rhetoricians
           of
           his
           time
           ,
           and
           the
           experience
           of
           Cicero
           ,
           hath
           made
           them
           in
           their
           Workes
           of
           Rhetorickes
           ,
           exceede
           themselues
           .
           Againe
           ,
           the
           excellencie
           of
           Examples
           of
           Eloquence
           ,
           in
           the
           Orations
           of
           Demosthenes
           and
           Cicero
           ,
           added
           to
           the
           perfection
           of
           the
           Precepts
           of
           Eloquence
           ,
           hath
           doubled
           the
           progression
           in
           this
           Arte
           :
           And
           therefore
           ,
           the
           Deficiences
           which
           I
           shall
           note
           ,
           will
           rather
           bee
           in
           some
           Collections
           ,
           which
           may
           as
           
           Hand-maydes
           attend
           the
           Art
           ;
           than
           in
           the
           Rules
           ,
           or
           vse
           of
           the
           Art
           it selfe
           .
        
         
           Notwithstanding
           ,
           to
           stirre
           the
           Earth
           a
           little
           about
           the
           Rootes
           of
           this
           Science
           ,
           as
           we
           haue
           done
           of
           the
           rest
           ;
           The
           dutie
           and
           Office
           of
           Rhetoricke
           is
           ,
           
             To
             apply
             Reason
             to
             Imagination
          
           ,
           for
           the
           better
           moouing
           of
           the
           will
           ;
           For
           wee
           see
           Reason
           is
           disturbed
           in
           the
           Administration
           thereof
           by
           three
           meanes
           ;
           by
           Illaqueation
           ,
           or
           Sophisme
           ,
           which
           pertaines
           to
           Logicke
           ;
           by
           Imagination
           or
           Impression
           ,
           which
           pertaines
           to
           Rhetoricke
           ,
           and
           by
           Passion
           or
           Affection
           ,
           which
           pertaines
           to
           Moralitie
           .
           And
           as
           in
           Negotiation
           with
           others
           ;
           men
           are
           wrought
           by
           cunning
           ,
           by
           Importunitie
           ,
           and
           by
           vehemencie
           ;
           So
           in
           this
           Negotiation
           within
           our selues
           ;
           men
           are
           vndermined
           by
           Inconsequences
           ,
           sollicited
           and
           importuned
           ,
           by
           Impressions
           or
           Obuersations
           :
           and
           transported
           by
           Passions
           :
           Neither
           is
           the
           Nature
           of
           Man
           so
           vnfortunately
           built
           ,
           as
           that
           those
           Powers
           and
           Arts
           should
           haue
           force
           to
           disturbe
           Reason
           ,
           and
           not
           to
           establish
           and
           aduance
           it
           :
           For
           the
           end
           of
           Logicke
           ,
           is
           to
           teach
           a
           fourme
           of
           Argument
           ,
           to
           secure
           Reason
           ,
           and
           not
           to
           entrappe
           it
           .
           The
           end
           of
           Moralitie
           ,
           is
           to
           procure
           the
           Affections
           to
           obey
           Reason
           ,
           and
           not
           to
           inuade
           it
           .
           The
           end
           of
           Rhetoricke
           ,
           is
           to
           fill
           the
           Imagination
           to
           second
           Reason
           ,
           and
           not
           to
           oppresse
           it
           :
           for
           these
           abuses
           of
           Arts
           come
           in
           ,
           but
           
             Ex
             oblique
          
           ,
           for
           Caution
           .
        
         
           And
           therfore
           it
           was
           great
           Iniustice
           in
           Plate
           ,
           though
           springing
           out
           of
           a
           iust
           hatred
           of
           the
           Rhetoricians
           of
           his
           time
           ,
           to
           esteeme
           of
           Rhetoricke
           ,
           but
           as
           a
           voluptuarie
           
           Art
           ,
           resembling
           it
           to
           Cookerie
           ,
           that
           did
           marre
           wholsome
           Meates
           ,
           and
           helpe
           vnwholesome
           by
           varietie
           of
           sawces
           ,
           to
           the
           pleasure
           of
           the
           tast
           .
           For
           wee
           see
           that
           speech
           is
           much
           more
           conuersant
           in
           adorning
           that
           which
           is
           good
           ,
           than
           in
           colouring
           that
           which
           is
           euill
           :
           for
           there
           is
           no
           man
           but
           speaketh
           more
           honestly
           ,
           than
           he
           can
           doe
           or
           thinke
           ;
           And
           it
           was
           excellently
           noted
           by
           Thucidides
           in
           Cleon
           ,
           that
           because
           he
           vsed
           to
           hold
           on
           the
           bad
           side
           in
           Causes
           of
           estate
           ;
           therefore
           hee
           was
           euer
           inueying
           against
           Eloquence
           ,
           and
           good
           speech
           ;
           knowing
           that
           no
           man
           can
           speake
           faire
           of
           Courses
           sordide
           and
           base
           .
           And
           therefore
           as
           Plato
           sayd
           elegantly
           :
           
             Th●…t
             vertue
             ,
             if
             shee
             could
             be
             seen
             ,
             would
             mooue
             great
             loue
             and
             affection
             :
          
           So
           seeing
           that
           she
           cannot
           bee
           shewed
           to
           the
           Senca
           ,
           by
           corporall
           shape
           ,
           the
           next
           degree
           is
           ,
           to
           shewe
           her
           to
           the
           Imagination
           in
           liuely
           representation
           :
           for
           to
           shewe
           her
           to
           Reason
           ,
           only
           in
           subtilitie
           of
           Argument
           ,
           was
           a
           thing
           euer
           derided
           in
           Chrysippus
           ,
           and
           many
           of
           the
           Stoykes
           ,
           who
           thought
           to
           thrust
           vertue
           vppon
           men
           by
           sharpe
           disputations
           and
           Conclusions
           ,
           which
           haue
           no
           Sympathy
           with
           the
           will
           of
           Man.
           
        
         
           Againe
           ,
           if
           the
           affections
           in
           themselues
           were
           plyant
           and
           obedient
           to
           Reason
           ,
           it
           were
           true
           ,
           there
           shoulde
           bee
           no
           great
           vse
           of
           perswasions
           and
           insinuations
           to
           the
           will
           ,
           more
           than
           of
           naked
           proposition
           and
           Proofes
           :
           but
           in
           regard
           of
           the
           continuall
           Mutinies
           and
           Seditions
           of
           the
           Affections
           :
        
         
           
             Video
             meliora
             ,
             Proboque
             ;
             D●…teriora
             sequor
          
           ;
        
         
           Reason
           would
           become
           Captiue
           and
           seruile
           ,
           if
           
           
             Eloquence
             of
             Perswasions
          
           ,
           did
           not
           practise
           and
           winne
           the
           Imagination
           ,
           from
           the
           affections
           part
           ,
           and
           contract
           a
           Confederacie
           betweene
           the
           Reason
           and
           Imagination
           ,
           against
           the
           Affections
           :
           For
           the
           Affections
           themselues
           ,
           carrie
           euer
           an
           appetite
           to
           good
           ,
           as
           Reason
           doth
           :
           The
           difference
           is
           ,
           
             That
             the
             Affection
             beholdeth
             meerely
             the
             present
             ;
             Reason
             behouldeth
             the
             future
             ,
             and
             summe
             of
             time
             .
          
           And
           therefore
           ,
           the
           Present
           ,
           filling
           the
           Imagination
           more
           ;
           Reason
           is
           commonly
           vanquished
           ;
           But
           after
           that
           force
           of
           Eloquence
           and
           perswasion
           ,
           hath
           made
           thinges
           future
           ,
           and
           remote
           ,
           appeare
           as
           present
           ,
           than
           vppon
           the
           reuolt
           of
           the
           Imagination
           ,
           Reason
           pre●…ayleth
           .
        
         
           Wee
           conclude
           therefore
           ,
           that
           Rhetoricke
           can
           bee
           no
           more
           charged
           ,
           with
           the
           colouring
           of
           the
           worse
           part
           ,
           than
           Logicke
           with
           Sophistrie
           ,
           or
           Moralitie
           with
           Vice.
           For
           wee
           knowe
           the
           Doctrines
           of
           Contraries
           are
           the
           same
           ,
           though
           the
           vse
           be
           opposite
           :
           It
           appeareth
           also
           ,
           that
           Logicke
           differeth
           from
           Rhetoricke
           ,
           not
           onely
           as
           the
           fist
           ,
           from
           the
           pawme
           ,
           the
           one
           close
           ,
           the
           other
           at
           large
           ;
           but
           much
           more
           in
           this
           ,
           that
           Logicke
           handleth
           Reason
           exacte
           ,
           and
           in
           truth
           ;
           and
           Rhetoricke
           handleth
           it
           ,
           as
           it
           is
           planted
           in
           popular
           opinions
           and
           Manners
           :
           And
           therefore
           Aristotle
           doth
           wisely
           place
           Rhetoricke
           ,
           as
           betweene
           Logicke
           on
           the
           one
           side
           ,
           and
           Morall
           or
           Ciuile
           Knowledge
           on
           the
           other
           ,
           as
           participating
           of
           both
           :
           for
           the
           Proofes
           and
           Demonstrations
           of
           Logicke
           ,
           are
           toward
           all
           men
           indifferent
           ,
           and
           the
           same
           :
           But
           the
           Proofes
           and
           perswasions
           of
           Rhetoricke
           ,
           ought
           to
           
           differ
           according
           to
           the
           Auditors
           ,
        
         
           
             Orpheus
             in
             Syluis
             ,
             inter
             Delphinas
             Arion
          
           ;
        
         
           Which
           application
           ,
           in
           perfection
           of
           Idea
           ,
           ought
           to
           extend
           so
           farre
           :
           that
           if
           a
           Man
           should
           speake
           of
           the
           same
           thing
           to
           seuerall
           persons
           :
           he
           should
           speake
           to
           them
           all
           respectiuely
           and
           seuerall
           wayes
           :
           though
           this
           
             Politique
             part
             of
             Eloquence
             in
             priuate
             Speech
             ,
          
           it
           is
           easie
           for
           the
           greatest
           Orators
           to
           want
           :
           whilest
           by
           the
           obseruing
           their
           well
           graced
           fourmes
           of
           speech
           ,
           they
           leese
           the
           volubilitie
           of
           Application
           :
           and
           therefore
           ,
           
           it
           shall
           not
           be
           amisse
           to
           recommend
           this
           to
           better
           enquirie
           ,
           not
           being
           curious
           ,
           whether
           we
           place
           it
           heere
           ,
           or
           in
           that
           part
           which
           concerneth
           Policie
           .
        
         
           Nowe
           therefore
           will
           I
           descend
           to
           the
           deficiences
           ,
           which
           (
           as
           I
           sayd
           )
           are
           but
           Attendances
           :
           and
           first
           ,
           I
           doe
           not
           finde
           the
           Wisedome
           and
           diligence
           
           of
           Aristotle
           well
           poursued
           ,
           who
           began
           to
           make
           a
           Collection
           of
           
             the
             popular
             signes
             and
             colours
             of
             good
             and
             euill
             ,
             both
             simple
             and
             comparatiue
             ,
          
           which
           are
           as
           the
           Sophismes
           of
           Rhetoricke
           ,
           (
           as
           I
           touched
           before
           .
           )
           For
           Example
           .
        
         
           SOPHISMA
           .
        
         
           
             Quod
             laudatur
             ,
             bonum
             :
             Quod
             vttuperatur
             ,
             malum
             .
          
        
         
           REDARGVTIO
           .
        
         
           
             Laudat
             vaenales
             ,
             qui
             vult
             extrudere
             merces
             .
          
        
         
           
             Malum
             est
             ,
             Malum
             est
             (
             inquit
             Emptor
             )
             sed
             cum
             re●…rit
             ,
             tumgloriabitur
             .
          
           The
           defects
           in
           the
           labour
           of
           Aristotle
           are
           three
           :
           One
           ,
           that
           there
           be
           but
           a
           few
           of
           many
           :
           another
           ,
           that
           their
           Elenches
           are
           not
           annexed
           ;
           
           and
           the
           third
           ,
           that
           hee
           conceiued
           but
           a
           part
           of
           the
           vse
           of
           them
           :
           for
           their
           vse
           is
           not
           onely
           in
           probation
           ,
           but
           much
           more
           in
           Impression
           .
           For
           many
           fourmes
           are
           equall
           in
           Signification
           ,
           which
           are
           differing
           in
           Impression
           :
           as
           the
           difference
           is
           great
           in
           the
           piercing
           of
           that
           which
           is
           sharpe
           ,
           and
           that
           which
           is
           flat
           ,
           though
           the
           strength
           of
           the
           percussion
           be
           the
           same
           :
           for
           there
           is
           no
           man
           ,
           but
           will
           be
           a
           little
           more
           raysed
           by
           hearing
           it
           sayd
           :
           
             Your
             enemies
             will
             be
             glad
             of
             this
             ,
          
        
         
           
             Hos
             I
             thacus
             velit
             ,
             &
             magnomercentur
             Atridae
             ,
          
        
         
           Than
           by
           hearing
           it
           sayd
           only
           ,
           
             This
             is
             euill
             for
             you
          
           .
        
         
           Secondly
           ,
           I
           do
           resume
           also
           ,
           that
           which
           I
           mentioned
           before
           ,
           touching
           Prouision
           or
           
             Praeparatorie
             store
          
           ,
           for
           the
           Furniture
           of
           speech
           ,
           and
           readinesse
           of
           Inuention
           ;
           which
           appeareth
           to
           be
           of
           two
           sorts
           ;
           The
           one
           in
           resemblance
           to
           a
           shoppe
           of
           peeces
           vnmade
           vp
           ;
           the
           other
           to
           a
           shopp
           of
           thinges
           ready
           made
           vp
           ,
           both
           to
           be
           applyed
           to
           that
           which
           is
           frequent
           ,
           and
           most
           in
           request
           ;
           The
           former
           of
           these
           I
           will
           call
           Antitheta
           ,
           &
           the
           latter
           Formulae
           .
        
         
           Antitheta
           are
           Theses
           argued
           ,
           
             pro
             &
             contra
          
           ,
           wherin
           men
           may
           be
           more
           large
           &
           laborious
           ;
           but
           (
           in
           such
           as
           
           are
           able
           to
           doe
           it
           )
           to
           auoyd
           prolixity
           of
           entry
           ,
           I
           wish
           the
           seedes
           of
           the
           seuerall
           arguments
           to
           be
           cast
           vp
           into
           some
           briefe
           and
           acute
           sentences
           :
           not
           to
           bee
           cyted
           :
           but
           to
           bee
           as
           Skaynes
           or
           Bottomes
           of
           thread
           ,
           to
           bee
           vnwinded
           at
           large
           ,
           when
           they
           come
           to
           be
           vsed
           :
           supplying
           authorities
           ,
           and
           Examples
           by
           reference
           .
        
         
         
           
             Pro
             verbis
             legis
          
           ,
        
         
           
             Non
             est
             interpretatio
             ,
             sed
             diuinatio
             ,
             quae
             recedit
             a
             littera
             ,
          
        
         
           
             Cum
             receditur
             a
             littera
             Index
             transit
             in
             legislatorem
             ,
          
        
         
           
             Pro
             sententia
             Legis
          
           .
        
         
           
             Ex
             omnibus
             verbis
             est
             Elu●…endus
             sensus
             ,
             qui
             interpretatur
             singula
             :
          
        
         
           Formulae
           are
           but
           decent
           and
           apt
           passages
           or
           conueyances
           of
           speeche
           ,
           which
           may
           serue
           indifferently
           for
           differing
           subiects
           ,
           as
           of
           
             Preface
             ,
             Conclusion
             ,
             Digression
             ,
             Transition
             ,
             Excusation
             ,
          
           &c.
           
           For
           as
           in
           buildings
           there
           is
           great
           pleasure
           and
           vse
           in
           the
           well
           casting
           of
           the
           staire
           cases
           ,
           entryes
           ,
           doores
           ,
           windowes
           ,
           and
           the
           like
           ,
           so
           in
           speeche
           ,
           the
           conueyances
           and
           passages
           are
           of
           speciall
           ornament
           and
           effect
           .
        
         
           
             A
             conclusion
             in
             a
             Del●…eratiue
          
           .
        
         
           
             So
             may
             we
             redeeme
             the
             faults
             passed
             &
             preuent
             the
             inconue
             niences
             future
             .
          
        
         
           There
           remayn
           two
           Appendices
           touching
           the
           tradition
           of
           knowledge
           ,
           The
           one
           Criticall
           ,
           The
           other
           Pedanticall
           .
           For
           all
           knowledge
           is
           eyther
           deliuered
           by
           Teachers
           ,
           or
           attayned
           by
           mens
           proper
           endeuors
           :
           And
           therefore
           as
           the
           principall
           part
           of
           Tradition
           of
           knowledge
           concerneth
           chiefly
           in
           
             writing
             of
             Books
          
           ;
           So
           the
           Relatiue
           part
           thereof
           concerneth
           
             reading
             of
             Bookes
          
           Wherunto
           appertayn
           incidently
           these
           consideratiōs
           .
           The
           first
           is
           cōcerning
           the
           true
           Correction
           &
           editiō
           of
           Authors
           ,
           wherin
           neuerthelesse
           rash
           diligēce
           hath
           don
           gret
           preiudice
           .
           For
           these
           Critiques
           haue
           oftē
           presumed
           that
           that
           which
           they
           vnderstandnot
           ,
           is
           false
           set
           down
           ;
           As
           the
           Priest
           ,
           that
           where
           he
           found
           it
           written
           of
           
             S.
             Paul
             Demissus
             est
             per
             sportam
             ,
             mēded
             his
             book
             ,
             and
             made
             it
             Demissus
          
           
           
             est
             per
             portam
          
           because
           ,
           Sperta
           was
           an
           hard
           word
           ,
           and
           out
           of
           his
           reading
           ;
           and
           surely
           their
           errors
           ,
           though
           they
           be
           not
           so
           palpable
           and
           ridiculous
           ,
           yet
           are
           of
           the
           same
           kind
           .
           And
           therefore
           as
           it
           hath
           beene
           wisely
           noted
           ,
           the
           most
           corrected
           copies
           are
           cōmonly
           the
           least
           correct
           .
        
         
           The
           second
           is
           concerning
           the
           exposition
           and
           explication
           of
           Authors
           ,
           which
           resteth
           in
           Annotations
           and
           Cōmentaryes
           ,
           wherin
           it
           is
           ouer
           vsual
           to
           blaunch
           the
           obscure
           places
           ,
           and
           discourse
           vpon
           the
           playne
           .
        
         
           The
           third
           is
           concerning
           the
           times
           ,
           which
           in
           many
           cases
           giue
           great
           light
           to
           true
           Interpretations
           .
        
         
           The
           fourth
           is
           concerning
           some
           briefe
           Censure
           and
           iudgement
           of
           the
           Authors
           ,
           that
           men
           therby
           may
           make
           some
           election
           vnto
           themselues
           ,
           what
           Bookes
           to
           reade
           :
        
         
           And
           the
           fift
           is
           concerning
           the
           Syntax
           and
           disposition
           of
           studies
           ,
           that
           men
           may
           know
           in
           what
           order
           or
           pursuite
           to
           reade
           .
        
         
           For
           PEDANTICALL
           knowledge
           ,
           it
           contayneth
           that
           differēce
           of
           Tradition
           which
           is
           proper
           for
           youth
           :
           Whereunto
           appertaine
           diuers
           considerations
           of
           greatfruit
           .
        
         
           As
           first
           the
           tyming
           and
           seasoning
           of
           knowledges
           ,
           as
           with
           what
           to
           initiate
           them
           ,
           and
           from
           what
           for
           a
           time
           to
           refraine
           them
           :
        
         
           Secondly
           ,
           the
           consideration
           where
           to
           begin
           with
           the
           easiest
           ,
           and
           so
           proceede
           to
           the
           more
           difficult
           ,
           And
           in
           what
           courses
           to
           presse
           the
           more
           difficulte
           and
           then
           to
           turne
           them
           to
           the
           more
           easie
           :
           for
           it
           is
           one
           
           Methode
           to
           practise
           swimming
           with
           bladders
           ,
           and
           another
           to
           practise
           dauncing
           with
           heauy
           shooes
           .
        
         
           A
           third
           is
           the
           application
           of
           learning
           according
           vnto
           the
           propriety
           of
           the
           wittes
           ;
           for
           there
           is
           no
           defect
           in
           the
           faculties
           intellectuall
           ,
           but
           seemeth
           to
           haue
           a
           proper
           Cure
           contayned
           in
           some
           studies
           ;
           As
           for
           example
           ,
           If
           a
           Child
           be
           Bird-witted
           ,
           that
           is
           ,
           hath
           not
           the
           facultie
           of
           attention
           ,
           the
           Mathematiques
           giueth
           a
           remedy
           thereunto
           ;
           for
           in
           them
           ,
           if
           the
           witte
           be
           caught
           away
           but
           a
           moment
           ,
           one
           is
           new
           to
           begin
           .
           And
           as
           sciences
           haue
           a
           propriety
           towards
           faculties
           for
           Cure
           and
           helpe
           ;
           So
           faculties
           or
           powers
           haue
           a
           Simpathy
           towards
           Sciences
           for
           excellency
           or
           speedy
           profiting
           :
           And
           therfore
           it
           is
           an
           enquity
           of
           greate
           wisedom
           what
           kinds
           of
           wits
           and
           Natures
           are
           most
           apt
           and
           proper
           for
           what
           sciences
           .
        
         
           Fourthly
           the
           ordering
           of
           exercises
           is
           matter
           of
           great
           consequence
           to
           hurt
           or
           helpe
           ;
           For
           as
           is
           well
           ob
           serued
           by
           Cicero
           ,
           men
           in
           exercising
           their
           faculties
           if
           they
           be
           not
           wel
           aduised
           doe
           exercise
           their
           faultes
           &
           get
           ill
           habits
           as
           well
           as
           good
           ;
           so
           as
           there
           is
           a
           greate
           iudgement
           to
           be
           had
           in
           the
           continuance
           and
           intermission
           of
           Exercises
           .
           It
           were
           to
           longe
           to
           particularize
           a
           number
           of
           other
           consideratiōs
           of
           this
           nature
           ,
           things
           but
           of
           meane
           appearance
           ,
           but
           of
           singular
           efficacy
           .
           For
           as
           the
           wronging
           or
           cherishing
           of
           seeds
           or
           young
           plants
           ,
           is
           that
           ,
           that
           is
           most
           important
           to
           their
           thriuing
           And
           as
           it
           was
           noted
           ,
           that
           the
           first
           six
           kings
           being
           in
           trueth
           as
           Tutors
           of
           the
           State
           of
           Rome
           in
           the
           infancy
           thereof
           ,
           was
           the
           principal
           cause
           of
           the
           immense
           greatnesse
           
           of
           that
           state
           which
           followed
           .
           So
           the
           culture
           and
           manurance
           of
           Minds
           in
           youth
           ,
           hath
           such
           a
           forcible
           (
           though
           vnseen
           )
           operacion
           ,
           as
           hardly
           any
           length
           of
           time
           or
           contention
           of
           labour
           can
           counteruaile
           it
           afterwards
           .
           And
           it
           is
           not
           amisse
           to
           obserue
           also
           ,
           how
           small
           and
           meane
           faculties
           gotten
           by
           Education
           ,
           yet
           when
           they
           fall
           into
           greate
           men
           or
           great
           matters
           ,
           doe
           work
           great
           and
           important
           effects
           :
           whereof
           we
           see
           a
           notable
           example
           in
           Tacitus
           of
           two
           Stage-plaiers
           ,
           Percennius
           and
           Vibulenus
           ,
           who
           by
           their
           facultie
           of
           playing
           ,
           put
           the
           Pannonian
           armies
           into
           an
           extreame
           tumulte
           and
           combustion
           .
           For
           there
           arising
           a
           mutinie
           amongst
           them
           ,
           vpon
           the
           death
           of
           
             Augustus
             Caesar
             ,
             Bloesus
          
           the
           lieuetenant
           had
           committed
           some
           of
           the
           Mutiners
           which
           were
           suddenly
           rescued
           :
           whereupon
           Vtbulenus
           got
           to
           be
           heard
           speake
           ,
           which
           he
           did
           in
           this
           manner
           ,
           
             These
             poore
             innocent
             wretches
             appointed
             to
             cruell
             death
             ,
             you
             haue
             restored
             to
             behould
             the
             light
             .
             But
             who
             shall
             restore
             my
             brother
             to
             me
             ,
             or
             life
             vnto
             my
             brother
             ?
             that
             was
             sent
             hither
             in
             message
             from
             the
             legions
             of
             Germany
             ,
             to
             treat
             of
             the
             common
             Cause
             ,
             and
             he
             hath
             murdered
             him
             this
             last
             night
             by
             some
             of
             his
             sencers
             &
             ruffians
             ,
             that
             he
             hath
             about
             him
             for
             his
             executioners
             vpon
             Souldiours
             :
             Answer
             Blaesus
             ,
             what
             is
             done
             with
             his
             body
             :
             The
             mortallest
             Enem'es
             doe
             not
             deny
             buriall
             :
             when
             I
             haue
             performed
             my
             last
             duties
             to
             the
             Corpes
             with
             kisses
             ,
             with
             teares
             ,
             command
             me
             to
             be
             slaine
             besides
             him
             ,
             so
             that
             these
             my
             fellowes
             for
             our
             good
             meaning
             ,
             and
             our
             true
             hearts
             to
             the
             Legions
             may
             haue
             leaue
             to
             bury
             vs.
          
           With
           which
           speeche
           he
           put
           the
           army
           into
           an
           infinite
           fury
           and
           vprore
           ,
           whereas
           truth
           was
           he
           had
           no
           
           brother
           ,
           neyther
           was
           there
           any
           such
           matter
           ,
           but
           hee
           plaide
           it
           meerely
           as
           if
           he
           had
           beene
           vpon
           the
           stage
           .
        
         
           But
           to
           returne
           ,
           we
           are
           now
           come
           to
           a
           period
           of
           RATIONALL
           KNOVVLEDGES
           ,
           wherein
           if
           I
           haue
           made
           the
           diuisions
           other
           than
           those
           that
           are
           receiued
           ,
           yet
           would
           I
           not
           be
           thought
           to
           disallow
           all
           those
           diuisions
           ,
           which
           I
           doe
           not
           vse
           .
           For
           there
           is
           a
           double
           necessity
           imposed
           vpon
           me
           of
           altering
           the
           diuisions
           .
           The
           one
           because
           it
           differeth
           in
           end
           and
           purpose
           ,
           to
           sorte
           together
           those
           things
           which
           are
           next
           in
           Nature
           ,
           and
           those
           things
           which
           are
           next
           in
           vse
           .
           For
           if
           a
           secretary
           of
           Estate
           ,
           should
           sort
           his
           papers
           ,
           it
           is
           like
           in
           his
           study
           ,
           or
           generall
           Cabinet
           ,
           he
           would
           sort
           together
           things
           of
           a
           Nature
           ,
           as
           Treaties
           ,
           Instructions
           ,
           &c.
           
           But
           in
           his
           Boxes
           ,
           or
           particular
           Cabinet
           ,
           hee
           would
           sort
           togither
           those
           that
           he
           were
           like
           to
           vse
           together
           ,
           though
           of
           seuerall
           Natures
           :
           So
           in
           this
           generall
           Cabynet
           of
           knowledge
           ,
           it
           was
           necessary
           for
           me
           to
           follow
           the
           diuisions
           of
           the
           Nature
           of
           things
           ,
           whereas
           if
           my selfe
           had
           beene
           to
           handle
           any
           particular
           knowledge
           ,
           I
           would
           haue
           respected
           the
           
             Diuisions
             fittest
             for
             vse
          
           .
           The
           other
           ,
           because
           the
           bringing
           in
           of
           the
           Deficiences
           did
           by
           Consequence
           alter
           the
           Partitions
           of
           the
           rest
           ,
           For
           let
           the
           knowledge
           extant
           (
           for
           demonstration
           sake
           )
           be
           15.
           
           Let
           the
           knowledge
           with
           the
           Deficiences
           be
           20.
           the
           parts
           of
           15.
           are
           not
           the
           parts
           of
           20
           ,
           for
           the
           parts
           of
           15
           ,
           are
           3.
           and
           5.
           the
           parts
           of
           20.
           are
           2.
           4.
           5.
           and
           10.
           
           So
           as
           these
           things
           are
           without
           Contradiction
           ,
           and
           could
           not
           otherwise
           be
           .
        
         
         
           WE
           proceed
           now
           to
           that
           knowledge
           which
           cō
           sidereth
           of
           the
           APPETITE
           and
           WILL
           OF
           Man
           ,
           whereof
           
             Salomon
             sayth
             Anteomnia
             fili
             custodi
             cor
             tuum
             ,
             nam
             inde
             procedunt
             actiones
             vilae
             .
          
           In
           the
           handling
           of
           this
           science
           ,
           those
           which
           haue
           written
           seeme
           to
           me
           to
           haue
           done
           as
           if
           a
           man
           that
           professed
           to
           teach
           to
           write
           did
           only
           exhibit
           faire
           copies
           of
           Alphabets
           ,
           &
           letters
           ioyned
           ,
           without
           geuing
           any
           precepts
           or
           directiōs
           ,
           for
           the
           cariage
           of
           the
           hād
           &
           framing
           of
           the
           letters
           .
           So
           haue
           they
           made
           good
           &
           fair
           Exemplars
           &
           coppies
           ,
           carieng
           the
           draughts
           and
           pour
           traiturs
           of
           
             Good.
             Vertue
             ,
             Duety
             ,
             Felicity
             .
          
           propoūding
           thē
           well
           described
           as
           the
           true
           obiects
           and
           scopes
           of
           mās
           wil
           and
           desires
           :
           But
           how
           to
           attain
           these
           excellēt
           marks
           ,
           and
           how
           to
           frame
           and
           subdue
           the
           will
           of
           man
           to
           become
           true
           and
           conformable
           to
           these
           pursuites
           ,
           they
           passe
           it
           ouer
           altogether
           ,
           or
           slightly
           and
           vnprofitably
           For
           it
           is
           not
           the
           disputing
           .
           That
           morall
           vertues
           are
           in
           the
           Minde
           of
           man
           by
           habite
           &
           not
           by
           nature
           :
           or
           the
           distinguishing
           .
           That
           generous
           spirites
           are
           wonne
           by
           doctrines
           and
           perswasions
           ,
           and
           the
           vulgar
           sort
           by
           reward
           &
           punishment
           ,
           and
           the
           like
           scattered
           glances
           and
           touches
           that
           can
           excuse
           the
           absence
           of
           this
           parte
           .
        
         
           The
           reason
           of
           this
           omission
           I
           suppose
           to
           be
           that
           hidden
           Rocke
           wherevppon
           both
           this
           and
           many
           other
           barques
           of
           knowledge
           haue
           beene
           cast
           away
           ,
           which
           is
           ,
           that
           men
           haue
           dispised
           to
           be
           conuersant
           in
           ordinary
           and
           common
           matters
           ,
           the
           iudicious
           direction
           whereof
           neuerthelesse
           is
           the
           wisest
           doctrine
           :
           (
           for
           life
           
           consisteth
           not
           in
           nouelties
           nor
           subtilities
           )
           but
           contrariwise
           they
           haue
           compounded
           Sciences
           chiefly
           of
           a
           certaine
           resplendent
           or
           lustrous
           masse
           of
           matter
           chosen
           to
           giue
           glory
           either
           to
           the
           subtillity
           of
           disputacions
           or
           to
           the
           eloquence
           of
           discourses
           .
           But
           Seneca
           ,
           giueth
           an
           excellent
           check
           to
           eloquence
           
             Nocet
             illis
             eloquentia
             ,
             quibus
             non
             rerum
             cupiditatem
             facit
             sed
             sui
             ,
          
           doctrines
           should
           be
           such
           as
           should
           make
           men
           in
           loue
           with
           the
           Lesson
           ,
           and
           not
           with
           the
           Teacher
           ,
           being
           directed
           to
           the
           Auditors
           benefite
           ,
           and
           not
           to
           the
           Authors
           commendation
           :
           And
           therefore
           those
           are
           of
           the
           right
           kinde
           which
           may
           be
           concluded
           as
           Demosthenes
           concludes
           his
           counsell
           
             Quae
             si
             feceritis
             non
             Oratorem
             duntaxat
             inpraesentia
             laudabitis
             sed
             vosmetipsos
             etiā
             nō
             ita
             multo
             post
             statu
             rerum
             vestrarum
             meliore
             .
          
        
         
           Neyther
           needed
           men
           of
           so
           excellent
           parts
           to
           haue
           despaired
           of
           a
           Fortune
           ,
           (
           which
           the
           Poet
           Virgill
           promised
           himselfe
           ,
           and
           indeed
           obtained
           )
           who
           got
           as
           much
           glory
           of
           eloquence
           ,
           wit
           ,
           and
           learning
           in
           the
           expressing
           of
           the
           obseruacions
           of
           husbandry
           ,
           as
           of
           the
           heroicall
           acts
           of
           Aeneas
           .
        
         
           
             Nec
             sunt
             animi
             dubius
             verbis
             ea
             vincere
             magnum
             .
          
           
             Quam
             sit
             &
             augustis
             his
             addere
             rebus
             honorem
             .
          
        
         
           And
           surely
           if
           the
           purpose
           be
           in
           good
           earnest
           not
           to
           write
           at
           leasure
           that
           which
           mē
           may
           read
           at
           leasure
           ,
           but
           really
           to
           instruct
           and
           suborne
           Action
           and
           actiue
           life
           ,
           these
           Georgickes
           of
           the
           mind
           concerning
           the
           husbādry
           &
           tillage
           therof
           ,
           are
           no
           lesse
           worthy
           thē
           the
           heroical
           descriptiōs
           of
           
             vertue
             ,
             duty
          
           ,
           &
           felicity
           wherfore
           the
           maine
           &
           primitiue
           diuision
           of
           Morall
           knowledge
           seemeth
           
           to
           be
           into
           the
           EXEMPLAR
           or
           PLATFORME
           of
           GOOD
           ,
           and
           the
           REGIMENT
           or
           CVLTVRE
           OF
           THE
           MIND
           ;
           The
           one
           describing
           the
           nature
           of
           Good
           the
           other
           prescribing
           rules
           how
           to
           subdue
           ,
           apply
           and
           accomodate
           the
           will
           of
           man
           therevnto
           .
        
         
           The
           Doctrine
           touching
           the
           PLATFORME
           or
           NaTVRE
           of
           GOOD
           considereth
           it
           either
           SIMPLE
           or
           COMPARED
           either
           the
           kindes
           of
           Good
           or
           the
           degrees
           of
           Good
           :
           In
           the
           later
           whereof
           those
           infinite
           disputations
           ,
           which
           were
           touching
           the
           supreme
           degree
           thereof
           ,
           which
           they
           terme
           Felicity
           ,
           Beatitude
           ,
           or
           the
           highest
           Good
           ,
           the
           doctrines
           concerning
           which
           were
           as
           the
           heathen
           Diuinity
           ,
           are
           by
           the
           christian
           faith
           discharged
           .
           And
           as
           Aristotle
           saith
           ,
           
             That
             yong
             men
             may
             bee
             happy
             ,
             but
             not
             otherwise
             ,
             but
             by
             Hope
          
           ;
           So
           we
           must
           all
           acknowledge
           our
           Minority
           ,
           and
           embrace
           the
           felicity
           ,
           which
           is
           by
           hope
           of
           the
           future
           world
           .
        
         
           Freed
           therefore
           ,
           and
           deliuered
           from
           this
           doctrine
           of
           the
           Philosophers
           heauen
           ,
           whereby
           they
           fayned
           an
           higher
           eleuation
           of
           Mans
           Nature
           ,
           then
           was
           ;
           For
           we
           see
           in
           what
           an
           height
           of
           stile
           Seneca
           writeth
           ,
           
             Vere
             Magnum
             ,
             habere
             fragilitatem
             hominis
             ,
             securitatem
             Dei.
             )
          
           We
           may
           with
           more
           sobriety
           and
           truerh
           receiue
           the
           rest
           of
           their
           Enquiries
           ,
           and
           labors
           ?
           Wherein
           for
           the
           
             Nature
             of
             Good
             Positiue
             ,
             or
             simple
             ,
          
           they
           haue
           set
           it
           downe
           excellently
           ,
           in
           describing
           the
           fourmes
           of
           Vertue
           and
           Duty
           ,
           with
           their
           situations
           and
           postures
           ,
           in
           distributing
           them
           into
           their
           kinds
           ,
           parts
           ,
           Prouinces
           ,
           Actions
           ,
           and
           Administrations
           ,
           and
           the
           like
           ;
           Nay
           furder
           ,
           they
           haue
           commended
           them
           to
           Mans
           Nature
           ,
           and
           spirite
           
           with
           greate
           quicknesse
           of
           Argumente
           ,
           and
           beauty
           of
           persuasions
           ,
           yea
           ,
           and
           fortified
           and
           entrenched
           them
           (
           as
           much
           as
           discourse
           can
           doe
           )
           against
           corrupt
           and
           popular
           opinions
           .
           Againe
           ,
           
             for
             the
             degrees
             ,
             and
             Comparatiue
             Nature
             of
             Good
             ,
          
           they
           haue
           also
           excellentlye
           handled
           it
           in
           their
           triplicity
           of
           Good
           ;
           in
           the
           comparisons
           betweene
           a
           Contemplatiue
           and
           an
           actiue
           life
           ,
           in
           the
           distinction
           between
           vertue
           with
           reluctation
           ,
           and
           vertue
           secured
           ;
           in
           their
           encounters
           between
           honesty
           and
           profit
           ,
           in
           theyr
           ballancing
           of
           vertue
           with
           vertue
           ,
           and
           the
           like
           ;
           so
           as
           this
           parte
           deserueth
           to
           bee
           reported
           for
           excellentlye
           laboured
           .
        
         
           Notwithstanding
           ,
           if
           before
           they
           had
           commen
           to
           the
           popular
           and
           receiued
           Nocions
           of
           vertue
           and
           vice
           ,
           pleasure
           and
           payne
           ,
           and
           the
           rest
           ,
           they
           had
           stayed
           a
           little
           longer
           vpon
           the
           Enquirye
           ,
           concerning
           the
           Rootes
           of
           Good
           and
           euill
           ,
           and
           the
           Strings
           of
           those
           Rootes
           ,
           they
           had
           giuen
           in
           my
           opinion
           ,
           a
           great
           light
           to
           that
           which
           followed
           ;
           and
           speciallye
           if
           they
           had
           consulted
           with
           Nature
           ,
           they
           had
           made
           their
           doctrins
           lesse
           prolixe
           ,
           and
           more
           profound
           ;
           which
           beeing
           by
           them
           in
           part
           omitted
           ,
           and
           in
           part
           handled
           with
           much
           Confusion
           ,
           we
           will
           endeauour
           to
           resume
           ,
           and
           open
           in
           a
           more
           cleare
           Manner
           .
        
         
           There
           is
           fourmed
           in
           euery
           thing
           a
           double
           Nature
           of
           Good
           ;
           the
           one
           ,
           as
           euery
           thing
           is
           ,
           a
           Totall
           or
           substantiue
           in
           it selfe
           ;
           the
           other
           ,
           as
           it
           is
           a
           parte
           or
           Member
           of
           a
           greater
           Bodye
           ;
           whereof
           the
           
           the
           later
           is
           in
           degree
           the
           greater
           ,
           and
           the
           worthier
           ,
           because
           it
           tendeth
           to
           the
           conseruation
           of
           a
           more
           generall
           fourme
           .
           Therefore
           we
           see
           ,
           the
           Iron
           in
           particuler
           simpathye
           mooueth
           to
           the
           Loadstone
           ;
           But
           yet
           if
           it
           exceede
           a
           cettayne
           quantity
           ,
           it
           forsaketh
           the
           affection
           to
           the
           Loadstone
           and
           like
           a
           good
           patriot
           mooueth
           to
           the
           Earth
           which
           is
           the
           Region
           and
           Countrye
           of
           Massie
           Bodyes
           ;
           so
           may
           we
           goe
           forward
           ,
           and
           see
           that
           Water
           and
           
             Massie
             bodyes
          
           moue
           to
           the
           
             Center
             of
             the
             earth
          
           But
           rather
           thē
           to
           suffer
           a
           diuulsiō
           in
           the
           cōtinuāce
           of
           Nature
           they
           wil
           mooue
           vpwards
           from
           the
           Center
           of
           the
           Earth
           :
           forsaking
           their
           dutye
           to
           the
           Earth
           in
           regard
           of
           their
           duty
           to
           the
           World.
           This
           double
           nature
           of
           Good
           &
           the
           com-paratiue
           thereof
           is
           much
           more
           engrauē
           vpon
           Man
           ,
           if
           he
           degenerate
           not
           :
           vnto
           whō
           the
           Cōseruation
           of
           duty
           to
           the
           publique
           ought
           to
           be
           much
           more
           pecious
           then
           the
           Conseruation
           of
           life
           and
           being
           :
           according
           to
           that
           Memorable
           speache
           of
           
             Pompeius
             Magnus
          
           when
           being
           in
           commission
           of
           purueiance
           for
           a
           famine
           at
           Rome
           ,
           and
           being
           dissuaded
           with
           great
           vehemency
           and
           instance
           by
           his
           frinds
           about
           him
           that
           he
           should
           not
           hazard
           himselfe
           to
           Sea
           in
           an
           exreemity
           of
           weather
           he
           sayd
           only
           to
           them
           :
           
             Necesse
             est
             vt
             eam
             ,
             non
             vt
             viuam
             :
          
           But
           it
           may
           be
           truly
           affirmed
           that
           there
           was
           neuer
           any
           phylosophy
           ,
           Religion
           or
           other
           discipline
           ,
           which
           did
           so
           playnly
           and
           highly
           exalt
           the
           good
           which
           is
           Communicatiue
           and
           depresse
           the
           good
           which
           is
           priuate
           and
           particuler
           as
           the
           Holy
           faith
           :
           well
           declaring
           that
           it
           was
           the
           same
           God
           ,
           that
           gaue
           the
           Christian
           Law
           to
           men
           ,
           who
           gaue
           
           those
           Lawes
           of
           nature
           ,
           to
           inaminate
           Creatures
           that
           we
           spake
           of
           before
           ;
           for
           we
           reade
           that
           the
           elected
           Saints
           of
           God
           haue
           wished
           themselues
           Anathemized
           ,
           and
           razed
           out
           of
           the
           Booke
           of
           life
           ,
           in
           an
           extasie
           of
           Charity
           ,
           and
           infinite
           feeling
           of
           Communion
           .
        
         
           This
           being
           set
           downe
           and
           strongly
           planted
           doth
           iudge
           and
           determine
           most
           of
           the
           Controuersies
           wherein
           
             Morall
             Philosophie
          
           is
           Conuersant
           ;
           For
           first
           it
           decideth
           the
           question
           touching
           the
           preferment
           of
           the
           Contemplatiue
           or
           actiue
           life
           ,
           and
           decideth
           it
           against
           Aristotle
           ;
           For
           all
           the
           reasōs
           which
           he
           bringeth
           for
           the
           Contemplatiue
           ,
           are
           priuate
           ,
           and
           respecting
           the
           pleasure
           and
           dignity
           of
           a
           mans
           selfe
           ,
           (
           in
           which
           respects
           no
           question
           the
           contemplatiue
           life
           hath
           the
           preemynence
           ;
           )
           not
           much
           vnlike
           to
           that
           Comparison
           ,
           which
           Pythagoras
           made
           for
           the
           gracing
           and
           Mag
           nifying
           of
           Philosophy
           ,
           and
           Contemplacion
           who
           being
           asked
           what
           he
           was
           ,
           answered
           :
           
             That
             if
             Hiero
             were
             euer
             at
             the
             Olimpian
             games
             ,
             he
             knew
             the
             Manner
             ,
             that
             some
             came
             to
             try
             their
             fortune
             for
             the
             prizes
             ,
             and
             some
             cam
             as
             Merchants
             to
             vtter
             their
             commodities
             ,
             and
             some
             came
             to
             make
             good
             cheere
             ,
             and
             meete
             their
             friends
             ,
             and
             som
             came
             to
             looke
             on
             ,
             &
             that
             he
             was
             one
             of
             them
             that
             came
             to
             look
             on
             .
          
           But
           men
           must
           know
           ,
           that
           in
           this
           Theater
           of
           Mans
           life
           ,
           it
           is
           reserued
           onely
           for
           God
           and
           Angels
           to
           be
           loo
           kers
           on
           ,
           Neither
           could
           the
           like
           question
           euer
           haue
           beene
           receiued
           in
           the
           Church
           ,
           notwithstanding
           their
           
             (
             Preticsa
             in
             oculis
             Domini
             mors
             sanctorum
             eius
             )
          
           by
           which
           place
           they
           would
           exalt
           their
           Ciuile
           death
           ,
           and
           reguler
           professions
           ,
           but
           vpon
           this
           defence
           ,
           that
           the
           Monastical
           
           
           
           
           
           life
           is
           not
           simple
           Contemplatiue
           ,
           but
           performeth
           the
           duty
           either
           of
           incessant
           prayers
           and
           supplications
           which
           hath
           been
           truly
           esteemed
           as
           an
           office
           in
           the
           church
           ,
           or
           els
           of
           writing
           or
           in
           taking
           instructions
           for
           writing
           concerning
           the
           law
           of
           God
           as
           Moses
           did
           ,
           when
           he
           abode
           so
           long
           in
           the
           Mount.
           And
           so
           wee
           see
           Henoch
           the.
           7.
           from
           Adam
           who
           was
           the
           first
           Contemplatiue
           &
           walked
           with
           God
           ,
           yet
           did
           also
           endow
           the
           Church
           with
           prophesy
           which
           Sainte
           Iude
           citeth
           .
           But
           for
           contemplation
           which
           should
           be
           finished
           in
           itselfe
           without
           casting
           beames
           vpon
           society
           ,
           assure●…ly
           diuinity
           knoweth
           it
           not
           .
        
         
           It
           decideth
           also
           the
           controuersyes
           betweene
           Zeno
           and
           Socrates
           ,
           and
           theyr
           schooles
           and
           successions
           on
           the
           oneside
           ,
           who
           placed
           felicity
           in
           vertue
           simply
           or
           attended
           :
           the
           actions
           and
           exercises
           wherof
           do
           chiefly
           imbrace
           and
           concerne
           society
           ;
           &
           on
           the
           other
           side
           ,
           the
           C●…renaiques
           &
           Epicureans
           ,
           whoplaced
           it
           in
           pleasure
           and
           made
           vertue
           ,
           (
           as
           it
           is
           vsed
           in
           some
           comedyes
           of
           Errors
           ,
           wherein
           the
           Mistres
           and
           the
           Maide
           change
           ha
           bits
           )
           to
           be
           but
           as
           a
           seruāt
           ,
           without
           which
           ,
           pleasure
           cānot
           be
           serued
           and
           attended
           ,
           and
           the
           reformed
           schoole
           of
           the
           Epicureās
           ,
           which
           placed
           it
           in
           serenity
           of
           mind
           and
           freedome
           from
           perturbation
           :
           as
           if
           they
           woulde
           haue
           deposed
           Iupiter
           againe
           ,
           and
           restored
           Saturne
           ,
           and
           the
           first
           age
           ,
           when
           there
           was
           no
           summer
           nor
           winter
           ,
           spring
           nor
           Autumne
           ,
           but
           al
           after
           one
           ayre
           and
           season
           And
           Herillus
           ,
           which
           placed
           felicity
           in
           extinguishmēt
           of
           the
           disputes
           of
           the
           mind
           ,
           making
           no
           fixed
           Nature
           of
           Good
           and
           euill
           ,
           esteeming
           things
           according
           to
           the
           
           cleernes
           of
           the
           desires
           ,
           or
           the
           reluctation
           :
           which
           opini
           on
           was
           reuiued
           in
           the
           heresy
           of
           the
           Anabaptists
           ,
           mea
           suring
           things
           according
           to
           the
           motions
           of
           the
           spirit
           ,
           and
           the
           constancy
           or
           wauering
           of
           beleefe
           ,
           all
           which
           are
           manifest
           to
           tend
           to
           priuate
           repose
           &
           cōtentment
           ,
           and
           not
           to
           poynt
           of
           society
           .
        
         
           It
           censureth
           also
           the
           philosophy
           of
           Epictetus
           which
           presupposeth
           that
           felicity
           must
           bee
           placed
           in
           those
           things
           which
           are
           in
           our
           power
           ,
           least
           we
           belyable
           to
           fortune
           &
           disturbance
           :
           as
           if
           it
           were
           not
           a
           thing
           much
           more
           happy
           to
           saile
           in
           good
           and
           vertuous
           ends
           for
           the
           publicke
           ,
           then
           to
           obtayne
           all
           that
           wee
           can
           wish
           to
           our selues
           in
           our
           proper
           fortune
           :
           as
           Consaluo
           sayd
           to
           his
           souldiers
           ,
           shewing
           them
           Naples
           and
           protesting
           ,
           he
           had
           rather
           dy
           one
           foote
           forwards
           ,
           then
           to
           haue
           his
           life
           secured
           for
           long
           ,
           by
           one
           foote
           of
           retrayt
           :
           Whereunto
           the
           wisedome
           of
           that
           heauenly
           Leader
           hath
           signed
           ,
           who
           hath
           affirmed
           that
           
             A
             good
             Conscience
             is
             a
             continuall
             Feaste
             ,
          
           shewing
           plainly
           that
           the
           conscience
           of
           good
           intencions
           howsoeuer
           succeeding
           ,
           is
           a
           more
           continuall
           ioy
           to
           nature
           ,
           then
           all
           the
           prouision
           which
           can
           be
           made
           for
           security
           and
           repose
           .
        
         
           It
           censureth
           likewise
           that
           abuse
           of
           Philosophy
           ,
           which
           grew
           generall
           about
           the
           time
           of
           Epictetus
           ,
           in
           conuerting
           it
           into
           an
           occupation
           or
           profession
           :
           as
           if
           the
           purpose
           had
           bene
           ,
           not
           to
           resist
           and
           extinguish
           perturbations
           ,
           but
           to
           fly
           and
           auoide
           the
           causes
           of
           them
           ,
           &
           to
           shape
           a
           particular
           kind
           and
           course
           of
           life
           to
           that
           end
           ,
           introducing
           such
           an
           health
           of
           mind
           ,
           as
           was
           that
           health
           of
           body
           ,
           of
           which
           Aristotle
           speaketh
           of
           Herodic●…
           ,
           who
           
           did
           nothing
           nothing
           all
           kis
           life
           long
           ,
           but
           intend
           his
           health
           ,
           whereas
           if
           men
           refer
           themselues
           to
           dutyes
           of
           Society
           ;
           as
           that
           health
           of
           Body
           is
           best
           ,
           which
           is
           ablest
           to
           endure
           all
           alterations
           and
           extremityes
           ,
           So
           likewise
           that
           health
           of
           Mind
           is
           most
           proper
           ,
           which
           can
           goe
           through
           the
           greatest
           temptations
           and
           perturbations
           .
           So
           as
           Diogenes
           opinion
           is
           to
           be
           accepted
           ,
           who
           Commended
           not
           them
           which
           absteyned
           ,
           but
           them
           which
           sustayned
           ,
           and
           could
           refraine
           their
           Mind
           in
           Precipitio
           ,
           and
           could
           giue
           vnto
           the
           mind
           (
           as
           is
           vsed
           in
           horsman
           ship
           )
           the
           shortest
           stop
           or
           turne
           .
        
         
           Lastly
           it
           censureth
           the
           Tendernesse
           and
           want
           of
           application
           in
           some
           of
           the
           most
           auncient
           and
           reuerend
           Philosophers
           and
           Philosophicall
           men
           ,
           that
           did
           retyre
           too
           easily
           from
           Ciuile
           businesse
           ,
           for
           auoyding
           of
           Indignities
           &
           perturbations
           ,
           whereas
           the
           resolution
           of
           men
           truly
           Moral
           ,
           ought
           to
           be
           such
           ,
           as
           the
           same
           Consaluo
           sayd
           ,
           the
           honor
           of
           a
           souldior
           should
           be
           
             F
             tela
             Crassiore
          
           ,
           and
           not
           so
           fine
           ,
           as
           that
           euery
           thing
           should
           catch
           in
           it
           ,
           and
           endanger
           it
           .
        
         
           To
           resume
           priuate
           or
           
             particular
             good
          
           ,
           it
           falleth
           into
           the
           diuisiō
           of
           
             Good
             Actiue
             &
             Passiue
          
           ;
           For
           this
           differēce
           of
           Good
           ,
           (
           not
           vnlike
           to
           that
           which
           amongst
           the
           Romās
           was
           expressed
           in
           the
           familiar
           or
           houshold
           terms
           of
           Promus
           ,
           and
           
             Condus
             ,
          
           )
           is
           formed
           also
           in
           all
           things
           ,
           &
           is
           best
           disclosed
           in
           the
           two
           seuerall
           Appetites
           in
           crea
           tures
           ;
           the
           one
           to
           preserue
           or
           continue
           themselues
           ,
           &
           the
           other
           to
           dilate
           or
           Multiply
           themselues
           ;
           whereof
           the
           later
           seemeth
           to
           be
           the
           worthyer
           ;
           For
           in
           Nature
           the
           heauens
           ,
           which
           are
           the
           more
           worthy
           ,
           are
           the
           A
           
           gent
           ,
           and
           the
           earth
           ,
           which
           is
           the
           lesse
           woorthye
           is
           
             the
             Patient
          
           .
           In
           the
           pleasures
           of
           liuing
           creatures
           ,
           that
           of
           generation
           is
           greater
           then
           that
           of
           foode
           .
           In
           diuine
           Doctrine
           ,
           
             Beatius
             est
             dare
             quam
             accipere
          
           :
           And
           in
           life
           there
           is
           no
           mans
           spirit
           so
           soft
           but
           estemeth
           the
           effecting
           of
           somwhat
           that
           he
           hath
           fixed
           in
           his
           desire
           more
           then
           sensuality
           :
           which
           priority
           of
           the
           Actiue
           Good
           ,
           is
           much
           vpheld
           by
           the
           Consideration
           of
           our
           estate
           to
           be
           mortall
           &
           exposed
           to
           fortune
           :
           for
           ,
           if
           wee
           mought
           haue
           a
           perpetuity
           and
           Certainty
           in
           our
           pleasures
           ,
           the
           State
           of
           them
           would
           advance
           their
           price
           .
           But
           when
           we
           see
           it
           is
           but
           
             Magni
             aestimamus
             Mori
             tardius
          
           and
           
             Ne
             glorieris
             de
             crastino
             .
             Nescis
             Partum
             diei
          
           it
           maketh
           vs
           to
           desire
           to
           haue
           somwhat
           secured
           and
           exempted
           from
           Time
           ,
           which
           are
           onelye
           our
           deedes
           and
           works
           ,
           as
           it
           is
           sayd
           
             Operaeorum
             sequuntur
             eos
          
           .
           The
           preheminence
           likewise
           of
           this
           actiue
           good
           is
           vpheld
           by
           the
           affection
           which
           is
           naturall
           in
           man
           towardes
           variety
           and
           proceeding
           which
           in
           the
           pleasures
           of
           the
           sence
           which
           is
           the
           principal
           part
           of
           Passiue
           good
           )
           can
           haue
           no
           great
           latitude
           .
           
             Cogita
             quamdiu
             eadem
             feceris
             :
             Ci
             bus
             ,
             Somnus
             ,
             Ludus
             ,
             per
             h●…nc
             Circulū
             curritur
             ,
             mori
             velle
             nō
             tantū
             fertis
             aut
             miser
             aut
             prudens
             sed
             etiā
             fastidiosus
             potest
             .
          
           But
           in
           enterprises
           ,
           pursutes
           &
           purposes
           of
           life
           ther
           is
           much
           variety
           ,
           wherof
           men
           are
           sēsible
           with
           pleasure
           in
           theyr
           inceptions
           ,
           progressions
           ,
           recoyls
           ,
           reinteg
           ations
           ,
           approches
           and
           atteynings
           to
           their
           ends
           .
           So
           as
           it
           was
           wel
           said
           :
           
             Vita
             siue
             proposito
             languida
             &
             vaga
             est
             .
          
           Neither
           hath
           this
           Actiue
           good
           an●…
           Identity
           with
           the
           good
           of
           Society
           ,
           though
           ,
           in
           some
           case
           ,
           it
           hath
           an
           incidence
           
           into
           it
           :
           For
           although
           it
           do
           many
           times
           bring
           forth
           Acts
           of
           Beneficēce
           yet
           it
           is
           with
           a
           respect
           priuate
           to
           a
           mās
           own
           power
           ,
           glory
           ,
           amplificatiō
           ,
           cōtinuāce
           :
           〈◊〉
           appeareth
           plainly
           when
           it
           findeth
           a
           contrary
           Sùbiect
           For
           that
           Gygātine
           state
           of
           mind
           which
           possesseth
           the
           trowblers
           or
           the
           world
           ,
           such
           as
           was
           
             Lucius
             Sylla
          
           and
           infinit
           other
           in
           smaller
           model
           ,
           who
           would
           haue
           all
           mē
           happy
           or
           vnhappy
           as
           they
           were
           their
           friends
           or
           Enimies
           ,
           and
           would
           giue
           fourm
           to
           the
           world
           according
           to
           their
           owne
           humors
           (
           which
           is
           the
           true
           Theomachy
           )
           pretendeth
           and
           aspireth
           to
           Actiue
           good
           ,
           though
           it
           recedeth
           furthest
           from
           good
           of
           Society
           which
           wee
           haue
           determined
           to
           be
           the
           greater
           .
        
         
           To
           resume
           
             Passiue
             Good
          
           it
           receiueth
           a
           subdiuision
           of
           Conseruatiue
           and
           Perfectiue
           .
           For
           let
           vs
           take
           a
           brief
           Review
           of
           that
           which
           we
           haue
           said
           ,
           we
           haue
           spoken
           first
           of
           the
           Good
           of
           Society
           the
           intention
           whereof
           embraceth
           the
           Fourm
           of
           Humaine
           Nature
           ,
           whereof
           we
           are
           members
           &
           Portions
           :
           and
           not
           our
           owne
           proper
           and
           Indiuidual
           fourme
           :
           we
           have
           spoken
           of
           Actiue
           good
           and
           supposed
           it
           as
           a
           part
           of
           Priuate
           and
           particu
           lar
           good
           .
           And
           rightly
           :
           For
           there
           is
           impressed
           vppon
           all
           things
           a
           triple
           desire
           or
           appetite
           proceeding
           from
           loue
           to
           themselues
           ,
           one
           of
           
             preseruing
             and
             contynuing
          
           theyr
           form
           ,
           another
           of
           Aduancing
           and
           Perfitting
           their
           fourm
           and
           a
           third
           of
           Multiplying
           and
           extending
           their
           iourme
           vpon
           other
           things
           :
           whereof
           the
           multiplying
           er
           signature
           of
           it
           vpon
           other
           things
           ,
           is
           that
           which
           we
           handled
           by
           the
           name
           of
           Actiue
           good
           .
           So
           as
           there
           remayneth
           the
           conseruing
           of
           it
           and
           parfiting
           or
           raising
           
           of
           it
           :
           which
           later
           is
           the
           highest
           degree
           of
           Passiue
           good
           For
           to
           preserue
           in
           state
           ,
           is
           the
           lesse
           ;
           to
           preserue
           with
           aduancement
           is
           the
           greater
           .
           So
           in
           man
        
         
           
             Ign●…us
             est
             ollis
             vigor
             ,
             &
             coelestis
             ●…rigo
             .
          
           His
           approach
           or
           Assumptiō
           to
           diuine
           or
           Angel●…icall
           Nature
           ,
           is
           the
           perfection
           of
           his
           forme
           ,
           The
           error
           or
           false
           Imitatiō
           of
           which
           good
           is
           that
           whichis
           the
           tēpest
           of
           humane
           life
           whileman
           vpō
           the
           instinct
           of
           an
           aduācement
           Formal
           ,
           and
           Essential
           is
           carried
           to
           seek
           an
           aduancement
           Locall
           .
           For
           as
           those
           which
           are
           sick
           ,
           &
           finde
           no
           remedy
           ,
           doe
           tumble
           vp
           and
           downe
           and
           chaunge
           place
           ,
           as
           if
           by
           a
           Remoue
           Locall
           ,
           they
           could
           obtayne
           a
           Remooue
           Internall
           :
           So
           is
           it
           with
           men
           in
           ambition
           ,
           when
           fayling
           of
           the
           meane
           to
           exalt
           their
           Nature
           ,
           they
           are
           in
           a
           perpetuall
           estuation
           to
           exalte
           theyr
           Place
           .
           So
           then
           
             passiue
             Good
          
           ,
           is
           ,
           as
           was
           sayde
           ,
           eyther
           Conseruatiue
           or
           Perfectiue
           .
        
         
           To
           resume
           the
           good
           of
           conseruation
           or
           Comforte
           ,
           which
           consisteth
           
             in
             the
             sruicion
             of
             that
             which
             is
             agreeable
             to
             our
             Natures
             ,
          
           it
           seemeth
           to
           be
           the
           most
           pure
           and
           Naturall
           of
           pleasures
           ,
           but
           yet
           the
           sostest
           and
           the
           lowest
           .
           And
           this
           also
           receiueth
           ā
           differēce
           ,
           which
           hath
           neither
           beene
           well
           iudged
           of
           ,
           nor
           well
           inquired
           .
           For
           the
           good
           of
           fruition
           or
           contentment
           ,
           is
           placed
           eyther
           in
           the
           
             Sincerenesse
             of
             the
             sruition
          
           ,
           or
           in
           the
           
             quicknesse
             &
             vigor
             of
             it
          
           ,
           the
           one
           superinduced
           by
           the
           Aequality
           ,
           the
           o
           ther
           by
           Vicissitude
           :
           the
           one
           hauing
           lesse
           mixture
           of
           Euil
           ,
           the
           other
           more
           impressiō
           of
           Good.
           Whether
           of
           these
           ,
           is
           the
           greter
           good
           ,
           is
           a
           questiō
           cōtrouerted
           ,
           but
           whether
           
           maus
           nature
           may
           not
           be
           capable
           of
           both
           ,
           is
           a
           question
           not
           inquired
           .
        
         
           The
           former
           question
           heing
           debated
           between
           Socrates
           ,
           and
           a
           
             Sophist
             ,
             Socrates
          
           placing
           felicity
           in
           an
           equall
           and
           constan●…
           peace
           of
           mind
           ;
           and
           the
           Sophist
           in
           much
           desiring
           ,
           and
           much
           enioying
           :
           they
           fell
           from
           Argument
           to
           ill
           words
           :
           The
           Sophist
           saying
           that
           Socrates
           felicity
           ,
           was
           the
           felicity
           of
           a
           block
           or
           stone
           ,
           and
           Socrates
           saying
           that
           the
           Sophists
           felicity
           ,
           was
           the
           felicity
           of
           one
           that
           had
           the
           itch
           ,
           who
           did
           nothing
           but
           itche
           and
           skratch
           .
           And
           both
           these
           opinions
           ,
           do
           not
           want
           their
           supports
           .
           For
           the
           opinion
           of
           Socrates
           is
           much
           vpheld
           by
           the
           generall
           consent
           ,
           euen
           of
           the
           Epicures
           themselues
           ,
           that
           vertue
           beareth
           a
           great
           part
           in
           felicity
           :
           and
           if
           so
           ,
           certain
           it
           is
           ,
           that
           vertue
           hath
           more
           vse
           in
           cleering
           perturbations
           ,
           then
           in
           compassing
           desires
           .
           The
           Sophists
           opinion
           is
           much
           fauoured
           ,
           by
           the
           Assertion
           we
           last
           spake
           of
           ,
           that
           
             good
             of
             Aduancement
          
           ,
           is
           greater
           then
           
             good
             of
             simple
             Preseruation
          
           :
           because
           ,
           euery
           obtayning
           a
           desire
           ,
           hath
           a
           shew
           of
           aduancement
           ,
           as
           mocion
           though
           in
           a
           Circle
           ,
           hath
           a
           shew
           of
           progression
           .
        
         
           But
           the
           second
           question
           ,
           decided
           the
           true
           waye
           ,
           maketh
           the
           former
           superfluous
           .
           For
           ,
           can
           it
           be
           doubted
           ,
           but
           that
           there
           are
           some
           ,
           who
           take
           more
           pleasure
           in
           enioying
           pleasures
           ,
           then
           some
           other
           ;
           and
           yet
           neuerthelesse
           ,
           are
           lesse
           troubled
           with
           the
           losse
           or
           leauing
           of
           them
           ?
           So
           as
           this
           same
           ;
           
             Non
             vti
             ,
             vt
             non
             appetas
             :
             Non
             appetere
             ,
             vt
             non
             metuas
             ,
             sunt
             animi
             pusilli
             &
             diffidentis
             .
          
           And
           it
           seemeth
           to
           me
           ,
           that
           most
           of
           the
           doctrines
           of
           the
           Philosophers
           are
           more
           fearefull
           and
           cautionary
           
           then
           the
           Nature
           of
           things
           requireth
           .
           So
           haue
           they
           encreased
           the
           feare
           of
           death
           ,
           in
           offering
           to
           cure
           it
           .
           For
           ,
           when
           they
           would
           haue
           a
           mans
           whole
           life
           ,
           to
           be
           but
           a
           discipline
           or
           preparation
           to
           dye
           :
           they
           must
           needes
           make
           men
           thinke
           ,
           that
           it
           is
           a
           terrible
           Enemy
           ,
           against
           whom
           there
           is
           no
           end
           of
           preparing
           .
           Better
           saith
           the
           Poet
           ,
        
         
           
             Qui
             sinem
             vitae
             extremum
             inter
             Munera
             ponat
          
           
             Naturae
             :
          
        
         
           So
           haue
           they
           sought
           to
           make
           mens
           minds
           to
           vniforme
           and
           harmonicall
           ,
           by
           not
           breaking
           them
           sufficiently
           to
           cōtrary
           Motions
           :
           the
           reason
           whereof
           ,
           I
           suppose
           to
           be
           ,
           because
           they
           themselues
           were
           men
           dedicated
           ,
           to
           a
           pri
           uate
           ,
           free
           ,
           and
           vnapplied
           course
           of
           life
           .
           For
           ,
           as
           we
           see
           ,
           vpon
           the
           lute
           ,
           or
           like
           Instrument
           ,
           a
           Ground
           ,
           though
           it
           be
           sweet
           ,
           and
           haue
           shew
           of
           many
           changes
           ,
           yet
           breaketh
           not
           the
           hand
           to
           such
           strange
           and
           hard
           stoppes
           and
           passages
           ,
           as
           a
           
             Set
             song
          
           ,
           or
           Voluntary
           :
           much
           after
           the
           same
           Manner
           was
           the
           diuersity
           betweene
           a
           Philosophicall
           and
           a
           ciuile
           life
           .
           And
           therefore
           men
           are
           to
           Imitate
           the
           wisedome
           of
           Iewellers
           ,
           who
           ,
           if
           there
           be
           a
           graine
           ,
           or
           a
           cloude
           ,
           or
           an
           I
           se
           which
           may
           be
           ground
           forth
           ,
           without
           taking
           to
           much
           of
           the
           stone
           ,
           they
           help
           it
           :
           but
           ,
           if
           it
           should
           lessen
           and
           abate
           the
           stone
           to
           much
           they
           will
           not
           meddle
           with
           it
           :
           So
           ought
           men
           ,
           so
           to
           procure
           Serenity
           ,
           as
           they
           destroy
           not
           magnanimity
           .
        
         
           Hauing
           therefore
           deduced
           the
           Good
           of
           
             Man
             ,
             which
             is
             priuate
             &
             particular
             ,
          
           as
           far
           as
           seemeth
           fit
           :
           wee
           will
           now
           returne
           to
           that
           
             Good
             of
             man
             ,
             which
             respecteth
             and
             be
          
           
           beholdeth
           Society
           which
           we
           may
           terme
           Duty
           ;
           bicause
           the
           term
           of
           duty
           is
           more
           propper
           to
           a
           minde
           well
           framed
           &
           disposed
           towards
           others
           ,
           as
           the
           terme
           of
           vertue
           is
           applyed
           to
           a
           mind
           well
           formed
           &
           cōposed
           in
           it selfe
           ,
           though
           neither
           can
           a
           man
           vnderstand
           vertue
           without
           some
           relation
           to
           Society
           ,
           nor
           duety
           without
           an
           inwarde
           disposition
           ,
           This
           part
           may
           seem
           at
           first
           to
           pertaine
           to
           Science
           Ciuile
           and
           Politicke
           :
           but
           not
           if
           it
           be
           wel
           obserued
           ,
           For
           it
           concerneth
           the
           Rcgimēt
           &
           gouernment
           of
           euery
           man
           ,
           over
           himself
           ,
           &
           not
           ouer
           others
           .
           And
           as
           in
           architectur
           ,
           the
           directiō
           of
           framing
           the
           postes
           beames
           &
           other
           parts
           of
           building
           is
           not
           the
           same
           with
           the
           maner
           of
           ioyning
           them
           and
           erecting
           the
           building
           :
           And
           in
           mechanicalls
           ,
           the
           direction
           how
           to
           frame
           an
           Instrument
           or
           Engyne
           ,
           is
           not
           the
           same
           with
           the
           manner
           of
           setting
           it
           on
           woorke
           and
           imploying
           it
           :
           and
           yet
           neuerthelesse
           in
           expressing
           of
           the
           one
           ,
           you
           incidently
           expresse
           the
           Aptnesse
           towardes
           the
           other
           :
           So
           the
           doctrine
           of
           Coniugation
           of
           men
           in
           Socyety
           ,
           differereth
           from
           that
           of
           their
           conformity
           therevnto
           .
        
         
           This
           part
           of
           Duty
           is
           sudiuided
           into
           two
           parts
           :
           the
           common
           duty
           of
           euery
           man
           ,
           as
           a
           Man
           or
           member
           of
           a
           State
           :
           The
           other
           the
           respectiue
           or
           speciall
           duty
           of
           euery
           man
           in
           his
           prosession
           vocation
           and
           place
           :
           The
           first
           of
           these
           ,
           is
           extāt
           &
           wel
           laboured
           as
           hathbeen
           said
           .
           The
           secōd
           like
           wise
           I
           may
           report
           rather
           dispersed
           thē
           dcficiēt
           :
           which
           maner
           of
           dispersed
           writing
           in
           this
           kind
           of
           Argumēt
           ,
           I
           acknowledge
           to
           be
           best
           .
           For
           who
           cā
           take
           vpō
           him
           to
           write
           of
           the
           proper
           duty
           ,
           vertue
           cha
           
           and
           right
           ,
           of
           euery
           seuerall
           vocation
           profession
           ,
           and
           place
           .
           For
           although
           sometimes
           a
           Looker
           on
           may
           see
           more
           then
           a
           gamester
           and
           there
           be
           a
           Prouerb
           more
           arrogant
           theu
           sound
           
             That
             the
             vale
             best
             discouereth
             the
             hill
             :
          
           yet
           there
           is
           small
           doubt
           but
           that
           men
           can
           write
           best
           and
           most
           really
           &
           materialy
           in
           their
           owne
           professions
           :
           &
           that
           the
           writing
           of
           speculatiue
           men
           of
           Actiue
           Matter
           ,
           for
           the
           most
           part
           doth
           seeme
           to
           men
           of
           Experience
           as
           Phormioes
           Argument
           of
           the
           warrs
           seemed
           to
           Hannibal
           ,
           to
           be
           but
           dreames
           and
           dotage
           ,
           Onely
           there
           is
           one
           vice
           which
           accompanieth
           them
           ,
           that
           write
           in
           their
           own
           professions
           that
           they
           magnify
           thē
           in
           excesse
           ,
           But
           generally
           it
           were
           to
           be
           wished
           ,
           (
           as
           that
           which
           wold
           make
           learning
           indeed
           solide
           &
           fruit
           ful
           )
           that
           Actiue
           men
           woold
           or
           could
           become
           writers
        
         
           In
           which
           kind
           I
           cannot
           but
           mencion
           
             Honoris
             causa
          
           your
           Maiesties
           exellent
           book
           touching
           the
           duty
           of
           a
           king
           :
           a
           woorke
           ritchlye
           compounded
           of
           
             Diuinity
             Morality
             and
             Policy
          
           ,
           with
           great
           aspersion
           of
           all
           other
           artes
           :
           &
           being
           in
           myne
           opinion
           one
           of
           the
           moste
           sound
           &
           healthful
           writings
           that
           I
           haue
           read
           :
           not
           distempered
           in
           the
           heat
           of
           inuention
           nor
           in
           the
           Couldnes
           of
           negligence
           :
           not
           sick
           of
           Dusinesse
           as
           those
           are
           who
           leese
           themselues
           in
           their
           order
           ;
           nor
           of
           Convulsions
           as
           those
           which
           Crampe
           in
           matters
           impertinent
           :
           not
           sauoring
           of
           perfumes
           &
           paintings
           as
           those
           doe
           who
           seek
           to
           please
           the
           Reader
           more
           then
           Nature
           beareth
           ,
           and
           chiefelye
           wel
           disposed
           in
           the
           spirits
           thereof
           ,
           beeing
           agreeable
           to
           truth
           ,
           and
           apt
           for
           action
           :
           and
           farre
           remooued
           from
           that
           Naturall
           
           insirmity
           ,
           whereunto
           I
           noted
           those
           ,
           that
           write
           in
           their
           own
           professions
           to
           be
           subiect
           ,
           which
           is
           ,
           that
           they
           exalt
           it
           aboue
           measure
           .
           For
           your
           Maiesty
           hath
           truly
           described
           ,
           not
           a
           king
           of
           Assyria
           ,
           or
           Persia
           ,
           in
           their
           extern
           glory
           :
           but
           a
           Moses
           ,
           or
           a
           Dauid
           ,
           Pastors
           of
           their
           people
           .
           Neither
           can
           I
           euer
           leese
           out
           of
           my
           remembraunce
           ,
           what
           I
           heard
           your
           Maiesty
           ,
           in
           the
           same
           sacred
           spirite
           of
           Gouernment
           ,
           deliuer
           ,
           in
           a
           great
           cause
           of
           Iudicature
           which
           was
           :
           
             That
             Kings
             ruled
             by
             theyr
             lawes
             ,
             as
             God
             did
             by
             the
             lawes
             of
             Nature
             ,
             and
             ought
             as
             rarely
             to
             put
             in
             vse
             theyr
             supreme
             Prerogatiue
             ,
             as
             God
             doth
             his
             power
             of
             working
             Miracles
             .
          
           And
           yet
           notwithstandiug
           ,
           in
           your
           book
           of
           a
           free
           Monarchy
           ,
           you
           do
           well
           giue
           men
           to
           vnderstand
           ,
           that
           you
           know
           the
           plenitude
           of
           the
           power
           and
           right
           of
           a
           King
           ,
           as
           well
           as
           the
           Circle
           of
           his
           office
           and
           duty
           .
           Thus
           haue
           I
           presumed
           to
           alledge
           this
           excellent
           writing
           of
           your
           Maiesty
           ,
           as
           a
           prime
           or
           eminent
           example
           of
           Tractates
           ,
           concerning
           speciall
           &
           respectiue
           dutyes
           :
           wherin
           I
           should
           haue
           said
           as
           much
           ,
           if
           it
           had
           beene
           written
           a
           thousand
           yeares
           since
           :
           Neither
           am
           I
           mooued
           with
           cer
           tain
           Courtly
           decencyes
           ,
           which
           esteeme
           it
           flattery
           to
           prayse
           in
           presence
           .
           No
           ,
           it
           is
           flattery
           to
           prayse
           in
           absence
           :
           that
           is
           ,
           when
           eyther
           the
           vertue
           is
           absent
           ,
           or
           the
           occasion
           is
           absent
           :
           and
           so
           the
           prayse
           is
           not
           Naturall
           ,
           but
           forced
           ,
           either
           in
           truth
           ,
           or
           in
           time
           .
           But
           let
           Cicerobe
           read
           in
           his
           
             Oration
             pro
             Marcello
          
           ,
           which
           is
           nothing
           but
           an
           excellent
           Table
           of
           Caesars
           vertue
           ,
           and
           made
           
             to
             his
             face
          
           ,
           besides
           the
           example
           of
           many
           other
           excellent
           per
           sons
           ,
           wiser
           a
           great
           deale
           then
           such
           obseruers
           :
           and
           we
           will
           neuer
           doubt
           ,
           vpon
           a
           full
           occasion
           ,
           to
           giue
           iust
           
           prayses
           to
           present
           or
           absent
           .
        
         
           But
           to
           return
           ,
           there
           belongeth
           further
           ,
           to
           the
           handling
           of
           this
           partie
           touching
           the
           duties
           of
           professions
           and
           vocations
           a
           
             Relatiue
             or
             opposite
          
           touching
           the
           fraudes
           cautels
           ,
           impostures
           ,
           &
           vices
           of
           euery
           profession
           ,
           which
           hath
           been
           likewise
           handled
           .
           But
           howe
           ?
           rather
           in
           a
           Satyre
           &
           Cinicaly
           ,
           then
           seriously
           &
           wisely
           for
           men
           haue
           rather
           sought
           by
           wit
           to
           deride
           and
           traduce
           much
           of
           that
           which
           is
           good
           in
           professions
           then
           with
           Iudgement
           to
           discouer
           and
           seuer
           that
           which
           is
           corrupt
           .
           For
           as
           Salomon
           saith
           .
           He
           that
           cometh
           to
           seeke
           after
           knowledg
           with
           a
           mind
           to
           scorne
           and
           censure
           ,
           shal
           be
           sure
           to
           finde
           matter
           for
           his
           humor
           but
           no
           matter
           for
           his
           Instruction
           .
           
             Quaerenti
             derisori
             Scientiam
             ,
             ipsa
             se
             abscondit
             :
             sed
             Studioso
             sit
             obuiam
             .
          
           But
           the
           managing
           of
           this
           argument
           with
           integrity
           &
           Truthe
           ,
           which
           I
           note
           as
           deficient
           ,
           seemeth
           to
           me
           to
           be
           one
           of
           the
           best
           fortifications
           for
           honesty
           and
           vertue
           that
           can
           be
           planted
           .
           For
           ,
           as
           the
           fable
           goeth
           of
           the
           Basilisk
           ,
           that
           if
           he
           see
           you
           first
           you
           die
           for
           it
           :
           but
           if
           you
           see
           him
           first
           ,
           he
           dieth
           .
           So
           is
           it
           with
           deceits
           and
           euill
           arts
           :
           which
           if
           they
           be
           first
           espied
           they
           leese
           their
           life
           ,
           but
           if
           they
           prevent
           they
           indanger
           .
           So
           that
           we
           are
           much
           beholden
           to
           Macciauell
           &
           others
           that
           write
           what
           men
           doe
           and
           not
           what
           they
           ought
           to
           do
           .
           For
           it
           is
           not
           possible
           to
           ioyn
           serpentine
           wisedom
           with
           the
           Columbine
           Innocency
           ,
           except
           men
           know
           exactly
           all
           the
           conditions
           of
           the
           Serpent
           :
           his
           basenesse
           and
           going
           vpon
           his
           bellye
           ,
           his
           volubility
           ,
           and
           lubrioity
           his
           enuy
           and
           stinge
           ,
           and
           the
           rest
           ,
           that
           is
           al
           fourmes
           and
           Natures
           of
           euill
           For
           
           without
           this
           vertue
           lyeth
           open
           and
           vnfenced
           .
           Nay
           an
           honest
           man
           can
           doe
           no
           good
           vppon
           those
           that
           are
           wicked
           to
           reclaime
           them
           ,
           without
           the
           helpe
           of
           the
           knowledge
           of
           evil
           .
           For
           mē
           of
           corrupted
           minds
           presuppose
           ,
           that
           honesty
           groweth
           out
           of
           Simplicitye
           of
           manners
           ,
           and
           beleuing
           of
           Preachers
           ,
           schoolmasters
           ,
           and
           Mens
           exterior
           language
           .
           So
           as
           ,
           except
           you
           can
           make
           them
           perceiue
           ,
           that
           you
           know
           the
           vt
           most
           reaches
           of
           they
           re
           owne
           corrupt
           opinions
           ,
           they
           despise
           all
           moralitye
           .
           
             Non
             recipit
             stultus
             verba
             prudentiae
             ,
             nisi
             ca
             dixeris
             ,
             quae
             versantur
             in
             Corde
             eius
             .
          
        
         
           Vnto
           this
           part
           touching
           
             Respectiue
             duty
          
           ,
           doth
           also
           appertayne
           the
           dutyes
           betweene
           husband
           and
           wife
           ,
           parent
           and
           childe
           ,
           Master
           and
           Seruant
           .
           So
           likewise
           ,
           the
           lawes
           of
           friendship
           and
           Gratitude
           ,
           the
           ciuile
           bond
           of
           Companyes
           ,
           Colledges
           ,
           and
           Politike
           bodies
           ,
           of
           neighbourhood
           ,
           and
           all
           other
           proportionate
           duties
           :
           not
           as
           they
           ar
           parts
           of
           Gouernment
           and
           Society
           ,
           but
           as
           to
           the
           framing
           of
           the
           minde
           of
           particular
           persons
           .
        
         
           The
           knowledge
           concerning
           
             good
             respecting
             Society
          
           doth
           handle
           it
           also
           not
           simply
           alone
           but
           Comparatiuely
           whereunto
           belongeth
           the
           weighing
           of
           duties
           ,
           betwen
           person
           and
           person
           ,
           Case
           and
           Case
           ,
           particular
           &
           publike
           :
           As
           we
           see
           in
           the
           proceeding
           of
           
             Lucius
             Brutus
          
           ,
           against
           his
           own
           Sons
           ,
           which
           was
           so
           much
           extolled
           yet
           what
           was
           sayd
           ?
        
         
           
             Inf●…lix
             ,
             vt
             cunque
             serent
             easata
             Minores
             .
          
        
         
           So
           the
           case
           was
           doubtfull
           ,
           and
           had
           opinion
           
           on
           both
           sides
           :
           Againe
           we
           see
           ,
           when
           
             M.
             Brutus
          
           and
           Cassius
           inuited
           to
           a
           supper
           certaine
           ,
           whose
           opinions
           they
           meant
           to
           feele
           ,
           whether
           they
           were
           fit
           to
           be
           made
           their
           Associates
           ,
           and
           cast
           foorth
           the
           question
           touching
           the
           
             Killing
             of
             a
             Tyrāt
          
           being
           an
           vsurper
           they
           wer
           deuided
           in
           opinion
           ,
           some
           holding
           ,
           that
           Seruitude
           was
           the
           Extreame
           of
           Euils
           ;
           and
           others
           ,
           that
           Tyranny
           was
           better
           ,
           then
           a
           Ciuile
           war
           :
           and
           a
           number
           of
           the
           like
           cases
           there
           are
           ,
           of
           cōparatiue
           duty
           .
           Amōgst
           which
           ,
           that
           of
           all
           others
           ,
           is
           the
           most
           frequent
           ,
           where
           the
           question
           is
           of
           a
           great
           deale
           of
           good
           to
           ensue
           of
           a
           small
           Iniustice
           .
           Which
           Iason
           of
           Thessalia
           determined
           against
           the
           truth
           ;
           
             Aliqua
             sunt
             iniustè
             sacienda
             ,
             vt
             multa
             iuste
             fieri
             possint
             .
          
           But
           the
           reply
           is
           good
           ;
           
             Authorem
             praesentis
             Iustititiae
             habes
             ;
             sponsorem
             futurae
             non
             habes
          
           ;
           Men
           must
           pursue
           things
           which
           are
           iust
           in
           presente
           ,
           and
           leaue
           the
           future
           to
           the
           diuine
           prouidence
           :
           So
           then
           we
           passe
           on
           from
           this
           generall
           part
           touching
           the
           Exemplar
           and
           description
           of
           Good.
           
        
         
           Now
           therefore
           ,
           that
           we
           haue
           spoken
           of
           this
           fruite
           of
           life
           ,
           it
           remaineth
           to
           speake
           of
           the
           Husbandry
           that
           belongeth
           thereunto
           ,
           without
           which
           part
           ,
           the
           former
           
           seemeth
           to
           be
           no
           better
           then
           a
           faire
           Image
           ,
           or
           statua
           ,
           which
           is
           beautifull
           to
           contemplate
           ,
           but
           is
           without
           life
           and
           mocion
           :
           whereunto
           Aristotle
           himselfe
           subscribeth
           in
           these
           words
           :
           
             Necesse
             est
             scilicet
             de
             virtute
             dicere
             ,
             &
             quid
             sit
             ,
             &
             ex
             quibus
             gignatur
             .
             Inutile
             enim
             sere
             suerit
             ,
             virtutem
             quidem
             nosse
             ,
             acquirendae
             autem
             eius
             modos
             &
             vias
             ignorare
             Non
             enim
             de
             virtute
             tantum
             ,
             qua
             specie
             sit
             ,
             quaerendum
             est
             ,
             sed
             &
             quomodo
             sui
             copiam
             faciat
             ,
             vtrunque
             enim
          
           
           
             volumus
             ,
             et
             rem
             ipsam
             nosse
             &
             eius
             compotes
             fieri
             :
             Hoc
             autem
             ex
             voto
             non
             succedet
             ,
             nisi
             sciamus
             &
             ex
             quibus
             &
             quo
             modo
             .
          
           In
           such
           full
           wordes
           and
           with
           such
           iteration
           doth
           he
           inculcate
           this
           part
           :
           So
           saith
           Cicero
           in
           great
           Commendation
           of
           Cato
           the
           second
           ,
           that
           he
           he
           had
           applyed
           him self
           to
           Philosophy
           .
           
             Non
             ita
             disputandi
             Causa
             ,
             sed
             ita
             viuendi
             .
          
           And
           although
           the
           neglect
           of
           our
           tymes
           wherein
           few
           men
           doe
           houlde
           any
           Consultations
           touching
           the
           reformation
           of
           theire
           life
           (
           as
           Seneca
           excellently
           saith
           ,
           
             Departibus
             vitae
             quisque
             deliberat
             ,
             de
             summa
             nemo
             )
          
           may
           make
           this
           part
           seem
           superfluous
           :
           yet
           I
           must
           Conclude
           with
           that
           
             Aphorism
             of
             Hypocrates
             ,
             Qui
             graui
             morbo
             correpti
             dolores
             non
             sentiunt
             ,
             ijs
             mens
             aegrotat
             .
          
           They
           neede
           medicine
           not
           onely
           to
           asswage
           the
           disease
           but
           to
           awake
           the
           sense
           And
           if
           it
           be
           saide
           ,
           that
           the
           cure
           of
           mens
           Mindes
           belongeth
           to
           sacred
           diuinity
           ,
           it
           is
           most
           true
           :
           But
           yet
           Morall
           Philosophy
           may
           be
           preferred
           vnto
           her
           as
           a
           wise
           seruaunt
           ,
           and
           humble
           handmaide
           .
           For
           as
           the
           Psalme
           saith
           ,
           
             That
             the
             eyes
             of
             the
             bandmayde
             looke
             perpetually
             towardes
             the
             mistresse
             ,
          
           and
           yet
           no
           doubt
           many
           things
           are
           left
           to
           the
           discretion
           of
           the
           handmayde
           ,
           to
           discerne
           of
           the
           mistresse
           will
           :
           So
           ought
           Morall
           Philosophy
           to
           giue
           a
           constant
           attention
           to
           the
           doctrines
           of
           Diuinity
           ,
           and
           yet
           so
           as
           it
           may
           yeeld
           of
           her selfe
           (
           within
           due
           limits
           )
           Many
           soūd
           and
           profitable
           directions
           .
        
         
           This
           Part
           therefore
           ,
           because
           of
           the
           excellency
           therof
           ,
           I
           cannot
           but
           find
           exceeding
           strange
           ,
           that
           it
           is
           not
           reduced
           to
           written
           enquiry
           ,
           the
           rather
           because
           it
           consisteth
           of
           much
           matter
           ,
           wherein
           both
           speech
           and
           action
           
           is
           often
           conuersant
           ,
           and
           such
           wherein
           the
           common
           talke
           of
           men
           (
           which
           is
           rare
           ,
           but
           yet
           commeth
           sometimes
           to
           passe
           )
           is
           wiser
           then
           their
           Bookes
           :
           It
           is
           reasonable
           therefore
           that
           we
           propound
           it
           in
           the
           more
           particularity
           ,
           both
           for
           the
           woorthinesse
           ,
           and
           because
           we
           may
           acquite
           our selues
           for
           reporting
           it
           deficiēt
           ,
           which
           seemeth
           almost
           incredible
           ,
           and
           is
           otherwise
           conceiued
           and
           presupposed
           by
           those
           themselues
           ,
           that
           haue
           written
           .
           We
           wil
           therfore
           enumerate
           some
           heads
           or
           Points
           thereof
           ,
           that
           it
           may
           appeare
           the
           better
           what
           it
           is
           ,
           and
           whether
           it
           be
           extant
           .
        
         
           First
           therefore
           in
           this
           ,
           as
           in
           all
           things
           ,
           which
           ar
           practicall
           ,
           we
           ought
           to
           cast
           vp
           our
           account
           ,
           what
           is
           in
           our
           power
           ,
           and
           what
           not
           :
           for
           the
           one
           may
           be
           dealte
           with
           by
           waye
           of
           alteration
           ,
           but
           the
           other
           by
           waye
           of
           application
           onely
           .
           The
           husbandman
           cannot
           command
           ,
           neither
           the
           Nature
           of
           the
           Earth
           ,
           nor
           the
           seasons
           of
           the
           weather
           :
           no
           more
           can
           the
           Physition
           the
           constitution
           of
           the
           patiente
           ,
           nor
           the
           varietye
           of
           Accidentes
           .
           So
           in
           the
           Culture
           and
           Cure
           of
           the
           mynde
           of
           Man
           ,
           two
           thinges
           are
           without
           our
           commaund
           :
           Poyntes
           of
           Nature
           ,
           and
           pointes
           of
           Fortune
           .
           For
           to
           the
           Basis
           of
           the
           one
           ,
           and
           the
           Conditions
           of
           the
           other
           ,
           our
           worke
           is
           limited
           and
           tied
           .
           In
           these
           thinges
           therefore
           ,
           it
           is
           left
           vnto
           vs
           ,
           to
           proceede
           by
           application
           ,
           
             Vincenda
             est
             omnis
             fortuna
             serendo
          
           :
           and
           so
           likewise
           
             vincenda
             est
             omnis
             Natura
             serendo
          
           .
           But
           ,
           when
           that
           wee
           speake
           of
           sufferinge
           ,
           wee
           doe
           not
           speake
           of
           a
           dull
           ,
           and
           neglected
           sufferinge
           ,
           but
           of
           a
           wise
           and
           industrious
           sufferinge
           ,
           which
           draweth
           ,
           
           and
           contriueth
           vse
           and
           aduantage
           out
           of
           that
           which
           seemeth
           aduerse
           and
           contrary
           ;
           which
           is
           that
           property
           which
           we
           cal
           ,
           Accomodating
           or
           Applying
           .
           Now
           the
           wisedome
           of
           Application
           resteth
           principally
           in
           the
           exact
           &
           distinct
           knowledge
           of
           the
           precedent
           state
           ,
           or
           disposition
           ,
           vnto
           which
           we
           do
           apply
           :
           for
           we
           cannot
           fit
           a
           garment
           ,
           except
           wee
           first
           take
           measure
           of
           the
           Body
           .
        
         
           So
           then
           the
           first
           Article
           of
           this
           knowlede
           is
           to
           set
           downe
           Sound
           and
           true
           distributions
           and
           descriptions
           of
           the
           seueral
           characters
           &
           tempers
           of
           mens
           Natures
           and
           dispositions
           specially
           hauing
           regard
           to
           those
           differences
           which
           are
           most
           radicall
           in
           being
           the
           fountayns
           and
           Causes
           of
           the
           rest
           or
           most
           frequent
           in
           Concurrence
           or
           Commixture
           ;
           wherein
           it
           is
           not
           the
           handling
           of
           a
           fewe
           of
           them
           in
           passage
           the
           better
           to
           describe
           the
           Mediocrities
           of
           vertues
           that
           can
           satisfie
           this
           intention
           for
           if
           it
           deserue
           to
           be
           considered
           
             That
             there
             are
             minds
             which
             are
             proportioned
             to
             great
             mattes
             ,
             &
             others
             to
             smal
             ,
          
           (
           Which
           Aristotle
           handleth
           or
           ought
           to
           haue
           handled
           by
           the
           name
           of
           Magnaminity
           )
           doth
           it
           not
           deserue
           as
           well
           to
           be
           Considered
           .
           
             That
             there
             are
             mindes
             proportioned
             to
             intend
             many
             matters
             and
             others
             to
             few
             ?
          
           So
           that
           some
           can
           deuide
           them selues
           others
           can
           perchance
           do
           exactly
           wel
           ,
           but
           it
           must
           bee
           but
           in
           fewe
           things
           at
           once
           ;
           And
           so
           there
           cometh
           to
           bee
           a
           
             Narrownes
             of
             mind
          
           as
           wel
           as
           a
           Pusillanimity
           .
           And
           againe
           ,
           
             That
             some
             mindes
             are
             proportioned
             to
             that
             which
             may
             bee
             dispatched
             at
             once
             or
             within
             a
             short
             return
             of
             time
             :
             others
             to
             that
             which
             begins
             a
             farre
             of
             ,
             and
             is
             to
             be
             won
             with
             length
             of
          
           
           
             pursute
             ,
             —
             Iam
             tū
             tenditque
             fo●…etque
          
           ;
           So
           that
           there
           may
           be
           fitly
           said
           to
           be
           a
           long
           animity
           which
           is
           Comonly
           also
           ascribed
           to
           God
           as
           a
           Magnanimity
           .
           So
           further
           deserued
           it
           to
           be
           consideted
           ,
           by
           Aristotle
           
             That
             there
             is
             a
             disposition
             in
             Conuersation
             (
             supposing
             it
             in
             things
             which
             doe
             in
             no
             sort
             tonch
             or
             concerne
             a
             mans
             selfe
             )
             to
             soothe
             and
             please
             ;
             And
             a
             disposition
             contrary
             to
             Contradict
             and
             Crosse
          
           ;
           And
           deserueth
           it
           not
           much
           better
           to
           be
           considered
           ,
           
             That
             there
             is
             a
             disposition
             ,
             not
             in
             conuersation
             or
             talke
             ,
             but
             in
             matter
             of
             mere
             serious
             Nature
             (
             and
             supposing
             it
             still
             in
             things
             meerly
             indifferent
             )
             to
             take
             pleasure
             in
             the
             good
             of
             another
             ,
             and
             adisposition
             contrarywise
             ,
             to
             take
             distast
             at
             the
             good
             of
             another
          
           ;
           which
           is
           that
           properly
           ,
           which
           we
           call
           good
           Nature
           ,
           or
           ill
           Nature
           ,
           benignity
           or
           Malignity
           :
           And
           therefore
           I
           cannot
           sufficiently
           Maruayle
           ,
           that
           this
           parte
           of
           knowledge
           touching
           the
           seuerall
           Characters
           of
           Natures
           and
           dispositions
           should
           bee
           omitted
           both
           in
           Morality
           and
           policy
           ,
           considering
           it
           is
           of
           so
           great
           Ministery
           ,
           and
           suppeditation
           to
           them
           both
           A
           man
           shall
           find
           in
           the
           traditions
           of
           Astrology
           ,
           som
           prety
           and
           apt
           diuisions
           of
           mens
           Natures
           according
           to
           the
           predominances
           of
           the
           Planets
           ;
           
             Louers
             of
             Quiet
             Louers
             of
             action
             ,
             louers
             of
             victory
             ,
             louers
             of
             Honour
             ,
             louers
             of
             pleasure
             ,
             louers
             of
             Arts
             ,
             louers
             of
             Change
             ,
          
           and
           so
           forth
           :
           A
           man
           shall
           find
           in
           the
           wisest
           sort
           of
           these
           Relations
           ,
           which
           the
           Italians
           make
           touching
           Conclaues
           ,
           the
           Natures
           of
           the
           seuerall
           Cardinalls
           ,
           handsomlye
           and
           liuely
           painted
           fourth
           :
           A
           man
           shall
           meete
           with
           in
           euery
           dayes
           Conference
           the
           denominations
           
             of
             Sensitiue
             ,
             dry
             ,
             formall
             ,
             reall
             ,
             humorous
             ,
             certayne
             ,
             Humo
             di
             Prima
             impressione
             ,
             Huomo
             di
             vltima
             impressione
             ,
          
           and
           the
           like
           ,
           
           and
           yet
           neuerthelesse
           this
           kind
           of
           obseruations
           wandreth
           in
           wordes
           ,
           but
           as
           not
           fixed
           in
           Enquiry
           .
           For
           the
           distinctions
           are
           found
           (
           many
           of
           them
           )
           but
           we
           conclude
           no
           precepts
           vpon
           them
           ,
           wherein
           our
           faulte
           is
           the
           greater
           ,
           because
           both
           History
           ,
           Poesye
           ,
           and
           daylie
           experience
           are
           as
           goodly
           fields
           where
           these
           obseruations
           grow
           ,
           whereof
           wee
           make
           a
           few
           poesies
           ,
           to
           hould
           in
           our
           hands
           ,
           but
           no
           man
           bringeth
           them
           to
           the
           confectionary
           ,
           that
           Receits
           mought
           be
           made
           of
           them
           for
           vse
           of
           life
           .
        
         
           Of
           much
           like
           kinde
           are
           those
           impressions
           of
           Nature
           ,
           which
           are
           imposed
           vpon
           the
           Mind
           
             by
             the
             Sex
             ,
             by
             the
             Age
             ,
             by
             the
             Region
             ,
             by
             health
             ,
             and
             sicknesse
             ,
          
           by
           beauty
           and
           deformity
           ,
           and
           the
           like
           ,
           which
           are
           inherent
           ,
           and
           not
           externe
           :
           and
           again
           those
           which
           are
           caused
           by
           extern
           fortune
           :
           as
           
             Soueraygnty
             ,
             Nobility
             ,
             obscure
             birth
             ,
             ritches
             ,
             want
             ,
             Magistracye
             ,
             priuatenesse
             ,
             prosperity
             ,
             aduersity
             ,
             Constant
             fortune
             ,
             variable
             fortune
             ,
             rising
             per
             saltum
             ,
             per
             gradus
             ,
          
           and
           the
           like
           :
           And
           therefore
           we
           see
           ,
           that
           Plautus
           maketh
           it
           a
           wonder
           ,
           to
           see
           an
           oulde
           man
           beneficent
           ,
           
             Benignitas
             huius
             vt
             adolescentuli
             est
          
           :
           Saint
           Paul
           concludeth
           that
           seuerity
           of
           discipline
           was
           to
           be
           vsed
           to
           the
           Cretans
           ,
           
             Increpa
             eos
             durè
          
           ,
           vpon
           the
           disposition
           of
           their
           Country
           
             Cretenses
             semper
             mendaces
             ,
             malae
             Bestiae
             ,
             ventres
             pigri
             .
             Salust
          
           noteth
           ,
           that
           it
           is
           vsuall
           with
           Kinges
           to
           desire
           Contradictoryes
           ,
           
             sed
             plerunque
             Regiae
             voluntates
             ,
             vt
             vehementes
             sunt
             ,
             fic
             mobiles
             ,
             saepeque
             ipsae
             sibi
             aduersae
             .
             Tacitus
          
           obserueth
           
           how
           rarely-raising
           of
           the
           fortune
           mendeth
           the
           disposition
           ,
           
             solus
             Vespas●…anus
             ,
             mutatus
             in
             melius
             ,
             Pindarus
          
           maketh
           an
           obseruation
           ,
           that
           greate
           and
           suddaine
           fortune
           for
           the
           most
           parte
           defeateth
           men
           
             Qui
             magnam
             foelicitatem
             concoquere
             non
             possunt
             :
          
           So
           the
           Psalme
           sheweth
           it
           is
           more
           easie
           to
           keep
           a
           measure
           in
           the
           enioying
           of
           fortune
           ,
           then
           in
           the
           increase
           of
           fortune
           .
           
             Diuitiae
             si
             affluant
             ,
             nolite
             Cor
             apponere
             :
          
           These
           obseruations
           and
           the
           like
           ,
           I
           denye
           not
           ,
           but
           are
           touched
           a
           little
           by
           Aristotle
           as
           in
           passage
           in
           his
           Rhetoricks
           ,
           and
           are
           handled
           in
           some
           scattered
           discourses
           ,
           but
           they
           were
           neuer
           incorporate
           into
           Morall
           Philosophy
           ,
           to
           which
           they
           doe
           essentiallye
           appertayne
           :
           as
           the
           knowledg
           of
           the
           diuersitye
           of
           groundes
           and
           Mouldes
           doth
           to
           Agriculture
           ,
           and
           the
           knowledge
           of
           the
           diuersity
           of
           Complexions
           and
           Constitutions
           doth
           to
           the
           Phisition
           ;
           except
           we
           meane
           to
           follow
           the
           indiscretion
           of
           Empe
           riques
           ,
           which
           minister
           the
           same
           medicines
           to
           all
           patients
           .
        
         
           Another
           Article
           of
           this
           knowledge
           is
           the
           Inquirye
           touching
           the
           affections
           :
           for
           as
           in
           Medicining
           of
           the
           body
           it
           is
           in
           order
           first
           to
           know
           the
           diuers
           Complexions
           and
           constitutions
           ,
           secondlye
           the
           diseases
           ,
           and
           lastlye
           the
           Cures
           :
           So
           in
           medicining
           of
           the
           Minde
           ,
           after
           knowledge
           of
           the
           diuers
           Characters
           of
           mens
           natures
           ,
           it
           foloweth
           in
           order
           to
           know
           the
           diseases
           and
           infirmites
           of
           the
           mind
           ,
           which
           ar
           no
           other
           thē
           the
           perturbations
           &
           distempers
           of
           the
           affections
           .
           
           For
           as
           the
           aunciente
           in
           politiques
           in
           populer
           Estates
           were
           woont
           〈◊〉
           to
           Compare
           the
           people
           to
           the
           sea
           ,
           and
           the
           Orators
           to
           the
           winds
           because
           as
           the
           sea
           would
           of
           it selfe
           be
           caulm
           and
           quiet
           ,
           if
           the
           windes
           did
           not
           mooue
           and
           trouble
           it
           ;
           so
           the
           people
           would
           be
           peaceable
           and
           tractable
           if
           the
           seditious
           ora
           tors
           did
           not
           set
           them
           in
           working
           and
           agitation
           .
           So
           it
           may
           be
           fitly
           said
           ,
           that
           the
           mind
           in
           the
           nature
           thereof
           would
           be
           temperate
           and
           stayed
           ,
           if
           the
           affections
           as
           winds
           ,
           did
           not
           put
           it
           into
           tumulte
           and
           perturbation
           .
           And
           here
           againe
           I
           find
           straunge
           ,
           as
           before
           ,
           that
           Aristotle
           shoulde
           haue
           written
           diuers
           volumes
           of
           Ethiques
           ,
           and
           neuer
           handled
           the
           affections
           ,
           which
           is
           the
           principall
           subiect
           thereof
           ,
           and
           yet
           in
           his
           Retoricks
           where
           they
           are
           considered
           but
           collaterally
           ,
           &
           in
           a
           secōd
           degree
           ,
           
             (
             as
             they
             may
             be
             mooued
             by
             speech
             )
          
           he
           findeth
           place
           for
           them
           ,
           and
           hādleth
           them
           well
           for
           the
           quātity
           but
           where
           their
           true
           place
           is
           ,
           he
           pretermitteth
           them
           .
           For
           it
           is
           not
           his
           disputations
           about
           pleasure
           and
           paine
           that
           can
           satisfie
           this
           inquiry
           ,
           no
           more
           then
           hee
           that
           should
           generally
           handle
           the
           nature
           of
           light
           can
           bee
           said
           to
           handle
           the
           nature
           of
           Colours
           :
           for
           pleasure
           and
           paine
           are
           to
           the
           particuler
           affections
           as
           light
           is
           to
           particular
           collours
           :
           Better
           trauailes
           I
           suppose
           had
           the
           Stoicks
           taken
           in
           this
           argument
           ,
           as
           far
           as
           I
           can
           gather
           by
           that
           which
           wee
           haue
           at
           second
           hand
           :
           But
           yet
           it
           is
           like
           ,
           it
           was
           after
           their
           manner
           rather
           in
           subtiltye
           of
           definitions
           (
           which
           in
           a
           subiect
           of
           this
           nature
           are
           but
           curiosities
           )
           then
           in
           actiue
           and
           ample
           descriptions
           and
           obseruations
           :
           so
           likewise
           I
           finde
           some
           particular
           
           writings
           of
           an
           elegant
           nature
           touching
           some
           of
           the
           affections
           ,
           as
           of
           Auger
           ,
           of
           
             Comforte
             vpon
             aduerse
             accidentes
          
           ,
           of
           
             Tendernesse
             of
             Countenance
          
           and
           other
           .
           But
           the
           poets
           and
           writers
           of
           Histories
           are
           the
           best
           Doctors
           of
           this
           knowledge
           ,
           where
           we
           may
           finde
           painted
           fourth
           with
           greate
           life
           ,
           How
           affections
           are
           kindled
           and
           incyted
           :
           and
           how
           pacified
           and
           refrai
           ned
           :
           and
           how
           againe
           Conteyned
           from
           Act
           ,
           &
           furder
           degree
           :
           how
           they
           disclose
           themselues
           ,
           how
           they
           work
           how
           they
           varye
           ,
           how
           they
           gather
           and
           fortifie
           ,
           how
           they
           are
           inwrapped
           one
           within
           another
           ,
           and
           howe
           they
           doe
           fighte
           and
           encounter
           one
           with
           another
           ,
           and
           other
           the
           like
           particularityes
           :
           Amōgst
           the
           which
           this
           last
           is
           of
           speciall
           vse
           in
           Morall
           and
           Ciuile
           matters
           :
           howe
           I
           say
           to
           sett
           affection
           againste
           affection
           ,
           and
           to
           Master
           one
           by
           another
           ,
           even
           as
           wee
           vse
           to
           hunt
           beast
           with
           beaste
           ,
           and
           flye
           byrde
           with
           birde
           ,
           which
           otherwise
           percase
           wee
           coulde
           not
           so
           easily
           recover
           :
           vpon
           which
           foundation
           is
           erected
           that
           excellent
           vse
           of
           Praemium
           and
           pana
           .
           whereby
           Ciuile
           states
           Consist
           ,
           imploying
           the
           predominante
           affections
           of
           feare
           and
           hope
           ,
           for
           the
           suppressing
           and
           brideling
           the
           rest
           .
           For
           as
           in
           the
           gouernemente
           of
           states
           ,
           it
           is
           sometimes
           necessarye
           to
           bridle
           one
           faction
           with
           another
           ,
           so
           it
           is
           in
           the
           gouernmente
           within
           .
        
         
           Now
           Come
           we
           to
           those
           poynts
           which
           are
           within
           〈◊〉
           our
           owne
           cōmand
           and
           haue
           force
           and
           operacion
           vpon
           the
           mind
           to
           affect
           the
           wil
           &
           Appetite
           &
           to
           alter
           Manners
           :
           wherin
           they
           ought
           to
           haue
           hādled
           Custome
           
           
             Exercise
             ,
             Habit
             ,
             Educacion
             ,
             example
             ,
             Imitation
             ,
             Emulation
             Company
             ,
             Frinds
             ,
             praise
             ,
             Reproofe
             ,
             exhortatiō
             ,
             fame
             ,
             lawes
             ,
             Bookes
             ,
             studyes
             :
          
           theis
           as
           they
           haue
           determinate
           vse
           ,
           in
           moraliryes
           ,
           from
           these
           the
           mind
           suffereth
           ,
           and
           of
           these
           are
           such
           receipts
           &
           Regiments
           compounded
           &
           described
           ,
           as
           may
           seeme
           to
           recouer
           or
           preserue
           the
           health
           and
           Good
           estate
           of
           the
           mind
           ,
           as
           farre
           as
           pertaineth
           to
           humane
           Medycine
           :
           of
           which
           number
           wee
           will
           visit
           vpon
           som
           one
           or
           two
           as
           an
           exāple
           of
           the
           rest
           ,
           because
           it
           were
           too
           long
           to
           prosecute
           all
           ;
           and
           therefore
           wee
           doe
           resume
           Custome
           and
           habite
           to
           speake
           of
           .
        
         
           The
           opinion
           of
           Aristotle
           seemeth
           to
           mee
           a
           negligent
           opinion
           .
           That
           of
           those
           thinges
           which
           consist
           by
           nature
           ,
           nothing
           can
           be
           changed
           by
           custome
           ,
           vsing
           for
           example
           :
           That
           if
           a
           stone
           bee
           throwne
           ten
           thousande
           tymes
           .
           vp
           ,
           it
           wil
           not
           learne
           to
           assend
           ,
           and
           〈◊〉
           that
           by
           ,
           often
           seeing
           or
           hearing
           ,
           wee
           doe
           not
           learne
           to
           see
           or
           heare
           the
           better
           .
           For
           thoughe
           this
           principle
           bee
           true
           in
           things
           wherein
           nature
           is
           Peremptory
           (
           the
           reason
           whereof
           we
           cannot
           nowe
           stande
           to
           discusse
           )
           yet
           it
           is
           otherwise
           in
           things
           wherein
           nature
           admitteth
           
             a
             latitude
          
           .
           For
           he
           moughtsee
           that
           a
           streight
           gloue
           wil
           come
           more
           easily
           on
           with
           vse
           ,
           and
           that
           a
           wand
           will
           by
           vse
           bend
           otherwise
           then
           it
           grewe
           :
           and
           that
           by
           vse
           of
           the
           voice
           wee
           speake
           lowder
           and
           stronger
           ,
           and
           that
           by
           vse
           of
           enduring
           heate
           or
           coulde
           ,
           we
           endure
           it
           the
           better
           ,
           and
           the
           like
           :
           which
           later
           sort
           haue
           a
           neerer
           resemblance
           vnto
           that
           subiect
           of
           Manners
           he
           handleth
           then
           those
           instāces
           which
           he
           alledgeth
           ;
           But
           allowing
           
           his
           Conclusion
           
             that
             vertues
             and
             vices
             consist
             in
             habit
             ,
          
           he
           ought
           so
           much
           the
           more
           to
           haue
           taught
           the
           manner
           of
           superinducing
           that
           habite
           :
           for
           there
           bee
           many
           precepts
           of
           the
           wise
           ordering
           the
           exercises
           of
           the
           minde
           ,
           as
           there
           is
           of
           ordering
           the
           exercises
           of
           the
           body
           ,
           wherof
           we
           wil
           recite
           a
           fewe
           .
        
         
           The
           first
           shal
           bee
           ,
           that
           wee
           beware
           wee
           take
           not
           at
           the
           first
           either
           to
           High
           a
           strayne
           or
           to
           weake
           :
           for
           if
           ,
           too
           Highe
           in
           a
           differēt
           nature
           you
           discorage
           ,
           in
           a
           confident
           nature
           ,
           you
           breede
           an
           opinion
           of
           facility
           ,
           and
           so
           a
           sloth
           ,
           and
           in
           all
           natures
           you
           breede
           a
           furder
           expectation
           then
           can
           hould
           out
           ,
           and
           so
           an
           insatisfaction
           on
           the
           end
           ,
           if
           to
           weake
           of
           the
           ether
           side
           :
           you
           may
           not
           looke
           to
           performe
           and
           ouercome
           any
           great
           taske
           .
        
         
           Another
           precept
           is
           to
           practise
           all
           thinges
           chiefly
           at
           two
           seuerall
           times
           ,
           the
           one
           when
           the
           mind
           is
           beste
           disposed
           ,
           the
           other
           when
           it
           is
           
             worste
             disposed
          
           :
           that
           by
           the
           one
           you
           may
           gaine
           a
           great
           step
           ,
           by
           the
           other
           you
           may
           worke
           out
           the
           knots
           and
           Stondes
           of
           the
           mind
           ,
           and
           make
           the
           middle
           times
           rhe
           more
           easily
           and
           pleasant
           .
        
         
           Another
           precept
           is
           ,
           that
           which
           Aristotle
           mencioneth
           by
           the
           way
           ,
           which
           is
           to
           beare
           euer
           towards
           the
           Contrary
           extreame
           of
           that
           wherevnto
           we
           are
           by
           Nature
           inclyned
           :
           like
           vnto
           the
           Rowing
           against
           the
           stream
           or
           making
           a
           wand
           straight
           by
           bynding
           him
           Contrary
           to
           his
           natural
           Crookednesse
           .
        
         
           Another
           precept
           is
           ,
           that
           the
           mind
           is
           brought
           to
           any
           thing
           better
           and
           with
           more
           sweetnesse
           and
           happinesse
           ,
           if
           that
           wherevnto
           you
           pretend
           be
           not
           first
           in
           the
           
           intention
           but
           
             Tanquā
             aliud
             agendo
          
           ,
           because
           of
           the
           Naturall
           hatred
           of
           the
           minde
           against
           necessity
           and
           Constraint
           .
           Many
           other
           Axiomes
           there
           are
           touching
           the
           Managing
           of
           Exercise
           and
           custome
           :
           which
           being
           so
           Conducted
           ,
           doth
           prooue
           indeed
           another
           nature
           :
           but
           being
           gouerned
           by
           chance
           ,
           doth
           cōmōly
           prooue
           but
           an
           ape
           of
           nature
           ,
           &
           bringeth
           forth
           that
           which
           is
           lame
           and
           Counterfette
           .
        
         
           So
           if
           wee
           shoulde
           handle
           bookes
           and
           studies
           and
           what
           influence
           and
           operation
           they
           haue
           vpon
           manners
           ,
           are
           there
           not
           diuers
           precepts
           of
           greate
           caution
           and
           direction
           appertaining
           thereunto
           ?
           did
           not
           one
           of
           the
           fathers
           in
           greate
           indignation
           call
           
             Poesy
             vinum
             Demonum
          
           ,
           because
           it
           increaseth
           temptations
           ,
           perturbations
           and
           vaine
           opinions
           ?
           Is
           not
           the
           opinion
           of
           Aristotle
           worthy
           to
           be
           regarded
           wherein
           he
           saith
           ,
           That
           yoūg
           men
           are
           no
           fitte
           auditors
           of
           Moral
           Philosophy
           ,
           because
           they
           are
           not
           setled
           from
           the
           boyling
           heate
           of
           their
           affections
           ,
           nor
           attempered
           with
           Time
           and
           experience
           ?
           and
           doth
           it
           not
           hereof
           come
           that
           those
           excellent
           books
           and
           discourses
           of
           the
           aunciente
           writers
           ,
           (
           whereby
           they
           haue
           perswaded
           vnto
           vertue
           most
           effectually
           ,
           by
           representing
           her
           in
           state
           and
           Maiesty
           ;
           and
           
             populer
             opinions
          
           against
           vertue
           ,
           in
           their
           
             Parasites
             Coates
          
           ,
           fitt
           to
           be
           scorned
           and
           derided
           ,
           )
           are
           of
           so
           little
           effect
           towards
           honesty
           of
           life
           ,
           because
           they
           are
           not
           red
           &
           reuolued
           by
           mē
           in
           their
           mature
           and
           setled
           yeares
           ,
           but
           confined
           almost
           to
           boyes
           &
           beginners
           ?
           But
           is
           it
           not
           true
           also
           ,
           that
           much
           lesse
           ,
           young
           men
           are
           fit
           auditors
           of
           Matters
           of
           Policy
           ,
           till
           they
           haue
           beene
           
           throughly
           seasoned
           in
           religion
           &
           Morality
           ,
           least
           their
           Iudgementes
           be
           corrupted
           ,
           and
           made
           apt
           to
           thinke
           that
           there
           are
           no
           true
           Differences
           of
           things
           ,
           but
           according
           to
           vtility
           and
           fortune
           ,
           as
           the
           verse
           describes
           it
           .
           
             Prosperum
             et
             Foelix
             scelus
             virtus
             vocatur
             :
          
           And
           Againe
           
             Ille
             crucem
             pretium
             sceleris
             tulit
             ,
             Hic
             diadema
             :
          
           which
           the
           Poets
           do
           speak
           satyrically
           and
           in
           indignation
           on
           vertues
           behalfe
           :
           But
           books
           of
           pollicre
           doe
           speake
           it
           seriously
           ,
           and
           positiuely
           ,
           for
           so
           it
           pleaseth
           Machiauell
           to
           say
           
             That
             if
             Caesar
             had
             bene
             ouerthrowne
             ,
             he
             woulde
             haue
             beene
             more
             odious
             then
             euer
             was
             Catiline
          
           ;
           as
           if
           there
           had
           beene
           noe
           difference
           but
           in
           fortune
           ,
           between
           
             a
             very
             fury
             of
             lust
             &
             bloud
             ,
          
           and
           
             the
             most
             excellēt
             spirit
          
           (
           his
           ambiciō
           reserued
           )
           
             of
             the
             world
          
           ?
           Again
           is
           there
           not
           a
           Caution
           likewise
           to
           be
           giuen
           of
           the
           doctrines
           of
           Moralities
           thēselues
           (
           some
           kindes
           of
           thē
           )
           leaste
           they
           make
           men
           too
           precise
           ,
           arrogāt
           ,
           incōpatible
           ,
           as
           Cicero
           saith
           of
           
             Cato
             in
             Marco
             Catone
             .
             Haec
             bona
             quae
             videmus
             diuina
             &
             egregia
             ipsius
             scitote
             esse
             propria
             :
             quae
             nonnunquam
             requirimus
             ,
             ea
             ,
             sunt
             omnia
             ,
             non
             a
             naturâ
             sed
             a
             Magistro
             ?
          
           Many
           other
           Axiomes
           &
           aduises
           there
           are
           touching
           those
           proprieties
           &
           effects
           ,
           which
           studies
           doe
           infuse
           &
           instil
           into
           maners
           :
           And
           so
           likewise
           is
           there
           touchinge
           the
           vse
           of
           all
           those
           other
           points
           of
           Company
           :
           fame
           ,
           lawes
           and
           the
           rest
           ,
           which
           we
           recited
           in
           the
           beginning
           in
           the
           doctrine
           of
           Morality
           .
        
         
           But
           there
           is
           a
           kind
           of
           CVLTVRE
           of
           the
           MIND
           ;
           that
           semeth
           yet
           more
           accurate
           &
           elaborate
           thē
           the
           rest
           &
           is
           built
           vpon
           this
           ground
           :
           That
           the
           minds
           of
           all
           men
           are
           at
           some
           times
           in
           a
           state
           more
           perfite
           ,
           and
           at
           oother
           
           
             tymes
             in
             a
             state
             more
             depraued
             .
          
           The
           purpose
           therfore
           of
           this
           practise
           is
           to
           fixe
           and
           cherishe
           the
           good
           howers
           of
           the
           mind
           and
           to
           obliterate
           and
           take
           fourth
           the
           Euil
           :
           The
           fixing
           of
           the
           good
           hath
           bene
           practised
           by
           two
           meanes
           ,
           vowes
           or
           Constant
           resolutions
           ,
           and
           obseruances
           ,
           or
           exercises
           which
           are
           not
           to
           be
           regarded
           so
           much
           in
           themselues
           ,
           as
           because
           they
           keepe
           the
           mynd
           in
           continual
           obedience
           .
           The
           obliteratiō
           of
           the
           Euill
           hath
           been
           practised
           by
           two
           Meanes
           ,
           some
           kind
           of
           Redemption
           or
           expiation
           of
           that
           which
           is
           past
           ,
           and
           an
           Inception
           or
           account
           
             de
             Nouo
          
           ,
           for
           the
           time
           to
           come
           :
           but
           this
           part
           ,
           seemeth
           sacred
           and
           religious
           ,
           and
           Iustly
           :
           for
           all
           good
           Morall
           Philosophy
           (
           as
           was
           said
           ,
           )
           is
           but
           an
           handmaide
           to
           Religion
           .
        
         
           Wherefore
           we
           will
           conclude
           with
           that
           last
           pointe
           which
           is
           of
           all
           other
           meanes
           the
           moste
           compendious
           and
           summarye
           ,
           and
           againe
           ,
           the
           moste
           noble
           and
           effectual
           to
           the
           reducing
           of
           the
           minde
           vnto
           vertue
           and
           good
           estate
           :
           which
           is
           the
           electing
           and
           propounding
           vnto
           a
           mans
           selfe
           good
           &
           vertuous
           ends
           of
           his
           life
           ,
           such
           as
           may
           bee
           in
           a
           reasonable
           sorte
           within
           his
           Compas
           to
           attaine
           .
           For
           if
           these
           two
           things
           be
           sup
           osed
           :
           that
           a
           maset
           before
           him
           honest
           &
           Good
           ends
           ,
           and
           againe
           that
           he
           bee
           resolute
           ,
           Constant
           ,
           and
           true
           vnto
           them
           ;
           it
           will
           follow
           that
           hee
           shall
           Moulde
           himselfe
           into
           al
           vertue
           at
           once
           :
           and
           this
           is
           indeede
           like
           the
           worke
           of
           nature
           ;
           whereas
           the
           other
           course
           ,
           is
           like
           the
           worke
           of
           the
           hand
           .
           For
           as
           when
           a
           caruer
           makes
           an
           image
           ,
           hee
           shapes
           onely
           that
           parte
           whereupon
           hee
           worketh
           ,
           as
           if
           hee
           bee
           vpon
           
             The
             face
          
           that
           parte
           which
           
           shal
           bee
           
             the
             body
          
           is
           but
           a
           rude
           stone
           stil
           ,
           til
           such
           times
           as
           hee
           comes
           to
           it
           .
           But
           contrarywise
           when
           Nature
           makes
           a
           flower
           or
           
             liuing
             creature
          
           ,
           shee
           fourmeth
           rudiments
           of
           all
           the
           parts
           at
           one
           time
           ;
           so
           in
           obtaining
           ver
           tue
           by
           habite
           ,
           while
           a
           man
           practiseth
           Temperance
           ,
           he
           doth
           not
           profit
           much
           to
           fortitude
           ,
           nor
           the
           like
           ;
           But
           when
           he
           dedicateth
           &
           applyeth
           himselfe
           to
           
             good
             ends
          
           ,
           loke
           what
           vertue
           soeuer
           the
           pursute
           and
           passage
           towards
           those
           ends
           doth
           commend
           vnto
           him
           ,
           he
           is
           inuested
           of
           a
           precedent
           disposition
           to
           conforme
           himselfe
           thereunto
           :
           which
           state
           of
           mind
           Aristotle
           doth
           exexcellently
           expresse
           himself
           ,
           that
           it
           ought
           not
           to
           bee
           called
           vertuous
           ,
           but
           Diuine
           :
           his
           words
           are
           these
           ;
           
             Immanitati
             autem
             consentaneum
             est
             ,
             opponere
             eam
             ,
             quae
             supra
             humanitatem
             est
             ,
             heroicā
             siue
             diuinam
             virtutem
             .
          
           And
           a
           little
           after
           ;
           
             Nā
             vt
             ferae
             ,
             neque
             vitiū
             ,
             neque
             virtus
             est
             sic
             neque
             Dei.
             Sed
             hic
             quidē
             status
             altius
             quiddā
             virtute
             est
             ,
             ille
             aliud
             quiddā
             a
             vitio
             .
          
           And
           therfore
           we
           may
           see
           what
           Celsitud
           of
           honor
           
             Piinius
             secundus
          
           attributeth
           to
           Traiane
           in
           his
           funerall
           oration
           ,
           where
           he
           said
           .
           
             That
             men
             needed
             to
             make
             noe
             other
             praiers
             to
             the
             Gods
             ,
             but
             that
             they
             woulde
             Continue
             as
             good
             Lords
             to
             them
             ,
             as
             Traiaine
             had
             beene
             :
          
           as
           if
           he
           had
           not
           beene
           onely
           an
           Imitation
           of
           diuine
           nature
           ,
           but
           a
           patterne
           of
           it
           .
           But
           these
           be
           heathen
           &
           prophane
           passages
           having
           but
           a
           shadowe
           of
           that
           diuine
           state
           of
           mind
           ,
           which
           Religion
           and
           the
           holy
           faith
           doth
           conduct
           men
           vnto
           ;
           by
           imprinting
           vpon
           their
           soules
           Charity
           which
           is
           exellētly
           called
           the
           bond
           of
           Perfectiō
           :
           bicause
           it
           cōprehēdeth
           &
           fastneth
           al
           vertues
           together
           .
           And
           it
           is
           elegantly
           said
           by
           Menander
           of
           vaine
           loue
           
           which
           is
           but
           a
           false
           Imitation
           of
           diuine
           loue
           .
           
             Amor
             melior
             Sophista
             ,
             Lauo
             ,
             ad
             humanam
             vitam
             ,
          
           that
           Loue
           teacheth
           a
           man
           to
           Carry
           himselfe
           better
           ,
           then
           the
           Sophist
           or
           Praeceptor
           ,
           which
           he
           calleth
           
             Left
             handed
          
           ,
           because
           with
           all
           his
           rules
           &
           preceptiōs
           he
           cannot
           form
           a
           man
           so
           Dexteriously
           ,
           nor
           with
           that
           facility
           to
           prize
           himself
           &
           gouern
           himself
           as
           loue
           cā
           do
           :
           So
           certainly
           if
           a
           mās
           mind
           be
           truly
           inflamd
           with
           charity
           it
           doth
           work
           himsodainly
           into
           greter
           perfectiō
           then
           al
           the
           Doctrin
           of
           moralitye
           can
           doe
           ,
           which
           is
           but
           a
           sophist
           in
           comparison
           of
           the
           other
           .
           Nay
           furder
           as
           Xenophon
           observed
           truely
           that
           all
           other
           affections
           though
           they
           raise
           the
           minde
           ,
           yet
           they
           doe
           it
           by
           distorting
           ,
           and
           vncomlinesse
           of
           extasies
           or
           excesses
           ;
           but
           onely
           Loue
           doth
           exalt
           the
           mind
           ,
           and
           neuerthelesse
           ;
           at
           the
           same
           instant
           doth
           settle
           and
           Compose
           it
           .
           So
           in
           all
           other
           excellencyes
           though
           they
           aduance
           nature
           yet
           they
           are
           subiect
           to
           Excesse
           .
           Onely
           Charity
           admitteth
           noe
           Excesse
           ;
           for
           soe
           we
           see
           ,
           aspiring
           to
           be
           like
           God
           in
           power
           ,
           the
           Angells
           transgressed
           and
           fel
           :
           
             Ascendam
             ,
             &
             ero
             simitis
             altissimo
             :
          
           By
           aspiringe
           to
           be
           like
           God
           in
           knowledge
           man
           transgressed
           and
           fell
           .
           
             Eritis
             sicut
             Dii
             scientes
             bouum
             &
             malum
          
           ;
           But
           by
           aspiring
           to
           a
           similitude
           of
           God
           in
           goodnesse
           or
           loue
           ,
           neyther
           Man
           nor
           Angell
           euer
           transgressed
           or
           shall
           transgresse
           .
           For
           vnto
           that
           imitation
           wee
           are
           called
           ,
           
             Diligite
             inimicos
             vestros
             ,
             Benefacite
             eis
             qui
             odernut
             vos
             ,
             &
             orate
             pro
             persequentibus
             &
             Calumniantibus
             vos
             ,
             vt
             sitis
             filii
             patris
             vestri
             qui
             in
             coelis
             est
             ,
             qui
             solem
             suum
             oriri
             facit
             super
          
           
           
             bonos
             &
             malos
             ,
             &
             pluit
             super
             iustos
             &
             iniustos
             .
          
           So
           in
           the
           first
           platfourme
           of
           the
           diuine
           Nature
           it self
           ,
           the
           heathē
           Religion
           speaketh
           thus
           ,
           
             Optimus
             Maximus
          
           ,
           and
           the
           sacred
           scriptures
           thus
           ,
           
             Misericordia
             eius
             super
             omnia
             opera
             eius
             .
          
        
         
           Wherefore
           I
           doe
           conclude
           this
           part
           of
           Morall
           knowledge
           concerning
           
             the
             Culture
             and
             Regiment
             of
             the
             Mind
             ,
          
           wherin
           if
           any
           man
           considering
           the
           parts
           therof
           ,
           which
           I
           haue
           enumerated
           ,
           doe
           iudge
           ,
           that
           my
           labor
           is
           but
           to
           Collect
           into
           an
           Art
           or
           Sciēce
           ,
           that
           which
           hath
           bin
           pretermitted
           by
           others
           ,
           as
           matter
           of
           cōmon
           
             Sence
             ,
             and
             experience
          
           ,
           he
           iudgeth
           well
           :
           But
           as
           Philocrates
           sported
           with
           
             Demosthenes
             :
             you
             may
             not
             maruaile
             (
             A
             thenians
             )
             that
             Demosthenes
             and
             I
             doe
             differ
             ,
             for
             hee
             drinketh
             water
             ,
             and
             I
             drinke
             wine
             :
          
           and
           like
           as
           wee
           reade
           of
           an
           aunciente
           parable
           of
           
             the
             two
             gates
             of
             sleep
          
           .
        
         
           
             Sunt
             geminae
             somni
             portae
             ,
             quarum
             altera
             fertur
          
           
             Cornea
             ,
             qua
             veris
             facilis
             datur
             exitus
             vmbris
             :
          
           
             Altera
             Candenti
             perfecta
             nitens
             Elephanto
             ,
          
           
             Sed
             falsa
             ad
             coelum
             mittunt
             insomnia
             manes
             .
          
        
         
           So
           if
           wee
           put
           on
           sobriety
           and
           attention
           ,
           we
           shall
           finde
           it
           a
           sure
           Maxime
           in
           knowledge
           :
           that
           the
           more
           pleasaunte
           Liquor
           
             (
             of
             Wine
          
           )
           is
           the
           more
           vaporous
           ,
           and
           the
           brauer
           gate
           
             of
             Iuorye
          
           ,
           sendeth
           foorthe
           the
           falser
           dreames
           .
        
         
           But
           we
           haue
           now
           concluded
           ,
           
             That
             generall
             part
             of
             Humane
             Philosophye
             ,
             which
             contemplateth
             man
             segregate
             ,
             and
             as
             hee
             consisteth
             of
             bodye
             and
             spirite
          
           ;
           Wherein
           wee
           maye
           further
           note
           ,
           that
           there
           
           there
           seemeth
           to
           be
           a
           Relatiō
           or
           Conformity
           betwen
           the
           good
           of
           the
           mynd
           ,
           and
           the
           good
           of
           the
           Body
           .
           For
           as
           we
           devided
           the
           good
           of
           the
           body
           into
           
             Health
             ,
             Beau
             ty
             ,
             strength
             ,
          
           and
           Pleasure
           ,
           so
           the
           good
           of
           the
           mynde
           inquired
           in
           Rationall
           and
           Morall
           knoweledges
           tendeth
           to
           this
           ,
           to
           make
           the
           minde
           sound
           ,
           and
           without
           perturbation
           ,
           Beautifull
           and
           graced
           with
           decencie
           :
           and
           Strong
           and
           Agill
           for
           all
           duties
           of
           life
           .
           T●…eis
           three
           as
           in
           the
           bodye
           ,
           so
           in
           the
           minde
           seeldome
           meete
           ,
           and
           Commonly
           seuer
           :
           For
           it
           is
           easilye
           to
           obserue
           ,
           that
           many
           haue
           Strength
           of
           witte
           and
           Courage
           ,
           but
           haue
           neither
           Healthe
           from
           perturbations
           ,
           nor
           any
           Beauty
           or
           decencie
           in
           theire
           doings
           :
           som
           againe
           haue
           an
           Elegancy
           and
           finenesse
           of
           Carriage
           ,
           which
           haue
           neither
           soundnesse
           of
           honestie
           ,
           nor
           substance
           of
           sufficiencye
           :
           And
           some
           againe
           haue
           honest
           and
           refourmed
           Myndes
           that
           can
           neither
           become
           themselues
           nor
           Manage
           Businesse
           ,
           and
           sometimes
           two
           of
           them
           meete
           ,
           and
           rarely
           all
           three
           :
           As
           for
           pleasure
           ,
           wee
           haue
           likewise
           determined
           ,
           that
           the
           minde
           oughte
           not
           to
           bee
           reduced
           to
           stupide
           ,
           but
           to
           retayne
           pleasure
           :
           Confined
           rather
           in
           the
           subiect
           of
           it
           ,
           then
           in
           the
           strength
           and
           vigor
           of
           it
           .
        
         
           CIVILE
           KNOVVLEDGE
           is
           conversant
           about
           a
           subiect
           which
           of
           all
           others
           is
           most
           immersed
           in
           matter
           ,
           and
           hardliest
           reduced
           to
           Actiome
           .
           
           Neuerthelesse
           ,
           as
           Cato
           the
           Censor
           saide
           ,
           
             That
             the
             Romane
             ;
             were
             like
             sheepe
             ,
             for
             that
             a
             man
             were
             better
             driue
             a
             flock
             of
             them
             ,
             then
             one
             of
             them
             ;
             For
             in
             a
             flocke
             ,
             if
             you
             could
             get
             but
             some
             fewe
             goe
             righte
             ,
             the
             rest
             would
             follow
             :
          
           So
           in
           that
           respect
           Morall
           philosophie
           is
           more
           difficile
           then
           Pollicie
           .
           Againe
           ,
           morrall
           Philosophye
           propoundeth
           to
           it selfe
           the
           framing
           of
           Internall
           goodnesse
           :
           But
           ciuile
           knowledge
           requireth
           onelye
           an
           Externall
           goodnesse
           :
           for
           that
           as
           to
           societye
           sufficeth
           :
           And
           therfore
           it
           cometh
           oft
           to
           passe
           that
           therebe
           Euill
           Times
           in
           good
           gouernments
           :
           for
           so
           we
           finde
           in
           the
           holy
           story
           when
           the
           kings
           were
           good
           ,
           yet
           it
           is
           added
           .
           
             Sed
             adhuc
             populus
             non
             dixerat
             cor
             suum
             ad
             dominum
             Deumpatrum
             suorum
             .
          
           Againe
           States
           as
           great
           Engines
           mooue
           slowly
           ,
           and
           are
           not
           so
           soone
           put
           out
           of
           frame
           :
           for
           as
           in
           Aegypt
           the
           seauē
           good
           years
           sustained
           the
           seauen
           badde
           :
           So
           gouernments
           for
           a
           time
           well
           grounded
           doe
           beare
           out
           errors
           following
           .
           But
           the
           resolution
           of
           particuler
           persons
           is
           more
           so
           dainly
           sub
           verted
           .
           These
           respects
           doe
           somwhat
           qualifie
           the
           extreame
           difficulty
           of
           ●…iuile
           knowledge
           .
        
         
           This
           knowledge
           hath
           three
           parts
           according
           to
           the
           three
           summary
           Actiōs
           of
           society
           ,
           which
           are
           ,
           Cōversation
           ,
           Negotiatiō
           and
           Gouernment
           .
           For
           mā
           seeketh
           in
           society
           comfort
           ,
           vse
           and
           Protection
           :
           &
           theybe
           three
           wisedōs
           of
           diuers
           natures
           ,
           which
           do
           oftē
           seuer
           :
           wisedome
           of
           the
           behauiour
           ,
           wisedom
           of
           Businesse
           ;
           &
           wisedome
           of
           state
           .
        
         
           The
           wisedome
           of
           of
           conuersation
           ought
           not
           to
           be
           ouer
           mvch
           affected
           ,
           but
           much
           lesse
           despised
           :
           for
           it
           
           hath
           not
           onely
           an
           honour
           in
           it selfe
           ,
           but
           an
           influence
           also
           into
           businesse
           and
           gouernment
           ;
           The
           poet
           saieth
           .
        
         
           
             Nec
             vultu
             destrue
             verba
             tuo
          
           .
           A
           man
           maie
           destroy
           the
           force
           of
           his
           woords
           with
           his
           countenance
           :
           so
           may
           he●…
           of
           his
           deeds
           saieth
           Cicero
           ,
           recommending
           to
           his
           brother
           affability
           and
           easy
           accesse
           ,
           
             Nil
             interest
             habere
             ostium
             apertum
             ,
             vultum
             clausum
             .
          
        
         
           It
           is
           nothing
           wonne
           to
           admitte
           men
           with
           an
           open
           doore
           ,
           and
           to
           receiue
           them
           with
           a
           shutte
           and
           reserued
           countenaunce
           .
           So
           wee
           see
           Atticus
           ,
           before
           the
           first
           interuiewe
           betweene
           Coesar
           and
           Cicero
           ,
           the
           warre
           depending
           ,
           did
           seriouslye
           aduise
           Cicero
           touching
           the
           composing
           and
           orderinge
           of
           his
           countenaunce
           and
           gesture
           .
           And
           if
           the
           gouernemente
           of
           the
           countenaunce
           bee
           of
           such
           effecte
           ,
           much
           more
           is
           that
           of
           the
           speeche
           ,
           and
           other
           carriage
           appertayning
           to
           conuersation
           ;
           the
           true
           modele
           whereof
           seemeth
           to
           mee
           well
           expressed
           by
           Ltuye
           ,
           though
           not
           meante
           for
           this
           purpose
           ;
           
             Ne
             aut
             arrogans
             videar
             ,
             aut
             obnoxius
             ,
             quorum
             alterum
             est
             alienae
             libertatis
             obliti
             ,
             alterum
             suae
             :
             The
             summe
             of
             behauioure
             is
             to
             retayne
             a
             mans
             owne
             dignitye
             ,
             without
             intruding
             vpon
             the
             libertye
             of
             others
             :
          
           on
           the
           other
           side
           ,
           if
           behauioure
           and
           outwarde
           carriage
           bee
           intended
           too
           much
           ,
           first
           it
           may
           passe
           into
           affection
           ,
           and
           then
           
             Quid
             deformius
             quam
             Scaenam
             in
             vitam
             transferre
             ,
          
           to
           acte
           a
           mans
           life
           ?
           But
           although
           it
           proceede
           not
           to
           that
           extreame
           ,
           yet
           it
           consumeth
           time
           ,
           and
           imployeth
           
           the
           minde
           too
           much
           .
           And
           therefore
           as
           wee
           vse
           to
           aduise
           younge
           studentes
           from
           company
           keeping
           ,
           by
           saying
           ,
           
             Amici
             ,
             sures
             Temporis
          
           :
           So
           certainely
           the
           Intending
           of
           the
           discretion
           of
           behauioure
           is
           a
           great
           Theefe
           of
           Meditation
           :
           Againe
           ,
           such
           as
           are
           accomplished
           in
           that
           howr
           of
           vrbanity
           ,
           please
           themselues
           in
           name
           ,
           and
           sildome
           aspire
           to
           higher
           vertue
           :
           whereas
           those
           that
           haue
           defect
           in
           it
           ,
           do
           seeke
           Comlines
           by
           Reputation
           :
           for
           where
           reputacion
           is
           ,
           almost
           euery
           thing
           becommeth
           :
           But
           where
           that
           is
           not
           ,
           it
           must
           be
           supplied
           by
           Puntos
           and
           Complementes
           :
           Agayne
           ,
           there
           is
           no
           greater
           impediment
           of
           Action
           ,
           then
           an
           ouercurious
           obseruaunce
           of
           decency
           ,
           and
           the
           guide
           of
           decencye
           ,
           which
           is
           Tyme
           and
           season
           .
           For
           as
           Salomon
           sayeth
           ,
           
             Qui
             respicit
             ad
             ventos
             ,
             non
             seminat
             ,
             &
             qui
             respicit
             ad
             nubes
             ,
             non
             metet
             :
          
           A
           man
           must
           make
           his
           opportunity
           ,
           as
           ofte
           as
           finde
           it
           .
           To
           conclude
           ;
           Behauiour
           seemeth
           to
           me
           as
           a
           Garment
           of
           the
           Minde
           ,
           and
           to
           haue
           the
           Condicions
           of
           a
           Garmente
           .
           For
           it
           ought
           to
           bee
           made
           in
           sashion
           :
           it
           ought
           not
           to
           bee
           too
           curious
           :
           It
           ought
           to
           bee
           shaped
           so
           ,
           as
           to
           sette
           foorthe
           anye
           good
           making
           of
           the
           minde
           :
           and
           hide
           any
           deformity
           ;
           and
           aboue
           all
           ,
           it
           ought
           not
           to
           be
           too
           straighte
           ,
           or
           restrayned
           for
           exercise
           or
           mocion
           .
           But
           this
           parte
           of
           Ciuile
           knowledge
           hath
           beene
           elegantlye
           handled
           ,
           and
           therefore
           I
           cannot
           reporte
           it
           for
           deficient
           .
        
         
           The
           wisedome
           touching
           Negotiation
           or
           businesse
           
           hath
           not
           bin
           hitherto
           collected
           into
           writing
           to
           the
           great
           derogacion
           of
           learning
           ,
           and
           the
           professors
           of
           learninge
           .
           For
           from
           this
           roote
           springeth
           chiefly
           that
           note
           or
           opinion
           which
           by
           vs
           is
           expressed
           in
           Adage
           ,
           to
           this
           effecte
           :
           That
           there
           is
           noe
           greate
           concurrence
           betweene
           learning
           and
           Wisedome
           .
           For
           of
           the
           three
           wisedomes
           which
           wee
           haue
           sette
           downe
           to
           pertaine
           to
           ciuil
           life
           ,
           for
           wisedome
           of
           Behauiour
           ,
           it
           is
           by
           learned
           men
           for
           the
           moste
           parte
           despised
           ,
           as
           an
           Inferiour
           to
           Vertue
           and
           and
           an
           Enemy
           to
           Meditacion
           ;
           for
           wisedome
           of
           Gouernmente
           they
           acquite
           themselues
           well
           when
           they
           are
           called
           to
           it
           ,
           but
           that
           happeneth
           to
           fewe
           .
           But
           for
           the
           wisedome
           of
           Businesse
           wherein
           mans
           life
           is
           moste
           conuersant
           ,
           there
           bee
           noe
           Bookes
           of
           it
           ,
           excepte
           some
           fewe
           scattered
           aduertisementes
           ,
           that
           haue
           noe
           proportion
           to
           the
           magnitude
           of
           this
           subiecte
           .
           For
           if
           bookes
           were
           written
           of
           this
           ,
           as
           the
           other
           ,
           I
           doubt
           not
           but
           learned
           men
           with
           meane
           experience
           ,
           woulde
           farre
           excell
           men
           of
           longe
           experience
           withoute
           learning
           ,
           and
           outshoote
           them
           in
           their
           owne
           bowe
           .
        
         
           Neither
           needeth
           it
           at
           all
           to
           be
           doubted
           ,
           that
           this
           knowlddge
           shoulde
           bee
           so
           variable
           as
           it
           falleth
           not
           vnder
           precept
           ;
           for
           it
           is
           much
           lesse
           infinite
           then
           science
           of
           Gouernmente
           ,
           which
           wee
           see
           is
           laboured
           and
           in
           some
           parte
           reduced
           .
           Of
           this
           wisedome
           it
           seemeth
           some
           of
           the
           auncient
           Romanes
           in
           the
           saddest
           and
           wisest
           times
           were
           professors
           :
           for
           Cicero
           reporteth
           ,
           that
           it
           was
           then
           in
           vse
           .
           For
           Senators
           that
           had
           
           name
           and
           opinion
           ,
           for
           generall
           wisemen
           as
           
             Ceruncanius
             ,
             Curius
             ,
             Loelius
          
           and
           manie
           others
           ;
           to
           walke
           at
           certaine
           howers
           in
           the
           Place
           ,
           and
           to
           giue
           audience
           to
           those
           that
           would
           vse
           their
           aduise
           ,
           and
           that
           the
           particuler
           Citizens
           would
           resort
           vnto
           them
           ,
           and
           consulte
           with
           them
           of
           the
           marriage
           of
           a
           daughter
           ,
           or
           of
           the
           imploying
           of
           a
           sonne
           ,
           or
           of
           a
           purchase
           or
           bargaine
           ,
           or
           of
           an
           accusatiō
           and
           euery
           other
           occasion
           incident
           to
           mans
           life
           ;
           so
           as
           there
           is
           a
           wisedome
           of
           Counsaile
           and
           aduise
           euen
           in
           priuate
           Causes
           :
           arisinge
           out
           of
           an
           vniuersall
           insight
           into
           the
           affayrs
           of
           the
           world
           ,
           which
           is
           vsed
           indeede
           vpon
           particuler
           cases
           propoūded
           ,
           but
           is
           gathered
           by
           generall
           obser
           ,
           uation
           of
           causes
           of
           like
           nature
           .
           For
           so
           wee
           see
           in
           the
           Booke
           which
           Cicero
           writeth
           to
           his
           brother
           
             De
             petitione
             consultatus
          
           ,
           (
           being
           the
           onely
           booke
           of
           businesse
           that
           I
           know
           written
           by
           the
           auncients
           )
           although
           it
           cōcerned
           a
           particuler
           action
           then
           on
           foote
           ,
           yet
           the
           substance
           thereof
           consisteth
           of
           manie
           wise
           and
           pollitique
           Axioms
           which
           containe
           not
           a
           temporary
           ,
           but
           a
           perpetuall
           direction
           in
           the
           case
           of
           popular
           Elections
           ;
           But
           chiefly
           wee
           may
           see
           in
           those
           Aphorismes
           which
           haue
           place
           amongest
           Divine
           writings
           composed
           by
           Salomon
           the
           King
           ,
           of
           whom
           the
           scriptures
           testifie
           that
           his
           hearte
           was
           as
           the
           sandes
           of
           the
           sea
           ,
           incompassing
           the
           world
           and
           all
           worldly
           matters
           we
           see
           I
           saie
           ,
           not
           a
           few
           profound
           and
           excellent
           cautions
           ,
           precepts
           ,
           positions
           ,
           extending
           to
           much
           varietie
           of
           occasions
           ;
           wherevpon
           wee
           will
           staie
           a
           while
           
           offering
           to
           consideracion
           some
           number
           of
           Examples
           .
        
         
           
             Sed
             &
             eunctis
             sermonibus
             qui
             dicuntur
             ,
             ne
             accommodes
             aurem
             tuam
             ,
             uè
             fortè
             audiaes
             seruum
             tuum
             maledicentem
             tibi
             .
          
           Heere
           is
           concluded
           the
           prouidente
           staye
           of
           enquiry
           ,
           of
           that
           which
           we
           wolde
           be
           loathe
           to
           finde
           :
           as
           it
           was
           iudged
           greate
           wisedome
           in
           
             Pompetus
             Magnus
          
           that
           he
           burned
           Sertorius
           papers
           vnperused
           .
        
         
           
             Vir
             sapiens
             si
             cum
             stulto
             contenderit
             ,
             siue
             irascaetur
             ,
             siue
             rideat
             ,
             uon
             inueniet
             requiem
             .
          
           Here
           is
           described
           the
           great
           disaduantage
           which
           a
           wise
           man
           hath
           in
           vndertaking
           a
           lighter
           person
           then
           himselfe
           ,
           which
           is
           such
           an
           ingagemente
           ,
           as
           whether
           a
           man
           turne
           the
           matter
           to
           ieast
           ,
           or
           turne
           it
           to
           heate
           ;
           or
           howsoeuer
           hee
           change
           copye
           ,
           hee
           can
           no
           wayes
           quitte
           himselfe
           well
           of
           it
           .
        
         
           
             Qui
             delicatè
             à
             pueritia
             nutrit
             seruum
             suum
             ,
             postea
             sentiet
             eum
             contumacem
             .
          
           Heere
           is
           signified
           that
           if
           a
           man
           beginne
           too
           highe
           a
           pitche
           in
           his
           fauoures
           ,
           it
           doeth
           commonlye
           end
           in
           vnkindnesse
           ,
           and
           vnthankfulnesse
           .
        
         
           
             Vidisti
             virum
             velocem
             in
             opere
             suo
             ,
             coram
             regibus
             stabit
             nec
             erit
             inter
             ignobiles
             .
          
           Here
           is
           obserued
           that
           of
           all
           vertues
           for
           rising
           to
           honoure
           ,
           quicknesse
           of
           dispatche
           is
           the
           best
           ;
           for
           superiours
           many
           times
           loue
           not
           to
           haue
           those
           they
           imploy
           too
           deep
           ,
           or
           too
           sufficient
           ,
           but
           redy
           and
           diligent
           .
        
         
           
             Vidi
             cunctos
             viuentes
             ,
             qui
             ambulant
             sub
             sole
             cum
             adoadolescente
          
           
           
             secundo
             qui
             consurgit
             pro
             eo
          
           .
           Here
           is
           expressed
           that
           which
           was
           noted
           by
           Sylla
           first
           ,
           and
           after
           him
           by
           
             Tiberius
             ;
             Plures
             adorant
             solem
             orientem
             ,
             quam
             occidentem
             vel
             meridianum
             .
          
        
         
           
             Si
             spiritus
             potesta●…m
             habentis
             ascenderit
             super
             te
             ,
             locum
             tuum
             ne
             dimiseris
             ,
             quia
             Curatio
             faciet
             cessare
             peccata
             maxima
             .
          
           Here
           caution
           is
           giuen
           that
           vpon
           displeasure
           ,
           retiring
           is
           of
           all
           courses
           the
           vnfittest
           ;
           for
           a
           man
           leaueth
           thinges
           at
           worst
           ,
           and
           depriueth
           himselfe
           of
           meanes
           to
           make
           them
           better
           .
        
         
           
             Erat
             Ciuitas
             parua
             pauci
             in
             ea
             viri
             ;
             venit
             contra
             eam
             rex
             magnus
             ,
             &
             vadauit
             eam
             ,
             instrxuitque
             munitiones
             per
             Gyrum
             ,
             &
             perfecta
             est
             obsidio
             inuentusquae
             est
             in
             ea
             vir
             pauper
             &
             sapiens
             ,
             &
             liberauit
             eam
             per
             sapientiam
             suam
             ,
             &
             nullus
             deinceps
             recordatus
             est
             hominis
             illius
             pauperis
          
           ;
           Here
           the
           corruptions
           of
           states
           is
           sette
           foorh
           ;
           that
           esteeme
           not
           vertue
           or
           merite
           longer
           then
           they
           haue
           vse
           of
           it
           .
        
         
           
             Mollis
             responsio
             frangit
             iram
          
           .
           Here
           is
           noted
           that
           silence
           or
           rough
           Answeare
           ,
           exasperateth
           :
           but
           an
           answear
           present
           and
           temperate
           pacifieth
           .
        
         
           
             Iter
             pigrorum
             ,
             quasisepes
             spinarum
          
           .
           Here
           is
           liuelie
           represented
           how
           laborious
           sloth
           prooueth
           in
           the
           end
           ;
           for
           when
           thinges
           are
           differred
           till
           the
           laste
           instant
           ,
           and
           nothing
           prepared
           before
           hande
           ,
           euerye
           stepp
           findeth
           a
           Bryer
           or
           Impediment
           ,
           which
           catcheth
           or
           stoppeth
           .
        
         
           
             Melior
             est
             finis
             orationis
             quam
             principium
             .
          
           Here
           is
           taxed
           the
           vanitie
           of
           formall
           speakers
           ,
           that
           study
           more
           
           about
           prefaces
           and
           inducements
           ,
           then
           vpon
           the
           conclusions
           and
           issues
           of
           speache
           .
        
         
           
             Qui
             cognoscit
             in
             iudicio
             faciem
             ,
             non
             bene
             facit
             ,
             iste
             et
             pro
             buccella
             panis
             des●…ret
             veritatem
             .
          
           Here
           is
           noted
           that
           a
           iudge
           were
           better
           be
           a
           briber
           ,
           then
           a
           respecter
           of
           persons
           :
           for
           a
           corrupt
           Iudge
           offendeth
           not
           so
           lightly
           as
           a
           facile
           .
        
         
           
             Vir
             pauper
             calumnians
             pauperes
             ,
             similis
             est
             imbrivehementi
             ,
             in
             quo
             paratur
             fames
          
           ;
           here
           is
           expressed
           the
           extreami●…y
           of
           necessitous
           extortions
           ,
           figured
           in
           the
           aunciente
           fable
           of
           the
           full
           and
           the
           hungry
           horse-leech
           .
        
         
           
             Fons
             turbatus
             pede
             ,
             &
             vena
             corrupta
             ,
             est
             iustus
             cadens
             coram
             impio
             :
          
           here
           is
           noted
           that
           one
           iudiciall
           and
           exemplar
           iniquity
           in
           the
           face
           of
           the
           world
           ,
           doth
           trouble
           the
           fountaines
           of
           Iustice
           more
           ,
           then
           many
           particuler
           Iniuries
           passed
           over
           by
           conniuence
           .
        
         
           
             Qui
             subtrahit
             aliquid
             a
             patre
             &
             a
             matre
             ,
             &
             dicit
             hoc
             non
             esse
             peccatū
             ,
             particeps
             est
             homicidij
          
           ;
           here
           is
           noted
           that
           whereas
           men
           in
           wronging
           theyr
           best
           frindes
           ,
           vse
           to
           extenuat
           :
           their
           faulte
           ,
           as
           if
           they
           moughte
           presume
           or
           bee
           bolde
           vpon
           them
           ,
           it
           doth
           contrariwise
           indeede
           aggrauate
           their
           fault
           ,
           &
           turneth
           it
           from
           I●…iury
           to
           impiety
           .
        
         
           
             Noli
             esse
             amicus
             homini
             iracundo
             ,
             nec
             ambulato
             cum
             homine
             furioso
          
           ;
           here
           caution
           is
           giuen
           that
           in
           the
           election
           of
           our
           friends
           wee
           doe
           principalliy
           avoide
           those
           which
           are
           impatiente
           ,
           as
           those
           that
           will
           espouse
           vs
           to
           many
           factions
           and
           quarels
           .
        
         
         
           
             Qui
             conturbat
             domum
             suam
             possidebit
             ventum
             :
          
           here
           is
           noted
           that
           in
           domesticall
           separations
           &
           breaches
           men
           doe
           promise
           to
           themselues
           quietting
           of
           theire
           minde
           and
           contentemente
           ,
           but
           still
           they
           are
           deceived
           of
           theire
           expectation
           ,
           and
           it
           turneth
           to
           winde
           .
        
         
           
             Pilius
             sapiens
             laetificat
             patrem
             ,
             filius
             vero
             stultus
             maestieia
             est
             matri
             sueae
             .
          
           Here
           is
           distinguished
           that
           fathers
           haue
           moste
           comforte
           of
           the
           good
           proose
           of
           of
           their
           sonnes
           ;
           but
           mothers
           haue
           moste
           discomfort
           of
           their
           ill
           proofe
           ,
           because
           women
           haue
           little
           discerninge
           of
           vertue
           but
           of
           fortune
           .
        
         
           
             Qui
             celat
             delictum
             quoerit
             amicitiam
             ,
             sed
             qui
             altero
             sermone
             repetit
             ,
             seperat
             faederatos
          
           ;
           here
           caution
           is
           giuen
           that
           reconcilemente
           is
           better
           managed
           by
           an
           Amnesty
           and
           passing
           ouer
           that
           which
           is
           past
           ,
           then
           by
           Apologies
           and
           excusations
           .
        
         
           
             In
             omni
             opere
             bono
             erit
             abundantia
             ,
             vbi
             autem
             verba
             sunt
             plurima
             ,
             ibi
             frequenter
             egestas
             :
          
           here
           is
           noted
           that
           words
           and
           discourse
           aboundeth
           moste
           ,
           where
           there
           is
           idlenesse
           and
           want
           .
        
         
           
             Primus
             in
             sua
             causa
             iustus
             ,
             sed
             venit
             altera
             pars
             ,
             &
             inquiret
             in
             éum
             ,
          
           Heare
           is
           obserued
           that
           in
           all
           causes
           the
           first
           tale
           possesseth
           much
           ,
           in
           sorte
           ,
           that
           the
           preiudice
           ,
           thereby
           wrought
           wil
           bee
           hardly
           remooued
           ,
           ex
           cepte
           some
           abuse
           or
           falsitie
           in
           the
           Information
           be
           detected
           .
        
         
           
             Verba
             blinguis
             quasi
             simplicia
             ,
             &
             ipsa
             perueniunt
             ad
             interiora
             ventris
          
           ;
           there
           is
           distinguished
           that
           flatterye
           and
           insinuation
           which
           seemeth
           set
           and
           artificiall
           ,
           
           sinketh
           not
           farre
           ,
           but
           that
           entreth
           deepe
           ,
           which
           hath
           shewe
           of
           nature
           ,
           libertie
           ,
           and
           simplicity
           ,
        
         
           
             Qui
             erudit
             deriso
             rem
             ,
             ipse
             t●…bi
             〈◊〉
             facit
             &
             qui
             arguit
             Impium
             sibi
             maculam
             geri●…
             .
          
           Here
           caution
           is
           giuen
           howe
           wee
           tender
           reprehension
           to
           arrogante
           and
           sco●…nefull
           natures
           ,
           whose
           manner
           is
           to
           esteeme
           it
           for
           contumely
           ,
           and
           accordingly
           ro
           retourne
           ,
           it
           ,
        
         
           
             Da
             sapienti
             occasionem
             &
             addetur
             ei
             sapientia
             ,
          
           Here
           is
           distinguished
           the
           wisedome
           broughte
           into
           habite
           ,
           and
           that
           which
           is
           but
           verball
           and
           swimming
           onely
           in
           conceite
           :
           for
           the
           one
           vpon
           the
           occasione
           presented
           is
           quickned
           and
           redoubled
           :
           the
           other
           is
           amazed
           and
           confused
           .
        
         
           
             Quo
             modo
             in
             aquis
             resplendent
             vultus
             prospicientium
             ,
             sic
             corda
             hominum
             manifestasunt
             prudentibus
             .
          
           Here
           the
           mind
           of
           a
           wise
           man
           is
           compared
           to
           a
           glasse
           ,
           wherein
           the
           Images
           of
           all
           diuersitie
           of
           Natures
           &
           Customs
           are
           represēted
           ,
           frō
           which
           representatiō
           proceedeth
           that
           application
           ,
        
         
           
             Qui
             sapit
             innumeris
             moribus
             aptus
             erit
             ,
          
        
         
           Thus
           haue
           I
           staide
           some
           what
           longer
           vpon
           these
           sentences
           pollitique
           of
           Salomon
           ,
           then
           is
           ag●…e
           ,
           able
           to
           the
           proportion
           of
           an
           example
           :
           ledde
           with
           a
           desire
           to
           giue
           authority
           to
           this
           parte
           of
           knoweledge
           ,
           which
           I
           noted
           as
           deficiente
           by
           so
           excellente
           a
           presidente
           :
           :
           and
           haue
           also
           attended
           them
           with
           briefe
           obseruations
           ,
           such
           as
           to
           my
           vnderstandinge
           ,
           offer
           noe
           violence
           to
           the
           sence
           ,
           though
           I
           knowe
           they
           may
           bee
           applyed
           to
           a
           more
           diuine
           vse
           :
           
           But
           it
           is
           allowed
           euen
           in
           diuinity
           ,
           that
           some
           Interpretations
           ,
           yea
           and
           some
           writings
           haue
           more
           of
           the
           Eagle
           ,
           then
           others
           :
           But
           takinge
           them
           as
           Instructions
           for
           life
           ,
           they
           moughte
           haue
           receiued
           large
           discourse
           ,
           if
           I
           woulde
           haue
           broken
           them
           and
           illustrated
           them
           by
           diducements
           and
           examples
           .
        
         
           Neither
           was
           this
           in
           vse
           only
           with
           the
           hebrews
           ,
           But
           it
           is
           generally
           to
           be
           found
           in
           the
           wisdome
           of
           the
           more
           auncient
           Times
           :
           that
           as
           men
           sounde
           out
           any
           obseruatiō
           that
           they
           thought
           was
           good
           for
           life
           ,
           they
           would
           gather
           it
           and
           expresse
           it
           in
           parable
           .
           or
           Aphorisme
           ,
           or
           fable
           .
           But
           for
           fables
           they
           were
           vicegerents
           &
           supplies
           ,
           where
           Examples
           sàiled
           :
           Nowe
           that
           the
           times
           abounde
           with
           historie
           ,
           the
           Ayme
           is
           better
           when
           the
           marke
           is
           aliue
           .
           And
           therefore
           the
           fourme
           of
           writing
           which
           of
           al
           others
           is
           fittest
           for
           this
           variable
           argu
           mente
           of
           Negotiation
           and
           occasions
           is
           that
           which
           Machiauel
           chose
           wisely
           and
           aptly
           for
           Gouernmente
           :
           
             namely
             discourse
             vpon
             Histories
             or
             Examples
             .
          
           For
           knoweledge
           drawne
           freshly
           and
           in
           our
           view
           out
           of
           particulers
           ,
           knoweth
           the
           waie
           best
           to
           particulers
           againe
           .
           And
           it
           hath
           much
           greater
           life
           for
           practise
           :
           when
           the
           discourse
           attendeth
           vpon
           the
           Example
           ,
           then
           when
           the
           example
           attenddeth
           vpon
           the
           discourse
           .
           For
           this
           is
           no
           pointe
           of
           order
           as
           it
           seemeth
           at
           firste
           but
           of
           substance
           .
           For
           when
           the
           Example
           is
           the
           grounde
           being
           set
           downe
           in
           an
           history
           at
           large
           ,
           it
           is
           set
           down
           with
           al
           circumstāces
           :
           which
           manye
           sometimes
           controul
           the
           discourse
           
           thereupon
           made
           ,
           and
           sometimes
           supply
           it
           ;
           as
           a
           verie
           patterne
           for
           gaine
           ;
           wheras
           the
           Examples
           alledged
           for
           the
           discourses
           sake
           ,
           are
           cited
           succinctly
           ,
           and
           with
           out
           particularity
           ,
           and
           carry
           a
           seruile
           aspecte
           towards
           the
           discourse
           ,
           which
           they
           are
           broughte
           in
           to
           make
           good
           .
        
         
           But
           this
           difference
           is
           not
           amisse
           to
           bee
           remembred
           ,
           that
           as
           historye
           of
           Tymes
           is
           the
           best
           grounde
           for
           discourse
           of
           Gouernemente
           ,
           such
           as
           Machyauel
           handleth
           ;
           so
           Histories
           of
           Liues
           is
           the
           moste
           proper
           for
           discourse
           of
           businesse
           is
           more
           conversante
           in
           priuate
           Actions
           .
           Nay
           ,
           there
           is
           a
           ground
           of
           discourse
           for
           this
           purpose
           ,
           fitter
           then
           them
           both
           which
           is
           
             discourse
             vpon
             letters
          
           ,
           such
           as
           are
           wise
           and
           weightie
           ,
           as
           manie
           are
           of
           
             Cicero
             ad
             Atticum
          
           and
           others
           .
           For
           letters
           haue
           a
           greate
           and
           more
           particuler
           representation
           of
           businesse
           ,
           then
           either
           Chronicles
           or
           Liues
           ,
           Thus
           haue
           wee
           spoken
           both
           of
           the
           matter
           and
           fourme
           of
           this
           patte
           of
           Ciuile
           knowledge
           touching
           Negotiation
           ,
           which
           wee
           note
           to
           be
           deficient
           .
        
         
           But
           yet
           there
           is
           another
           part
           of
           this
           part
           ,
           which
           differeth
           as
           much
           frō
           that
           wherofwe
           haue
           spoké
           as
           sapere
           ,
           &
           
             sibi
             Sapere
          
           :
           the
           one
           moouing
           as
           it
           were
           to
           the
           circū
           rence
           ,
           the
           other
           to
           the
           center
           :
           for
           there
           is
           awisedome
           of
           counfell
           ,
           and
           againe
           there
           is
           a
           wisedome
           of
           pressi●…ng
           a
           mans
           owne
           fortune
           ;
           and
           they
           doe
           sometimes
           meet
           ,
           and
           often
           seuere
           .
           For
           many
           are
           wise
           in
           their
           owne
           ways
           ,
           that
           are
           weak
           for
           
           gouernmente
           or
           Counsell
           ,
           like
           Ants
           which
           is
           a
           wise
           creature
           for
           it self
           ,
           but
           very
           huttefull
           for
           the
           garden
           -
           This
           wisedome
           the
           Romanes
           did
           take
           much
           knoweledge
           of
           ,
           
             Nam
             polsapiens
          
           (
           saith
           the
           Comicall
           Poet
           )
           
             Fingit
             fortunam
             sibi
          
           ,
           and
           it
           grewe
           to
           an
           adage
           ,
           
             Faber
             quisque
             fortunae
             propriae●…
          
           and
           Liure
           attribu●…eth
           it
           to
           Cato
           the
           first
           ,
           
             In
             hoc
             viro
             tanta
             vis
             animi
             &
             ingenij
             inerat
             ,
             vt
             quocunque
             Loco
             natus
             esset
             sibi
             ipse
             fortunam
             sacturus
             videre
             tur
             .
          
        
         
           This
           conceit
           or
           position
           if
           it
           bee
           too
           much
           declared
           and
           professed
           ,
           hath
           beene
           thoughte
           a
           thinge
           impolitique
           and
           vnlucky
           ,
           as
           was
           obserued
           in
           Timotheus
           the
           Athenian
           :
           who
           hauinge
           done
           manie
           greate
           seruices
           to
           the
           Estate
           in
           his
           gouernmēt
           and
           giuinge
           an
           accounte
           thereof
           to
           the
           people
           as
           the
           manner
           was
           ,
           did
           conclude
           euery
           particuler
           with
           this
           Clause
           ,
           And
           in
           this
           fortune
           had
           noe
           part
           And
           it
           came
           so
           to
           passe
           that
           hee
           neuer
           prospered
           in
           any
           thinge
           hee
           tooke
           in
           hande
           afterwarde
           :
           for
           this
           is
           too
           high
           and
           too
           arrogant
           savouring
           of
           that
           which
           Ezechiel
           saith
           of
           
             Pharaoh
             :
             Dicis
             :
             fluuius
             est
             meus
             &
             ego
             feci
             memet
             ipsum
             :
          
           or
           of
           that
           which
           another
           prophette
           speaketh
           :
           That
           men
           offer
           Sacrifices
           to
           theire
           nettes
           and
           snares
           ,
           and
           that
           which
           the
           Poett
           expresseth
           ,
           .
           
             Dextra
             mihi
             Deus
             ,
             &
             telum
             quod
             inutile
             libro
             .
          
        
         
           
             Nunc
             adsinte
          
           :
        
         
           For
           these
           confidences
           were
           euer
           vnhallowed
           ,
           and
           vnblessed
           .
           And
           therefore
           those
           that
           were
           great
           Pollitiques
           indeede
           euer
           afcribed
           their
           succcesses
           to
           their
           felicitie
           :
           and
           not
           to
           theire
           skill
           or
           
           vertue
           .
           For
           so
           Sylla
           surnamed
           himselfe
           Foelix●…
           ,
           not
           
             Magnus
             So
             Caesar
          
           saide
           to
           the
           Maister
           of
           the
           shippe
           ,
           
             Caesarem
             portas
             &
             fortunam
             eius
          
           .
        
         
           But
           yet
           neuerthelesse
           these
           Positions
           
             Faber
             quisque
             fortunae
             suae
             ,
             sapiens
             dominabitur
             astris
             :
             Inuia
             virtuti
             nullaest
             via
             ,
          
           and
           the
           like
           ,
           being
           takē
           and
           vsed
           as
           spurs
           to
           Industry
           ,
           and
           not
           as
           stirops
           to
           insolency
           rather
           for
           resolution
           then
           for
           the
           presumption
           or
           outwarde
           declaration
           ,
           haue
           beene
           euer
           thoughte
           sounde
           and
           good
           ,
           and
           are
           no
           question
           imprinted
           in
           the
           greatest
           mindes
           :
           who
           are
           so
           sensible
           of
           this
           opinion
           ,
           as
           they
           causcarce
           containe
           it
           within
           .
           As
           we
           see
           in
           
             Augustus
             Caesar
          
           )
           who
           was
           rather
           diuerse
           from
           his
           vncle
           ,
           then
           ,
           inferiour
           in
           vertue
           )
           how
           when
           he
           died
           ,
           he
           desiered
           his
           friénds
           aboute
           him
           to
           giue
           him
           a
           Plaudite
           :
           as
           if
           hee
           were
           consciente
           to
           himselfe
           that
           he
           had
           played
           his
           parte
           wel
           vpon
           the
           stage
           .
           This
           parte
           of
           knowledge
           we
           doe
           reporte
           also
           as
           deficient
           :
           not
           but
           that
           it
           is
           practised
           too
           much
           ,
           butit
           hath
           not
           beene
           reduced
           to
           writinge
           .
           And
           therefore
           least
           it
           shoulde
           seme
           to
           any
           that
           it
           is
           not
           comprehensible
           by
           Axiome
           ,
           It
           is
           requisite
           as
           wee
           did
           in
           the
           former
           ,
           that
           wee
           set
           down
           some
           
           heads
           or
           passages
           of
           it
           .
        
         
           Wherein
           it
           maye
           appeare
           at
           the
           first
           a
           newe
           and
           vnwoonted
           Argumente
           to
           teach
           men
           how
           to
           raise
           and
           make
           theire
           fortune
           a
           doctrine
           wherein
           euery
           man
           perchance
           will
           bee
           ready
           to
           yeeld
           himselfe
           a
           disciple
           til
           he
           seethe
           difficulty
           :
           for
           fortune
           layeth
           as
           heauy
           impositions
           as
           vertue
           ,
           and
           it
           is
           as
           harde
           and
           severe
           a
           thinge
           to
           bee
           a
           true
           Pollipolitique
           ,
           
           as
           to
           be
           truelye
           morall
           .
           But
           the
           handlinge
           hereof
           ,
           concerneth
           learning
           greatly
           ,
           both
           in
           honour
           ,
           and
           in
           substance
           :
           In
           honour
           ,
           because
           pragmaticall
           men
           may
           not
           goe
           away
           with
           an
           opinion
           that
           learning
           is
           like
           a
           Larke
           that
           can
           mount
           ,
           and
           singe
           ,
           and
           please
           her selfe
           ,
           and
           nothing
           else
           ;
           but
           may
           knowe
           that
           she
           houldeth
           as
           well
           of
           the
           hauke
           that
           can
           soare
           aloft
           ,
           and
           can
           also
           descend
           and
           strike
           vpon
           the
           pray
           .
           In
           substance
           ,
           because
           it
           is
           the
           perfite
           lawe
           of
           enquiry
           of
           trueth
           ,
           
             That
             nothing
             bee
             in
             the
             globe
             of
             matter
             ,
             which
             should
             not
             be
             likewise
             in
             the
             globe
             of
             Crystall
             ,
             or
             Fourme
             ,
          
           that
           is
           ,
           that
           there
           be
           not
           any
           thing
           in
           being
           &
           action
           ,
           which
           should
           not
           bee
           drawne
           and
           collected
           into
           contemplation
           and
           doctrine
           :
           Neyther
           doth
           learning
           admire
           or
           esteeme
           of
           this
           Architecture
           of
           fortune
           ,
           otherwise
           then
           as
           of
           an
           inferiour
           worke
           ;
           For
           no
           mans
           fortune
           can
           be
           an
           end
           woorthy
           of
           his
           being
           ,
           and
           many
           times
           the
           woorthiest
           men
           doe
           abandon
           theyr
           fortune
           willingly
           for
           better
           respects
           :
           but
           neuerthelesse
           fortune
           as
           an
           organ
           of
           vertue
           and
           merit
           deserueth
           the
           consideration
           .
        
         
           First
           therefore
           the
           precept
           which
           I
           conceiue
           to
           bee
           most
           summary
           ,
           towardes
           the
           preuayling
           in
           fortune
           ;
           is
           to
           obtaine
           that
           windowe
           which
           Momus
           did
           require
           ,
           who
           seeing
           in
           the
           frame
           of
           mans
           heart
           ,
           such
           Angles
           and
           recesses
           ,
           sounde
           fault
           there
           was
           not
           a
           windowe
           to
           looke
           into
           them
           :
           that
           is
           ,
           to
           procure
           good
           informacions
           of
           particulars
           touching
           persons
           ,
           their
           Natures
           ,
           their
           desires
           &
           ends
           ,
           their
           customs
           
           and
           fashions
           ,
           theyr
           helpes
           and
           aduantages
           ,
           and
           wherby
           they
           cheesly
           stand
           ;
           so
           againe
           their
           weaknesses
           and
           disaduantages
           ,
           and
           where
           they
           lye
           most
           open
           and
           obnoxious
           ,
           their
           friendes
           ,
           factions
           ,
           dependaunces
           :
           and
           againe
           theyr
           opposites
           ,
           enuiors
           ,
           competitors
           ,
           theyr
           moods
           ,
           and
           times
           ,
           
             Sola
             viri
             molles
             adytus
             ,
             &
             tēporanoras
          
           theyr
           principles
           ,
           rules
           ,
           and
           obseruacions
           :
           and
           the
           like
           ;
           And
           this
           not
           onely
           of
           persons
           ,
           but
           of
           actions
           :
           what
           are
           on
           foote
           from
           time
           to
           time
           :
           and
           how
           they
           are
           con
           ducted
           ,
           fauoured
           ,
           opposed
           ;
           and
           how
           they
           importe
           :
           and
           the
           like
           ;
           For
           the
           knowledge
           of
           present
           Actions
           ,
           is
           not
           onely
           materiall
           in
           itselfe
           ,
           but
           without
           it
           also
           ,
           the
           knowledge
           of
           persons
           is
           very
           erronious
           :
           for
           men
           chaunge
           with
           the
           actions
           ;
           and
           whiles
           they
           are
           in
           pursuite
           ,
           they
           are
           one
           ,
           and
           when
           they
           retourne
           to
           theyr
           Nature
           ,
           they
           are
           another
           .
           These
           Informations
           of
           particulars
           ,
           touching
           persons
           and
           actions
           ,
           are
           as
           the
           minor
           propositions
           in
           euery
           actiue
           syl
           logisme
           ,
           for
           no
           excellencye
           of
           observacions
           (
           which
           are
           as
           the
           maior
           propositions
           )
           can
           suffice
           to
           ground
           a
           conclusion
           ,
           if
           there
           be
           error
           and
           mistaking
           in
           the
           minors
           .
        
         
           That
           this
           knowledge
           is
           possible
           ,
           Salomon
           is
           our
           surety
           who
           sayeth
           .
           
             Consilium
             in
             corde
             viri
             tanquam
             aqua
             profunda
             ,
             sed
             vir
             prudens
             exhauriet
             illud
             :
          
           And
           although
           the
           knowledge
           it selfe
           falleth
           not
           vnder
           precept
           ,
           because
           it
           is
           of
           Indiuiduals
           ,
           yet
           the
           Instructions
           for
           the
           obtaining
           of
           it
           may
           .
        
         
           We
           will
           beginne
           therefore
           with
           this
           precept
           ,
           according
           to
           the
           aunciente
           opinion
           ,
           that
           the
           Synewes
           
           of
           wisedome
           ,
           are
           slownesse
           of
           beleefe
           ,
           and
           distrust
           :
           That
           more
           trust
           bee
           giuen
           to
           Countenances
           and
           Deedes
           ,
           then
           to
           wordes
           :
           and
           in
           wordes
           ,
           rather
           to
           suddaine
           passages
           ,
           and
           surprised
           wordes
           :
           then
           to
           set
           and
           purposed
           wordes
           :
           Neither
           let
           that
           be
           feared
           which
           is
           sayde
           ,
           
             fronti
             nulla
             fides
          
           ,
           which
           is
           meant
           of
           a
           generall
           outward
           behauiour
           ,
           and
           not
           of
           the
           priuate
           and
           subtile
           mocions
           and
           labours
           of
           the
           countenance
           and
           gesture
           ,
           which
           as
           
             Q.
             Cicero
          
           elegantly
           sayth
           is
           
             Animi
             Ianua
             ,
             the
             gate
             of
             the
             Mynd
             :
          
           None
           more
           close
           then
           Tyberius
           ,
           and
           yet
           Tacitus
           sayth
           of
           
             Gallus
             ,
             Etenim
             vultu
             offersionem
             coniectauerat
             .
          
           So
           againe
           noting
           the
           disfering
           Character
           and
           manner
           of
           his
           commending
           Germanicus
           and
           Drusus
           in
           the
           Senate
           :
           he
           sayeth
           ,
           touching
           his
           fashion
           wherein
           hee
           carried
           his
           speeche
           of
           Germunicus
           ,
           thus
           :
           
             Magis
             in
             fpeciem
             adornatis
             verbis
             ,
             quam
             vt
             penitus
             sentire
             crederetur
             ,
          
           but
           of
           Drusus
           thus
           ,
           
             Paucioribus
             sed
             intentior
             ,
             &
             fida
             oratione
             :
          
           and
           in
           another
           place
           speaking
           of
           his
           character
           of
           speech
           ,
           when
           he
           did
           any
           thing
           that
           was
           gratious
           and
           populer
           ,
           he
           sayeth
           ,
           That
           in
           other
           thinges
           hee
           was
           
             velut
             eluctantium
             verborum
          
           :
           but
           then
           againe
           ,
           
             Solutius
             loquebatur
             quando
             subueniret
          
           .
           So
           that
           there
           is
           no
           such
           artificer
           of
           dissimulation
           :
           nor
           noe
           such
           commaunded
           countenaunce
           
             (
             vulius
             tussus
             )
          
           ,
           that
           can
           seuer
           from
           a
           fained
           tale
           ,
           some
           of
           these
           fashions
           ,
           either
           a
           more
           sleight
           and
           carelesse
           fashion
           ,
           or
           more
           set
           &
           sormall
           ,
           or
           more
           tedious
           and
           wandring
           or
           comming
           from
           ,
           a
           mā
           more
           drily
           and
           hardly
           .
        
         
           Neither
           are
           Deedes
           such
           assured
           pledges
           ,
           as
           that
           
           they
           may
           be
           trusted
           without
           a
           iudicious
           cōsideraciō
           of
           their
           magnitude
           and
           nature
           ;
           
             Fraus
             sibi
             in
             paruis
             fidem
             praestruit
             ,
             vt
             maiore
             emolumento
             sallat
             :
          
           and
           the
           Italian
           thinketh
           himselfe
           vpon
           the
           point
           to
           be
           bought
           and
           sould
           :
           when
           he
           is
           better
           vsed
           then
           he
           was
           woont
           to
           be
           without
           manifest
           cause
           .
           For
           small
           fauoures
           ,
           they
           doe
           but
           lull
           men
           a
           sleepe
           ,
           both
           as
           to
           Caution
           ,
           and
           as
           to
           Industry
           ,
           and
           are
           as
           Demosthenes
           calleth
           them
           ,
           
             Alimenta
             socordiae
          
           .
           So
           againe
           we
           see
           ,
           how
           false
           the
           nature
           of
           some
           deeds
           are
           in
           that
           particular
           ,
           which
           Mutianus
           practised
           vpon
           
             Antonius
             Primus
          
           ,
           vpon
           that
           hollowe
           and
           vnfaithfull
           reconcilement
           ,
           which
           was
           made
           between
           them
           :
           whereupon
           Mutianus
           aduanced
           many
           of
           the
           friends
           of
           
             Antonius
             :
             Simul
             amicis
             eius
             praesecturas
             &
             tribunatus
             largitur
             :
          
           wherein
           vnder
           pretence
           to
           strengthen
           him
           ,
           he
           did
           desolate
           him
           ,
           and
           won
           from
           him
           his
           dependances
           .
        
         
           As
           for
           words
           (
           though
           they
           be
           like
           waters
           to
           Phisitions
           ,
           ful
           of
           flattery
           and
           vncertainty
           )
           yet
           they
           are
           not
           to
           be
           dispised
           ,
           specially
           with
           the
           aduantage
           of
           passion
           and
           affection
           .
           For
           so
           wee
           see
           Tyberius
           vpon
           a
           stinging
           and
           incensing
           speech
           of
           Agrippina
           ,
           came
           a
           step
           foorth
           of
           his
           dissimulacion
           when
           he
           sayd
           ,
           
             You
             are
             hurt
             ,
             because
             you
             doc
             not
             raigne
             :
          
           of
           which
           Tacitus
           sayeth
           ,
           
             Audita
             hec
             ,
             raram
             occulti
             pectoris
             voccm
             elicuere
             :
             correplamque
             Groeco
             versu
             admonuit
             :
             ideo
             laedi
             quia
             non
             regnaret
             .
          
           And
           therefore
           the
           Poet
           doth
           elegantly
           cal
           passions
           ,
           tortures
           ,
           that
           vrge
           men
           to
           confesse
           theyr
           secrets
           .
        
         
           
             Vino
             tortus
             &
             ira
          
           .
        
         
         
           And
           experience
           sheweth
           ,
           there
           are
           few
           men
           so
           true
           to
           themselues
           ,
           and
           so
           setled
           ;
           but
           that
           sometimes
           vpon
           heate
           ,
           sometimes
           vpon
           brauerye
           ,
           sometime
           :
           vpon
           kindenesse
           ,
           sometimes
           vpon
           trouble
           of
           minde
           and
           weaknesse
           ,
           they
           open
           themselues
           ;
           specially
           if
           they
           be
           put
           to
           it
           with
           a
           counter-dissimulatiō
           ,
           according
           to
           the
           prouerb
           of
           Spain
           ,
           
             Dimentira
             ,
             y
             sacar
             as
             verdad
             :
             Tell
             a
             lye
             ,
             and
             find
             a
             truth
             .
          
        
         
           As
           for
           the
           knowing
           of
           men
           ,
           which
           is
           at
           second
           hand
           from
           Reportes
           :
           mens
           weakenesse
           and
           faultes
           are
           best
           knowne
           from
           theyr
           Enemies
           ,
           theyr
           vertues
           ,
           and
           abilityes
           from
           theyr
           friendes
           ;
           theyr
           customes
           and
           Times
           from
           theyr
           seruauntes
           :
           their
           conceites
           and
           opinions
           from
           theyr
           familiar
           friends
           ,
           with
           whom
           they
           discourse
           most
           .
           Generall
           fame
           is
           light
           ,
           &
           the
           opinions
           conceiued
           by
           superiors
           or
           equals
           are
           deceitful
           :
           for
           to
           such
           men
           are
           more
           masked
           ,
           
             Verior
             sama
             è
             domesticis
             emanat
          
           .
        
         
           But
           the
           soundest
           disclosing
           and
           expounding
           of
           men
           is
           ,
           by
           theyr
           natures
           and
           endes
           ,
           wherein
           the
           weakest
           sorte
           of
           men
           are
           best
           interpreted
           by
           theyr
           Natures
           ,
           and
           the
           wisest
           by
           theyr
           endes
           .
           For
           it
           was
           both
           pleasauntlye
           and
           wiselye
           sayde
           (
           though
           I
           thinke
           verye
           vntruely
           )
           by
           a
           Nuntio
           of
           the
           pope
           ,
           returning
           from
           a
           certayne
           Nation
           ,
           where
           hee
           serued
           as
           LIDGER
           :
           whose
           opinion
           beeing
           asked
           touching
           the
           appointemente
           of
           one
           to
           goe
           in
           his
           place
           ,
           hee
           wished
           that
           in
           anye
           case
           they
           did
           not
           send
           one
           that
           was
           too
           wise
           :
           because
           no
           very
           wise
           man
           would
           euer
           imagine
           ,
           what
           they
           in
           that
           country
           
           were
           like
           to
           doe
           :
           And
           certaynelye
           ,
           it
           is
           an
           errour
           frequent
           ,
           for
           men
           to
           shoot
           ouer
           ,
           and
           to
           suppose
           deeper
           ends
           ,
           and
           more
           compasse
           reaches
           then
           are
           :
           the
           Italian
           prouerb
           being
           elegant
           ,
           &
           for
           the
           most
           part
           true
           .
        
         
           
             
               Di
               danari
               ,
               di
               senno
               ,
               e
               di
               fede
               ,
            
          
           
             
               C'n
               è
               manco
               che
               non
               credi
               :
            
          
        
         
           There
           is
           commonly
           lesse
           mony
           .
           Iesse
           wisedome
           ,
           and
           lesse
           good
           faith
           ,
           then
           men
           doe
           accompt
           vpon
           :
           But
           Princes
           vpon
           a
           farre
           other
           Reason
           are
           best
           interpreted
           by
           their
           natures
           ,
           and
           priuate
           persons
           by
           theyr
           ends
           ,
           For
           Princes
           beeing
           at
           the
           toppe
           of
           humane
           desires
           ,
           they
           haue
           for
           the
           most
           part
           no
           particular
           endes
           ,
           whereto
           they
           aspire
           :
           by
           distaunce
           from
           which
           a
           man
           mought
           take
           measure
           and
           scale
           of
           the
           rest
           of
           theyr
           actions
           and
           desires
           .
           which
           is
           one
           of
           the
           causes
           that
           maketh
           theyr
           heartes
           more
           inscructable
           :
           Neyther
           is
           it
           sufficient
           to
           infourme
           onr
           selues
           in
           mens
           endes
           and
           natures
           of
           the
           variety
           of
           them
           onely
           ,
           but
           also
           of
           the
           predominancy
           what
           humour
           reigneth
           most
           ,
           and
           what
           end
           is
           principally
           sought
           .
           For
           so
           wee
           see
           ,
           when
           Tigellinus
           sawe
           himselfe
           out-stripped
           by
           
             Petrouius
             Turpilianus
          
           in
           Neroés
           humours
           of
           pleasures
           
             Metus
             eius
             rim●…
          
           ,
           he
           wrought
           vpon
           Neroes
           fears
           ,
           wherby
           he
           brake
           the
           others
           neck
           .
        
         
           But
           to
           all
           this
           parte
           of
           Enquierie
           ,
           the
           most
           compendious
           waye
           resteth
           in
           three
           thinges
           :
           The
           first
           to
           haue
           generall
           acquaintaunce
           and
           in
           wardnesse
           with
           those
           which
           haue
           generall
           atquaintance
           ,
           and
           looke
           most
           into
           the
           worlde
           :
           and
           speciallye
           according
           to
           
           the
           diuersitie
           of
           Businesse
           ,
           and
           the
           diuersitye
           of
           Persons
           ,
           to
           haue
           priuacye
           and
           conuersation
           with
           some
           one
           friend
           at
           least
           which
           is
           parfite
           and
           well
           intelligenced
           in
           euery
           seuerall
           kinde
           .
           The
           seconde
           is
           to
           keepe
           a
           good
           mediocritye
           in
           libertie
           of
           speeche
           ,
           and
           secrecy
           :
           in
           most
           thinges
           libertye
           :
           secrecy
           where
           it
           importeth
           :
           for
           libertye
           of
           speeche
           inuiteth
           and
           prouoketh
           libertye
           to
           bee
           vsed
           againe
           :
           and
           so
           bringeth
           much
           to
           a
           mans
           knowledge
           :
           and
           secrecie
           on
           the
           other
           side
           induceth
           trust
           and
           inwardnesse
           .
           The
           last
           is
           the
           reducing
           of
           a
           mans
           selfe
           to
           this
           watchfull
           and
           serene
           habite
           ,
           as
           to
           make
           accompte
           and
           purpose
           in
           euerye
           conference
           and
           action
           ,
           aswell
           to
           obserue
           as
           to
           acte
           .
           For
           as
           Epictetus
           would
           haue
           a
           Philosopher
           in
           eue
           ry
           particular
           action
           to
           say
           to
           himselfe
           ,
           
             Et
             hoc
             volo
             ,
             &
             etiam
             institutum
             seruare
             :
          
           so
           a
           politique
           man
           in
           euerye
           thing
           should
           say
           to
           himself
           ;
           
             Et
             hoc
             volo
             ,
             ac
             etiam
             aliquid
             addifcere
             .
          
           I
           haue
           staied
           the
           longer
           vpon
           thit
           precept
           of
           obtaining
           good
           information
           ,
           because
           it
           is
           a
           maine
           part
           by
           it selfe
           ,
           which
           aunswereth
           to
           all
           the
           rest
           .
           But
           aboue
           al
           things
           ,
           Caution
           must
           be
           taken
           ,
           that
           Men
           haue
           a
           good
           staye
           and
           houlde
           of
           themselues
           ,
           and
           that
           this
           much
           knowing
           doe
           not
           draw
           on
           much
           medling
           :
           For
           nothing
           is
           more
           vnfortunate
           then
           light
           and
           rash
           intermeddling
           in
           many
           matters
           :
           So
           that
           this
           variety
           of
           knowledge
           tendeth
           in
           conclusion
           but
           onely
           to
           this
           ,
           to
           make
           a
           better
           &
           freer
           choise
           of
           those
           actions
           ,
           which
           may
           concern
           vs
           ,
           &
           to
           conduct
           them
           with
           the
           lesse
           error
           and
           the
           more
           dexterity
           .
        
         
           The
           second
           precept
           concerning
           this
           knowledge
           is
           
           for
           men
           to
           take
           good
           informacion
           touching
           they
           re
           own
           person
           and
           well
           to
           vnderstand
           themselues
           :
           know
           ,
           ing
           that
           as
           S.
           Iames
           sayth
           ,
           though
           men
           looke
           oft
           in
           a
           glasse
           ,
           yet
           they
           do
           sodainly
           forget
           themselues
           ,
           wherin
           as
           the
           diuine
           glasse
           is
           the
           word
           of
           God
           ,
           so
           the
           politique
           glasse
           is
           the
           state
           of
           the
           world
           ,
           or
           times
           wherin
           we
           liue
           :
           In
           the
           which
           we
           are
           to
           behould
           our selues
           .
        
         
           For
           men
           ought
           to
           take
           an
           vnpartiall
           viewe
           of
           their
           owne
           abilities
           and
           vertues
           :
           and
           againe
           of
           their
           wants
           and
           impediments
           ;
           accounting
           these
           with
           the
           most
           ,
           &
           those
           other
           with
           the
           least
           ,
           and
           from
           this
           view
           and
           examination
           to
           frame
           the
           considerations
           following
           .
        
         
           First
           to
           consider
           how
           the
           constitution
           of
           their
           nature
           sorteth
           with
           the
           generall
           state
           of
           the
           times
           :
           which
           if
           they
           find
           agreeable
           and
           fit
           ,
           then
           in
           all
           things
           to
           giue
           themselues
           more
           scope
           and
           liberty
           ,
           but
           if
           differing
           and
           dissonant
           ,
           then
           in
           the
           whole
           course
           of
           theyr
           life
           to
           be
           more
           close
           retyred
           and
           reserued
           ;
           as
           we
           see
           in
           Tyberius
           who
           was
           neuer
           seen
           at
           a
           play
           :
           and
           came
           not
           into
           the
           Senate
           in
           12.
           of
           his
           last
           yeers
           :
           whereas
           
             Augustus
             Caesar
          
           liued
           euer
           in
           mens
           eyes
           ,
           which
           Tacitus
           obserueth
           ,
           
             Alia
             Tiberio
             morum
             via
          
           .
        
         
           Secondly
           to
           consider
           how
           their
           Nature
           sorteth
           with
           professions
           and
           courses
           of
           life
           ,
           &
           accordingly
           to
           make
           election
           if
           they
           be
           free
           ,
           and
           if
           ingaged
           ,
           to
           make
           the
           departure
           at
           the
           first
           opportunity
           :
           as
           we
           see
           was
           doone
           by
           Duke
           Valentine
           ,
           that
           was
           designed
           by
           his
           father
           to
           a
           sacerdotal
           profession
           ,
           but
           quitted
           it
           soon
           after
           in
           regard
           of
           his
           parts
           and
           inclination
           being
           such
           neuerthelesse
           ,
           as
           a
           man
           cannot
           tel
           wel
           whether
           they
           were
           worse
           
           for
           a
           Prince
           or
           for
           a
           Priest.
           
        
         
           Thirdly
           to
           consider
           how
           they
           sorte
           with
           those
           whom
           they
           are
           like
           to
           haue
           Competitors
           and
           Concurrents
           and
           to
           take
           that
           course
           wherin
           there
           is
           most
           solitude
           ,
           and
           themselues
           like
           to
           be
           most
           eminent
           :
           as
           
             Caesar
             Iulius
          
           did
           ,
           who
           at
           first
           was
           an
           Orator
           or
           Pleader
           but
           when
           he
           saw
           the
           excellency
           of
           
             Cicero
             ,
             Hortensius
             ,
             Catulus
          
           ,
           and
           others
           for
           eloquence
           ,
           and
           sawe
           there
           was
           no
           man
           of
           reputation
           for
           the
           warres
           but
           Pompeius
           vpon
           whom
           the
           State
           was
           forced
           to
           relie
           ;
           he
           forsooke
           his
           course
           begun
           toward
           a
           ciuile
           and
           popular
           greatnesse
           ;
           and
           transgressed
           his
           designes
           to
           a
           marshall
           greatnesse
           .
        
         
           Fourthly
           in
           the
           choyse
           of
           their
           friends
           ,
           and
           dependaunces
           ,
           to
           proceeed
           according
           to
           the
           Composition
           of
           their
           own
           nature
           ,
           as
           we
           may
           see
           in
           Caesar
           ,
           all
           whose
           friends
           and
           followers
           were
           men
           actiue
           and
           effectuall
           ,
           but
           not
           solemn
           or
           of
           reputation
           .
        
         
           Fiftly
           to
           take
           speciall
           heed
           how
           they
           guide
           them selues
           by
           examples
           ,
           in
           thinking
           they
           can
           doe
           as
           they
           see
           others
           doe
           :
           whereas
           perhappes
           their
           natures
           and
           carriages
           are
           farre
           differing
           ;
           in
           which
           Error
           ,
           it
           seemeth
           Pompey
           was
           ,
           of
           whome
           Cicero
           sayeth
           ,
           that
           hee
           was
           woont
           often
           to
           saye
           :
           
             Sylla
             potuit
             ;
             Ego
             non
             potero
             ?
          
           wherein
           he
           was
           much
           abused
           ,
           the
           natures
           and
           proceedinges
           of
           himselfe
           and
           his
           example
           ,
           beeing
           the
           vnlikest
           in
           the
           worlde
           ,
           the
           one
           being
           fierce
           ,
           violent
           ,
           and
           pressing
           the
           fact
           ;
           the
           other
           solemn
           ,
           and
           full
           of
           Maiesty
           and
           circumstance
           ,
           and
           therefore
           the
           lesse
           effectuall
           .
           
           But
           this
           precept
           touching
           the
           politicke
           knowledge
           of
           our selues
           hath
           many
           other
           branches
           whereupon
           we
           cannot
           insist
           :
        
         
           Next
           to
           the
           wellvnderstanding
           and
           discerning
           of
           a
           mans
           selfe
           ,
           there
           followeth
           the
           well
           opening
           and
           reuealing
           a
           mans
           selfe
           ,
           wherein
           we
           see
           nothing
           more
           vsuall
           then
           for
           the
           more
           able
           man
           to
           make
           the
           lesse
           shewe
           .
           For
           there
           is
           a
           greate
           aduantage
           in
           the
           well
           setting
           foorthe
           of
           a
           mans
           vertues
           ,
           fortunes
           ,
           merites
           ,
           and
           againe
           in
           the
           artificiall
           couering
           of
           a
           mans
           weakenesses
           ,
           defectes
           ,
           disgraces
           ,
           staying
           vpon
           the
           one
           slyding
           from
           the
           other
           ,
           cherishing
           the
           one
           by
           circumstaunces
           ,
           gracing
           the
           other
           by
           exposition
           ,
           and
           the
           like
           ;
           wherein
           we
           see
           what
           Tacitus
           sayth
           of
           Mutianus
           ,
           who
           was
           the
           greatest
           politique
           of
           his
           time
           ,
           
             Omnium
             quae
             dixerat
             fecer
             atque
             ,
             arte
             quadam
             ostentator
             :
          
           which
           requireth
           indeed
           some
           arte
           ,
           least
           it
           turne
           tedious
           and
           arrogant
           ,
           but
           yet
           so
           ;
           as
           ostentation
           (
           though
           it
           be
           to
           the
           first
           degree
           of
           vanity
           )
           seemeth
           to
           me
           rather
           a
           vice
           in
           Manners
           ,
           then
           in
           Policye
           ;
           for
           as
           it
           is
           sayd
           ,
           
             Audacter
             calumniari
             ,
             semper
             aliquid
             haeret
             ,
          
           So
           except
           it
           be
           in
           a
           ridiculous
           degree
           of
           deformity
           
             Audacter
             te
             vendita
             semper
             aliquid
             haeret
             .
          
           For
           it
           will
           sticke
           with
           the
           more
           ignoraunt
           and
           inferiour
           sort
           of
           men
           ,
           though
           men
           of
           wisedome
           and
           ranke
           doe
           smile
           at
           it
           and
           despife
           it
           ,
           and
           yet
           the
           authority
           wonne
           with
           many
           ,
           doth
           counteruaile
           the
           difdaine
           of
           a
           few
           .
           But
           if
           it
           be
           carried
           with
           decency
           and
           gouernement
           ,
           as
           with
           a
           naturall
           pleasaunt
           and
           ingenious
           fashion
           ,
           or
           at
           times
           when
           it
           is
           mixte
           with
           some
           perill
           and
           vnsafety
           ,
           
           (
           as
           in
           Military
           persons
           )
           or
           at
           tymes
           when
           others
           are
           most
           enuied
           ;
           or
           with
           easie
           and
           carelesse
           passage
           to
           it
           and
           from
           it
           ,
           without
           dwelling
           too
           long
           ,
           or
           being
           too
           serious
           :
           or
           with
           an
           equall
           freedome
           of
           taxing
           a
           mans
           selfe
           ,
           aswell
           as
           gracing
           himselfe
           ,
           or
           by
           occasion
           of
           repelling
           or
           putting
           downe
           others
           iniurye
           or
           insolencie
           :
           It
           doth
           greately
           adde
           to
           reputation
           ;
           and
           surelye
           not
           a
           fewe
           solide
           natures
           ,
           that
           wante
           this
           ventositye
           ,
           and
           cannot
           saile
           in
           the
           heighth
           of
           the
           windes
           ,
           are
           not
           without
           some
           preiudice
           and
           disaduantage
           by
           they
           re
           moderacion
           .
        
         
           But
           for
           these
           flourishes
           and
           inhansements
           of
           vertue
           ,
           as
           they
           are
           not
           perchaunce
           vnnecessary
           :
           So
           it
           is
           at
           leaste
           ,
           necessary
           that
           vertue
           be
           not
           disualewed
           and
           imbafed
           vnder
           the
           iust
           price
           :
           which
           is
           doon
           in
           three
           manners
           ;
           By
           offering
           and
           obtruding
           a
           mans
           selfe
           ;
           wherein
           men
           thinke
           he
           is
           rewarded
           when
           he
           is
           accepted
           .
           By
           doing
           too
           much
           ,
           which
           wil
           not
           giue
           that
           which
           is
           well
           done
           leaue
           to
           settle
           ,
           and
           in
           the
           end
           induceth
           saciety
           :
           and
           :
           By
           finding
           to
           soone
           the
           fruit
           of
           a
           mans
           vertue
           ,
           in
           commendation
           ,
           applause
           ,
           honour
           ,
           fauoure
           ,
           wherein
           if
           a
           man
           be
           pleased
           with
           a
           little
           ,
           let
           him
           heare
           what
           is
           truly
           said
           ,
           
             Caue
             ne
             insuetus
             rebus
             maioribus
             videaris
             ,
             si
             haec
             te
             res
             parua
             sicuti
             magna
             delectat
             :
          
        
         
           But
           the
           couering
           of
           defects
           is
           of
           no
           lesse
           importance
           ,
           then
           the
           valewing
           of
           good
           parts
           .
           which
           may
           be
           doone
           likewise
           in
           three
           manners
           ,
           by
           Caution
           ,
           by
           Colour
           ,
           and
           by
           
             Confidence
             ,
             Caution
          
           is
           ,
           when
           men
           doe
           
           ingeniously
           and
           discreetely
           auoyde
           to
           be
           put
           into
           those
           things
           for
           which
           they
           are
           not
           propper
           :
           wheras
           contrarywise
           bould
           and
           vnquiet
           spirits
           will
           thrust
           themselues
           into
           matters
           without
           difference
           ,
           and
           so
           publish
           and
           proclaime
           all
           their
           wantes
           ;
           Coloure
           is
           when
           men
           make
           a
           way
           for
           themselues
           ,
           to
           haue
           a
           construction
           made
           of
           their
           faultes
           or
           wantes
           :
           as
           proceedinge
           from
           a
           better
           cause
           ,
           or
           intended
           for
           some
           other
           purpose
           :
           for
           of
           the
           one
           ,
           it
           is
           well
           sayde
           ;
        
         
           
             Saepe
             latet
             vitium
             proximitateboni
          
           :
        
         
           And
           therefore
           whatsoeuer
           want
           a
           man
           hath
           ,
           he
           must
           see
           ,
           that
           he
           pretend
           the
           vertue
           that
           shadoweth
           it
           ,
           as
           if
           he
           be
           Dull
           ,
           he
           must
           affect
           Grauitie
           ,
           if
           a
           
             Cowarde
             ,
             Mildenesse
          
           ,
           and
           so
           the
           rest
           :
           for
           the
           second
           ,
           a
           man
           must
           frame
           some
           probable
           cause
           why
           he
           should
           not
           doe
           his
           best
           ,
           and
           why
           he
           should
           dissemble
           his
           abilities
           :
           and
           for
           that
           purpose
           must
           vse
           to
           dissemble
           those
           abilities
           ,
           which
           are
           notorious
           in
           him
           to
           giue
           colour
           that
           his
           true
           wants
           are
           but
           industries
           and
           dissimulations
           :
           for
           Confidence
           it
           is
           the
           last
           but
           the
           surest
           remedie
           :
           namely
           to
           depresse
           and
           seeme
           to
           despise
           whatsoeuer
           a
           man
           cannot
           attaine
           ,
           obseruing
           the
           good
           principle
           of
           the
           Marchantes
           ,
           who
           endeuour
           to
           raise
           the
           price
           of
           their
           owne
           commodities
           ,
           and
           to
           beate
           down
           the
           price
           of
           others
           .
           But
           there
           is
           a
           confidence
           that
           passeth
           this
           other
           :
           which
           is
           to
           face
           out
           a
           mans
           own
           defects
           :
           in
           seeming
           to
           conceiue
           that
           he
           is
           best
           in
           those
           things
           wherein
           he
           is
           failing
           :
           and
           to
           help
           that
           againe
           ,
           to
           seeme
           on
           the
           other
           side
           that
           he
           hath
           
           least
           opinion
           of
           himselfe
           ,
           in
           those
           things
           wherein
           he
           is
           best
           :
           like
           as
           we
           shall
           see
           it
           commonly
           in
           Poets
           ,
           that
           if
           they
           shew
           their
           verses
           ,
           and
           you
           except
           to
           any
           ,
           they
           will
           say
           ,
           
             That
             that
             lyne
             cost
             them
             more
             labour
             then
             any
             of
             the
             rest
             :
          
           and
           presently
           will
           seeme
           to
           disable
           ,
           and
           suspect
           rather
           
             some
             other
             lyne
          
           ,
           which
           they
           know
           well
           enough
           to
           be
           the
           best
           in
           the
           number
           .
           But
           aboue
           al
           in
           this
           righting
           and
           helping
           of
           a
           mans
           selfe
           in
           his
           owne
           carriage
           ,
           he
           must
           take
           heed
           he
           shew
           not
           himselfe
           dismantelled
           and
           exposed
           to
           scorne
           and
           iniury
           ,
           by
           too
           much
           dulcenesse
           ,
           goodnesse
           ,
           and
           facility
           of
           nature
           ,
           but
           shew
           some
           sparkles
           of
           liberty
           ,
           spirit
           ,
           and
           edge
           .
           Which
           kind
           of
           fortified
           cariage
           with
           a
           readye
           rescussing
           of
           a
           mans
           selfe
           from
           scornes
           ,
           is
           somtimes
           of
           necessity
           imposed
           vpon
           men
           by
           somwhat
           in
           their
           person
           or
           fortune
           ,
           but
           it
           euer
           succeedeth
           with
           good
           felicity
           .
        
         
           Another
           precept
           of
           this
           knowledge
           is
           by
           all
           possible
           endeauour
           ,
           to
           frame
           the
           mind
           to
           be
           pliaunt
           and
           obedient
           to
           occasion
           ;
           for
           nothing
           hindereth
           mens
           fortunes
           so
           much
           as
           this
           :
           
             Idem
             manebat
             ,
             nequeidem
             decebat
          
           :
           Men
           are
           where
           thty
           were
           ,
           when
           occasions
           turne
           ,
           and
           therefore
           to
           Cato
           ,
           whom
           Liuie
           maketh
           such
           an
           Architect
           of
           fortune
           ,
           hee
           addeth
           that
           he
           had
           
             Versatile
             Ingenium
          
           :
           And
           thereof
           it
           commeth
           that
           these
           graue
           solemne
           wittes
           which
           must
           be
           like
           themselues
           ,
           and
           cannot
           make
           departures
           haue
           more
           dignity
           then
           foelicity
           :
           But
           in
           some
           it
           is
           nature
           to
           bee
           somewhat
           viscouse
           and
           inwrapped
           ,
           
           and
           not
           easie
           to
           turne
           :
           In
           some
           it
           is
           a
           conceipte
           ,
           that
           is
           almost
           a
           nature
           ,
           which
           is
           that
           men
           can
           hardlie
           make
           themsel●…ns
           beleeue
           that
           they
           oughte
           to
           chaunge
           their
           course
           ,
           when
           they
           haue
           found
           good
           by
           it
           in
           former
           experience
           .
           For
           Macciaue
           noteth
           wisely
           how
           
             Fabius
             Maximus
          
           would
           haue
           been
           temporizing
           still
           ,
           according
           to
           his
           ould
           biasse
           ,
           when
           the
           nature
           of
           the
           warre
           was
           altered
           ,
           and
           required
           hotte
           pursuite
           ;
           In
           some
           other
           it
           is
           want
           of
           point
           and
           penetration
           in
           their
           iudgemente
           ,
           that
           they
           do
           not
           discerne
           when
           thinges
           haue
           a
           periode
           ,
           but
           come
           in
           ,
           too
           late
           after
           the
           occasion
           :
           As
           Demosthenes
           compareth
           the
           people
           of
           Athens
           to
           country
           fellowes
           ,
           when
           they
           play
           in
           a
           fence-schoole
           ,
           that
           if
           they
           haue
           a
           blow
           then
           they
           remooue
           their
           weapon
           to
           that
           warde
           ,
           and
           not
           before
           :
           In
           some
           other
           it
           is
           a
           loathnesse
           to
           leese
           labours
           passed
           ,
           and
           a
           conceite
           that
           they
           can
           bring
           about
           occasions
           to
           their
           plie
           ,
           and
           yet
           in
           the
           end
           ,
           when
           they
           see
           no
           other
           remedye
           ,
           then
           they
           come
           to
           it
           with
           disaduantage
           ,
           as
           Tarquinius
           that
           gaue
           for
           the
           third
           part
           of
           Sybillaes
           bookes
           the
           treeble
           price
           ,
           when
           he
           mought
           at
           first
           haue
           had
           all
           three
           for
           the
           simple
           .
           But
           from
           whatsoeuer
           roote
           or
           cause
           this
           Restiuenesse
           of
           mind
           proceedeth
           ,
           it
           is
           a
           thing
           most
           preiudiciall
           ,
           and
           nothing
           is
           more
           politique
           then
           to
           make
           the
           wheels
           of
           our
           mind
           concentrique
           and
           voluble
           with
           the
           wheels
           of
           fortune
           .
        
         
           Another
           precept
           of
           this
           knowledge
           ,
           which
           hath
           some
           affinity
           with
           that
           vvelast
           spake
           of
           ,
           but
           with
           difference
           is
           that
           which
           is
           well
           expressed
           ,
           
             satis
             accede
          
           
           Deisque
           ,
           that
           men
           do
           not
           only
           turne
           with
           the
           occasions
           but
           also
           runne
           with
           the
           occasions
           and
           not
           strain
           their
           credit
           or
           strength
           to
           ouer-harde
           or
           extreame
           points
           :
           but
           choose
           in
           their
           actions
           that
           which
           is
           most
           passable
           :
           for
           this
           will
           preserue
           men
           from
           foyle
           ,
           not
           occupy
           them
           too
           much
           about
           one
           matter
           ,
           winne
           opinion
           of
           moderation
           ,
           please
           the
           moste
           ,
           and
           make
           a
           showe
           of
           a
           perpetuall
           foelicitye
           in
           all
           they
           vndertake
           ,
           which
           cannot
           but
           mightely
           increase
           reputation
           .
        
         
           Another
           part
           of
           this
           knowledge
           seemeth
           to
           haue
           some
           repugnancy
           with
           the
           former
           two
           ,
           but
           not
           as
           I
           vnderstand
           it
           ,
           and
           it
           is
           that
           which
           Demosthenes
           vttereth
           in
           high
           tearmes
           :
           
             Et
             quemadmodum
             receptum
             est
             ,
             vt
             exercitum
             ducat
             Imperator
             :
             sic
             &
             a
             cordatis
             viris
             res
             ipsae
             ducendae
             ,
             vt
             quae
             ipsis
             videntur
             ,
             ea
             gerantur
             ,
             &
             non
             ipsi
             euentus
             persequi
             cogantur
             .
          
           For
           if
           we
           obserue
           ,
           we
           shall
           find
           two
           differing
           kinds
           of
           sufficiency
           ,
           in
           managing
           of
           businesse
           :
           some
           can
           make
           vse
           of
           occasions
           aptly
           and
           dexterously
           ,
           but
           plotte
           little
           :
           some
           can
           vrge
           and
           pursue
           their
           owne
           plottes
           well
           ,
           but
           cannot
           accommodate
           nor
           take
           in
           :
           either
           of
           vvhich
           is
           very
           vnperfite
           without
           the
           other
           .
        
         
           Another
           part
           of
           this
           knowledge
           is
           the
           obseruing
           a
           good
           mediocrity
           in
           the
           declaring
           or
           not
           declaring
           a
           mans
           selfe
           ,
           for
           although
           depth
           of
           secrecy
           ,
           and
           making
           way
           
             (
             qualis
             est
             via
             ●…uis
             in
             Mari
             ,
          
           which
           the
           French
           calleth
           
             Sourdes
             Menees
          
           ,
           when
           men
           set
           thinges
           in
           worke
           without
           opening
           themselues
           at
           all
           )
           be
           somtimes
           
           both
           prosperous
           and
           admirable
           :
           yet
           many
           times
           
             Dissimulatio
             errores
             parit
             ,
             qni
             dissimulatorem
             ipsam
             illaqueant
             .
          
           And
           therefore
           we
           see
           the
           greatest
           pollitiques
           haue
           in
           a
           naturall
           and
           free
           manner
           professed
           their
           desires
           ,
           rather
           then
           bin
           reserued
           and
           disguised
           in
           them
           .
           For
           so
           we
           see
           that
           
             Lucius
             Sylla
          
           made
           a
           kind
           of
           profession
           ,
           
             That
             hee
             wished
             all
             men
             happy
             or
             vnhappie
             as
             they
             stood
             his
             friendes
             or
             enemies
             :
          
           So
           Caesar
           ,
           when
           hee
           went
           first
           into
           Gaul
           ,
           made
           no
           scruple
           to
           professe
           ,
           
             that
             hee
             had
             rather
             bee
             first
             in
             a
             village
             ,
             then
             second
             at
             Rome
             .
          
           So
           againe
           as
           soone
           as
           hee
           had
           begunne
           the
           warre
           ,
           we
           see
           what
           Cicero
           sayth
           of
           him
           ,
           Alter
           (
           meaning
           of
           
             Coesar
             )
             non
             recusat
             ,
             sed
             quodam
             modo
             postulat
             ,
             vt
             (
             vt
             est
             )
             sic
             appelletur
             Tyrannus
             .
          
           So
           we
           may
           see
           in
           a
           letter
           of
           Cicero
           to
           Atticus
           ,
           that
           
             Augustus
             Caesar
          
           in
           his
           very
           entrance
           into
           affaires
           ,
           when
           he
           was
           a
           dearling
           of
           the
           Senate
           ,
           yet
           in
           his
           harauges
           to
           the
           people
           ,
           would
           sweare
           
             It
             a
             parentis
             honores
             consequi
             liceat
             ,
          
           (
           which
           was
           no
           lesse
           then
           the
           Tyranny
           ,
           )
           saue
           that
           to
           helpe
           it
           ,
           hee
           would
           stretch
           foorth
           his
           hand
           towardes
           a
           statua
           of
           Caesars
           ,
           that
           was
           erected
           in
           the
           place
           :
           and
           men
           laughed
           and
           woondered
           and
           sayde
           ,
           Is
           it
           possible
           ,
           or
           did
           you
           euer
           heare
           the
           like
           ,
           and
           yet
           though
           hee
           meant
           no
           hurte
           ,
           hee
           did
           it
           so
           handsomlye
           and
           ingenuouslye
           ,
           and
           all
           these
           were
           prosperous
           ,
           where
           as
           Pompeye
           who
           tended
           to
           the
           same
           ends
           ,
           but
           in
           a
           more
           darke
           and
           dissembling
           manner
           ,
           as
           Tacitus
           sayeth
           of
           him
           ,
           
             Occultior
             non
             melior
          
           ,
           wherein
           Salust
           concurreth
           
             ore
             probo
             ,
             animo
             inuerecundo
          
           
           made
           it
           his
           disseigne
           by
           infinite
           secret
           Engines
           ,
           to
           cast
           the
           state
           into
           an
           absolute
           Anarchy
           and
           confusion
           ,
           that
           the
           state
           mought
           cast
           it selfe
           into
           his
           Armes
           for
           necessity
           and
           protection
           ,
           and
           so
           the
           soueraigne
           power
           bee
           putt
           vpon
           him
           ,
           and
           he
           neuer
           seene
           in
           it
           :
           and
           when
           hee
           had
           broughte
           it
           (
           as
           he
           thoughte
           )
           to
           that
           pointe
           when
           hee
           was
           chosen
           Consull
           alone
           ;
           as
           neuer
           any
           ,
           was
           ;
           yet
           hee
           could
           make
           noe
           greate
           matter
           of
           it
           ,
           because
           men
           vnderstoode
           him
           not
           :
           but
           was
           faine
           in
           the
           end
           ,
           to
           goe
           the
           beaten
           tracke
           of
           getting
           Armes
           into
           his
           handes
           ,
           by
           coulour
           of
           〈◊〉
           the
           doubte
           of
           Caesars
           dessignes
           :
           so
           tedidious
           ,
           casuall
           ,
           and
           vnfortunate
           are
           these
           deepe
           dissimulations
           ,
           whereof
           it
           seemeth
           Tacitus
           made
           this
           iudgement
           ,
           that
           they
           were
           a
           cunning
           of
           an
           inferiour
           fourme
           in
           regard
           of
           true
           pollicy
           ,
           attributing
           the
           one
           to
           Augustus
           ,
           the
           other
           to
           Tiberius
           ,
           where
           speaking
           of
           Liuia
           ,
           he
           sayth
           :
           
             Et
             cum
             ariibus
             mariti
             simulatione
             filij
             bene
             composita
             :
          
           for
           surely
           the
           continuall
           habite
           of
           dissimulation
           is
           but
           a
           weake
           and
           sluggish
           cunning
           ,
           &
           not
           greatly
           politique
           .
        
         
           Another
           precept
           of
           this
           Architecture
           of
           Fortune
           ,
           is
           ,
           to
           accustome
           our
           mindes
           to
           iudge
           of
           the
           proportion
           or
           valewe
           of
           things
           ,
           as
           they
           conduce
           ,
           and
           are
           materiall
           to
           our
           particular
           ends
           ,
           and
           that
           to
           doe
           substantially
           and
           nor
           superficially
           .
           For
           wee
           shall
           finde
           the
           Logicall
           parte
           (
           as
           I
           maye
           tearme
           it
           )
           of
           some
           mens
           mindes
           good
           ,
           but
           the
           Mathematicall
           part
           erroneous
           ,
           that
           is
           ,
           they
           can
           well
           iudge
           of
           consequences
           ,
           but
           not
           of
           proportions
           and
           
           comparison
           ,
           preferring
           things
           of
           shewe
           and
           sencebefore
           things
           of
           substance
           and
           effect
           .
           So
           some
           fall
           in
           loue
           with
           accesse
           to
           Princes
           ,
           others
           with
           popular
           same
           and
           applause
           ,
           supposinge
           they
           are
           things
           of
           greate
           purchase
           ,
           when
           in
           many
           Cases
           they
           are
           but
           matters
           of
           Enuy
           ,
           perill
           ,
           and
           Impediment
           :
        
         
           So
           some
           measure
           thinges
           accordinge
           to
           the
           labour
           and
           difficulty
           ,
           or
           affiduity
           ,
           which
           are
           spent
           aboute
           them
           ;
           and
           thinke
           if
           they
           bee
           euer
           moovinge
           ,
           that
           they
           must
           needs
           aduance
           and
           proceede
           ,
           as
           Caesar
           saith
           in
           a
           dispisinge
           manner
           of
           Cato
           the
           second
           ,
           when
           hee
           describeth
           howe
           ●…orious
           and
           indefatigable
           he
           was
           to
           noe
           greate
           purpose
           :
           
             Haec
             omnia
             magno
             fludio
             agebat
          
           .
           So
           in
           moste
           thinges
           men
           are
           ready
           to
           abuse
           themselues
           in
           thinking
           the
           greatest
           means
           to
           be
           best
           ,
           when
           it
           should
           bee
           the
           Fittest
           .
        
         
           As
           for
           the
           true
           marshalling
           of
           mens
           pursutes
           towards
           theire
           fortune
           as
           they
           are
           more
           or
           lesse
           materiall
           ,
           I
           houlde
           them
           to
           stand
           thus
           ;
           Firste
           the
           amendment
           of
           their
           own
           Minds
           .
           For
           the
           Remooue
           of
           the
           Impediments
           of
           the
           mind
           wil
           sooner
           cleare
           the
           passages
           of
           fortune
           ,
           then
           the
           obteininge
           fortune
           wil
           remooe
           the
           Impediméts
           of
           the
           mind
           ;
           In
           secōd
           place
           I
           set
           downe
           wealth
           and
           meanes
           ,
           which
           I
           know
           most
           men
           woulde
           haue
           placed
           firste
           :
           because
           of
           the
           generall
           vse
           which
           it
           beareth
           towardes
           all
           varietie
           of
           occasions
           .
           But
           that
           opinion
           I
           may
           condemne
           with
           like
           reason
           as
           Macchiauell
           doth
           that
           other
           :
           that
           monies
           weretl●…e
           sinews
           of
           the
           warres
           ,
           wheras
           (
           saith
           he
           )
           
           the
           true
           sinews
           of
           the
           warres
           are
           the
           sinews
           of
           mens
           Armes
           ,
           that
           is
           a
           valiant
           ,
           populous
           and
           Military
           Nation
           :
           &
           he
           voucheth
           aptly
           the
           authority
           of
           Solon
           who
           when
           Craesus
           shewed
           him
           his
           treasury
           of
           goalde
           saide
           to
           him
           ,
           that
           if
           another
           came
           that
           had
           better
           Iron
           ,
           he
           woulde
           be
           maister
           o●…
           his
           Gould
           In
           like
           manner
           it
           may
           be
           truly
           affirmed
           ,
           that
           it
           is
           not
           monies
           that
           are
           the
           sinews
           of
           fortune
           ,
           but
           it
           is
           the
           sinews
           and
           steele
           of
           mens
           Mynds
           ,
           Witte
           ,
           Courage
           ,
           Audacity
           ,
           Resolution
           ,
           Temper
           ,
           Industry
           ,
           and
           the
           like
           :
           In
           thirde
           place
           I
           set
           down
           Reputation
           ,
           because
           of
           the
           peremptory
           Tides
           &
           Currants
           it
           hath
           ,
           which
           if
           they
           bee
           not
           taken
           in
           their
           due
           time
           ,
           are
           sildome
           recouered
           ,
           it
           beinge
           extreame
           harde
           to
           plaie
           an
           after
           game
           of
           reputation
           .
           And
           lastly
           ,
           I
           place
           honoure
           ,
           which
           is
           more
           easily
           wonne
           by
           any
           of
           the
           other
           three
           ,
           much
           more
           by
           all
           ,
           then
           any
           of
           them
           can
           bee
           purchased
           by
           honour
           .
           To
           conclude
           this
           precepte
           ,
           as
           there
           is
           order
           and
           priority
           in
           Matter
           ,
           so
           is
           there
           in
           Time
           ,
           the
           proposterous
           placing
           whereof
           is
           one
           of
           the
           commonest
           Errors
           :
           while
           men
           fly
           to
           their
           ends
           when
           they
           shoulde
           intend
           their
           beginninings
           :
           and
           doe
           not
           take
           things
           in
           order
           of
           time
           as
           they
           come
           on
           ,
           but
           marshall
           them
           according
           to
           greatnes
           and
           not
           according
           to
           instance
           ,
           not
           obseruing
           the
           good
           precepte
           
             Quod
             nunc
             instat
             agamus
          
           .
        
         
           Another
           precept
           of
           this
           knowledge
           is
           ,
           not
           to
           imbrace
           any
           matters
           ,
           which
           doe
           occupie
           to
           great
           a
           quantity
           of
           time
           ,
           but
           to
           haue
           that
           sounding
           in
           a
           mans
           eares
           .
        
         
         
           
             Sed
             fugit
             interea
             ,
             fugit
             irreparabile
             tempus
             ,
          
           and
           that
           is
           the
           cause
           why
           those
           which
           take
           their
           course
           of
           rising
           by
           professions
           of
           Burden
           ,
           as
           Lawyers
           ,
           Orators
           painefull
           diuines
           ,
           and
           the
           like
           ,
           are
           not
           commonlie
           so
           politique
           for
           their
           owne
           fortune
           ,
           otherwise
           then
           in
           their
           ordinary
           way
           ,
           because
           they
           want
           time
           to
           learne
           particulars
           ,
           to
           waite
           occasions
           ,
           and
           to
           deuise
           plottes
           .
        
         
           Another
           precept
           of
           this
           knowledge
           is
           to
           imitate
           nature
           which
           doth
           nothing
           in
           vaine
           ,
           which
           surely
           a
           man
           may
           do
           ,
           if
           he
           do
           well
           interlace
           his
           businesse
           ,
           and
           bend
           not
           his
           mind
           too
           much
           vpon
           that
           which
           he
           prin
           cipally
           intendeth
           .
           For
           a
           man
           ought
           in
           euery
           particular
           action
           ,
           so
           to
           carry
           the
           motions
           of
           his
           mind
           ,
           and
           so
           to
           haue
           one
           thing
           vnder
           another
           ,
           as
           if
           he
           cannot
           haue
           that
           he
           seeketh
           in
           the
           best
           degree
           ,
           yet
           to
           haue
           it
           in
           a
           second
           ,
           or
           so
           in
           a
           third
           ,
           and
           if
           he
           can
           haue
           no
           parte
           of
           that
           which
           he
           purposed
           ,
           yet
           to
           turn
           the
           vse
           of
           it
           to
           sōwhat
           els
           ,
           and
           if
           he
           cannot
           make
           any
           thing
           of
           it
           for
           the
           present
           ,
           yet
           to
           make
           it
           as
           a
           seed
           of
           somwhat
           in
           time
           to
           come
           ,
           and
           if
           he
           can
           contriue
           no
           effect
           or
           substaunce
           from
           it
           ,
           yet
           to
           win
           som
           good
           opinion
           by
           it
           ,
           or
           the
           like
           so
           that
           he
           should
           exact
           an
           account
           of
           himself
           of
           euery
           action
           ,
           to
           reape
           somwhat
           ,
           and
           not
           to
           stand
           amazed
           and
           confused
           if
           he
           saile
           of
           that
           he
           chiefly
           meant
           :
           for
           nothing
           is
           more
           impollitique
           then
           to
           mind
           actions
           wholly
           one
           by
           one
           .
           For
           he
           that
           dooth
           so
           ,
           leeseth
           infinite
           occasions
           which
           enterveine
           ,
           and
           are
           many
           times
           more
           proper
           and
           propitious
           for
           somewhat
           ,
           that
           he
           shall
           need
           afterwards
           :
           then
           for
           that
           which
           
           he
           vrgeth
           for
           the
           present
           ;
           and
           therfore
           men
           must
           be
           parfite
           in
           that
           rule
           :
           
             Haec
             oportet
             facere
             ,
             &
             illa
             non
             omittere
             .
          
        
         
           Another
           precept
           of
           this
           knowledge
           is
           ,
           not
           to
           ingage
           a
           mans
           selfe
           peremptorily
           in
           any
           thing
           ,
           though
           it
           seem
           not
           liable
           to
           accident
           ,
           but
           euer
           to
           haue
           a
           window
           to
           flie
           out
           at
           ,
           or
           away
           to
           retyre
           ;
           following
           the
           wisedom
           in
           the
           ancient
           fable
           ,
           of
           the
           two
           frogs
           ,
           which
           consulted
           when
           their
           plash
           was
           drie
           ,
           whether
           they
           should
           go
           and
           the
           one
           mooued
           to
           go
           down
           into
           a
           pit
           because
           it
           was
           not
           likely
           the
           water
           would
           dry
           there
           ,
           but
           the
           other
           answered
           ,
           
             True
             ,
             but
             if
             it
             do
             ,
             how
             shall
             we
             get
             out
             againe
             ?
          
        
         
           Another
           precept
           of
           this
           knowledge
           is
           that
           ancient
           precept
           of
           Bias
           ,
           construed
           not
           to
           any
           point
           of
           perfidiousnesse
           ,
           but
           only
           to
           caution
           and
           moderation
           
             Et
             ama
             tanquam
             inimicus
             suturus
             ,
             &
             odi
             tanquam
             amaturus
             :
          
           For
           it
           vtterly
           betraieth
           al
           vtility
           ,
           for
           mē
           to
           imbarque
           them selues
           to
           far
           ,
           into
           vnfortunate
           friendships
           :
           troublesom
           spleans
           ;
           &
           childish
           &
           humorous
           enuies
           or
           aemulatiōs
           .
        
         
           But
           I
           continue
           this
           beyond
           the
           measure
           of
           an
           example
           ,
           led
           ,
           because
           I
           wold
           not
           haue
           such
           knowledges
           which
           I
           note
           as
           deficient
           to
           be
           thought
           things
           Imaginatiue
           ,
           or
           in
           the
           ayre
           ;
           or
           an
           obseruation
           or
           two
           ,
           much
           made
           of
           but
           thinges
           of
           bulke
           and
           masse
           :
           whereof
           an
           end
           is
           hardlier
           made
           ,
           then
           a
           beginning
           .
           It
           must
           be
           likewise
           conceiued
           that
           in
           these
           pointes
           which
           I
           mencion
           and
           set
           downe
           ,
           they
           are
           far
           from
           complete
           tractates
           of
           them
           :
           but
           onelye
           as
           small
           peeces
           for
           patternes
           :
           And
           lastlye
           ,
           no
           man
           I
           suppose
           will
           
           thinke
           ,
           that
           I
           meane
           fortunes
           are
           not
           obteyned
           without
           all
           this
           adoe
           ;
           For
           I
           know
           they
           come
           tumblinge
           into
           some
           mens
           lappes
           ,
           and
           a
           nomber
           obtaine
           good
           fortunes
           by
           dilligence
           ,
           in
           a
           plaine
           way
           :
           Little
           intermedlinge
           :
           and
           keeping
           themselues
           from
           grosse
           errors
           .
        
         
           But
           as
           Cicero
           when
           he
           setteth
           down
           an
           Idea
           of
           a
           parfit
           Orator
           ,
           doth
           not
           mean
           that
           euery
           pleader
           should
           be
           such
           ;
           and
           so
           likewise
           ,
           when
           a
           Prince
           or
           a
           Courtier
           hath
           been
           described
           by
           such
           as
           haue
           handled
           those
           subiects
           ,
           the
           mould
           hath
           vsed
           to
           be
           made
           accordinge
           to
           the
           perfectiō
           of
           the
           Arte
           ,
           and
           not
           according
           to
           cō
           mon
           practise
           :
           So
           I
           vnderstand
           it
           that
           it
           ought
           to
           be
           done
           in
           the
           description
           of
           a
           Pollitique
           man.
           I
           meane
           pollitique
           for
           his
           owne
           fortune
           .
        
         
           But
           it
           must
           be
           remembred
           al
           this
           while
           ,
           that
           the
           precepts
           which
           we
           haue
           set
           down
           ,
           are
           of
           thatkind
           which
           may
           be
           coūted
           &
           called
           
             Bonae
             Artes
          
           ,
           as
           for
           euill
           arts
           ,
           if
           a
           man
           would
           set
           down
           for
           himselfe
           that
           principle
           of
           
             Machiauel
             :
             That
             a
             man
             seeke
             not
             to
             attaine
             vertue
             it selfe
             :
             But
             the
             apparance
             onely
             thereof
             ,
             because
             the
             credite
             of
             vertue
             is
             a
             helpe
             ,
             but
             the
             vse
             of
             it
             is
             cumber
             :
          
           or
           that
           other
           of
           his
           principles
           :
           
             That
             he
             presuppose
             ,
             that
             men
             are
             not
             fitly
             to
             be
             wrought
             otherwise
             but
             by
             feare
             ,
             and
             therefore
             that
             he
             seeke
             to
             haue
             euery
             mā
             obnoxius
             ,
             lowe
             ,
             &
             in
             streight
          
           which
           the
           
             Italiās
             cal
             seminar
             spine
          
           ,
           to
           sowe
           thornes
           :
           or
           that
           other
           principle
           cōteined
           in
           the
           verse
           which
           
             Cice
             ro
          
           cyteth
           
             cadant
             amici
             ,
             dūmodo
             Inimici
             intercidāt
             ,
             as
          
           the
           
             Trium
             virs
          
           which
           fould
           euery
           one
           to
           other
           the
           liues
           of
           their
           friends
           for
           the
           deaths
           of
           theire
           enemiees
           :
           or
           
           that
           other
           protestation
           of
           
             L.
             Catilina
          
           to
           set
           on
           fire
           &
           trouble
           states
           ,
           to
           the
           end
           to
           fish
           in
           droumy
           waters
           ,
           &
           to
           vnwrappe
           their
           fortunes
           .
           
             Ego
             si
             quid
             in
             fortunis
             meis
             excitatum
             sit
             incendium
             ,
             id
             non
             aqua
             sed
             ruina
             restinguam
             ,
          
           or
           that
           other
           principle
           
             of
             Lysāder
             That
             childrē
             are
             to
             be
             deceiued
             with
             cōfittes
             ,
             &
             men
             with
             othes
             ,
          
           &
           the
           like
           euil
           and
           corrupt
           positions
           ,
           whereof
           (
           as
           in
           al
           things
           )
           there
           are
           more
           in
           number
           then
           of
           the
           good
           :
           Certainly
           with
           these
           dispensations
           from
           the
           lawes
           of
           charity
           &
           integryty
           the
           pressing
           of
           a
           mans
           fortune
           ,
           may
           be
           more
           ha
           sty
           and
           compendious
           .
           But
           it
           is
           in
           life
           ,
           as
           it
           is
           in
           ways
           The
           shortest
           way
           is
           comonly
           the
           fowlest
           &
           surely
           the
           fairer
           way
           is
           not
           much
           about
           .
        
         
           But
           men
           if
           they
           be
           in
           their
           own
           power
           &
           doe
           beare
           &
           sustaine
           themselues
           ,
           and
           bee
           not
           caryed
           awaye
           with
           a
           whirle
           winde
           or
           tempest
           of
           ambition
           :
           oughte
           in
           the
           pursute
           of
           their
           owne
           fortune
           ,
           to
           set
           before
           their
           eies
           ,
           not
           only
           that
           general
           Map
           of
           the
           world
           .
           
             That
             al
             things
             are
             vanity
             &
             vexatiō
             of
             spirit
             ,
          
           but
           many
           other
           more
           par
           ticular
           Cards
           &
           directiōs
           ,
           cheefly
           that
           ,
           That
           Being
           ,
           without
           wel
           being
           :
           is
           a
           curse
           ;
           &
           the
           greater
           being
           ,
           the
           greater
           curse
           ,
           And
           that
           all
           vertue
           is
           most
           rewarded
           ,
           &
           al
           wickednesse
           most
           punished
           in
           it selfe
           :
           according
           as
           the
           Poet
           saith
           excellently
           .
        
         
           
             Quae
             vobis
             que
             digna
             viri
             ,
             pro
             laudibus
             istis
          
           
             Premia
             posse
             rear
             solui
             ?
             pulcherrima
             primum
          
           
             Dij
             moresque
             dabunt
             vestri
             :
          
        
         
           And
           so
           of
           the
           contrary
           .
           And
           secondly
           they
           oughte
           to
           looke
           vp
           to
           the
           eternal
           prouidence
           and
           diuine
           iudgemente
           ,
           which
           often
           subuerteth
           the
           wisdome
           of
           euyll
           
           plots
           &
           imaginations
           ,
           according
           to
           that
           scripture
           
             He
             hath
             conceiued
             mischiefe
             &
             shal
             bring
             soorth
             a
             vainething
          
           And
           although
           men
           should
           refraine
           themselues
           from
           iniury
           and
           euil
           artes
           ,
           yet
           this
           incessant
           &
           Sabbathlesse
           pursute
           of
           a
           mans
           fortune
           ,
           leaueth
           not
           tribute
           which
           we
           owe
           to
           God
           of
           our
           time
           who
           (
           we
           see
           )
           demandeth
           a
           tenth
           of
           our
           substāce
           ,
           &
           a
           seauenth
           ,
           which
           is
           more
           strict
           of
           our
           time
           :
           and
           it
           is
           〈◊〉
           to
           smal
           purpose
           to
           haue
           an
           erected
           face
           towards
           heauē
           ,
           &
           a
           perpetual
           groueling
           spirit
           vpon
           earth
           eating
           dust
           as
           doth
           the
           serpent
           ,
           
             Atque
             affigit
             humo
             Diuinae
             particulam
             aurae
             :
          
           And
           if
           any
           mā
           flatter
           himself
           that
           he
           will
           imploy
           his
           fortune
           wel
           ,
           though
           he
           shold
           obtain
           it
           ill
           ,
           as
           was
           said
           concerning
           
             Aug.
             Caesar
          
           ,
           &
           after
           of
           
             Septimius
             Seuerus
             ,
             That
             either
             they
             shold
             neuer
             haue
             bin
             born
             or
             else
             they
             shold
             nener
             haue
             died
             ,
          
           they
           did
           so
           much
           mischief
           in
           the
           pursut
           &
           ascētof
           their
           greatnes
           ,
           &
           so
           much
           good
           when
           they
           were
           established
           yet
           these
           cōpensations
           &
           satisfactions
           ,
           are
           good
           to
           be
           vsed
           ,
           but
           neuer
           good
           to
           be
           purposed
           :
           And
           lastly
           it
           is
           not
           amisse
           for
           mē
           in
           their
           race
           toward
           their
           fortuneto
           cooll
           thēselues
           a
           litle
           with
           that
           cōceit
           which
           is
           elegāt
           ly
           expressed
           bythe
           Emperor
           ,
           Charls
           the
           5.
           in
           his
           instruc
           tiōs
           to
           the
           K.
           his
           son
           ,
           
             That
             fortune
             hath
             sowhat
             of
             the
             nature
             of
             a
             womā
             ,
             that
             if
             she
             be
             too
             much
             woed
             ,
             she
             is
             the
             farder
             of
             .
          
           But
           this
           last
           is
           but
           a
           remedy
           for
           those
           whose
           Tasts
           are
           corrupted
           :
           let
           mē
           rather
           build
           vpo
           that
           foūdation
           which
           is
           as
           a
           cornerstone
           of
           diuinity
           and
           philosophie
           ,
           wherein
           they
           ioyne
           close
           ,
           namely
           that
           same
           
             Primum
             quaerite
          
           .
           For
           diuinity
           sayth
           
             Primum
             quaerite
             regnū
             Dei
             &
             ista
             omnia
             ad●…iciētur
             Vobis
             :
          
           &
           Philosophy
           saith
           ,
           
             Primū
             quaerite
             bona
             animi
             ,
             coetera
             aut
             aderunt
             ,
             aut
             non
             oberunt
             .
          
           
           And
           although
           the
           humane
           foundation
           hath
           somewhat
           of
           the
           same
           ,
           as
           we
           see
           in
           M
           :
           Brutus
           when
           hee
           brake
           forth
           into
           that
           speech
           .
        
         
           
             —
             Te
             colui
             (
             Virtus
             )
             vt
             rem
             :
             ast
             tu
             nomen
             inane
             es
          
           ;
        
         
           Yet
           the
           diuine
           foundation
           is
           vpon
           the
           Rocke
           .
           But
           this
           may
           serue
           for
           a
           Tast
           of
           that
           knowledge
           which
           I
           noted
           as
           deficient
           .
        
         
           Concerning
           gouernment
           ,
           it
           is
           a
           part
           of
           knowledge
           ,
           secret
           and
           retyred
           in
           both
           these
           respects
           ,
           in
           which
           things
           are
           deemed
           secret
           :
           for
           some
           things
           are
           secret
           ,
           because
           they
           are
           hard
           to
           know
           ,
           and
           some
           because
           they
           are
           not
           fit
           to
           vtter
           :
           wee
           see
           all
           gouernments
           are
           obscure
           and
           inuisible
           .
        
         
           
             —
             Totamque
             infusa
             per
             artus
          
           ,
        
         
           
             Mens
             agitat
             molem
             ,
             &
             magno
             corpore
             miscet
             .
          
        
         
           Such
           is
           the
           description
           of
           gouernments
           ;
           we
           see
           the
           gouernmēt
           of
           God
           ouer
           the
           world
           is
           hidden
           ;
           insomuch
           as
           it
           seemeth
           to
           participate
           of
           much
           irregularitie
           and
           confusion
           ;
           The
           gouernment
           of
           the
           Soule
           in
           moouing
           the
           Body
           is
           inward
           and
           profound
           ,
           and
           the
           passages
           therof
           hardly
           to
           be
           reduced
           to
           demonstration
           .
           Againe
           ,
           the
           wisedome
           of
           Antiquitie
           (
           the
           shadowes
           whereof
           are
           in
           the
           Poets
           )
           in
           the
           description
           of
           torments
           and
           paines
           ,
           next
           vnto
           the
           crime
           of
           Rebellion
           ,
           which
           was
           the
           Giants
           offence
           ,
           doth
           detest
           the
           offence
           offacilitie
           :
           as
           in
           Sysiphus
           and
           Tantalus
           .
           But
           this
           was
           meant
           of
           particulars
           ;
           Neuerthelesse
           euen
           vnto
           the
           generall
           rules
           and
           discourses
           of
           pollicie
           ,
           and
           gouernment
           ,
           there
           is
           due
           a
           reuerent
           and
           reserued
           handling
           .
        
         
         
           But
           contrariwise
           in
           the
           gouernors
           towards
           the
           gouerned
           ,
           all
           things
           ought
           as
           far
           as
           the
           frailtie
           of
           Man
           permitteth
           ,
           to
           be
           manifest
           ,
           &
           reuealed
           .
           For
           so
           it
           is
           expressed
           in
           the
           Scriptures
           touching
           the
           gouernment
           of
           God
           ,
           that
           this
           Globe
           which
           seemeth
           to
           vs
           a
           dark
           and
           shady
           body
           is
           in
           the
           view
           of
           God
           ,
           as
           Christall
           ,
           
             Et
             in
             conspectu
             sedis
             tanquā
             mare
             vitreū
             simile
             christallo
             .
          
           So
           vnto
           Princes
           and
           States
           ,
           and
           specially
           towardes
           wise
           Senats
           and
           Councels
           ,
           the
           natures
           and
           dispositions
           of
           the
           people
           ,
           their
           conditions
           ,
           and
           necessities
           ,
           their
           factions
           and
           combinations
           ,
           their
           animosities
           and
           discontents
           ought
           to
           be
           in
           regard
           of
           the
           varietie
           of
           their
           Intelligences
           ,
           the
           wisedome
           of
           their
           obseruations
           ,
           and
           the
           height
           of
           their
           station
           ,
           where
           they
           keepe
           Centinell
           ,
           in
           great
           part
           cleare
           and
           transparent
           ;
           wherefore
           ,
           considering
           that
           I
           write
           to
           a
           king
           that
           is
           a
           maister
           of
           this
           Science
           ,
           and
           is
           so
           wel
           assisted
           ,
           I
           thinke
           it
           decent
           to
           passe
           ouer
           this
           part
           in
           silēce
           ,
           as
           willing
           to
           obtaine
           the
           certificate
           ,
           which
           one
           of
           the
           ancient
           Philosophers
           aspired
           vnto
           ,
           who
           being
           silent
           ,
           when
           others
           contended
           to
           make
           demonstration
           of
           their
           abilities
           by
           speech
           ,
           desired
           it
           mought
           ●…e
           certified
           for
           his
           part
           ,
           
             that
             there
             was
             one
             that
             knewe
             how
             to
             hold
             his
             peace
             .
          
        
         
           Notwithstanding
           for
           the
           more
           publique
           part
           of
           Gouernment
           ,
           which
           is
           Lawes
           ,
           I
           think
           good
           to
           note
           onley
           one
           deficience
           ,
           which
           is
           ,
           that
           all
           those
           which
           haue
           writtē
           of
           Lawes
           ,
           haue
           written
           either
           as
           Philosophers
           ,
           or
           as
           lawiers
           ,
           &
           none
           as
           Statesmen
           .
           As
           for
           the
           Philosophers
           ,
           they
           make
           imaginary
           Lawes
           for
           imaginary
           cōmon-wealths
           ,
           &
           their
           discourses
           are
           as
           
           the
           Stars
           ,
           which
           giue
           little
           light
           because
           they
           are
           so
           high
           .
           For
           the
           Lawyers
           ,
           they
           write
           according
           to
           the
           States
           where
           they
           liue
           ,
           what
           is
           receiued
           Law
           ,
           &
           not
           what
           ought
           to
           be
           Law
           ;
           For
           the
           wisedome
           of
           a
           Law-maker
           is
           one
           ,
           &
           of
           a
           Lawyer
           is
           another
           .
           For
           ther
           are
           in
           Nature
           certaine
           fountaines
           of
           Iustice
           ,
           whence
           all
           Ciuil
           Lawes
           are
           deriued
           ,
           but
           as
           streames
           ;
           &
           like
           as
           waters
           doe
           take
           tinctures
           and
           tastes
           from
           the
           soyles
           through
           which
           they
           run
           ;
           So
           doe
           ciuill
           Lawes
           vary
           according
           to
           the
           Regions
           and
           gouernments
           where
           they
           are
           plāted
           ,
           though
           they
           proceed
           from
           the
           same
           fountaines
           ;
           Againe
           the
           wisedome
           of
           a
           Lawmaker
           consisteth
           not
           onely
           in
           a
           platforme
           of
           Iustice
           ;
           but
           in
           the
           application
           thereof
           ,
           taking
           into
           consideration
           ,
           by
           what
           meanes
           Lawes
           may
           be
           made
           certaine
           ,
           and
           what
           are
           the
           causes
           &
           remedies
           of
           the
           doubtfulnesse
           and
           incertaintie
           of
           Law
           ,
           by
           what
           meanes
           Lawes
           may
           be
           made
           apt
           and
           easie
           to
           be
           executed
           ,
           and
           what
           are
           the
           impediments
           ,
           and
           remedies
           in
           the
           execution
           of
           lawes
           ,
           what
           influence
           lawes
           touching
           priuate
           right
           of
           
             Meum
             &
             Tuum
          
           ,
           haue
           into
           the
           publike
           state
           ,
           and
           how
           they
           may
           be
           made
           apt
           and
           agreable
           ,
           how
           lawes
           are
           to
           be
           penned
           and
           deliuered
           ,
           whether
           in
           Texts
           or
           in
           
             Acts
             ,
             briefe
          
           or
           large
           ,
           with
           preambles
           ,
           or
           without
           howe
           they
           are
           to
           bee
           pruned
           and
           reformed
           from
           time
           to
           time
           ,
           and
           what
           is
           the
           best
           meanes
           to
           keepe
           them
           frō
           being
           too
           
             vast
             in
             volumes
          
           ,
           or
           too
           ful
           of
           multiplicitie
           &
           crosnesse
           ,
           how
           they
           are
           to
           be
           expounded
           ,
           When
           
             vpon
             causes
             emergent
          
           ,
           and
           iudicially
           discussed
           ,
           and
           when
           vpon
           responses
           and
           conferences
           touching
           generall
           points
           or
           questions
           ,
           how
           they
           
           are
           to
           be
           pressed
           ,
           rigorously
           ,
           or
           tenderly
           ,
           how
           they
           are
           to
           be
           Mitigated
           by
           equitie
           and
           good
           conscience
           ,
           and
           whether
           discretion
           and
           strict
           Lawe
           are
           to
           be
           
             mingled
             in
             the
             same
             Courts
          
           ,
           or
           
             kept
             a
             part
             in
             seuerall
             Courts
          
           ;
           Againe
           ,
           how
           the
           practise
           ,
           profession
           ,
           and
           erudition
           of
           Lawe
           is
           to
           be
           censured
           and
           gouerned
           ,
           and
           many
           other
           points
           touching
           the
           administration
           ,
           and
           (
           as
           I
           may
           tearme
           it
           )
           animation
           of
           Lawes
           .
           Vpon
           which
           I
           insist
           the
           lesse
           ,
           because
           I
           purpose
           (
           if
           
           God
           giue
           me
           leaue
           )
           hauing
           begunne
           a
           worke
           of
           this
           Nature
           ,
           in
           Aphorismes
           ,
           to
           propound
           it
           hereafter
           ,
           noting
           it
           in
           the
           meane
           time
           for
           deficient
           .
        
         
           And
           for
           your
           Maiesties
           Lawes
           of
           England
           ,
           I
           could
           say
           much
           of
           their
           dignitie
           ,
           and
           somewhat
           of
           their
           defect
           :
           But
           they
           cannot
           but
           excell
           the
           ciuill
           Lawes
           in
           fitnesse
           for
           the
           gouernment
           :
           for
           the
           ciuill
           Law
           was
           ,
           
             non
             hos
             quaesitum
             munus
             in
             vsus
             :
          
           It
           was
           not
           made
           for
           the
           countries
           which
           it
           gouerneth
           :
           hereof
           I
           cease
           to
           speake
           ,
           because
           I
           will
           not
           intermingle
           matter
           of
           Action
           ,
           with
           matter
           of
           generall
           Learning
           .
        
         
           THus
           haue
           I
           concluded
           this
           portion
           of
           learning
           touching
           
             Ciuill
             knowledge
          
           ,
           &
           with
           Ciuill
           knowledge
           haue
           concluded
           HVMANE
           PHILOSOPHY
           and
           with
           Humane
           Philosophy
           ,
           PHILOSOPHY
           in
           GENERAL
           ;
           and
           being
           now
           at
           some
           pause
           ,
           looking
           backe
           into
           that
           I
           haue
           passed
           through
           :
           This
           writing
           seemeth
           to
           me
           
             (
             Si
             nunquam
             sailit
             imago
          
           )
           as
           farre
           as
           a
           man
           can
           iudge
           of
           his
           owne
           
           worke
           ,
           not
           much
           better
           then
           that
           noise
           or
           sound
           which
           Musitiās
           make
           while
           they
           are
           in
           tuning
           their
           Instrumēts
           ,
           which
           is
           nothing
           pleasāt
           to
           hear
           ,
           but
           yet
           is
           a
           cause
           why
           the
           Musique
           is
           sweeter
           afterwardes
           .
           So
           haue
           I
           beene
           content
           to
           tune
           the
           Instruments
           of
           the
           Muses
           ,
           that
           they
           may
           play
           ,
           that
           haue
           better
           hands
           .
           And
           surely
           when
           I
           set
           before
           me
           the
           condition
           of
           these
           times
           ,
           in
           which
           learning
           hath
           made
           her
           third
           visitation
           ,
           or
           circuite
           in
           all
           the
           qualities
           thereof
           :
           as
           the
           excellencie
           and
           viuacitie
           of
           the
           wits
           of
           this
           age
           ;
           The
           noble
           helpes
           and
           lights
           which
           we
           haue
           by
           the
           trauailes
           of
           ancient
           writers
           :
           The
           Art
           of
           Printing
           ,
           which
           communicateth
           Bookes
           to
           men
           of
           all
           fortunes
           .
           The
           opēnesse
           of
           the
           world
           by
           Nauigation
           ,
           which
           hath
           disclosed
           multitudes
           of
           experiments
           ,
           and
           a
           Masse
           of
           Naturall
           History
           :
           The
           leasure
           wherwith
           these
           times
           abound
           ,
           not
           imploying
           men
           so
           generally
           in
           ciuill
           businesse
           ,
           as
           the
           States
           of
           Graecia
           did
           ,
           in
           respect
           of
           their
           popularitie
           ,
           and
           the
           State
           of
           Rome
           in
           respect
           of
           the
           greatnesse
           of
           their
           Monarchie
           :
           The
           present
           disposition
           of
           these
           times
           at
           this
           instant
           to
           peace
           :
           The
           consumption
           of
           all
           that
           euer
           can
           be
           said
           in
           controuersies
           of
           Religiō
           ,
           which
           haue
           so
           much
           diuerted
           men
           from
           other
           Sciences
           :
           The
           perfection
           of
           your
           Maj
           :
           learning
           ,
           which
           as
           a
           Phoenix
           may
           call
           whole
           volyes
           of
           wits
           to
           followe
           you
           ,
           and
           the
           inseparable
           proprietie
           of
           Time
           ,
           which
           is
           euer
           more
           and
           more
           to
           disclose
           truth
           :
           I
           cannot
           but
           be
           raised
           to
           this
           perswasion
           ,
           that
           this
           third
           period
           of
           time
           will
           farre
           surpasse
           that
           of
           the
           Graecian
           and
           Romane
           
           Learning
           :
           Onely
           if
           men
           will
           know
           their
           own
           strength
           ,
           and
           their
           owne
           weakenesse
           both
           :
           and
           take
           one
           from
           the
           other
           ,
           light
           of
           inuention
           ,
           and
           not
           fire
           of
           contradiction
           ,
           and
           esteeme
           of
           the
           Inquisition
           of
           truth
           ,
           as
           of
           an
           enterprise
           ,
           &
           not
           as
           of
           a
           qualitie
           or
           ornament
           ,
           &
           imploy
           wit
           and
           magnificence
           to
           things
           of
           worth
           &
           excellencie
           ,
           &
           not
           to
           things
           vulgar
           ,
           and
           of
           popular
           estimation
           .
           As
           for
           my
           labors
           ,
           if
           any
           man
           shall
           please
           himselfe
           ,
           or
           others
           in
           the
           reprehension
           of
           them
           ;
           they
           shall
           make
           that
           ancient
           and
           patient
           request
           ,
           
             ver
             bera
             ,
             sed
             audi
          
           .
           Let
           men
           reprehend
           them
           so
           they
           obserue
           and
           waigh
           them
           :
           For
           the
           Appeale
           is
           lawfull
           (
           though
           it
           may
           be
           it
           shall
           not
           be
           needefull
           )
           from
           the
           first
           cogitations
           of
           men
           to
           their
           second
           ,
           &
           from
           the
           neerer
           times
           ,
           to
           the
           times
           further
           of
           .
           Now
           let
           vs
           come
           to
           that
           learning
           ,
           which
           both
           the
           former
           times
           were
           not
           so
           blessed
           as
           to
           knowe
           ,
           
             Sacred
             &
             inspired
             Diuinitie
          
           ,
           the
           Sabaoth
           and
           port
           of
           all
           mens
           labours
           and
           peregrinations
           .
        
         
           THe
           prerogatiue
           of
           God
           extendeth
           as
           well
           to
           the
           reason
           as
           to
           the
           will
           of
           Man
           ;
           So
           that
           as
           we
           are
           to
           obey
           his
           law
           though
           we
           finde
           a
           reluctatiō
           in
           our
           wil●…
           So
           we
           are
           to
           belieue
           his
           word
           ,
           though
           we
           finde
           a
           reluctation
           in
           our
           reason
           :
           For
           if
           we
           beleeue
           onely
           that
           which
           is
           agreeable
           to
           our
           sence
           ,
           we
           giue
           consent
           to
           the
           matter
           ,
           and
           not
           to
           the
           Author
           ,
           which
           is
           no
           more
           then
           we
           would
           doe
           towards
           a
           suspected
           and
           discredited
           witnesse
           :
           But
           that
           faith
           which
           was
           accounted
           to
           Abraham
           for
           righteousnesse
           
           was
           of
           such
           a
           point
           ,
           as
           where
           at
           Sarah
           laughed
           ,
           who
           therein
           was
           an
           Image
           of
           Naturall
           Reason
           .
        
         
           Howbeit
           (
           if
           we
           will
           truly
           consider
           of
           it
           )
           more
           worthy
           it
           is
           to
           belieue
           ,
           then
           to
           knowe
           as
           we
           now
           know
           ;
           For
           in
           knowledge
           mans
           mind
           suffereth
           from
           sence
           ,
           but
           in
           beliefe
           it
           suffereth
           from
           Spirit
           ,
           such
           one
           as
           it
           holdeth
           for
           more
           authorised
           then
           it selfe
           ,
           &
           so
           suffereth
           from
           the
           worthier
           Agent
           :
           otherwise
           it
           is
           of
           the
           state
           of
           man
           glorified
           ,
           for
           then
           faith
           shal
           cease
           ,
           &
           we
           shall
           knowe
           as
           we
           are
           knowne
           .
        
         
           Wherefore
           we
           conclude
           that
           sacred
           Theologie
           (
           which
           in
           our
           Idiome
           we
           call
           Diuinitie
           )
           is
           grounded
           onely
           vpon
           the
           word
           &
           oracle
           of
           God
           ,
           and
           not
           vpon
           the
           light
           of
           nature
           :
           for
           it
           is
           written
           ,
           
             Caelienarrāt
             gloriam
             Dei
          
           :
           But
           it
           is
           not
           written
           
             Caelienarrant
             voluntatem
             Dei
          
           :
           But
           of
           that
           it
           is
           said
           ;
           
             Ad
             legem
             &
             testimonium
             si
             non
             fecerint
             secundū
             verbum
             istud
             &c.
             
          
           This
           holdeth
           not
           onely
           in
           those
           points
           of
           faith
           ,
           which
           concerne
           the
           great
           misteries
           of
           the
           Deitie
           ,
           of
           the
           Creation
           ,
           of
           the
           Redemption
           ,
           but
           likewise
           those
           which
           concerne
           the
           law
           Moral
           truly
           interpreted
           ;
           
             Loue
             your
             Enemies
             ,
             doe
             good
             to
             thē
             that
             hate
             you
             .
             Be
             like
             to
             your
             heauenly
             father
             ,
             that
             suffereth
             his
             raine
             to
             fal
             vpon
             the
             Iust
             &
             Vniust
             .
          
           To
           this
           it
           ought
           to
           be
           applauded
           ,
           
             Nec
             vox
             hominē
             sonat
          
           ,
           It
           is
           a
           voice
           beyond
           the
           light
           of
           Nature
           :
           So
           we
           see
           the
           heathen
           Poets
           when
           they
           fall
           vpon
           a
           libertine
           passion
           ,
           doe
           still
           expostulate
           with
           lawes
           and
           Moralities
           ,
           as
           if
           they
           were
           opposite
           and
           malignant
           to
           Nature
           :
           
             Et
             quod
             natura
             remitti●…
          
           ,
           
           
             invida
             Iura
             negant
          
           :
           So
           said
           Dendamis
           the
           Indian
           vnto
           Alexanders
           Messengers
           :
           That
           he
           had
           heard
           somewhat
           of
           Pythagoras
           ,
           and
           some
           other
           of
           the
           wise
           men
           of
           Graecia
           ,
           and
           that
           he
           held
           them
           for
           excellent
           Men
           :
           but
           that
           they
           had
           a
           fault
           ,
           which
           was
           that
           they
           had
           in
           too
           great
           reuerence
           and
           veneration
           a
           thing
           they
           called
           Lawe
           and
           Manners
           :
           So
           it
           must
           be
           confessed
           that
           a
           great
           part
           of
           the
           Lawe
           Morall
           is
           of
           that
           perfection
           ,
           whereunto
           the
           light
           of
           Nature
           cannot
           aspire
           :
           how
           then
           is
           it
           ,
           that
           man
           is
           saide
           to
           haue
           by
           the
           light
           and
           lawe
           of
           Nature
           some
           Notions
           ,
           and
           conceits
           of
           vertue
           and
           vice
           ,
           iustice
           &
           wrong
           ,
           good
           and
           euill
           ?
           Thus
           ,
           because
           the
           light
           of
           Nature
           is
           vsed
           in
           two
           seuerall
           senses
           :
           The
           one
           ,
           ●…at
           which
           springeth
           from
           Reason
           ,
           Sense
           ,
           Induction
           ,
           Argument
           ,
           according
           to
           the
           lawes
           of
           heauen
           and
           earth
           :
           The
           other
           that
           which
           is
           imprinted
           vpon
           the
           spirit
           of
           Man
           by
           an
           inward
           Instinct
           ,
           according
           to
           the
           lawe
           of
           conscience
           ,
           which
           is
           a
           sparkle
           of
           the
           puritie
           of
           his
           first
           Estate
           :
           In
           which
           later
           sense
           onely
           ,
           he
           is
           participant
           of
           some
           light
           ,
           and
           discerning
           :
           touching
           the
           perfection
           of
           the
           Morall
           lawe
           :
           but
           how
           ?
           sufficient
           to
           check
           the
           vice
           ,
           but
           not
           to
           informe
           the
           dutie
           .
           So
           then
           the
           doctrine
           of
           Religion
           ,
           as
           well
           M●…all
           as
           Misticall
           ,
           is
           not
           to
           be
           attained
           ,
           but
           by
           inspiration
           and
           reuelation
           from
           God.
           
        
         
           The
           vse
           notwithstanding
           of
           Reason
           in
           spirituall
           things
           ,
           and
           the
           latitude
           thereof
           is
           very
           great
           and
           generall
           :
           for
           it
           is
           not
           for
           nothing
           ,
           that
           the
           Apostle
           calleth
           Religion
           
             our
             reasonable
             seruice
             of
             God
          
           ,
           insomuch
           
           as
           the
           verie
           Ceremonies
           and
           Figures
           of
           the
           oulde
           Lawe
           were
           full
           of
           reason
           and
           signification
           ,
           much
           more
           then
           the
           ceremonies
           of
           Idolatrie
           and
           Magicke
           ,
           that
           are
           full
           of
           Non-significants
           and
           
             Surde
             Characters
          
           ;
           But
           most
           specially
           the
           Christian
           faith
           ,
           as
           in
           all
           things
           ,
           so
           in
           this
           deserueth
           to
           be
           highly
           magnified
           ,
           houlding
           and
           preseruing
           the
           golden
           Mediocritie
           in
           this
           point
           ,
           betweene
           the
           law
           of
           the
           Heathen
           ,
           and
           the
           law
           of
           Mahumet
           ,
           which
           haue
           embraced
           the
           two
           extreames
           .
           For
           the
           Religion
           of
           the
           Heathen
           had
           no
           constant
           beleefe
           or
           confession
           ,
           but
           left
           all
           to
           the
           libertie
           of
           argument
           :
           and
           the
           Religion
           of
           Mahumet
           on
           the
           otherside
           ,
           interdicteth
           argument
           altogether
           ;
           the
           one
           hauing
           the
           verie
           face
           of
           Errour
           :
           and
           the
           other
           of
           Imposture
           ;
           whereas
           the
           Faith
           doth
           both
           admit
           and
           reiect
           Disputation
           with
           difference
           .
        
         
           The
           vse
           of
           Humane
           Reason
           in
           Religion
           ,
           is
           of
           two
           sorts
           :
           The
           former
           in
           the
           conception
           and
           apprehension
           of
           the
           Mysteries
           of
           GOD
           to
           vs
           reuealed
           ;
           The
           other
           ,
           in
           the
           inferring
           and
           deriuing
           of
           doctrine
           and
           direction
           thervpon
           :
           The
           former
           extendeth
           to
           the
           mysteries
           themselues
           :
           but
           how
           ?
           by
           way
           of
           Illustration
           ,
           and
           not
           by
           way
           of
           argument
           .
           The
           later
           consisteth
           indeed
           of
           Probation
           and
           Argument
           .
           In
           the
           former
           wee
           see
           God
           vouch
           safeth
           to
           descend
           to
           our
           capacitie
           ,
           in
           the
           expressing
           of
           his
           misteries
           in
           sort
           as
           may
           bee
           sensible
           vnto
           vs
           :
           and
           doth
           grifte
           his
           Reuelations
           &
           holie
           doctrine
           vpon
           the
           Notions
           of
           our
           reason
           ,
           and
           applyeth
           his
           Inspiratiōs
           
           to
           open
           our
           vnderstāding
           ,
           as
           the
           forme
           of
           the
           key
           to
           the
           ward
           of
           the
           locke
           ;
           for
           the
           later
           ,
           there
           is
           allowed
           vs
           an
           vse
           of
           Reason
           ,
           and
           argument
           ,
           secondarie
           and
           respectiue
           ;
           although
           not
           originall
           and
           absolute
           :
           For
           after
           the
           Articles
           and
           principles
           of
           Religion
           are
           placed
           and
           exempted
           from
           examination
           of
           reason
           :
           It
           is
           then
           permitted
           vnto
           vs
           to
           make
           deriuations
           and
           inferences
           from
           ,
           and
           according
           to
           the
           Analogie
           of
           them
           ,
           for
           our
           better
           direction
           .
           In
           Nature
           this
           holdeth
           not
           ,
           for
           both
           the
           principles
           are
           examinable
           by
           Induction
           ,
           though
           not
           by
           a
           Medium
           or
           Sillogisme
           :
           and
           besides
           those
           principles
           or
           first
           positions
           ,
           haue
           noe
           discordance
           with
           that
           reason
           which
           draweth
           downe
           and
           diduceth
           the
           inferiour
           positions
           .
           But
           yet
           it
           holdeth
           not
           in
           Religion
           alone
           ,
           but
           in
           many
           knowledges
           both
           of
           greater
           and
           smaller
           Nature
           ,
           namely
           wherin
           there
           are
           not
           onely
           Posita
           but
           Placita
           ,
           for
           in
           such
           there
           can
           be
           noe
           vse
           of
           absolute
           reason
           ,
           we
           see
           it
           familiarly
           in
           Games
           of
           wit
           ,
           as
           Chesse
           ,
           or
           the
           like
           ;
           The
           Draughts
           and
           first
           lawes
           of
           the
           Game
           are
           positiue
           ,
           but
           how
           ?
           meerely
           
             ad
             placitum
          
           ,
           and
           not
           examinable
           by
           reason
           ;
           But
           then
           how
           to
           direct
           our
           play
           thereupon
           with
           best
           aduantage
           to
           winne
           the
           game
           ,
           is
           artificiall
           and
           rationall
           .
           So
           in
           Humane
           lawes
           ,
           there
           be
           many
           groundes
           and
           Maximes
           ,
           which
           are
           
             Placita
             Iuris
             ,
             Positiue
          
           vpon
           authoritie
           and
           not
           vpon
           reason
           ,
           and
           therefore
           not
           to
           be
           disputed
           :
           But
           what
           is
           most
           iust
           ,
           not
           absolutely
           ,
           but
           relatiuely
           ,
           and
           according
           to
           those
           Maximes
           ,
           that
           affordeth
           along
           field
           of
           disputation
           .
           Such
           therfore
           
           is
           that
           secōdarie
           reason
           ,
           which
           hath
           place
           in
           diuinitie
           ,
           which
           is
           grounded
           vpon
           the
           Placets
           of
           God.
           
        
         
           Here
           therefore
           I
           note
           this
           deficience
           ,
           that
           there
           hath
           not
           bin
           to
           my
           vnderstanding
           sufficiently
           enquired
           
           &
           handled
           ,
           
             The
             true
             limits
             and
             vse
             of
             reason
             in
             spirituall
             things
             :
          
           as
           a
           kinde
           of
           diuine
           Dialectique
           ,
           which
           for
           that
           it
           is
           not
           done
           ,
           it
           seemethto
           me
           a
           thing
           vsuall
           ,
           by
           pretext
           of
           true
           conceiuing
           that
           ,
           which
           is
           reuealed
           ,
           to
           search
           and
           mine
           into
           that
           which
           is
           not
           reuealed
           ,
           and
           by
           pretext
           of
           enucleating
           inferences
           and
           contradictories
           ,
           to
           examine
           that
           which
           is
           positiue
           :
           The
           one
           sort
           falling
           into
           the
           Error
           of
           Nicodemus
           ,
           demanding
           to
           haue
           things
           made
           more
           sensible
           then
           it
           pleaseth
           God
           to
           reueale
           them
           ;
           
             Quomodo
             possit
             homo
             nasci
             cum
             sit
             senex
             ?
          
           The
           other
           sort
           into
           the
           Error
           of
           the
           Disciples
           ,
           which
           were
           scandalized
           at
           a
           shew
           of
           contradiction
           :
           
             Quid
             est
             hoc
             quod
             dicit
             nobis
             ,
             modicum
             ,
             &
             non
             videbitis
             me
             ,
             &
             iterum
             modicum
             ,
             &
             videbitis
             me
             &c.
             
          
        
         
           Vpon
           this
           I
           haue
           insisted
           the
           more
           ,
           in
           regard
           of
           the
           great
           and
           blessed
           vse
           thereof
           ,
           for
           this
           point
           well
           laboured
           and
           defined
           of
           ,
           would
           in
           my
           iudgement
           be
           an
           Opiate
           to
           staie
           and
           bridle
           not
           onely
           the
           vanitie
           of
           curious
           speculatiōs
           ,
           wherewith
           the
           schooles
           labour
           but
           the
           furie
           of
           cōtrouersies
           ,
           wherewith
           the
           church
           laboureth
           .
           For
           it
           cannot
           but
           open
           mens
           eyes
           to
           see
           that
           many
           controuersies
           doe
           meerely
           pertaine
           to
           that
           which
           is
           either
           not
           reuealed
           or
           positiue
           ,
           and
           that
           many
           others
           doe
           growe
           vpon
           weake
           and
           obscure
           Inferences
           or
           deriuations
           which
           latter
           
           sort
           of
           men
           would
           reviue
           the
           blessed
           stile
           of
           that
           great
           Doctor
           of
           the
           Gentiles
           ,
           would
           bee
           carryed
           thus
           :
           
             Ego
             ,
             non
             Dominus
          
           ,
           and
           againe
           -
           
             Secundum
             consilium
             meum
          
           ,
           in
           Opinions
           and
           counsells
           ,
           and
           not
           in
           positions
           and
           oppositions
           .
           But
           Men
           are
           nowe
           ouer
           readie
           to
           vsurpe
           the
           stile
           .
           
             Non
             Ego
             ,
             sed
             Dominus
          
           ,
           and
           not
           so
           only
           ,
           but
           to
           binde
           it
           with
           the
           thunder
           and
           denunciation
           of
           Curses
           ,
           and
           Anathemaes
           ,
           to
           the
           terror
           of
           those
           which
           haue
           not
           sufficiently
           learned
           out
           of
           Salomon
           ,
           that
           
             The
             causelesse
             Curse
             shall
             not
             come
             .
          
        
         
           Diuinitie
           hath
           two
           principall
           parts
           :
           The
           matter
           informed
           or
           reuealed
           :
           and
           the
           nature
           of
           the
           Information
           or
           Reuelation
           :
           and
           with
           the
           later
           wee
           will
           beginne
           :
           because
           it
           hath
           most
           coherence
           with
           that
           which
           wee
           haue
           now
           last
           handled
           .
           The
           nature
           of
           the
           information
           consisteth
           of
           three
           braunches
           :
           The
           limites
           of
           the
           information
           ;
           the
           sufficiencie
           of
           the
           information
           ;
           and
           the
           acquiring
           or
           obtaining
           the
           information
           .
           Vnto
           the
           limits
           of
           the
           information
           belong
           these
           considerations
           :
           howe
           farre
           forth
           particular
           persons
           continue
           to
           bee
           inspired
           :
           how
           farre
           forth
           the
           Church
           is
           inspired
           :
           and
           howe
           farre
           forth
           reason
           may
           be
           vsed
           ;
           the
           last
           point
           wherof
           I
           haue
           noted
           as
           deficient
           .
           Vnto
           the
           sufficiency
           of
           the
           information
           belong
           two
           considerations
           ,
           what
           points
           of
           Religion
           are
           foundamentall
           ,
           &
           what
           perfectiue
           ,
           beeing
           matter
           of
           founder
           building
           and
           perfection
           vpon
           one
           ,
           and
           the
           same
           foundation
           :
           and
           againe
           how
           the
           gradations
           of
           light
           according
           to
           the
           
           dispensation
           of
           times
           ,
           are
           materiall
           to
           the
           sufficiencie
           of
           beleefe
           .
        
         
           Here
           againe
           I
           may
           rather
           giue
           it
           in
           aduise
           ,
           then
           note
           it
           as
           deficient
           ,
           that
           the
           points
           foundamentall
           ,
           
           and
           the
           points
           of
           further
           perfection
           onely
           ought
           to
           bee
           with
           piety
           and
           wisedome
           distinguished
           :
           a
           subiect
           tending
           to
           much
           like
           ende
           ,
           as
           that
           I
           noted
           before
           :
           for
           as
           that
           other
           were
           likely
           to
           abate
           the
           nomber
           of
           controuersies
           :
           So
           this
           is
           like
           to
           abate
           the
           heate
           of
           manie
           of
           them
           .
           Wee
           see
           Moses
           when
           he
           sawe
           the
           Israelite
           and
           the
           Egyptian
           fight
           ,
           hee
           did
           not
           say
           ,
           
             Why
             striue
             you
          
           ?
           but
           drew
           his
           sworde
           ,
           and
           slewe
           the
           Egyptian
           :
           But
           when
           hee
           sawe
           the
           two
           Israelites
           fight
           ,
           hee
           said
           ,
           
             You
             are
             brethren
             ,
             why
             striue
             you
             ?
          
           If
           the
           point
           of
           doctrine
           bee
           an
           Egyptian
           ,
           it
           must
           bee
           slaine
           by
           the
           sword
           of
           the
           spirit
           ,
           and
           not
           reconciled
           .
           But
           if
           it
           be
           an
           Israelite
           ,
           though
           in
           the
           wrong
           :
           then
           
             Why
             striue
             you
          
           .
           We
           see
           of
           the
           foundamentall
           points
           ,
           our
           Sauiour
           penneth
           the
           league
           thus
           ,
           
             Hee
             that
             is
             not
             with
             vs
             is
             against
             vs
             ,
          
           but
           of
           points
           not
           fundamentall
           ,
           thus
           
             Hee
             that
             is
             not
             against
             vs
             ,
             is
             with
             vs.
          
           So
           wee
           see
           the
           Coate
           of
           our
           Sauiour
           was
           entier
           without
           seame
           ,
           and
           so
           is
           the
           Doctrine
           of
           the
           Scriptures
           in
           it selfe
           :
           But
           the
           gouernment
           of
           the
           Churche
           was
           of
           diuers
           colours
           ,
           and
           yet
           not
           deuided
           :
           wee
           see
           the
           chaffe
           may
           and
           ought
           to
           be
           seuered
           from
           the
           corne
           in
           the
           Eare
           :
           But
           the
           Tares
           may
           not
           be
           pulled
           vp
           from
           the
           corne
           in
           the
           field
           :
           So
           as
           it
           is
           a
           thing
           of
           great
           vse
           well
           to
           define
           ,
           what
           ,
           and
           of
           what
           latitude
           those
           points
           are
           ,
           which
           doe
           make
           men
           meerely
           aliens
           and
           disincorporate
           
           from
           the
           Church
           of
           God.
           
        
         
           For
           the
           obtaining
           of
           the
           information
           ,
           it
           resteth
           vpon
           the
           true
           &
           sound
           Interpretation
           of
           the
           Scriptures
           which
           are
           the
           fountaines
           of
           the
           water
           of
           life
           .
           The
           Interpretations
           of
           the
           Scriptures
           are
           of
           two
           sorts
           :
           Methodical
           ,
           and
           Solute
           ,
           or
           at
           large
           ,
           for
           this
           diuine
           water
           which
           excelleth
           so
           much
           that
           of
           Iacobs
           Well
           ,
           is
           drawne
           forth
           much
           in
           the
           same
           kinde
           ,
           as
           Naturall
           Water
           vseth
           to
           bee
           out
           of
           Wells
           and
           Fountaines
           :
           either
           it
           is
           first
           forced
           vp
           into
           a
           Cesterne
           and
           from
           thence
           fetcht
           and
           deriued
           for
           vse
           :
           or
           else
           it
           is
           drawne
           and
           receiued
           in
           Buckets
           and
           Vessels
           immediately
           where
           it
           springeth
           .
           The
           former
           sort
           whereof
           though
           it
           seeme
           to
           bee
           the
           more
           readie
           ,
           yet
           in
           my
           iudgement
           is
           more
           subiect
           to
           corrupt
           .
           This
           is
           that
           Methode
           which
           hath
           exhibited
           ,
           vnto
           vs
           the
           scholasticall
           diuinitie
           ,
           whereby
           diuinity
           hath
           bin
           reduced
           into
           an
           Art
           ,
           as
           into
           a
           Cesterne
           ,
           &
           the
           streames
           of
           doctrine
           or
           positions
           fetcht
           and
           deriued
           from
           thence
           .
        
         
           In
           this
           ,
           Men
           haue
           sought
           three
           things
           ,
           a
           summarie
           breuitie
           ,
           a
           compacted
           strength
           ,
           and
           a
           compleate
           perfection
           :
           whereof
           the
           two
           first
           they
           faile
           to
           finde
           ,
           and
           the
           last
           they
           ought
           not
           to
           seeke
           .
           For
           as
           to
           breuitie
           ,
           wee
           see
           in
           all
           summarie
           Methodes
           ,
           while
           men
           purpose
           to
           abridge
           ,
           they
           giue
           cause
           to
           dilate
           .
           For
           the
           summe
           or
           abridgement
           by
           contraction
           becommeth
           obscure
           ,
           the
           obscuritie
           requireth
           exposition
           ,
           and
           the
           exposition
           is
           diduced
           into
           large
           comentaries
           ,
           or
           into
           common
           places
           ,
           and
           titles
           ,
           which
           growe
           to
           be
           more
           vast
           then
           the
           originall
           writings
           ,
           
           whence
           the
           summe
           was
           at
           first
           extracted
           .
           So
           we
           see
           the
           volumes
           of
           the
           schoole-men
           are
           greater
           much
           then
           the
           first
           writings
           of
           the
           fathers
           ,
           whence
           the
           Maister
           of
           the
           sentēces
           made
           his
           summe
           or
           collection
           .
           So
           in
           like
           manner
           the
           volumes
           of
           the
           modern
           Doctors
           of
           the
           Ciuil
           Law
           exceed
           those
           of
           the
           ancient
           Iurisconsults
           ,
           of
           which
           Tribonian
           compiled
           the
           digest
           .
           So
           as
           this
           course
           of
           summes
           &
           cōmentaries
           is
           that
           which
           doth
           infallibly
           make
           the
           body
           of
           Sciēces
           more
           immense
           in
           quantitie
           ,
           and
           more
           base
           in
           substance
           .
        
         
           And
           for
           strength
           ,
           it
           is
           true
           ,
           that
           knowledges
           reduced
           into
           exact
           Methodes
           haue
           a
           shew
           of
           strength
           ,
           in
           that
           each
           part
           seemeth
           to
           support
           &
           sustaine
           the
           other
           :
           But
           this
           is
           more
           satisfactorie
           then
           substantiall
           ,
           like
           vnto
           buildings
           ,
           which
           stand
           by
           Architecture
           ,
           and
           compaction
           ,
           which
           are
           more
           subiect
           to
           ruine
           ,
           then
           those
           that
           are
           built
           more
           stronge
           in
           their
           seuerall
           parts
           though
           lesse
           compacted
           .
           But
           it
           is
           plaine
           ,
           that
           the
           more
           you
           recede
           from
           your
           grounds
           ,
           the
           weaker
           doe
           you
           conclude
           ,
           &
           as
           in
           nature
           ,
           the
           more
           you
           remoue
           your selfe
           from
           particulars
           ,
           the
           greater
           peril
           of
           Error
           you
           doe
           incur
           :
           So
           ,
           much
           more
           in
           Diuinitie
           ,
           the
           more
           you
           recede
           from
           the
           Scriptures
           by
           inferences
           and
           consequences
           ,
           the
           more
           weake
           and
           dilute
           are
           your
           positions
           .
        
         
           And
           as
           for
           perfection
           ,
           or
           compleatnes
           in
           diuinitie
           it
           is
           not
           to
           be
           sought
           ,
           which
           makes
           this
           course
           of
           Artificiall
           diuinitie
           the
           more
           suspecte
           :
           For
           hee
           that
           will
           reduce
           a
           knowledge
           into
           an
           Art
           ,
           will
           make
           it
           round
           and
           uniforme
           :
           But
           in
           Diuinitie
           
           manie
           things
           must
           bee
           left
           abrupt
           and
           concluded
           with
           this
           :
           
             O
             altitudo
             Sapientiae
             &
             scientiae
             Dei
             ,
             quam
             incomprehensibilia
             sunt
             Iudicia
             eius
             ,
             &
             non
             inuestigabiles
             viae
             eius
             ?
          
           So
           againe
           the
           Apostle
           saith
           ,
           
             Eu
             parte
             scimus
          
           ,
           and
           to
           haue
           the
           forme
           of
           a
           totall
           ,
           where
           there
           is
           but
           matter
           for
           a
           part
           ,
           cannot
           bee
           without
           supplies
           by
           supposition
           and
           presumption
           .
           And
           therefore
           I
           conclude
           ,
           that
           the
           true
           vse
           of
           these
           Summes
           and
           Methods
           hath
           place
           in
           Institutions
           or
           Introductions
           ,
           preparatorie
           vnto
           knowledge
           :
           but
           in
           them
           ,
           or
           by
           diducement
           from
           them
           ,
           to
           handle
           the
           mayne
           bodie
           and
           substance
           of
           a
           knoweledge
           ;
           is
           in
           all
           Sciences
           preiudiciall
           ,
           and
           in
           Diuinitie
           dangerous
           .
        
         
           As
           to
           the
           Interpretation
           of
           the
           Scriptures
           solute
           and
           at
           large
           ,
           there
           haue
           beene
           diuers
           kindes
           introduced
           &
           deuised
           ,
           some
           of
           them
           rather
           ruinous
           and
           vnsafe
           ,
           then
           sober
           and
           warranted
           .
           Notwithstāding
           thus
           much
           must
           be
           confessed
           ,
           that
           the
           Scriptures
           being
           giuen
           by
           inspiration
           ,
           and
           not
           by
           humane
           reason
           ,
           doe
           differ
           from
           all
           other
           books
           in
           the
           Author
           :
           which
           by
           ,
           consequence
           doth
           drawe
           on
           some
           difference
           to
           be
           vsed
           by
           the
           Expositor
           .
           For
           the
           Inditer
           of
           them
           did
           knowe
           foure
           things
           which
           noe
           man
           attaines
           to
           knowe
           ,
           which
           are
           the
           misteries
           of
           the
           kingdome
           of
           glorie
           ;
           the
           perfection
           of
           the
           Lawes
           of
           Nature
           :
           the
           secrets
           of
           the
           heart
           of
           Man
           :
           and
           the
           future
           succession
           of
           all
           ages
           .
           For
           as
           to
           the
           first
           ,
           it
           is
           said
           .
           
             He
             that
             presseth
             into
             the
             light
             ,
             shall
             be
             oppressed
             of
             the
             Glorie
             .
          
           And
           againe
           ,
           
             Noe
             man
             shall
             see
          
           
           
             my
             face
             and
             liue
          
           .
           To
           the
           second
           ,
           
             When
             he
             prepared
             the
             heauens
             I
             was
             present
             ,
             when
             by
             lawe
             and
             compasse
             he
             enclosed
             the
             deepe
             .
          
           To
           the
           third
           ,
           
             Neither
             was
             it
             needefull
             that
             any
             should
             beare
             witnesse
             to
             him
             of
             Man
             ,
             for
             he
             knewe
             well
             what
             was
             in
             Man.
          
           And
           to
           the
           last
           ,
           
             From
             the
             beginning
             are
             knowne
             to
             the
             Lord
             all
             his
             workes
             .
          
        
         
           From
           the
           former
           two
           of
           these
           haue
           beene
           drawne
           certaine
           senses
           and
           expositions
           of
           Scriptures
           ,
           which
           had
           need
           be
           contained
           within
           the
           bounds
           of
           sobrietie
           ;
           The
           one
           Anagogicall
           ,
           and
           the
           other
           Philosophicall
           .
           But
           as
           to
           the
           former
           ,
           Man
           is
           not
           to
           preuent
           his
           time
           ;
           
             Videmus
             nune
             per
             speculum
             in
             Aenigmate
             ,
             tunc
             autem
             facie
             adfaciem
             ,
          
           wherein
           neuerthelesse
           there
           seemeth
           to
           be
           a
           libertie
           graunted
           ,
           as
           farre
           forth
           as
           the
           polishing
           of
           this
           glasse
           ,
           or
           some
           moderate
           explication
           of
           this
           Aenigma
           .
           But
           to
           presse
           too
           farre
           into
           it
           cannot
           but
           cause
           a
           dissolution
           and
           ouerthrowe
           of
           the
           spirite
           of
           man.
           For
           in
           the
           body
           there
           are
           three
           degrees
           of
           that
           we
           receiue
           into
           it
           :
           
             Aliment
             Medecine
          
           and
           Poyson
           whereof
           Aliment
           is
           that
           which
           the
           Nature
           of
           Man
           can
           perfectly
           alter
           &
           ouercom
           :
           Medecine
           is
           that
           which
           is
           partly
           conuerted
           by
           Nature
           ,
           &
           partly
           conuerteth
           nature
           :
           &
           Poyson
           is
           that
           which
           worketh
           wholy
           vpon
           Nature
           without
           that
           ,
           that
           nature
           can
           in
           any
           part
           worke
           vpon
           it
           .
           So
           in
           the
           minde
           whatsoeuer
           knowledge
           reason
           cannot
           at
           all
           worke
           vpon
           &
           conuert
           ,
           is
           a
           meere
           intoxication
           and
           indangereth
           a
           dissolution
           of
           the
           minde
           &
           vnderstanding
           .
        
         
           But
           for
           the
           latter
           ,
           it
           hath
           beene
           extreamely
           set
           on
           foote
           of
           late
           time
           by
           the
           Schoole
           of
           Paracelsus
           ,
           and
           
           some
           others
           ,
           that
           haue
           pretended
           to
           finde
           the
           truth
           of
           all
           naturall
           Philosophy
           in
           the
           Scriptures
           ;
           scandalizing
           and
           traducing
           all
           other
           Philosophie
           :
           as
           Heathenish
           and
           Prophane
           :
           But
           there
           is
           noe
           such
           enmitie
           betweene
           Gods
           word
           ,
           and
           his
           workes
           .
           Neither
           doe
           they
           giue
           honour
           to
           the
           Scriptures
           ,
           as
           they
           suppose
           ,
           but
           much
           imbase
           them
           .
           For
           to
           seeke
           heauen
           and
           earth
           in
           the
           word
           of
           God
           ,
           Whereof
           it
           is
           saide
           ,
           
             Heauen
             and
             Earth
             shall
             passe
             ,
             but
             my
             worde
             shall
             not
             passe
             ,
          
           is
           to
           seeke
           temporary
           things
           amongst
           eternall
           ;
           And
           as
           to
           seeke
           Diuinitie
           in
           Philosophy
           ,
           is
           to
           seeke
           the
           liuing
           amongst
           the
           dead
           ;
           So
           to
           seeke
           Philosophy
           in
           Diuinitie
           is
           to
           seek
           the
           dead
           amongst
           the
           liuing
           ;
           Neither
           are
           
             the
             Pots
          
           or
           Lauers
           ,
           whose
           place
           was
           in
           the
           outward
           part
           of
           the
           Temple
           to
           be
           sought
           in
           the
           holiest
           place
           of
           all
           ;
           where
           the
           Arke
           of
           the
           testimonie
           was
           seated
           .
           And
           againe
           the
           scope
           or
           purpose
           of
           the
           spirit
           of
           God
           is
           not
           to
           expresse
           matters
           of
           Nature
           in
           the
           Scriptures
           ,
           otherwise
           then
           in
           passage
           ,
           and
           for
           application
           to
           mans
           capacitie
           and
           to
           matters
           morall
           or
           Diuine
           .
           And
           it
           is
           a
           true
           Rule
           ,
           
             Authoris
             aliud
             agentis
             parua
             authoritas
          
           .
           For
           it
           were
           a
           strange
           conclusion
           ,
           if
           a
           man
           should
           vse
           a
           similitude
           for
           ornament
           or
           illustration
           sake
           ,
           borrowed
           from
           Nature
           or
           historie
           ,
           according
           to
           vulgar
           conceit
           ,
           as
           of
           a
           Basiliske
           ,
           an
           Vnicorne
           ,
           a
           Centaure
           ,
           a
           Briareus
           ,
           an
           Hydra
           or
           the
           like
           ,
           that
           therefore
           hee
           must
           needes
           bee
           thought
           to
           affirme
           the
           matter
           thereof
           positiuely
           to
           be
           true
           ;
           To
           conclude
           therefore
           these
           two
           Interpretations
           ,
           
           the
           one
           by
           reduction
           or
           Aenigmaticall
           ,
           the
           other
           Philosophicall
           or
           Phisicall
           ,
           which
           haue
           beene
           receiued
           and
           pursued
           in
           imitation
           of
           the
           Rabbins
           and
           Cabalists
           ,
           are
           to
           be
           confined
           with
           a
           
             Noli
             altum
             sapere
             ,
             sed
             time
             .
          
        
         
           But
           the
           two
           later
           points
           knowne
           to
           God
           ,
           and
           vnknowne
           to
           Man
           ;
           
             touching
             the
             secrets
             of
             the
             heart
             ,
             and
             the
             successions
             of
             time
             :
          
           doth
           make
           a
           iust
           and
           sound
           difference
           betweene
           the
           manner
           of
           the
           exposition
           of
           the
           Scriptures
           :
           and
           all
           other
           bookes
           .
           For
           it
           is
           an
           excellent
           obseruation
           which
           hath
           beene
           made
           vpon
           the
           answeres
           of
           our
           Sauiour
           Christ
           to
           many
           of
           the
           questions
           which
           were
           propounded
           to
           him
           ,
           how
           that
           they
           are
           impertinent
           to
           the
           state
           of
           the
           question
           demanded
           ,
           the
           reason
           whereof
           is
           ,
           because
           not
           being
           like
           man
           ,
           which
           knowes
           mans
           thoughts
           by
           his
           words
           ,
           but
           knowing
           mans
           thoughts
           immediately
           ,
           hee
           neuer
           answered
           their
           words
           ,
           but
           their
           thoughts
           :
           much
           in
           the
           like
           manner
           it
           is
           with
           the
           Scriptures
           ,
           which
           being
           written
           to
           the
           thoughts
           of
           men
           ,
           and
           to
           the
           succession
           of
           all
           ages
           ,
           with
           a
           foresight
           of
           all
           heresies
           ,
           coatradictions
           ,
           differing
           estates
           of
           the
           Church
           ,
           yea
           ,
           and
           particularly
           of
           the
           elect
           ,
           are
           not
           to
           be
           interpreted
           only
           according
           to
           the
           latitude
           of
           the
           proper
           sense
           of
           the
           place
           ,
           and
           respectiuely
           towardes
           that
           present
           occasion
           ,
           whereupon
           the
           wordes
           were
           vttered
           ;
           or
           in
           precise
           congruitie
           or
           contexture
           with
           the
           wordes
           before
           or
           after
           ,
           or
           in
           contemplation
           of
           the
           principall
           scope
           of
           the
           place
           ,
           
           but
           haue
           in
           themselues
           not
           onely
           totally
           ,
           or
           collectiuely
           ,
           but
           distributiuely
           in
           clauses
           and
           wordes
           ,
           infinite
           springs
           and
           streames
           of
           doctrine
           to
           water
           the
           Church
           in
           euerie
           part
           ,
           and
           therefore
           as
           the
           literall
           sense
           is
           as
           it
           were
           the
           maine
           streame
           or
           Riuer
           :
           So
           the
           Morall
           sense
           chiefely
           ,
           and
           sometimes
           the
           Allegoricall
           or
           Typicall
           are
           they
           whereof
           the
           Church
           hath
           most
           vse
           :
           not
           that
           I
           wish
           men
           to
           be
           bold
           in
           Allegories
           ,
           or
           Indulgent
           or
           light
           in
           Allusions
           :
           but
           that
           I
           doe
           much
           condemne
           that
           Interpretation
           of
           the
           Scripture
           ,
           which
           is
           onely
           after
           the
           manner
           as
           Men
           vse
           to
           interprete
           a
           prophane
           booke
           .
        
         
           In
           this
           part
           touching
           the
           exposition
           of
           the
           Scriptures
           ,
           I
           can
           report
           noe
           deficience
           ;
           but
           by
           way
           of
           remembrance
           this
           I
           will
           adde
           ,
           In
           perusing
           Bookes
           of
           Diuinitie
           ,
           I
           finde
           many
           Bookes
           of
           controuersies
           ,
           and
           many
           of
           common
           places
           and
           treatises
           ,
           a
           masse
           of
           positiue
           Diuinitie
           ,
           as
           it
           is
           made
           an
           Arte
           :
           a
           number
           of
           Sermons
           and
           Lectures
           ,
           and
           many
           prolixe
           commentaries
           vpon
           the
           Scriptures
           with
           harmonies
           and
           concordances
           :
           but
           that
           forme
           of
           writing
           in
           Diuinitie
           ,
           which
           in
           my
           Iudgement
           is
           of
           all
           others
           most
           rich
           and
           precious
           ;
           is
           positiue
           Diuinitie
           collected
           vpon
           particular
           Texts
           of
           Scriptures
           in
           briefe
           obseruations
           ,
           not
           dilated
           into
           common
           places
           :
           not
           chaseing
           after
           controuersies
           ,
           not
           reduced
           into
           Methode
           of
           Art
           ,
           a
           thing
           abounding
           in
           Sermons
           ,
           which
           will
           vanish
           ,
           but
           defectiue
           in
           Bookes
           which
           wil
           remaine
           ,
           and
           a
           thing
           wherin
           this
           age
           excelleth
           .
           For
           I
           am
           perswaded
           ,
           and
           I
           may
           speake
           it
           ,
           with
           an
           
             Absit
             invidia
          
           
           verbo
           ,
           and
           no
           waies
           in
           derogation
           of
           Antiquitie
           but
           as
           in
           a
           good
           emulation
           betweene
           the
           vine
           and
           the
           oliue
           ,
           That
           if
           the
           choise
           ,
           and
           best
           of
           those
           obseruations
           vpon
           Texts
           of
           Scriptu●…es
           which
           haue
           beene
           made
           dispersedly
           in
           Sermons
           within
           this
           your
           
           Maiesties
           Ilands
           of
           Brittanie
           by
           the
           space
           of
           these
           fortie
           yeares
           and
           more
           (
           leauing
           out
           the
           largenesse
           of
           exhortations
           and
           applications
           thereupon
           )
           had
           beene
           set
           downe
           in
           a
           continuance
           ,
           it
           had
           beene
           the
           best
           worke
           in
           Diuinitie
           ,
           which
           had
           beene
           written
           since
           the
           Apostles
           times
           .
        
         
           The
           matter
           informed
           by
           Diuinitie
           is
           of
           two
           kinds
           ,
           matter
           of
           beliefe
           ,
           and
           truth
           of
           opinion
           :
           and
           matter
           of
           seruice
           ,
           and
           adoration
           ;
           which
           is
           also
           iudged
           and
           directed
           by
           the
           former
           :
           The
           one
           being
           as
           the
           internall
           soule
           of
           Religion
           ,
           &
           the
           other
           as
           the
           externall
           body
           thereof
           :
           &
           therfore
           the
           heathen
           Religion
           was
           not
           onely
           a
           worship
           of
           Idolls
           ,
           but
           the
           whole
           Religion
           was
           an
           Idoll
           in
           it selfe
           ,
           for
           it
           had
           noe
           soule
           that
           is
           ,
           no
           certaintie
           of
           belief
           or
           confession
           ,
           as
           a
           man
           may
           well
           thinke
           ,
           considering
           the
           chiefe
           Doctors
           of
           their
           Church
           were
           the
           Poets
           ,
           and
           the
           reason
           was
           ,
           because
           the
           heathen
           Gods
           were
           noe
           Iealous
           Gods
           ,
           but
           were
           glad
           to
           be
           admitted
           into
           part
           ,
           as
           they
           had
           reasō
           .
           Neither
           did
           they
           respect
           the
           purenesse
           of
           hart
           ,
           so
           they
           mought
           haue
           externall
           honour
           and
           rites
           .
        
         
           But
           out
           of
           these
           two
           doe
           result
           and
           issue
           foure
           maine
           branches
           of
           Diuinitie
           ;
           
             Faith
             ,
             Manners
             ,
             Lyturgie
          
           ,
           and
           
             Gouernment
             :
             Faith
          
           containeth
           the
           Doctrine
           of
           the
           Nature
           of
           GOD
           ,
           of
           the
           attributes
           of
           
           GOD
           ,
           and
           of
           the
           workes
           of
           GOD
           ;
           The
           nature
           of
           GOD
           consisteth
           of
           three
           persons
           in
           vnitie
           of
           GOD-head
           ;
           The
           attributes
           of
           GOD
           are
           either
           common
           to
           the
           deitie
           ,
           or
           respectiue
           to
           the
           persons
           ;
           The
           workes
           of
           GOD
           summarie
           are
           two
           ,
           that
           of
           the
           Creation
           ,
           and
           that
           of
           the
           Redemption
           :
           And
           both
           these
           workes
           ,
           as
           in
           Totall
           they
           appertaine
           to
           the
           vnitie
           of
           the
           God-head
           :
           So
           in
           their
           parts
           they
           referre
           to
           the
           three
           persons
           :
           That
           of
           the
           Creation
           in
           the
           Masse
           of
           the
           Matter
           to
           the
           father
           ,
           in
           the
           disposition
           of
           the
           forme
           to
           the
           Sonne
           ,
           and
           in
           the
           continuance
           and
           conseruation
           of
           the
           being
           to
           the
           Holy
           spirit
           :
           So
           that
           of
           the
           Redemptiō
           ,
           in
           the
           election
           and
           counsell
           to
           the
           Father
           ,
           in
           the
           whole
           Act
           and
           consūmation
           ,
           to
           the
           Sonne
           :
           and
           in
           the
           application
           to
           the
           Holy
           spirit
           :
           for
           by
           the
           Holy
           Ghost
           was
           Christ
           conceiued
           in
           flesh
           ,
           and
           by
           the
           Holy
           Ghost
           are
           the
           Elect
           regenerate
           in
           spirite
           .
           This
           worke
           likewise
           we
           consider
           either
           effectually
           in
           the
           Elect
           ,
           or
           priuately
           in
           the
           reprobate
           ,
           or
           according
           to
           apparance
           in
           the
           visible
           Church
           .
        
         
           For
           manners
           ,
           the
           Doctrine
           thereof
           is
           contained
           in
           the
           lawe
           ,
           which
           discloseth
           sinne
           .
           The
           lawe
           it selfe
           is
           deuided
           according
           to
           the
           edition
           thereof
           ,
           into
           the
           lawe
           of
           Nature
           ,
           the
           lawe
           Morall
           ,
           and
           the
           lawe
           Positiue
           ;
           and
           according
           to
           the
           stile
           ,
           into
           Negatiue
           and
           Affirmatiue
           ,
           Prohibitions
           and
           Commandements
           .
           Sinne
           in
           the
           matter
           and
           subiect
           thereof
           is
           deuided
           according
           to
           the
           Commandements
           ,
           in
           the
           forme
           thereof
           it
           referreth
           to
           the
           three
           persons
           in
           deitie
           ,
           
           Sinnes
           of
           Infirmitie
           against
           the
           father
           ,
           whose
           more
           speciall
           attribute
           is
           Power
           :
           Sinnes
           of
           Ignorance
           against
           the
           Sonne
           ,
           whose
           attribute
           is
           wisedome
           :
           and
           sinnes
           of
           Malice
           against
           the
           Holy
           Ghost
           ,
           whose
           attribute
           is
           Grace
           or
           Loue.
           In
           the
           motions
           of
           it
           ,
           it
           either
           mooueth
           to
           the
           right
           hand
           or
           to
           the
           left
           ,
           either
           to
           blinde
           deuotion
           ,
           or
           to
           prophane
           &
           libertine
           transgressiō
           ,
           either
           in
           imposing
           restraint
           ,
           where
           GOD
           granteth
           libertie
           ,
           or
           in
           taking
           libertie
           where
           GOD
           imposeth
           restrainte
           .
           In
           the
           degrees
           and
           progresse
           of
           it
           ,
           it
           deuideth
           it selfe
           into
           thought
           ,
           word
           ,
           or
           Act.
           And
           in
           this
           part
           I
           commend
           much
           the
           diducing
           of
           the
           Lawe
           of
           GOD
           to
           cases
           of
           conscience
           ,
           for
           that
           I
           take
           indeede
           to
           bee
           a
           breaking
           ,
           and
           not
           exhibiting
           whole
           of
           the
           bread
           of
           life
           .
           But
           that
           which
           quickneth
           both
           these
           Doctrines
           of
           faith
           and
           Manners
           is
           the
           eleuatition
           and
           consent
           of
           the
           heart
           ,
           whereunto
           appertaine
           bookes
           of
           exhortation
           ,
           holy
           meditation
           ,
           christian
           resolution
           ,
           and
           the
           like
           .
        
         
           For
           the
           Lyturgie
           or
           seruice
           ,
           it
           consisteth
           of
           the
           reciprocall
           Acts
           betweene
           GOD
           and
           Man
           ,
           which
           on
           the
           part
           of
           GOD
           are
           the
           Preaching
           of
           the
           word
           and
           the
           Sacraments
           ,
           which
           are
           seales
           to
           the
           couenant
           ,
           or
           as
           the
           visible
           worde
           :
           and
           on
           the
           part
           of
           Mans
           Inuocation
           of
           the
           name
           of
           GOD
           ,
           and
           vnder
           the
           law
           :
           Sacrifices
           ,
           which
           were
           as
           visible
           praiers
           or
           confessions
           ,
           but
           now
           the
           adoration
           being
           in
           
             Spiritu
             &
             veritate
          
           there
           remaineth
           only
           
             vituli
             labiorum
          
           ,
           
           although
           the
           vse
           of
           holy
           vowes
           of
           thankefulnesse
           and
           retribution
           ,
           may
           be
           accounted
           also
           as
           sealed
           petitions
           .
        
         
           And
           for
           the
           Gouernment
           of
           the
           Church
           ,
           it
           consisteth
           of
           the
           patrimonie
           of
           the
           church
           ,
           the
           franchises
           of
           the
           Church
           ,
           and
           the
           offices
           ,
           and
           iurisdictions
           of
           the
           Church
           ,
           and
           the
           Lawes
           of
           the
           Church
           directing
           the
           whole
           :
           All
           which
           haue
           two
           considerations
           ;
           the
           one
           in
           them selues
           :
           the
           other
           how
           they
           stand
           compatible
           and
           agreeable
           to
           the
           Ciuill
           Estate
           .
        
         
           This
           matter
           of
           Diuinitie
           is
           handled
           either
           in
           forme
           of
           instruction
           of
           truth
           :
           or
           in
           forme
           of
           confutation
           of
           falshood
           .
           The
           declinations
           from
           Religion
           besides
           the
           primitiue
           which
           is
           Atheisme
           and
           the
           Branches
           thereof
           ,
           are
           three
           ,
           
             Heresies
             ,
             Idolatrie
          
           ,
           and
           
             Witch-craft
             ,
             Heresies
          
           ,
           when
           we
           serue
           the
           true
           GOD
           with
           a
           false
           worship
           .
           Idolatrie
           ,
           when
           wee
           worship
           false
           Gods
           ,
           supposing
           them
           to
           be
           true
           :
           and
           Witch-craft
           ,
           when
           wee
           adore
           false
           Gods
           knowing
           them
           to
           be
           wicked
           and
           false
           .
           For
           so
           your
           Maiestie
           doth
           excellently
           well
           obserue
           ,
           that
           Witch-craft
           is
           the
           height
           of
           Idolatry
           .
           And
           yet
           we
           see
           thogh
           these
           be
           true
           degrees
           ,
           Samuel
           teacheth
           us
           that
           they
           are
           all
           of
           a
           nature
           ,
           when
           there
           is
           once
           a
           receding
           from
           the
           word
           of
           GOD
           ,
           for
           so
           he
           saith
           ,
           
             Quasi
             Peccatum
             ariolandi
             est
             repugnare
             ,
             &
             quasi
             scelus
             Idololatriae
             nolle
             acquiescere
             .
          
        
         
           These
           thinges
           I
           haue
           passed
           ouer
           so
           briefely
           because
           I
           can
           report
           noe
           deficience
           concerning
           
           them
           :
           For
           I
           can
           finde
           no
           space
           or
           ground
           that
           lieth
           vacant
           and
           vnsowne
           in
           the
           matter
           of
           Diuinitie
           ,
           so
           diligent
           haue
           men
           beene
           ,
           either
           in
           sowing
           of
           good
           seede
           ,
           or
           in
           sowing
           of
           Tares
           .
        
         
           Thus
           haue
           I
           made
           as
           it
           were
           a
           small
           Globe
           of
           the
           Intellectuall
           world
           ,
           as
           truly
           and
           faithfully
           as
           I
           coulde
           discouer
           ,
           with
           a
           note
           and
           description
           of
           those
           parts
           which
           seeme
           to
           mee
           ,
           not
           constantly
           occupate
           ,
           or
           not
           well
           conuerted
           by
           the
           labour
           of
           Man.
           In
           which
           ,
           if
           I
           haue
           in
           any
           point
           receded
           from
           that
           which
           is
           commonly
           receiued
           ,
           it
           hath
           beene
           with
           a
           purpose
           of
           proceeding
           in
           melius
           ,
           and
           not
           in
           aliud
           :
           a
           minde
           of
           amendment
           and
           proficience
           ;
           and
           not
           of
           change
           and
           difference
           .
           For
           I
           could
           not
           bee
           true
           and
           constant
           to
           the
           argument
           I
           handle
           ,
           if
           I
           were
           not
           willing
           to
           goe
           beyond
           others
           ,
           but
           yet
           not
           more
           willing
           ,
           then
           to
           haue
           others
           goe
           beyond
           mee
           againe
           :
           which
           may
           the
           better
           appeare
           by
           this
           that
           I
           haue
           propounded
           my
           opinions
           naked
           and
           vnarmed
           ,
           not
           seeking
           to
           preoccupate
           the
           libertie
           of
           mens
           iudgements
           by
           confutations
           .
           For
           in
           any
           thing
           which
           is
           well
           set
           downe
           ,
           I
           am
           in
           good
           hope
           ,
           that
           if
           the
           first
           reading
           mooue
           an
           obiection
           ,
           the
           second
           reading
           will
           make
           an
           answere
           .
           And
           in
           those
           things
           wherein
           I
           haue
           erred
           ,
           I
           am
           sure
           I
           haue
           not
           preiudiced
           the
           right
           by
           litigious
           arguments
           ;
           which
           certainly
           haue
           this
           contrarie
           effect
           and
           operation
           ,
           that
           they
           adde
           authoritie
           to
           error
           ,
           and
           destroy
           the
           authoritie
           of
           that
           which
           is
           well
           inuented
           .
           
           For
           question
           is
           an
           honour
           and
           preferment
           to
           falshood
           ,
           as
           on
           the
           other
           side
           it
           is
           a
           repulse
           to
           truth
           .
           But
           the
           errors
           I
           claime
           and
           challenge
           to
           my selfe
           as
           mine
           owne
           .
           The
           good
           ,
           if
           any
           bee
           ,
           is
           due
           
             Tanquam
             adeps
             sacrificij
          
           ,
           to
           be
           incensed
           to
           the
           honour
           first
           of
           the
           diuine
           Maiestie
           ,
           and
           next
           of
           your
           Maiestie
           ,
           to
           whom
           on
           earth
           I
           am
           most
           bounden
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A01516-e6220
           
             Historia
             Literarū
             .
          
           
             Historia
             Naturae
             Errantis
             .
          
           
             Historia
             Mechanica
             .
          
           
             Historia
             Prophetica
             .
          
           
             
          
           
             Metaphisica
             siue
             De
             formis
             &
             F●…bus
             Rerū
             .
          
           
             Naturalis
             Magiasiue
             Phisica
             Operatiua
             Maior
             .
          
           
             Inuentarium
             Opum
             bumanarum
             .
          
           
             Continuatio
             Problematum
             in
             Natura
             .
             Catalogus
             Falsitatū
             grassantiū
             in
             historia
             Naturae
             .
          
           
             De
             Antiquis
             Philosophijs
             .
          
           
             Narrationes
             Medicinales
             .
          
           
             Anatomia
             comparata
             .
          
           
             Inquisitio
             vlterior
             de
             Morbis
             insanabisibus
             .
          
           
             De
             Euthanasia
             exteriore
             .
          
           
             Medicinae
             experimentales
             .
          
           
             Imitatio
             Naturae
             in
             Balneis
             ,
             &
             Aquis
             Medicinalibus
             
          
           
             Filum
             Medicinale
             ,
             siue
             de
             vicibus
             Medicinarum
             .
          
           
             Experientia
             literata
             ,
             &
             interpretatio
             Naturae
             .
          
           
             Elenchi
             magni
             ,
             s●…e
             d●…
             Idolis
             animi
             humani
             ,
             natiuis
             &
             aduentitijs
             .
          
           
             De
             Analogia
             Demonstrationum
             .
          
           
             De
             Notis
             Rerum
             .
          
           
             De
             Methode
             syncera
             ,
             siue
             ad
             filios
             Scientiarum
             .
          
           
             De
             prudentia
             Traditionis
             .
          
           
             De
             Productione
             Axiomatum
             .
          
           
             Deprudentia
             sermonis
             priuati
             .
          
           
             Colores
             boni
             &
             mali
             ,
             simplicis
             &
             comparati
             .
          
           
             Antitheta
             rerum
             .
          
           
             De
             cultura
             ,
             Animi
             .
          
           
             Faber
             Fortunae
             siue
             de
             Am.
             bitu
             vitae
             .
          
           
             De
             prudētia
             legislatoria
             ,
             fiue
             ,
             de
             fontibus
             Iuris
             .
          
           
             De
             vsu
             legittimo
             rationis
             humanae
             in
             diuinis
             .
          
           
             Degradibus
             vnitatis
             in
             Ci●…itate
             Dei.
             
          
           
             Emanationes
             Scripturarum
             ,
             in
             doctrinas
             Positiuas
             .