The tvvoo bookes of Francis Bacon. Of the proficience and aduancement of learning, diuine and humane To the King.

THE FIRST BOOKE of FRANCIS BACON; of the proficience and aduancement of Learning diuine, and humane. To the King. (Book 1)

THere were vnder the Lawe (excellent King) both dayly Sacrifices, and free will Of∣ferings; The one procee∣ding vpon ordinarie obser∣uance; The other vppon a deuout cheerefulnesse: In like manner there belon∣geth 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 oblati∣on, 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 for∣tune, I haue been touched, yea and possessed with an extreame woonder at those your vertues and fa∣culties, which the Philosophers call intellectuall: The largenesse of your capacitie, the faithfulnesse of your memorie, the swiftnesse of your apprehen∣sion, 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 know∣ledge 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 resto∣red 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 & fi∣nest 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 Au∣gustus Caesar: Augusto profluens & quae principem de∣ceret, 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 or∣der, full of facilitie, & felicitie, imitating none & in∣inimitable by any. And as in your ciuile Estate there appeareth to be an emulation & contentiō of your Maiesties vertue with your fortune, a vertuous dis∣position with a fortunate regiment, a vertuous ex∣pectation (when time was) of your greater fortune, with a prosperous possession thereof in the due time; a vertuous obseruation of the lawes of mar∣riage, with most blessed and happie fruite of marri∣age; 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 & erudi∣tion, diuine & humane. For let a man seriously & di∣ligently 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 com∣pendious extractions of other mens wits and la∣bours, he can take hold of any superficiall Orna∣ments and shewes of learning, or if he counte∣nance 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 lite∣rature, as of prophane and humane; So as your Maiestie standeth inuested of that triplicitie, which in great veneration, was ascribed to the ancient Her∣mes; the power and fortune of a King; the know∣ledge 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 mo∣nument, bearing a Character or signature, both of the power of a king, and the difference and perfe∣ction 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 for∣mer 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 vnder∣taken for the aduancement of learning: And againe what defects and vndervalewes I finde in such par∣ticuler actes: to the end, that though I cannot posi∣tiuely or affirmatiuelie aduise your Maiestie, or pro∣pound vnto you framed particulers; yet I may ex∣cite your princely Cogitations to visit the excellent treasure of your owne mind, and thence to extract particulers for this purpose, agreeable to your mag∣nanimitie 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 Lear∣ning to be better heard, without the interruption of tacite obiections; I thinke good to deliuer it from

the discredites and disgraces which it hath recei∣ued; all from ignorance; but ignorance seuerally disguised, appearing sometimes in the zeale and iea∣lousie of Diuines; sometimes in the seueritie and arrogancie of Politiques, and sometimes in the er∣rors 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 ouer∣much knowledge, was the originall temptation and sinne, whereupon ensued the fal of Man; that know∣ledge hath in it somewhat of the Serpent, and there∣fore 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 contri∣station, and that he that encreaseth knowledge, encreaseth anxietie: that Saint Paul giues a Caueat, that we be not spoyled through vaine Philosophie: that expe∣rience demonstrates, how learned men, haue beene Arch-heretiques, how learned times haue been en∣clined 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 o∣pinion, and the misunderstanding in the grounds thereof, it may well appeare these men doe not ob∣serue 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, ac∣cording vnto their proprieties, which gaue the oc∣casion 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 prin∣cipall sences of Inquisition, the Eye, and the Eare, af∣firmeth that the Eye is neuer satisfied with seeing, nor the Eare with hearing; and if there be no ful∣nesse, then is the Continent greater, than the Con∣tent; 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 acti∣ons 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 fra∣med the minde of man as a mirrour, or glasse, ca∣pable of the Image of the vniuersall world, and ioyfull to receiue the impression thereof, as the

Eye ioyeth to receiue light, and not onely de∣lighted 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 ob∣serued. 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 know∣ledge 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 inuenti∣on: 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 re∣ceit of the mind of Man, it is manifest, that there is no daunger at all in the proportion or quan∣titie 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 Cha∣ritie, 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 Cym∣ball; 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 glo∣rie, 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 know∣legde, 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 know∣ledge 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 know∣ledge, 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 con∣templation 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 roun∣deth 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 anx∣ietie of minde, which resulteth from knowledge o∣therwise than meerely by accident; for all know∣ledge and wonder (which is the seede of know∣ledge) 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 opti∣ma anima, but it becommeth Lumen madidum, or ma∣ceratum, being steeped and infused in the humors of the affections. And as for the third point, it deser∣ueth 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 at∣taine that light, whereby he may reueale vnto him∣selfe the nature or will of God: then indeed is he

spoyled by vaine Philosophie: for the contempla∣tion of Gods Creatures and works produceth (ha∣uing 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 Pla∣toes Schoole, That the sence of man caryeth a resem∣blance with the Sunne, which (as we see) openeth and re∣uealeth all the terrestriall Globe; but then againe it obscu∣reth 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 en∣cline 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 con∣clusion 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 Re∣ligion: for in the entrance of Philosophie, when the second Causes, which are next vnto the sen∣ces, do offer themselues to the minde of Man, if it dwell and stay there, it may induce some obli∣uion of the highest cause; but when a man pas∣seth on further, and seeth the dependance of causes, and the workes of prouidence; then ac∣cording to the allegorie of the Poets, he will ea∣sily beleeue that the highest Linke of Natures chaine must needes be tyed to the foote of Iupi∣ters chaire. To conclude therefore, let no man vppon a weake conceite of sobrietie, or an ill ap∣plyed 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 ra∣ther 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 to∣gether.

And as for the disgraces which learning recei∣ueth 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 rea∣ding; or too peremptorie or positiue by stricktnesse of rules and axiomes; or too immoderate and o∣uerweening by reason of the greatnesse of exam∣ples; 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 ac∣tion and businesse, and bringeth them to a loue of leasure and priuatenesse; and that it doth bring in∣to 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 po∣licie and gouernement, and betweene Arts and Sci∣ences, in the verses so much renowned, attribu∣ting and challenging the one to the Romanes, and

leauing & yeelding the other to the Grecians, Ture∣gere imperio populos Romane mem•…•…to, Hae tibi erūt artes, &c. so likewise we see that Anytus the accuser of So∣crates layd it as an Article of charge & accusation a∣gainst him, that he did with the varietie and power of his discourses and disputations withdraw young men from due reuerence to the Lawes and Cu∣stomes 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 Iu∣stice: for experience doth warrant, that both in per∣sons 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 in∣stance, as of that payre Alexander the Great, and Iulius Caesar the Dictator, whereof the one was Ari∣stotles Scholler in Philosophie, and the other was Ci∣ceroes Riuall in eloquence; or if any man had rather call for Schollers, that were great Generals, then Ge∣nerals that were great Schollers; let him take Epami∣nondas the Thebane, or Xenophon the Athenian, whereof the one was the first that abated the pow∣er 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 ob∣iect

than a Man. For both in Aegypt, Assyria, Per∣sia, Grecia, and Rome the same times that are most re∣nowned for Armes, are likewise most admired for learning; so that the greatest Authors and Philoso∣phers, and the greatest Captaines and Gouernours haue liued in the same ages: neither can it other∣wise 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 concur∣rence 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 Empe∣rique Phisitions, which commonly haue a fewe pleasing receits, whereupon they are confident and aduenturous, but know neither the causes of dis∣eases, 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 Law∣yers, which are onely men of practise, and not grounded in their Bookes, who are many times ea∣sily surprised, when matter falleth out besides their experience, to the preiudice of the causes they han∣dle: 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 go∣uernement was disastrous, that was in the hands of learned Gouernors. For howsoeuer it hath beene ordinarie with politique men to extenuate and dis∣able learned men by the names of Pedantes: yet in the Records of time it appeareth in many particu∣lers, that the Gouernements of Princes in minori∣ty (notwithstanding the infinite disaduantage of that kinde of State) haue neuerthelesse excelled the go∣uernement 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 Pe∣dantes: 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 gouerne∣ment 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 ascen∣ded 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 a∣gainst Religion and the morall vertues; yet on the other side to recompence that, they are perfite in those same plaine grounds of Religion, Iustice, Ho∣nour, 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 descen∣dent, 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 indis∣positions of the minde for policie and gouerne∣ment, which learning is pretended to insinuate; if it be graunted that any such thing be, it must be re∣membred 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 re∣solue: 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 con∣iecturall; and aswell the vse of distinctions, and ex∣ceptions, as the latitude of principles and rules. If it mislead by disproportion, or dissimilitude of Exam∣ples, 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 se∣uenth, so liuely described by Guicciardine, who ser∣ued vnder him, or into the errours of Cicero pain∣ted 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 dis∣pose

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 pro∣fite; as an hireling that loues the worke for the wa∣ges; 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 put∣teth 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 plea∣sing conceits toward themselues; or because it ad∣uanceth 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 de∣taine 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 lear∣ning 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 tedi∣ous, 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 Aes∣chynes, 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 busi∣nesse, but rather it will keepe and defend the posses∣sion 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 gouerne∣ment, it is assuredly a meere deprauation and ca∣lumny without all shadowe of truth: for to say that a blind custome of obedience should be a surer ob∣ligation,

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 chur∣lish, 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 lear∣ning in the same kinde wherein hee offended; for when he was past threescore yeeres old, he was ta∣ken with an extreame desire to goe to Schoole a∣gaine, and to learne the Greeke tongue, to the end to peruse the Greeke Authors; which doth well de∣monstrate, that his former censure of the Grecian Learning, was rather an affected grauitie, than ac∣cording 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 as∣cended 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 accusati∣on of Socrates, the time must be remembred, when it was prosecuted; which was vnder the thirtie Ty∣rants, 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 se∣ueritie, or in their fayned grauitie haue presumed to throwe imputations vpon learning, which redar∣gution neuerthelesse (saue that wee know not whe∣ther our labours may extend to other ages) were not needefull for the present, in regard of the loue and reuerence towards Learning, which the exam∣ple and countenance of twoo so learned Princes Queene Elizabeth, and your Maiestie; being as Ca∣stor 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 dis∣credite, or diminution of credite, that groweth vn∣to 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 pri∣uatenesse of life, and meanesse of employments.

Concerning want, and that it is the case of lear∣ned men, vsually to beginne with little, and not to growe rich so fast as other men, by reason they con∣uert not their labors chiefely to luker, and encrease; It were good to leaue the common place in com∣mendation 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 Clear∣gie 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 Bi∣shops and Prelates. So a man might say, that the feli∣citie 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 ho∣noured thing pouertie of fortune was, for some ages in the Romane State, which neuerthelesse was a State without paradoxes. For we see what Titus Li∣uius

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 fu∣erit. We se•…•… likewise after that the State of Rome was not it selfe, but did degenerate; how that per∣son that tooke vpon him to be Counsellor to Iulius Caesar, after his victori•…•…, where to begin his restau∣ration 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 some∣times 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 ap∣plyed to meanes. And as for the priuatenesse or ob∣scurenesse (as it may be in vulgar estimation accoun∣ted) 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 dis∣aduantage of a ciuile life, for safety, libertie, plea∣sure and dignitie, or at least freedome from indigni∣tie,

as no man handleth it, but handleth it well: such a consonancie it hath to mens conceits in the ex∣pressing, 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 vise∣bantur.

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 transfer∣red to the disesteeming of those employments wherin youth is conuersant, and which are conuer∣sant 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 worthi∣er 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 ta∣ken 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 an∣cient 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 tem∣peratures; 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 inhe∣rent 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 bet∣ter than the times they liue in; and the duties taught,

better than the duties practised: They contend som∣times 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 wise∣ly, Y ea of such, as they would receiue: and Plato finding that his owne heart, could not agree with the cor∣rupt 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 Philoso∣phers for going too far, and being too exact in their prescripts, when he saith; Isti ipsi praeceptores virtu∣tis & Magistri, videntur fines officiorum paulo longius quam natura vellet protulisse, vt cū ad vltimū animo con∣tendissemus, 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 for∣tunes 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 Sene∣ca after he had consecrated that Quinquennium Ne∣ronis 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 for∣tune 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 Mai∣sters 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 du∣tie, nor neuer looke abroad into vniuersalitie; doe referre all thinges to themselues, and thrust them∣selues into the Center of the world, as if all lynes should meet in them and their fortunes; neuer ca∣ring 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 vio∣lent 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 obligati∣on 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 there∣fore 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 hard∣ly confine it selfe to dwell in the exquisite obserua∣tion 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 con∣tract the sight of his minde, aswell as disperse and dilate it, wanteth a great sacultie. But there is a se∣cond cause, which is no inabilitie, but a rejection vpon choise and iudgement. For the honest and iust bounds of obseruation, by one person vpon ano∣ther,

extend no further, but to vnderstand him suf∣ficiently, whereby not to giue him offence, or wher∣by to be able to giue him faithfull Counsel, or wher∣by to stand vpon reasonable guard and caution in re∣spect of a mans selfe: But to be speculatiue into a∣nother 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 in∣tegritie, 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 cun∣ning 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 con∣clude 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 acti∣on; 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 ap∣plyed to the generall state of this question pertinent∣ly

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 so∣lemne 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 di∣minished the price and estimation of Learning Nei∣ther is the morall dedications of Bookes and Wri∣tings, 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 on∣ly 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 de∣fence.

Not that I can taxe or condemne the morigera∣tion or application of learned men to men in for∣tune. 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 ha∣uing 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 indigni∣tie,

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; ex∣cusing himselfe, That it was reason to yeeld to him, that commaunded thirtie Legions. These and the like ap∣plications 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 them∣selues of the learned; which is that which is prin∣cipall and proper to the present argument, wherein my purpose is not to make a iustification of the er∣rors, 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 scanda∣lize and depraue that which retaineth the state, and vertue, by taking aduantage vpon that which is cor∣rupt and degenerate; as the Heathens in the primi∣tiue Church vsed to blemish and taynt the Christi∣ans, 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 Studi∣es, 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 experi∣ence, 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 proui∣dence, 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 Libra∣ries, 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 pres∣sing 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 (pri∣mitiue, but seeming new opinions) had against the Schoole-men: who were generally of the contra∣rie 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 re∣gard to the purenesse, pleasantnesse, and (as I may call it) lawfulnesse of the Phrase or word: And a∣gaine, 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 an∣cient Authors, the hate of the Schoole-men, the ex∣act studie of Languages: and the efficacie of Prea∣ching did bring in an affectionate studie of elo∣quence, 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 wa∣trie vaine of Osorius the Portugall Bishop, to be in price: then did Sturmius spend such infinite, and curious paines vpon Cicero the Orator, and Hermo∣g•…•…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 despi∣sed 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 & mi∣nus 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 fren∣zie is a good embleme or portraiture of this vanitie:

for wordes are but the Images of matter, and ex∣cept 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 ob∣scuritie, 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 inquisiti∣on of truth, and the deepe progresse into Philoso∣phie, it is some hindrance; because it is too early sa∣tisfactorie 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, coun∣sell, 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 Tem∣ple, 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 see∣meth 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 strange∣nesse of tearmes; the other, the strictnesse of posi∣tions, which of necessitie doth induce oppositions, and so questions and altercations. Surely, like as ma∣ny 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 spi∣rite, but no soundnesse of matter, or goodnesse of qualitie. This kinde of degenerate learning did chiefely raigne amongst the Schoole-men, who ha∣uing 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 infi∣nite agitation of wit, spin out vnto vs those labo∣riouswebbes 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 crea∣tures 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, ad∣mirable 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 contro∣uersie; (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 asserti∣on to frame obiections, and to those obiectious, so∣lutions: 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 suppressi∣on 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 a∣bout with a small watch candle into euerie corner? and such is their methode, that rests not so much vp∣pon euidence of truth prooued by arguments, au∣thorities, similitudes, examples; as vpon particular confutations and solutions of euerie scruple, cauil∣lation & obiection: breeding for the most part one questiō as fast as it solueth another; euē as in the for∣mer resemblance, when you carry the light into one corner, you darken the rest: so that the Fable and fi∣ction 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 in∣guina monstris: So the Generalities of the Schoole∣men 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 al∣tercations and barking questions. So as it is not pos∣sible but this qualitie of knowledge must fall vnder popular contempt, the people being apt to con∣temne truth vpō occasion of Controuersies & alter∣cations, and to thinke they are all out of their way which neuer meete, and when they see such digla∣diation about subtilties, and matter of no vse nor moment, they easily fall vpon that iudgement of Di∣onysius of Siracusa, Verba ista sunt senum ctiosorum.

Notwithstanding certaine it is, that if those

Schoole men to their great thirst of truth, and vn∣wearied trauaile of wit, had ioyned varietie and vni∣uersalitie of reading and contemplation, they had prooued excellent Lights, to the great aduance∣ment 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 ado∣red the deceiuing and deformed Images, which the vnequall mirrour of their owne minds, or a few re∣ceiued Authors or principles, did represent vnto them. And thus much for the second disease of lear∣ning.

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 re∣presentation 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 ap∣peare 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 credunt{que} so great an af∣finitie hath fiction and beleefe.

This facilitie of credite, and accepting or admit∣ting thinges weakely authorized or warranted, is of two kindes, according to the subiect: For it is either a beleefe of Historie, (as the Law∣yers 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 recei∣ued 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 Ara∣bians, being fraught with much fabulous matter, a great part, not onely vntryed, but notoriously vn∣true, to the great derogation of the credite of na∣turall Philosophie, with the graue and sober kinde of wits; wherein the wisedome and integritie of A∣ristotle is worthy to be obserued, that hauing made so diligent and exquisite a Historie of liuing crea∣tures, hath mingled it sparingly with any vaine or fayned matter, and yet on thother sa•…•…e, hath cast all prodigious Narrations, which he thought wor∣thy the recording into one Booke: excellently dis∣cerning that matter of manifest truth, such where∣vpon 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 yeel∣ded 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 be∣tweene the superiour Globe and the inferiour. Na∣turall Magicke pretendeth to cal & reduce natural Philosophie from variety of speculations to the mag∣nitude of works; And Alcumy pretendeth to make separation of all the vnlike parts of bodies, which in mixtures of nature are incorporate. But the deri∣uations 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 tra∣ditions, 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 di∣ed, told his Sonnes, that he had left vnto them gold, buried vnder ground in his Vineyard; and they dig∣ged 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 expe∣riments, 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 shor∣test, and time addeth and perfecteth: but in Scien∣ces the first Author goeth furthest, and time leeseth and corrupteth. So we see, Artillerie, sayling, prin∣ting, and the like, were grossely managed at the first and by time accommodated and refined: but con∣trary wise the Philosophies and Sciences of Ari∣stotle, Plato, Democritus, Hypocrates, Euclid•…•…s, Archi∣medes, of most vigor at the first, and by time dege∣nerate 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 Aristo∣tle, and exempted from libertie of examination, will not rise againe higher, than the knowledge of Ari∣stotle. 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 o∣uer 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 po∣pular 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 No∣uelty; 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 seek∣eth to deuoure and suppresse the other; while An∣tiquity enuieth there should be new additions; and Nouelty cannot be content to add, but it must de∣face; Surely the aduise of the Prophet is the true di∣rection in this matter, State super vias antiquas, & vi∣dete 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, Antiqui∣ta seculi Iuuentus Mundi. These times are the ancient times when the world is ancient, & not those which we count antient Ordine retrogrado, by a computa∣cion 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 restray∣ned them. So it seemeth men doubt, least time is be∣come past children and generation; wherein con∣trary wise, we see commonly the leuitie and vncon∣stancie 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 intel∣lectuall 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 for∣merly 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 na∣ture 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 redu∣ction 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 encrea∣seth 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 Intelle∣ctuallists, which are notwithstanding commonly ta∣ken 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 agitati∣on 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 me∣ditations, opinions, and doctrines with some con∣ceits which they haue most admired, or some Sci∣ences which they haue most applyed; and giuen all things else a tincture according to them, vtterly vn∣true 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 ge∣niture 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 o∣pinions of the nature of the soule, he found a Musi∣tian, 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 pro∣nuntiant.

Another Errour is an impatience of doubt, and hast to assertion without due and mature suspention of iudgement. For the two wayes of contemplati∣on are not vnlike the two wayes of action, com∣monly 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 cotempla∣tion, 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 ingenu∣ous and faithfull, in a sort, as may be soonest belee∣ued; 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 sin∣cerely, 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 additi∣ons 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 mista∣king or misplacing of the last or furthest end of knowledge: for men haue entred into a desire of Learning and knowledge, sometimes vpon a natu∣rall curiositie, and inquisitiue appetite; sometimes to entertaine their mindes with varietie and delight; sometimes for ornament and reputation; and some∣times to inable them to victorie of wit and contra∣diction, 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, wher∣vpon to rest a searching and restlesse spirite; or a tar∣ras•…•…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 con∣tention, 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 con∣templation 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 ci∣uile 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 Ata∣lanta, which while shee goeth aside, and stoo∣peth 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 se∣parate and reiect vaine speculations, and whatso∣euer 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 genera∣tion, 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 Lear∣ning, 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 ar∣guments diuine, and humane.

First therefore, let vs seeke the dignitie of know∣ledge

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 so∣brietie, wherein we may not seeke it bythe name of Learning, for all learning is knowledge acqui∣red, 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 wise∣dome, 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 hea∣uen 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 domina∣tion.

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 in∣corporall 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 ef∣fect 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 ap∣pointed 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 ex∣periment 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 o∣ther 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 in∣finite 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 hus∣bandman; where we see againe, the fauour and e∣lection 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 en∣tred 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 Lear∣ning 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 know∣ledge. Take a view of the ceremoniall law of Moy∣ses; 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 pro∣foundly 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•…•… o∣uer 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 be∣sides

the Theologicall sence, much aspersion of Phi∣losophie.

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 ex∣ample, Cosmographie, and the roundnesse of the world: Qui extendit aquilonem super vacuum, & appendit terram super nihilum: wherein the pensile∣nesse of the earth, the pole of the North, and the finitenesse, or conuexitie of Heauen are mani∣festly touched. So againe matter of Astronomie; Spiritus eius ornauit coelos & obstetricante manu e∣ius 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, & hy∣adas, & interiora austri, where againe hee takes knowledge of the depression of the Southerne pole, calling it the secrets of the South, because the sou∣therne starres were in that climate vnseene. Mat∣ter 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 wise∣dome 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 Phi∣losophie; 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 rudi∣ment 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 atten∣dance, 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 Maie∣stie 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 com∣maundement 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 expres∣sed 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 per∣sons altogether vnlearned, otherwise than by inspi∣ration, 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 vicissi∣tude and succession, he did send his diuine truth in∣to 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 Bi∣shops 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 per∣nitious engine and machination against the Christi∣an faith; than were all the sanguinarie prosecutions of his Predecessors; Neither could the emulation and Iealousie of Gregorie the first of that name, Bi∣shop of Rome, euer obtaine the opinion of pietie or

deuotion: but contrarywise receiued the censure of humour, malignitie, and pusillanimitie, euen a∣mongst holy men: in that he designed to obliterate and extinguish the memorie of Heathen antiquitie and Authors. But contrarewise it was the Christi∣an 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, e∣uen 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 de∣generate manners and ceremonies: and sundrie do∣ctrines, 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 Ie∣suites, who partly in themselues, and partly by the emulation and prouocation of their example, haue much quickned and strengthned the state of Lear∣ning: we see (Isay) what notable seruice and repa∣ration they haue done to the Romane Sea.

Wherefore to conclude this part, let it bee ob∣serued, that there be two principall duties and ser∣uices besides ornament & illustration, which Phi∣losophie 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 preserua∣tiue 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 vn∣derstanding to conceiue the true sence of the scrip∣tures, by the generall notions of reason and rules of speech; but chiefely opening our beleefe, in draw∣ing vs into a due meditation of the omnipotencie of God, which is chiefely signed and ingrauen vppon his workes. Thus much therefore for diuinetesti∣monie 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 pro∣duce,

than to embrace the variety of them. First ther∣fore 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, Rela∣tio inter diues, was the supreame honour, which man could attribute vnto man; specially when it was gi∣uen, 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, ho∣nour 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 emi∣nent 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 Au∣thors 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 for∣mer is confined within the circle of an age, or a na∣tion: 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 com∣in aura leni, without noise or agitation.

Neither is certainely that other merite of lear∣ning, 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 na∣ture and condition of men; who are full of sauage and vnreclaymed desires; of profite, of lust, of re∣uenge; which as long as they giue eare to precepts, to lawes, to religion, swee•…•… 〈◊◊〉〈◊◊〉 elo∣quence 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 dis∣solue 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 popu∣lar 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 mora∣litie; which doe preserue them, and refraine them from all ruinous and peremptory errors & excesses; whispering euermore in their eares, when Counsel∣lors and seruants stand mute, and silent; and Sena∣tors, or Counsellours likewise, which bee learned, doe proceede vpon more safe and substantiall prin∣ciples; 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 ap∣peare in the age, which passed from the death of Domitianus the Emperour, vntill the raigne of Com∣modus: comprehending a succession of sixe Scien∣ces, all learned or singuler fauourers and Aduancers of learning: which age for temporall respects, was

the most happie and flourishing, that euer the Ro∣mane 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 infol∣ded 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 excel∣lent temper of whose gouernement, is by a glaunce in Cornelius Tacitus touched to the life: Postquam di∣uus Ne•…•…res olim insociab•…•…les mis•…•…uisset, imperiū & li∣bertatem: 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 Pro∣phet in the name of a Prophet, shall haue a Prophets re∣ward, 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 gouerne∣ment was admired & renowned, surely no testimo∣nie of graue and faithfull History doth more liuely set forth, than that legend tale of Gregorius Magnus, Bi∣shop 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 Tra∣ians morall vertues, to haue made vnto God, passio∣nate 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 cer∣tificate of Plin us secundus, a man of excellent lear∣ning, 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 de∣sired to comprehend all thinges, and not to re∣serue 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 Mu∣sitian, 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 cu∣riositie 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 con∣formitie) 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 perfecti∣on 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 Ri∣uers, and streames: and for making Bridges and pas∣sages, and for pollicing of Cities, and Commonal∣ties, 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 Co∣mine 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 sereni∣tie of his minde; which being no wayes charged or incombred, either with feares, remorses, or scru∣ples, but hauing been noted for a man of the purest goodnesse without all fiction or affectation, that hath raigned or liued: made his minde conti∣tinually present and entier: he likewise approached a degree neerer vnto Christianitie, and became as Agrippa sayd vnto S. Paule, Halfe a Christian; hol∣ding 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 sof∣ter 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 ex∣celled them likewise in perfection of all royall ver∣tues:

insomuch as Iulianus the Emperor in his booke intituled, Caesares, being as a Pasquill or Satyre, to de∣ride all his Predecessors, fayned that they were all inuited to a banquet of the Gods, and Sylenus the Ie∣ster sate at the neather end of the table, and bestow∣ed 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 Com∣modus, 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 trou∣ble 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 mas∣culine Princes: whether we speake of Learning, of Language, or of science, moderne, or ancient: Di∣uinitie 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 Vniuersi∣tie, more dayly, or more duly. As for the gouerne∣ment, I assure my selfe, I shall not exceed, if I doe af∣firme, 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 secu∣ritie: the good administration of Iustice, the tempe∣rate 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 dis∣contents: and there be considered on the other side, the differences of Religion, the troubles of Neigh∣bour Countreys, the ambition of Spaine, and oppo∣sition 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 opera∣tion 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 re∣presented 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, ha∣uing beene the wonders of time in that kind. But of their affections towardes learning, and perfecti∣ons 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 ex∣presse, that he bare towards Achilles, in this, that he had so good a Trumpet of his prayses as Homers ver∣ses: 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 Philo∣sophie, 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 schola∣sticall, 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 condi∣tion: Were I not Alexander, I would wish to be Dioge∣nes. 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 a∣scribe 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 Lo∣gique, in the speech hee vsed to Cassander, vppon a complaint that was made against his Father Antipa∣ter: 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 Alex∣ander 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 a∣doration: feasting one night, where the same Callist∣henes 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 ma∣ner, as the hearers were much rauished: whereupon Alexander nothing pleased, sayd: It was easie to be elo∣quent, 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, where∣with he taxed Antipater, who was an imperious and tyrannous Gouernor: for when one of Antipaters friends commended him to Alexander for his mode∣ration; that he did not degenerate, as his other Lief∣tenants 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 multi∣tude of his enemies, specially as they appeared by the infinite number of lights; as it had beene a new fir∣mament 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 distin∣ction so much in al ages embraced, that he made be∣tween 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 Ma∣sters, when vpon Darius great offers Parmenio had said: Surely, I would accept these offers were I as Alex∣ander: sayth Alexander, So would I, were I as Par∣menio.

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, whe∣ther 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 vtter∣ly ouerthrowne with Largesses: And this was like∣wise the portion of that noble Prince, howsoeuer transported with ambition, Henry Duke of Guise, of whom it was vsually sayd: that he was the great∣est 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 foote∣steps

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 pro∣prietie 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 Analo∣gia, being a grammaticall Philosophie, wherein hee did labour to make this same Vox ad placitum, to be∣come 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 com∣putation 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 di∣uers 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 Soul∣diers were in tumult, and seditiously prayed to bee cassiered: not that they so meant, but by expostula∣tion 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; where∣with

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 extream∣ly 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 mis∣taken 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 pre∣sumed Caesar was the greater title; as by his wor∣thinesse, 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 grea∣test terrour, and greatest clemencie, that could pro∣ceede out of the mouth of man.

But to returne and conclude with him, it is eui∣dent himselfe knewe well his owne perfection in learning, and tooke it vpon him; as appeared, when vpon occasion, that some spake, what a strange reso∣lution 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, af∣ter 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 expe∣dition 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 follow∣ed the Warre, as a voluntarie, for the loue and con∣uersation 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 them∣selues to the Kings mercy: To which Message before answere was made, diuers of the Army cōferred fa∣miliarly 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 a∣stonishment of the world, and the encouragement of the Grecians in times succeeding to make inua∣sion vpon the Kings of Persia; as was after purposed by Iason the Thessalian; attempted by Agesi•…•…aus the Spartan, and atchieued by Alexander the Macedo∣nian; 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 as∣sured

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 lear∣ning doth rather worke a contrary effect. It taketh away all leuitie, temeritie, and insolencie, by copi∣ous suggestion of all doubts and difficulties, and acquainting the minde to ballance reasons on both sides, and to turne backe the first offers and con∣ceits of the minde, and to accept of nothing but examined and tryed. It taketh away vaine ad∣miration of any thing, which is the roote of all weakenesse. For all things are admired, either be∣cause they are new, or because they are great. For nouelty, no man that wadeth in learning or contem∣plation 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 na∣ture, 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 for∣tune: which is one of the greatest impediments of vertue, and imperfections of manners. For if a mans minde, be deepely seasoned with the con∣sideration 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: He∣ri, vidi fragilem frangi, hodiè vidi mortalem mo∣ri. 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 reme∣dies, which learning doth minister, to all the disea∣ses of the minde, sometimes purging the ill hu∣mours, sometimes opening the obstructions, some∣times helping digestion, sometimes encreasing

appetite, somtimes healing the wounds and exulce∣rations 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 there∣of; 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 him∣selfe 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 other∣wise, that he doth euer intermix the correction and amendment of his minde, with the vse and employ∣ment 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 comman∣dement, is according to the dignitie of the com∣maunded: 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 comman∣dement 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 there∣fore it was euer holden, that honors in free Monar∣chies and Common-wealths, had a sweetnesse more, than in Tyrannies, because the commandement ex∣tendeth more ouer the wils of men, and not only o∣uer 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 there∣fore wee see the detestable and extreame pleasure, that Arch-heretiques, and false Prophets, and Impo∣stors 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 tor∣ture or persecution can make them relinquish or a∣bandone 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 ap∣proacheth 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 like∣wise 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 Au∣gustus euer did, notwithstanding their great lar∣gesses, and donatiues, and distributions of Lands to so many legions. And no doubt, it is hard to say, whe∣ther armes or learning haue aduanced greater num∣bers. 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 e∣uer hath been in some competicion with Empire.

Againe, for the pleasure and delight of know∣ledge and learning, it farre surpasseth all other in na∣ture: for shall the pleasures of the affections so ex∣ceede the sences, as much as the obtayning of de∣sire or victorie, exceedeth a song, or a dinner? and must not of consequence, the pleasures of the intel∣lect

or vnderstanding exceede the pleasures of the affections? we see in all other pleasures, there is sa∣cietie; and after they be vsed, their verdour depar∣reth; which sheweth well, they be but deceits of pleasure, and not pleasures; and that it was the no∣ueltie which pleased, and not the qualitie. And ther∣fore we see, that voluptuous men turne Friers; and ambitious Princes turne melancholy. But of know∣ledge there is no sacietie, but satisfaction and appe∣tite, are perpetually interchangeable; and therefore appeareth to be good in it selfe simply, without fal∣lacie 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 vp∣pon the shoare side, and to see a Shippe tossed with tem∣pest 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 lear∣ning, man excelleth man in that, wherein man ex∣celleth beasts; that by learning man ascendeth to the heauens and their motions; where in bodie he can∣not 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 fami∣lies; to this buildings, foundations, and monuments, to this tendeth the desire of memorie, fame, and ce∣lebration; and in effect, the strength of all other hu∣mane desires; wee see then howe farre the monu∣ments 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, Tem∣ples, Castles, Cities haue been decayed, and demo∣lished? 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, ex∣empted from the wrong of time, and capable of per∣petuall renouation: Neither are they fitly to be cal∣led Images, because they generate still, and cast their seedes in the mindes of others, prouoking and cau∣sing 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 re∣mote 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 moti∣ons 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 immor∣talitie, doe disclaime in these rudiments of the sen∣ces. 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 testi∣monie, from humane; which methode, I haue pur∣sued, 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 iudg∣ed for Beautie, and soue against Wisedome and Power: nor of Agrippina, Occidat matrem, modo im∣peret:

that preferred Empire with condition neuer so detestable; or of Vlysses, Qui vetulam proetulit im∣mortalitati, 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 lear∣ning hath euer relyed, and which fayleth not: Iustificata est sa∣pientia à filijs suis.