Academiarum examen, or, The examination of academies wherein is discussed and examined the matter, method and customes of academick and scholastick learning, and the insufficiency thereof discovered and laid open : as also some expedients proposed for the reforming of schools, and the perfecting and promoting of all kind of science ... / by Jo. Webster.

CHAP. VII. Of Metaphysicks, Ethicks, Politicks, Oeco∣nomicks, Poesie, and Oratory.

THough there be something in the most of these, that might tollerably pass, yet are many things in them so useless, false, uncertain, superfluous, wicked and defective, that they stand in need of reformation, melioration, or era∣dication, as we shall shew of every one of them in their or∣der.

1. For the Metaphysicks, which they call their Philoso∣phia prima, and do usually define it to be Scientia entis, quatenus ens est, the abuse and vanity of it appears in this. That it being nothing else but an abstract consideration of things by way of prescision, or cutting off from all other co∣comitant cogitations, and so to weigh and examine the things nudely and barely under the respect of their being, all other notions there about being separate from it, doth bring no better instruments, nor effective means for the dis∣covery of truth, than the weak and bare operation of the In∣tellect, or indeed of Phantasie, or the Imaginative faculty, and therefore no marvail that it hath spider-like weaved forth so many slie and cunning Cobweb-contextures of slender conceits, and curious niceties, fit for nothing but to insnare and intangle: and hath been so luxuriously petulant in the faetiferous production of so many monstrous, fruitless, and

vain Chimaeras. For they holding the soul to be tabula ra∣sa, in which nothing is insculpt, and that Science comes not by reminiscence, or resuscitation, but meerly acquisi∣tively de novo, and that there is nothing in the Intellect that hath not first some way or other been in the Senses, then must it needs follow that the operations of the Intellect are but weak means to produce Scientifical certitude, and so Me∣taphysical learning but barren and fruitless.

2. It hath neither laid down, nor assumed any certain principles, that are necessary or helpful to promote Sci∣ence; for whereas it obtends this for a maxim, That not any thing can be, and not be at the same instant of time; what fruitful products was there ever yet drawn from this un∣profitable fundamental? neither ever hath it proceeded so far as to find a sure, and ultimate resting place, which not∣withstanding the learned Renatus des Chartes hath happily performed, having gone back to the very basis of all, which is, that there is mens cogitans, which can no way feign, or ex∣cogitate it self not to be, which is a more certain and unde∣niable principle than ever the Schools invented, or built up∣on.

3. It is of no use nor advantage to other Sciences, nor ever hath brought any good or profit unto the sons of men, but onely seduced them into strange labyrinths of notional Chymaeras, and speculations, like idle and vain dreams, filling and feeding the fansie, but yielding nothing of soli∣dity to inrich the Intellect, nor any thing of use or profit to accomodate mankind: except that may be accounted an advantage, to obscure the truth, and lead the phantasies of men into the crooked Meanders of conceit, and nutation, and so with the assistance of its Twin Logick (both sisters of the same mother Nox) bring men to imagine and argue much, but in truth and verity to know little.

4. If it had been able (as it proudly pretends) to have taught any thing truly and certainly of those things that are Metaphysical, or supernatural, that either are not corporeal or materiate, or else much transcend the nature of Physical bodies both Caelestial and Elementary, then might it justly

be received, and have its due commendation. But alas! what weak, frivolous and groundless opinions hath it pro∣duced concerning God, Angells, separate substances, and the like? not seeing so much in these things as the Ethnicks, who, in the fable of the Golden Chain, did affirm, that nei∣ther men, nor the Gods could draw Iupiter from heaven to the earth, but that Iupiter could easily draw men from the earth to heaven. Quare frustra sudaverit, qui Caelestia religionis arcana, nostrae rationi adaptare conabitur. Therefore he in vain sweats, who indevours to fit the hea∣venly mysteries of religion to our reason.

5. What shall I say of those strange, vain, and poisonous Cockatrice eggs that it hath hatched, full of nothing but useless questions and altercations, to as little purpose as the disputes de Lanâ caprinâ, or Moonshine in the Water? What shall I say of it, is it not altogether defective of all solid, and fruit-bearing knowledge? doth it not superflu∣ously abound with vanities and follies? was ever any made either wise or happy by it? and yet this is the Schools prime Philosophy or Metaphysical learning, which is nothing but vain opination, void of Scientifical demonstration, and cleer verity. Fa••eamur, rerum divinarum paucissimarum de∣monstrationes habemus, omnia ferè opinionibus definentes. We must confess, we have the demonstrations of very few divine things, defining all things by opinions.

In the next place comes the Ethicks to be considered of, which how fruitless and vain they are may appear in a few reasons.

For 1. how can he be supposed to be the fittest teacher of that art, who was himself an heathen, and neither knew nor acknowledged God, who indeed is the summum bo∣num, and so placed felicity in fading, and momentary things, as riches, and honour: or at the best made but Ver∣tue the chief good, which cannot however be happiness it self, but at the most but the way and means to attain it? And it must necessarily follow that he that understands not the real, and true end, cannot teach the indubitate means that leads to that end, and therefore must needs be a blind guide,

especially to Christians, as Lambertus Danaeus hath suffi∣ciently manifested; and yet the Schools must needs follow, and prefer the dark Lamp of a blind Pagan, before the bright-shining Sun of the Prophets▪ and Apostles.

2. Though the Schools have disputed much of the Chief good, of vertues, and of vices, yet have they either taught nothing at all that is practicable, whereby vertue might be obtained, and vice eschewed, or felicity enjoyed, or but touched it very slenderly, perfunctorily, and unprofitably: as though it were sufficient to teach a Pilot the many dangers of his voyage in respect of tempests, storms, winds, sands, shelves, rocks, and the like, and to make a large commen∣dation of the peace, plenty, fruitfulness, and happiness of the place to which his journey were intended; yet leave him altogether ignorant and untaught how to escape those dan∣gers, and unfurnished with means to attain to the harbour unto which his navigation is purposed.

3. They have chosen to themselves such a way, whereby the mass of Ethical knowledge might be set forth as a splen∣did and beautiful thing, bearing forth the brightness of wit, and vigour of eloquence, rather than any truth in the mat∣ter, or benefit to the readers and hearers, and so have made it facilely disputable, but difficultly practicable, seeking themselves, more than truth, or the benefit of others; as Se••eca truly saith, Nocet illis eloquentia, quibus non re∣rum facit cupiditatem, sed sui: Eloquence hurteth those, to whom it causeth not the desire of things, but of them∣selves: for water is better in an Earthen vessel, than poison in a golden cup, and he that speaks truly and to profi•• others is to be preferred before him that speaks Rhetorically, and elegantly to small profit or purpose.

4. It cannot but be matter of much wonder to all inge∣nuous men that shall more seriously perp••nd, and weigh the business, why not onely the Moral Philosophy of Ari∣stotle should take place above that which is deduced from principles of Christianity; but also why he should have therein the preheminence above Socrates, Plato, Zeno, and many others, who truly taught many divine and pretious

things for the eradicating of vice, the planting of vertue, and the establishing of mental tranquillity, and moral felici∣ty, which Aristotle and all his Sectators never either under∣stood, or had fruition of. What shall I say of that man of men the severe Seneca? are not his writings about vertue, tranquillity, and curing the minds diseases, infinitely beyond all those needless, fruitless, vain and impertinent discourses of the proud Stagyrite? Let all that ever loved vertue and tranquillity, and have perused the one, and the other, speak, and declare their judgements: nay doth not that one little Enchiridion of Epictetus contain more pretious treasure, than all the great volumes of Aristotle? let vertue speak, and truth determine.

Now for the Political and Oeconomical learning taught by the Schools out of Aristotle, as it hath many things of singular use, and commoditie in it, so is it not without its chaff, and tares, deserving rather purging, and refining, than the estimation of being compleat and perfect: For as there are many things in it frivolous, obscure, immethodical, superfluous, and false, so also is it very defective, and im∣perfect; for if we look upon what Plato hath written de le∣gibus, and de Republica, though there may be found ma∣ny things unpracticable, and incompleat, yet compared with the other, it is no way inferiour, but deserves as great, if not an higher commendation; and so the writings of Bodin, nay Macchiavel and divers other modern authors may duly challenge as much praise in this point, as that of Aristotle, which the Schools do so much adhere to and magnifie, yea even our own Countreyman master Hobbs hath pieces of more exquisiteness, and profundity in that subject, than ever the Graecian with was able to reach unto, or attain; so that there is no reason why he should be so applauded, and universally received, while more able pieces are rejected, and past by.

Lastly, for Rhetorick, or Oratory, Poesie, and the like, which serve for adornation, and are as it were the outward dress, and attire of more solid sciences; first they might tollerably pass, if there were not too much affectation

towards them, and too much pretious time spent about them, while more excellent and necessary learning lies neg∣lected and passed by: For we do in these ornamental arts, as people usually do in the world, who take more care often time about the goods of fortune, than about the good of the body, and more nice and precise sollicitousness about fashi∣ons and garbs, than either about the body it self or the goods of the mind, regarding ••he shell more than the kernel, and the shadow more than the Substance. And therefore it was not without just cause that Plato (though by some censured for it) did reckon Rhetorick amongst the voluptuary arts, for we most commonly use it either for the priding and plea∣sing of our selves that we may appear eloquent, and learned to others, or else use it cunningly and sophistically to capti∣vate, and draw over the judgements of others to serve our ends and interests: and thereby make false things appear true, old things new, crooked things straight, and commodious things unprofitable, as Augustine saith, Imperitior mul∣titude, quod ornatè dicitur, etiam verè dici arbitratur, The more unskilful multitude thinketh that what is spoken elegantly, is also spoken truly. And therefore Seneca saith, Seest thou a man neat and compt in his language, then is his mind occupied in minute things.

2. Both Eloquence and Poesie seem rather to be num∣bred amongst the gifts of nature, than amongst the disci∣plines, for those which excell much in reason, and do dis∣pose those things which they excogitate in a most easie me∣thod, that they may be cleerly, and distinctly understood, are most apt to perswade, although they did use the lan∣guage of the Goths, and had never learned Rhetorick: and those that are born to invent most ingenious figments, and to express them with the greatest elegance and suavity, are to be accounted the best Poets, although they are ignorant of all the precepts of the Poetical art; for nascitur, non fit poeta, and therefore Plato most truly concludeth, Omnes itaque carminum poetae insignes, non arte, sed divino af∣flatu, mente capti omnia ista praeclar a poemata canunt. Therefore all the famous makers of verses, do not sing all

these excellent Poems by art, but by a divine afflation, being carried above themselves.

3. Though Aristotle were a great Master in Oratory, and a very eloquent man, yet in that point might justly give the palm to his Master Plato, unto whom all the attributes of honour in that particular are worthily accumulated, of whom it is said, That if Iupiter would speak in mans language, he would speak in that of Plato.

Thus have I briefly run over some of the faults, and de∣fects of Academick learning, but am far from having touch∣ed all, for to have done that would have reached beyond both my time, and purpose, and also mine abilities; for Benardus non videt omnia: yet if the Lion may be known by his paw, and Hercules by his foot, then I hope there is enough said to make it cleer, that the Aristotelian, and Scholastick learning, deserves not the preheminence above all other, nor those great commendations that the corrupti∣on of times, and sloathful ignorance of the most have ascri∣bed unto it, but that a great part of it doth deserve eradica∣tion, some of it reformation, and all of it melioration, and so I proceed.

Notes

• Renat. des Cha••••. de me••hod.
• Verul. de Au. Scient. lib. 3 cap. 2.
• Vid. Meta∣phys. Campa∣nel. et Pet. Gasl••nd. con∣tra Arist.
• Aug. Alst••m∣de nobil. in∣stitut. lib.
• Lamb. D••nae. de E••hick. Christ. lib.
• Verulam. d•• Aug. Scien••. lib. 7.1.
• Arist. Nich. l. 1. cap. 5.
• Pet. Gassend. con. Arist ex. 7.
• Verul. de Au. Sci. l. 6 c. 3.
• Sen. Epist. 115.
• Aug. Alst. de nobil. institut.
• Ren. de Char. de method.