3. Solomon says there is no end of making books, and he that increases knowledge increases anxiety 163 We must not so place our felicity in knowledge as to forget our mortality: but to give ourselves repose and contentment, and not presume by the contemplation of nature to attain to the mysteries of God. Let no man, upon a weak conceit of sobriety, or an ill-applied moderation, think or maintain, that a man can search too far, or be too well studied in the book of God's word, or in the book of God's works; divinity or philosophy. OBJECTIONS WHICH POLITITIANS MAKE TO LEARNING. 1. Learning softens men's minds and makes them unfit for arms..... ... 164 Alexander the Great and Julius Cæsar the dictator; whereof the one was Aristotle's scholar in philosophy, and the other was Cicero's rival in eloquence: or if any man had rather call for scholars that were great generals, than generals that were great scholars, let him take Epaminondas the Theban, or Xenophon the Athenian. 2. Learning makes men unfit for civil affairs.... 164 It is accounted an error to commit a natural body to empiric physicians, which commonly have a few pleasing receipts, whereupon they are confident and adventurous, but know neither the causes of diseases, nor the complexions of patients, nor peril of accidents, nor the true method of cures; we see it is a like error to rely upon advocates or lawyers, which are only men of practice, and not grounded in their books, who are many times easily surprised, when matter falleth out besides their experience to the prejudices of the causes they handle: so by like reason, it cannot be but a matter of doubtful consequence, if states be managed by empiric statesmen, not well mingled with men grounded in learning. 4. St. Paul warns us not to be spoiled through vain 3. It makes them irresolute by variety of reading 164 philosophy 153 The sense of men resembles the sun, which opens and reveals the terrestrial globe but con It teacheth them when and upon what ground to resolve, and to carry things in suspense till they resolve. ceals the stars and celestial globe: hence men 4. It makes them too peremptory by strictness of fall who seek to fly up to the secrets of the Deity by the waxen wings of the senses. 5. Learned men are inclined to be heretics, and learned men to atheism. 163 It is an assured truth and a conclusion of experience, that a little or superficial knowledge of philosophy may incline the mind of man to atheism, but a further proceeding therein doth bring the mind back again to religion. VOL. I.-18 rules 165 It teacheth them when and upon what ground to resolve; yea, and how to carry things in suspense without prejudice, till they resolve; if it make men positive and regular, it teacheth them what things are in their nature demonstrative, and what are conjectural; and as well the use of distinctions and exceptions, as the latitude of principles and rules. M 2 137 (1605 edition) 5. It makes them immoderate by greatness of example... 164 It teacheth men the force of circumstances, 6. It makes them incompatible by dissimilitude of ex- into a new vessel, than into a vessel seasoned ;and what mould they lay about a young plant, than about a plant corroborate: so as the weakest terms and times of all things use to have the best applications and helps. SECONDLY. OBJECTIONS TO LEARNING FROM THE MANNERS OF 1. 7. It disposes men to leisure and retirement..... 165 2. The most active or busy men that hath been 8. It relaxes discipline by making men more ready to 164 To say that a blind custom of obedience should be a surer obligation than duty taught and understood, is to affirm, that a blind man may tread surer by a guide than a seeing man can by a light. And it is without all controversy, that learning doth make the minds of men gentle, generous, maniable, and pliant to government; whereas ignorance makes them churlish, thwarting, and mutinous. OBJECTIONS TO LEARNING FROM THE ERRORS OF 1. From their fortunes. 2. From their manners. 3. From the nature of their studies. FIRST. OBJECTIONS TO LEARNING FROM THE FORTUNES 1. Learned men are poor and live in obscurity. Learned men forgotten in states, and not living in the eyes of men, are like the images of Cassius and Brutus in the Funeral of Junia: of which not being represented, as many others were, Tacitus saith, "Eo ipso præfulgebant, quod non visebantur.” LEARNED MAN. Learned men endeavour to impose the laws of ancient severity upon dissolute times. Solon, when he was asked whether he had given his citizens the best laws, answered wisely, "Yea, of such as they would receive;" and Plato, finding that his own heart could not agree with the corrupt manners of his country, refused to bear place or office: saying, "That a man's country was to be used as his parents were, that is, with humble persuasions, and not with contestations." Learned men prefer the public good to their own interest. The corrupter sort of mere polititians, that have not their thoughts established by learning in the love and apprehension of duty, nor ever look abroad into universality, do refer all things to themselves, and thrust themselves into the centre of the world, as if all lines should meet in them and their fortunes; never caring, in all tempests, what becomes of the ship of state, so they may save themselves in the cockboat of their own fortune. Learned men fail sometimes in applying themselves to individuals. The reasons of this: 1. The largeness of their minds, which cannot descend to particulars. He that cannot contract the sight of his mind, as well as disperse and dilate it, wanteth a great faculty. 2. Learned men reject from choice and judgment. The honest and just bounds of observation, by one person upon another, extend no farther but to understand him sufficiently, whereby not to give him offence, or whereby to be able to give him faithful counsel, or whereby to stand upon reasonable guard and caution in respect of a man's self; but to be speculative into another man, to the end to know how to work him, or wind him, or govern him, proceedeth from a heart that is double and cloven, and not entire and ingenuous. 4. Learned men are negligent in their behaviour. Learned men should not stoop to persons, although they ought to submit to occasions.' Delicate learning.... 2. Learned men are engaged in mean employments, as 1. It is the study of words, and not of matter. the education of youth. ... 170 How is it possible but this should have an We see men are more curious what they put 1 See note (A) at the end of this Treatise. operation to discredit learning, even with vulgar capacities, when they see learned men's works like the first letter of a patent or limned book; which though it hath large flourishes, yet it is but a letter? It seems to me that Pygmalion's frenzy is a good emblem or portraiture of this vanity, for words are but the images of matter; and except they have life. of reason and invention, to fall in love with 1. It them is all one as to fall in love with a pic- 2. ture. 2. Origin of the prevalence of delicate learning in late times..... 170 3. Delicate learning exists more or less in all times 170 4. Attention to style ought not to be neglected. 170 But yet, notwithstanding, it is a thing not hastily to be condemned, to clothe and adorn the obscurity, even of philosophy itself, with sensible and plausible elocution: But the excess of this is so justly contemptible, that as Hercules, when he saw the image of Adonis, Venus's minion, in u temple, said in disdain, "Nil sacri es;" so there is none of Hercules's followers in learning, that is, the more severe and laborious sort of inquirers into truth, but will despise those delicacies and affectations, as indeed capable of no divineness. The wit and mind of man, if it work upon matter, which is the contemplation of the creatures of God, worketh according to the stuff, and is limited thereby; but if it work upon itself, as the spider worketh his web, then it is endless, and brings forth indeed cobwebs of Learning, admirable for the fineness of thread and work, but of no substance or profit. 4. Unprofitable curiosity is of two sorts 1. Fruitless speculation. ........ 171 2. Erroneous modes of investigation. The generality of the schoolmen are for a while good and proportionable; but then, when you descend into their distinctions and decisions, instead of a fruitful womb, for the use and benefit of man's life, they end in monstrous altercations and barking questions. 5. It is to be lamented that the learning of the schoolmen was so confined. 171 If those schoolmen, to their great thirst of 1 See note (B) at the end of this Treatise. truth and unwearied travail of wit, had joined is falsehood, and is the foulest of all the distem- 1. Imposture. 2. Credulity. 1. In matters of fact. 1. In ecclesiastical history. 2. In natural history. 2. In arts and sciences. 1. In arts and sciences. Surely to alchymy this right is due, that it may be compared to the husbandman whereof Esop makes the fable; that, when he died, told his sons, that he had left unto them gold buried under ground in his vineyard; and they digged over all the ground, and gold they found none; but by reason of their stirring and digging the mould about the roots of their vines, they had a great vintage the year following: so assuredly the search and stir to make gold hath brought to light a great number of good and fruitful inventions and experiments, as well for the disclosing of nature, as for the use of man's life. 2. Authors. Authors should be as consuls to advise, not as dictators to command. Let great authors have their duc, as time, which is the author of authors, be not deprived of his due, which is, further and further to discover truth. PECCANT HUMOURS OF LEARNING. 1. The extreme affecting either of antiquity or novelty.. 3. A 2. A 4. ..... 172 "State super vias antiquas, et videte quænam sit via recta et bona, et ambulate in ea." 66 • Antiquitas sæculi juventus mundi." These times are the ancient times, when the world is ancient, and not those which we account ancient "ordine retrogrado," by a computation backward from ourselves.2 conceit that of former opinions or sects, after suspicion that there is nothing new. variety and examination, the best hath prevailed..... 173 # 11. The mistaking the furthest end of knowledge.4 173 Men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity, and inquisitive appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament and reputation; and sometimes to enable them to victory of wit and contradiction; and most times for lucre and profession; and seldom sincerely to give a true account of their gift of reason, to the benefit and use of man: as if there were sought in knowledge a couch, whereupon to rest a searching and restless spirit; or a terrasse for a wandering and variable mind to walk up and down with a fair prospect; or a tower of state, for a proud mind to raise itself upon; or a fort or commanding ground, for strife and contention; or a shop, for profit or sale; and not a rich storehouse, for the glory of the Creator, and the relief of man's estate. 174 ADVANTAGES OF LEARNING....... I have no purpose to enter into a laudative of learning, or to make a hymn to the muses; (though I am of opinion that it is long since their rites were duly celebrated:) but my intent is, without varnish or amplification, justly to weigh the dignity of knowledge in the balance with other things, to take the true value thereof by testimonies and arguments divine and human. Different proofs of the advantages of knowledge. 1. Divine proofs. 1. Before the creation.5 See note (E) at the end of this Treatise. 2 See note (F) at the end of this Treatise. See note (G) at the end of this Treatise. See note (H) at the end of this Treatise. ..... 174 The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. In the law of the leprosy, it is said, "If the whiteness have overspread the flesh, the patient may pass abroad for clean; but if there be any whole flesh remaining, he is to be shut up for unclean," one of them noteth a principle of nature, that putrefaction is more contagious before maturity than after: and another noteth a position of moral philosophy, that men abandoned to vice do not so much corrupt manners, as those that are half good and half evil. 2. After Christianity. 2. Human proofs. 177 1. Learning relieves man's afflictions which arise from 177 2. nature... Founders and uniters of states and cities, lawgivers, extirpers of tyrants, fathers of the people, and other eminent persons in civil merit, were honoured but with the titles of worthies or demi-gods; such as were Hercules, Theseus, Minos, Romulus, and the like: on the other side, such as were inventors and authors of new arts, endowments, and commodities towards man's life, were ever consecrated amongst the gods themselves: as were Ceres, Bacchus, Mercurius, Apollo, and others: and justly; for the merit of the former is confined within the circle of an age or a nation, and is like fruitful showers, which though they be profitable and good, yet serve but for that season, and for a latitude of ground where they fall; but the other is indeed like the benefits of heaven, which are permanent and universal. The former, again, is mixed with strife and perturbation; but the latter hath the true character of divine presence, coming "in aura leni," without noise or agitation. Learning represses the inconveniences which grow from man to man.. 177 In Orpheus's theatre, all beasts and birds assembled; and forgetting their several appetites, some of prey, some of game, some of quarrel, stood all sociably together listening to the airs and accords of the harp; the sound whereof no sooner ceased, or was drowned by some louder noise, but every beast returned to his own nature: wherein is aptly described the nature and condition of men, who are full of savage and unreclaimed desires of profit, of lust, of revenge; which as long as they give ear to precepts, to laws, to religion, sweetly touched with eloquence and persuasion of books, of sermons, of harangues, so long is society and peace maintained; but if these instruments be silent, or sedition and tumult make them not audible, all things dissolve into anarchy and confusion. When there were no depths I was brought forth; when 3. Proof of this position, by showing the conjunction there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. between learning in the prince and happiness in the people.... ...... 177 But for a tablet, or picture of smaller not pass his commandment: when he appointed the founda When he prepared the heavens I was there: when he set tions of the earth: a compass upon the face of the depth: Then I was by him, as one brought up with him: and I was When he established the clouds above: when he strengthen- daily his delight, rejoicing always before him. ed the fountains of the deep: PROVERBS, chap. viii. When he gave to the sea his decree, that the waters should See note (I) at the end of this Treatise. volume, (not presuming to speak of your majesty that liveth,) in my judgment the most excellent is that of Queen Elizabeth, your immediate predecessor in this part of Britain; a princess that, if Plutarch were now alive to write lives by parallels, would trouble him, I think, to find for her a parallel amongst women. This lady was endued with learning in her sex singular, and rare even amongst masculine princes; whether we speak of learning, language, or of science, modern or ancient, divinity or humanity: and unto the very last year of her life she was accustomed to appoint set hours for reading, scarcely any young student in a university more daily, or more duly. As for her government, I assure myself, I shall not exceed, if I do affirm that this part of the island never had forty-five years of better times; and yet not through the calmness of the season, but through the wisdom of her regimen. For if there be considered of the one side, the truth of religion established, the constant peace and security, the good administration of justice, the temperate use of the prerogative, not slackened, nor much strained, the flourishing state of learning, sortable to so excellent a patroness, the convenient estate of wealth and means, both of crown and subject, the habit of obedience, and the moderation of discontents; and there be considered, on the other side, the differences of religion, the troubles of neighbour countries, the ambition of Spain, and opposition of Rome, and then, that she was solitary and of herself: these things, I say, considered, as I could not have chosen an instance so recent and so proper, so, I suppose, I could not have chosen one more remarkable or eminent to the purpose now in hand, which is concerning the conjunction of learning in the prince with felicity in the people... 178 3. There is a concurrence between learning and military virtue 181 5. 6. 4. It mitigates the fear of death or adverse for tune. Virgil did excellently and profoundly couple the knowledge of causes and the conquest of all fears together, as "concomitantia.” "Feliz qui potuit rerum cognoscere causas, Quique metus omnes, et inexorabile fatum Subjecit pedibus, strepitumque Acherontis avari." 5. It disposes the mind not to be fixed in its defects.. 182 The unlearned man knows not what it is to descend into himself, or to call himself to account; nor the pleasure of that “suavissima vita, indies sentire se fieri meliorem." Certain it is that "veritas" and "bonitas" differ but as the seal and the print: for truth prints goodness; and they be the clouds of error which descend in the storms of passions and perturbations. Learning is power.2 Learning advances fortune. 183 7. The pleasure of knowledge is the greatest of plea When Cæsar, after war declared, did possess himself of the city of Rome, at which time entering into the inner treasury to take the 8. money there accumulated, Metellus, being tribune, forbade him: whereto Cæsar said, "That if he did not desist, he would lay him dead in the place." And presently taking himself up, he added, "Adolescens, durius est mihi hoc dicere quum facere." Young man, it is harder for me to speak than to do it. A speech compounded of the greatest terror and greatest clemency that could proceed out of the mouth of man. 4. Learning improves private virtues........... 181 "Scilicet ingenuas didicisse fideliter artes, 2. It takes away levity, temerity, and insolency. 182 If a man meditate much upon the universal frame of nature, the earth with men upon it, the divineness of souls excepted, will not seem much other than an ant hill, where as some ants carry corn, and some carry their young, and some go empty, and all to and fro a little heap of dust. 1 This beautiful passage is omitted in the Treatise De Augmentis. We see in all other pleasures there is satiety, and after they be used, their verdure departeth; which showeth well they be but deceits of pleasure, and not pleasures; and that it was the novelty which pleased, and not the quality: and therefore we see that voluptuous men turn friars, and ambitious princes turn melancholy. But of knowledge there is no satiety, but satisfaction and appetite are perpetually interchangeable. It is a view of delight, to stand or walk upon the shore side, and to see a ship tossed with tempest upon the sea; or to be in a fortified tower, and to see two battles join upon a plain; but it is a pleasure incomparable, for the mind of man to be settled, landed, and fortified in the certainty of truth; and from thence to descry and behold the errors, perturbations, labours, and wanderings up and down of other men. Learning insures immortality.. 183 If the invention of the ship was thought so noble, which carrieth riches and commodities from place to place, and consociateth the most remote regions in participation of their fruits, how much more are letters to be magnified, which, as ships, pass through the vast seas of time, and make ages so distant to participate of the wisdom, illuminations, and inventions, the one of the other? Nevertheless, I do not pretend, and I know it will be impossible for me, by any pleading of mine, to reverse the judgment, either of Esop's cock, that preferred the barleycorn before the gem; or of Midas, that being chosen judge between Apollo president of the Muses, and Pan god of the flocks, judged for plenty; or of Paris, that judged for beauty and love against wisdom and power; nor of Agrippina, "occidat matrem, modo imperet," that preferred empire with conditions never so detestable; or of Ulyssus, "qui vetulam prætulit immortalitati," being a figure of those which prefer custom and habit before all excellency; or of a number of the like popular judgments, See note (L) at the end of this Treatise. 11 |