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library, which in such number of books containeth, for the far greater part, nothing but iterations, varied sometimes in form, but not new in substance. So he saw plainly, that opinion of store was a cause of want; and that both works and doctrines appear many, and

are few.

4. He thought also, that knowledge is uttered to men in a form, as if every thing were finished; for it is reduced into arts and methods; which in their divisions do seem to include all that may be. And how weakly soever the parts are filled, yet they carry the shew and reason of a total; and thereby the writings of some received authors go for the very art: whereas antiquity used to deliver the knowledge which the mind of man had gathered, in observations, aphorisms, or short and dispersed sentences, or small tractates of some parts that they had diligently meditated and laboured ; which did invite men, both to ponder that which was invented, and to add and supply further. But now sciences are delivered to be believed and accepted, and not to be examined and further discovered; and the succession is between master and disciple, and not between inventor and continuer or advancer; and therefore sciences stand at a stay, and have done for many ages, and that which is positive is fixed, and that which is question is kept question, so as the columns of no further proceeding are pitched. And therefore he saw plainly men had cut themselves" ** off from further invention; and that it is no marvel, 1.) that that is not obtained which hath not been at-sh tempted, but rather shut out and debarred.

5. He thought also, that knowledge is almost generally sought either for delight and satisfaction, or for gain or profession, or for credit and ornament, and that? every of these are as Atalanta's balls, which hinder the race of invention. For men are so far in these courses from seeking to increase the mass of knowledge, as of that mass which is they will take no more than will serve their turn: and if any one amongst so many seeketh knowledge for itself, yet he rather seeketh to know the variety of things, than to discern of

the truth and causes of them; and if his inquisition be yet more severe, yet it tendeth rather to judgment than to invention; and rather to discover truth in controversy, than new matter, and if his heart be so large as he propoundeth to himself further discovery or invention, yet it is rather of new discourse and spe culation of causes, than of effects and operations. And as for those that have so much in their mouths, action and use and practice, and the referring of sciences thereunto; they mean it of application of that which is known, and not of a discovery of that which is unknown. So he saw plainly, that this mark, namely, invention of further means to endow the condition and life of man with new powers or works, was almost never yet set up and resolved in man's intention and inquiry.

6. He thought also, that, amongst other knowledges, natural philosophy hath been the least followed and laboured. For since the Christian faith, the greatest number of wits have been employed, and the greatest helps and rewards have been converted upon divinity. And before-time likewise, the greatest part of the studies of philosophers was consumed in moral philosophy, which was as the heathen divinity. And in both times a great part of the best wits betook themselves to law, pleadings, and causes of estate specially in the time of the greatness of the Romans, who by reason of their large empire needed the service of all their able men for civil business. And the time amongst the Grecians, in which natural philoso phy seemed most to flourish, was but a short space; and that also rather abused in differing sects and conflicts of opinions than profitably spent.

Since which time, natural philosophy was never any profession, nor never possessed any whole man, except perchance some monk in a cloister, or some gentleman in the country, and that very rarely; but became a science of passage, to season a little young and unripe wits, and to serve for an introduction to other arts, especially physic and the practical mathematics. So as he saw plainly, that natural philosophy hath been in

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tended by few persons, and in them hath occupied the least part of their time; and that in the weakest of their age and judgment.

7. He thought also, how great opposition and prejudice natural philosophy had received by superstition, and the immoderate and blind zeal of religion ; for he found that some of the Grecians, which first gave the reason of thunder, had been condemned of impiety; and that the cosmographers, which first discovered and described the roundness of the earth, and the consequence thereof touching the Antipodes, were not much otherwise censured by the ancient fathers of the Christian Church; and that the case is now much Worse, in regard of the boldness of the schoolmen and their dependences in the monasteries, who having made divinity into an art, have almost incorporated the contentious philosophy of Aristotle into the body of Christian religion: and generally he perceived in men of devout simplicity this opinion, that the secrets of nature were the secrets of God; and part of that glory whereinto the mind of man, if it seek to press, shall be oppressed; and that the desire in men to attain to so great and hidden knowledge, hath a resemblance with that temptation which caused the original fall; and on the other side, in men of a devout policy, he noted an inclination to have the people depend upon God the more, when they are less acquainted with second causes; and to have no stirring in philosophy, lest it may lead to an innovation in divinity, or else should discover matter of further contradiction to divinity. But in this part, resorting to the authority of the Scriptures, and holy examples, and to reason, he rested not satisfied alone, but much confirmed. For first, he considered that the knowledge of nature, by the light whereof man discerned of every living creature, and imposed names according to their propriety, was not the occasion of the fall; but the moral knowledge of good and evil, affected to the end to depend no more upon God's commandments, but for man to direct himself. Neither could he find in any Scripture, that the inquiry and science of man in any



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iave enterprised to reform, the other the discipline and manners né, he saw well how both of them eir great honour and succour all ind for reason, there cannot be a evident than this, that all knowthat of natural philosophy, tendnagnifying of the glory of God in ace, and benefits, appearing and en"rks, which without this knowledge through a veil: for if the heavens em do declare the glory of God to re do they in the rule and decrees of 5 the understanding. And another rto this, is, that the same natural phily amongst all other human 'know

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