No More Learning

OF THE LIBERTY OF SUBJECTS

22. OF SYSTEMES SUBJECT, POLITICALL, AND PRIVATE

23. OF THE PUBLIQUE MINISTERS OF SOVERAIGN POWER

24. OF THE NUTRITION, AND PROCREATION OF A COMMON-WEALTH

25. OF COUNSELL

26. OF CIVILL LAWES

27. OF CRIMES, EXCUSES, AND EXTENUATIONS

28. OF PUNISHMENTS, AND REWARDS

29. OF THOSE THINGS THAT WEAKEN, OR TEND TO THE DISSOLUTION OF A
COMMON-WEALTH

30. OF THE OFFICE OF THE SOVERAIGN REPRESENTATIVE

31. OF THE KINGDOM OF GOD BY NATURE



THE THIRD PART


OF A CHRISTIAN COMMON-WEALTH


32. OF THE PRINCIPLES OF CHRISTIAN POLITIQUES

33. OF THE NUMBER, ANTIQUITY, SCOPE, AUTHORITY, AND INTERPRETERS OF THE
BOOKS OF HOLY SCRIPTURE.

34. OF THE SIGNIFICATION, OF SPIRIT, ANGELL, AND INSPIRATION IN THE
BOOKS OF HOLY SCRIPTURE

35. OF THE SIGNIFICATION IN SCRIPTURE OF THE KINGDOME OF GOD, OF HOLY,
SACRED, AND SACRAMENT

36. OF THE WORD OF GOD, AND OF PROPHETS

37. OF MIRACLES, AND THEIR USE

38. OF THE SIGNIFICATION IN SCRIPTURE OF ETERNALL LIFE, HEL, SALVATION,
THE WORLD TO COME, AND REDEMPTION

39. OF THE SIGNIFICATION IN SCRIPTURE OF THE WORD CHURCH

40. OF THE RIGHTS OF THE KINGDOME OF GOD, IN ABRAHAM, MOSES, THE HIGH
PRIESTS, AND THE KINGS OF JUDAH

41. OF THE OFFICE OF OUR BLESSED SAVIOUR

42. OF POWER ECCLESIASTICALL

43. OF WHAT IS NECESSARY FOR MANS RECEPTION INTO THE KINGDOME OF HEAVEN



THE FOURTH PART

OF THE KINGDOME OF DARKNESSE


44. OF SPIRITUALL DARKNESSE FROM MISINTERPRETATION OF SCRIPTURE

45. OF DAEMONOLOGY, AND OTHER RELIQUES OF THE RELIGION OF THE GENTILES

46. OF DARKNESSE FROM VAINE PHILOSOPHY, AND FABULOUS TRADITIONS

47. OF THE BENEFIT PROCEEDING FROM SUCH DARKNESSE; AND TO WHOM IT
ACCREWETH



48. A REVIEW AND CONCLUSION




THE INTRODUCTION


Nature (the art whereby God hath made and governes the world) is by the
art of man, as in many other things, so in this also imitated, that it
can make an Artificial Animal. For seeing life is but a motion of Limbs,
the begining whereof is in some principall part within; why may we not
say, that all Automata (Engines that move themselves by springs and
wheeles as doth a watch) have an artificiall life? For what is the
Heart, but a Spring; and the Nerves, but so many Strings; and the
Joynts, but so many Wheeles, giving motion to the whole Body, such as
was intended by the Artificer? Art goes yet further, imitating that
Rationall and most excellent worke of Nature, Man. For by Art is created
that great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine
CIVITAS) which is but an Artificiall Man; though of greater stature
and strength than the Naturall, for whose protection and defence it
was intended; and in which, the Soveraignty is an Artificiall Soul, as
giving life and motion to the whole body; The Magistrates, and other
Officers of Judicature and Execution, artificiall Joynts; Reward and
Punishment (by which fastned to the seat of the Soveraignty, every joynt
and member is moved to performe his duty) are the Nerves, that do the
same in the Body Naturall; The Wealth and Riches of all the particular
members, are the Strength; Salus Populi (the Peoples Safety) its
Businesse; Counsellors, by whom all things needfull for it to know,
are suggested unto it, are the Memory; Equity and Lawes, an artificiall
Reason and Will; Concord, Health; Sedition, Sicknesse; and Civill War,
Death. Lastly, the Pacts and Covenants, by which the parts of this Body
Politique were at first made, set together, and united, resemble that
Fiat, or the Let Us Make Man, pronounced by God in the Creation.

To describe the Nature of this Artificiall man, I will consider

First the Matter thereof, and the Artificer; both which is Man.

Secondly, How, and by what Covenants it is made; what are the Rights and
just Power or Authority of a Soveraigne; and what it is that Preserveth
and Dissolveth it.

Thirdly, what is a Christian Common-Wealth.

Lastly, what is the Kingdome of Darkness.

Concerning the first, there is a saying much usurped of late, That
Wisedome is acquired, not by reading of Books, but of Men. Consequently
whereunto, those persons, that for the most part can give no other proof
of being wise, take great delight to shew what they think they have read
in men, by uncharitable censures of one another behind their backs.
But there is another saying not of late understood, by which they might
learn truly to read one another, if they would take the pains; and that
is, Nosce Teipsum, Read Thy Self: which was not meant, as it is now
used, to countenance, either the barbarous state of men in power,
towards their inferiors; or to encourage men of low degree, to a
sawcie behaviour towards their betters; But to teach us, that for the
similitude of the thoughts, and Passions of one man, to the thoughts,
and Passions of another, whosoever looketh into himselfe, and
considereth what he doth, when he does Think, Opine, Reason, Hope,
Feare, &c, and upon what grounds; he shall thereby read and know,
what are the thoughts, and Passions of all other men, upon the like
occasions. I say the similitude of Passions, which are the same in all
men, Desire, Feare, Hope, &c; not the similitude or The Objects of the
Passions, which are the things Desired, Feared, Hoped, &c: for these the
constitution individuall, and particular education do so vary, and they
are so easie to be kept from our knowledge, that the characters of mans
heart, blotted and confounded as they are, with dissembling, lying,
counterfeiting, and erroneous doctrines, are legible onely to him that
searcheth hearts. And though by mens actions wee do discover their
designee sometimes; yet to do it without comparing them with our own,
and distinguishing all circumstances, by which the case may come to
be altered, is to decypher without a key, and be for the most part
deceived, by too much trust, or by too much diffidence; as he that
reads, is himselfe a good or evill man.

But let one man read another by his actions never so perfectly, it
serves him onely with his acquaintance, which are but few. He that is
to govern a whole Nation, must read in himselfe, not this, or that
particular man; but Man-kind; which though it be hard to do, harder than
to learn any Language, or Science; yet, when I shall have set down my
own reading orderly, and perspicuously, the pains left another, will be
onely to consider, if he also find not the same in himselfe. For this
kind of Doctrine, admitteth no other Demonstration.




PART 1 OF MAN




CHAPTER I. OF SENSE


Concerning the Thoughts of man, I will consider them first Singly, and
afterwards in Trayne, or dependance upon one another. Singly, they
are every one a Representation or Apparence, of some quality, or other
Accident of a body without us; which is commonly called an Object. Which
Object worketh on the Eyes, Eares, and other parts of mans body; and by
diversity of working, produceth diversity of Apparences.

The Originall of them all, is that which we call Sense; (For there is
no conception in a mans mind, which hath not at first, totally, or by
parts, been begotten upon the organs of Sense. ) The rest are derived
from that originall.

To know the naturall cause of Sense, is not very necessary to the
business now in hand; and I have els-where written of the same at large.
Nevertheless, to fill each part of my present method, I will briefly
deliver the same in this place.

The cause of Sense, is the Externall Body, or Object, which presseth the
organ proper to each Sense, either immediatly, as in the Tast and Touch;
or mediately, as in Seeing, Hearing, and Smelling: which pressure, by
the mediation of Nerves, and other strings, and membranes of the body,
continued inwards to the Brain, and Heart, causeth there a resistance,
or counter-pressure, or endeavour of the heart, to deliver it self:
which endeavour because Outward, seemeth to be some matter without. And
this Seeming, or Fancy, is that which men call sense; and consisteth, as
to the Eye, in a Light, or Colour Figured; To the Eare, in a Sound; To
the Nostrill, in an Odour; To the Tongue and Palat, in a Savour; and
to the rest of the body, in Heat, Cold, Hardnesse, Softnesse, and such
other qualities, as we discern by Feeling. All which qualities called
Sensible, are in the object that causeth them, but so many several
motions of the matter, by which it presseth our organs diversly. Neither
in us that are pressed, are they anything els, but divers motions; (for
motion, produceth nothing but motion. ) But their apparence to us is
Fancy, the same waking, that dreaming. And as pressing, rubbing,
or striking the Eye, makes us fancy a light; and pressing the Eare,
produceth a dinne; so do the bodies also we see, or hear, produce the
same by their strong, though unobserved action, For if those Colours,
and Sounds, were in the Bodies, or Objects that cause them, they could
not bee severed from them, as by glasses, and in Ecchoes by reflection,
wee see they are; where we know the thing we see, is in one place; the
apparence, in another. And though at some certain distance, the reall,
and very object seem invested with the fancy it begets in us; Yet still
the object is one thing, the image or fancy is another. So that Sense in
all cases, is nothing els but originall fancy, caused (as I have said)
by the pressure, that is, by the motion, of externall things upon our
Eyes, Eares, and other organs thereunto ordained.

But the Philosophy-schooles, through all the Universities of
Christendome, grounded upon certain Texts of Aristotle, teach another
doctrine; and say, For the cause of Vision, that the thing seen, sendeth
forth on every side a Visible Species(in English) a Visible Shew,
Apparition, or Aspect, or a Being Seen; the receiving whereof into the
Eye, is Seeing. And for the cause of Hearing, that the thing heard,
sendeth forth an Audible Species, that is, an Audible Aspect, or Audible
Being Seen; which entring at the Eare, maketh Hearing. Nay for the
cause of Understanding also, they say the thing Understood sendeth forth
Intelligible Species, that is, an Intelligible Being Seen; which
comming into the Understanding, makes us Understand. I say not this,
as disapproving the use of Universities: but because I am to speak
hereafter of their office in a Common-wealth, I must let you see on
all occasions by the way, what things would be amended in them; amongst
which the frequency of insignificant Speech is one.



CHAPTER II. OF IMAGINATION


That when a thing lies still, unlesse somewhat els stirre it, it will
lye still for ever, is a truth that no man doubts of. But that when a
thing is in motion, it will eternally be in motion, unless somewhat els
stay it, though the reason be the same, (namely, that nothing can change
it selfe,) is not so easily assented to. For men measure, not onely
other men, but all other things, by themselves: and because they find
themselves subject after motion to pain, and lassitude, think every
thing els growes weary of motion, and seeks repose of its own accord;
little considering, whether it be not some other motion, wherein that
desire of rest they find in themselves, consisteth. From hence it is,
that the Schooles say, Heavy bodies fall downwards, out of an appetite
to rest, and to conserve their nature in that place which is most proper
for them; ascribing appetite, and Knowledge of what is good for their
conservation, (which is more than man has) to things inanimate absurdly.

When a Body is once in motion, it moveth (unless something els hinder
it) eternally; and whatsoever hindreth it, cannot in an instant, but in
time, and by degrees quite extinguish it: And as wee see in the water,
though the wind cease, the waves give not over rowling for a long
time after; so also it happeneth in that motion, which is made in the
internall parts of a man, then, when he Sees, Dreams, &c. For after the
object is removed, or the eye shut, wee still retain an image of the
thing seen, though more obscure than when we see it. And this is it,
that Latines call Imagination, from the image made in seeing; and apply
the same, though improperly, to all the other senses. But the Greeks
call it Fancy; which signifies Apparence, and is as proper to one sense,
as to another. Imagination therefore is nothing but Decaying Sense; and
is found in men, and many other living Creatures, as well sleeping, as
waking.




Memory

The decay of Sense in men waking, is not the decay of the motion made in
sense; but an obscuring of it, in such manner, as the light of the Sun
obscureth the light of the Starres; which starrs do no less exercise
their vertue by which they are visible, in the day, than in the night.
But because amongst many stroaks, which our eyes, eares, and other
organs receive from externall bodies, the predominant onely is sensible;
therefore the light of the Sun being predominant, we are not affected
with the action of the starrs. And any object being removed from our
eyes, though the impression it made in us remain; yet other objects more
present succeeding, and working on us, the Imagination of the past is
obscured, and made weak; as the voyce of a man is in the noyse of the
day. From whence it followeth, that the longer the time is, after the
sight, or Sense of any object, the weaker is the Imagination. For the
continuall change of mans body, destroyes in time the parts which in
sense were moved: So that the distance of time, and of place, hath one
and the same effect in us. For as at a distance of place, that which wee
look at, appears dimme, and without distinction of the smaller parts;
and as Voyces grow weak, and inarticulate: so also after great distance
of time, our imagination of the Past is weak; and wee lose( for example)
of Cities wee have seen, many particular Streets; and of Actions, many
particular Circumstances. This Decaying Sense, when wee would express
the thing it self, (I mean Fancy it selfe,) wee call Imagination, as I
said before; But when we would express the Decay, and signifie that the
Sense is fading, old, and past, it is called Memory. So that Imagination
and Memory, are but one thing, which for divers considerations hath
divers names.

Much memory, or memory of many things, is called Experience. Againe,
Imagination being only of those things which have been formerly
perceived by Sense, either all at once, or by parts at severall
times; The former, (which is the imagining the whole object, as it was
presented to the sense) is Simple Imagination; as when one imagineth a
man, or horse, which he hath seen before. The other is Compounded; as
when from the sight of a man at one time, and of a horse at another, we
conceive in our mind a Centaure. So when a man compoundeth the image of
his own person, with the image of the actions of an other man; as when a
man imagins himselfe a Hercules, or an Alexander, (which happeneth often
to them that are much taken with reading of Romants) it is a compound
imagination, and properly but a Fiction of the mind. There be also other
Imaginations that rise in men, (though waking) from the great impression
made in sense; As from gazing upon the Sun, the impression leaves an
image of the Sun before our eyes a long time after; and from being long
and vehemently attent upon Geometricall Figures, a man shall in the
dark, (though awake) have the Images of Lines, and Angles before his
eyes: which kind of Fancy hath no particular name; as being a thing that
doth not commonly fall into mens discourse.




Dreams

The imaginations of them that sleep, are those we call Dreams. And these
also (as all other Imaginations) have been before, either totally, or
by parcells in the Sense. And because in sense, the Brain, and Nerves,
which are the necessary Organs of sense, are so benummed in sleep, as
not easily to be moved by the action of Externall Objects, there can
happen in sleep, no Imagination; and therefore no Dreame, but what
proceeds from the agitation of the inward parts of mans body; which
inward parts, for the connexion they have with the Brayn, and other
Organs, when they be distempered, do keep the same in motion; whereby
the Imaginations there formerly made, appeare as if a man were waking;
saving that the Organs of Sense being now benummed, so as there is
no new object, which can master and obscure them with a more vigorous
impression, a Dreame must needs be more cleare, in this silence of
sense, than are our waking thoughts. And hence it cometh to pass, that
it is a hard matter, and by many thought impossible to distinguish
exactly between Sense and Dreaming. For my part, when I consider, that
in Dreames, I do not often, nor constantly think of the same Persons,
Places, Objects, and Actions that I do waking; nor remember so long a
trayne of coherent thoughts, Dreaming, as at other times; And because
waking I often observe the absurdity of Dreames, but never dream of
the absurdities of my waking Thoughts; I am well satisfied, that being
awake, I know I dreame not; though when I dreame, I think my selfe
awake.

And seeing dreames are caused by the distemper of some of the inward
parts of the Body; divers distempers must needs cause different Dreams.
And hence it is, that lying cold breedeth Dreams of Feare, and raiseth
the thought and Image of some fearfull object (the motion from the
brain to the inner parts, and from the inner parts to the Brain being
reciprocall:) and that as Anger causeth heat in some parts of the Body,
when we are awake; so when we sleep, the over heating of the same parts
causeth Anger, and raiseth up in the brain the Imagination of an Enemy.
In the same manner; as naturall kindness, when we are awake causeth
desire; and desire makes heat in certain other parts of the body; so
also, too much heat in those parts, while wee sleep, raiseth in the
brain an imagination of some kindness shewn. In summe, our Dreams are
the reverse of our waking Imaginations; The motion when we are awake,
beginning at one end; and when we Dream, at another.




Apparitions Or Visions

The most difficult discerning of a mans Dream, from his waking thoughts,
is then, when by some accident we observe not that we have slept:
which is easie to happen to a man full of fearfull thoughts; and
whose conscience is much troubled; and that sleepeth, without the
circumstances, of going to bed, or putting off his clothes, as one that
noddeth in a chayre. For he that taketh pains, and industriously layes
himselfe to sleep, in case any uncouth and exorbitant fancy come unto
him, cannot easily think it other than a Dream. We read of Marcus
Brutes, (one that had his life given him by Julius Caesar, and was also
his favorite, and notwithstanding murthered him,) how at Phillipi,
the night before he gave battell to Augustus Caesar, he saw a fearfull
apparition, which is commonly related by Historians as a Vision: but
considering the circumstances, one may easily judge to have been but
a short Dream. For sitting in his tent, pensive and troubled with the
horrour of his rash act, it was not hard for him, slumbering in the
cold, to dream of that which most affrighted him; which feare, as by
degrees it made him wake; so also it must needs make the Apparition by
degrees to vanish: And having no assurance that he slept, he could have
no cause to think it a Dream, or any thing but a Vision. And this is no
very rare Accident: for even they that be perfectly awake, if they be
timorous, and supperstitious, possessed with fearfull tales, and alone
in the dark, are subject to the like fancies, and believe they see
spirits and dead mens Ghosts walking in Churchyards; whereas it is
either their Fancy onely, or els the knavery of such persons, as make
use of such superstitious feare, to pass disguised in the night, to
places they would not be known to haunt.

From this ignorance of how to distinguish Dreams, and other strong
Fancies, from vision and Sense, did arise the greatest part of the
Religion of the Gentiles in time past, that worshipped Satyres, Fawnes,
nymphs, and the like; and now adayes the opinion than rude people have
of Fayries, Ghosts, and Goblins; and of the power of Witches. For as for
Witches, I think not that their witch craft is any reall power; but yet
that they are justly punished, for the false beliefe they have, that
they can do such mischiefe, joyned with their purpose to do it if they
can; their trade being neerer to a new Religion, than to a Craft or
Science. And for Fayries, and walking Ghosts, the opinion of them has I
think been on purpose, either taught, or not confuted, to keep in
credit the use of Exorcisme, of Crosses, of holy Water, and other such
inventions of Ghostly men. Neverthelesse, there is no doubt, but God can
make unnaturall Apparitions. But that he does it so often, as men need
to feare such things, more than they feare the stay, or change, of the
course of Nature, which he also can stay, and change, is no point of
Christian faith. But evill men under pretext that God can do any thing,
are so bold as to say any thing when it serves their turn, though
they think it untrue; It is the part of a wise man, to believe them no
further, than right reason makes that which they say, appear credible.
If this superstitious fear of Spirits were taken away, and with it,
Prognostiques from Dreams, false Prophecies, and many other things
depending thereon, by which, crafty ambitious persons abuse the
simple people, men would be much more fitted than they are for civill
Obedience.

And this ought to be the work of the Schooles; but they rather nourish
such doctrine. For (not knowing what Imagination, or the Senses are),
what they receive, they teach: some saying, that Imaginations rise of
themselves, and have no cause: Others that they rise most commonly from
the Will; and that Good thoughts are blown (inspired) into a man, by
God; and evill thoughts by the Divell: or that Good thoughts are powred
(infused) into a man, by God; and evill ones by the Divell. Some say
the Senses receive the Species of things, and deliver them to the
Common-sense; and the Common Sense delivers them over to the Fancy, and
the Fancy to the Memory, and the Memory to the Judgement, like
handing of things from one to another, with many words making nothing
understood.




Understanding

The Imagination that is raysed in man (or any other creature indued with
the faculty of imagining) by words, or other voluntary signes, is that
we generally call Understanding; and is common to Man and Beast. For a
dogge by custome will understand the call, or the rating of his Master;
and so will many other Beasts. That Understanding which is peculiar to
man, is the Understanding not onely his will; but his conceptions and
thoughts, by the sequell and contexture of the names of things into
Affirmations, Negations, and other formes of Speech: And of this kinde
of Understanding I shall speak hereafter.



CHAPTER III. OF THE CONSEQUENCE OR TRAYNE OF IMAGINATIONS


By Consequence, or Trayne of Thoughts, I understand that succession
of one Thought to another, which is called (to distinguish it from
Discourse in words) Mentall Discourse.

When a man thinketh on any thing whatsoever, His next Thought after, is
not altogether so casuall as it seems to be. Not every Thought to every
Thought succeeds indifferently. But as wee have no Imagination, whereof
we have not formerly had Sense, in whole, or in parts; so we have no
Transition from one Imagination to another, whereof we never had the
like before in our Senses. The reason whereof is this. All Fancies
are Motions within us, reliques of those made in the Sense: And those
motions that immediately succeeded one another in the sense, continue
also together after Sense: In so much as the former comming again to
take place, and be praedominant, the later followeth, by coherence of
the matter moved, is such manner, as water upon a plain Table is drawn
which way any one part of it is guided by the finger. But because
in sense, to one and the same thing perceived, sometimes one thing,
sometimes another succeedeth, it comes to passe in time, that in the
Imagining of any thing, there is no certainty what we shall Imagine
next; Onely this is certain, it shall be something that succeeded the
same before, at one time or another.




Trayne Of Thoughts Unguided

This Trayne of Thoughts, or Mentall Discourse, is of two sorts. The
first is Unguided, Without Designee, and inconstant; Wherein there is no
Passionate Thought, to govern and direct those that follow, to it self,
as the end and scope of some desire, or other passion: In which case the
thoughts are said to wander, and seem impertinent one to another, as
in a Dream. Such are Commonly the thoughts of men, that are not onely
without company, but also without care of any thing; though even then
their Thoughts are as busie as at other times, but without harmony; as
the sound which a Lute out of tune would yeeld to any man; or in tune,
to one that could not play. And yet in this wild ranging of the mind,
a man may oft-times perceive the way of it, and the dependance of one
thought upon another. For in a Discourse of our present civill warre,
what could seem more impertinent, than to ask (as one did) what was the
value of a Roman Penny? Yet the Cohaerence to me was manifest enough.
For the Thought of the warre, introduced the Thought of the delivering
up the King to his Enemies; The Thought of that, brought in the Thought
of the delivering up of Christ; and that again the Thought of the 30
pence, which was the price of that treason: and thence easily followed
that malicious question; and all this in a moment of time; for Thought
is quick.




Trayne Of Thoughts Regulated

The second is more constant; as being Regulated by some desire, and
designee. For the impression made by such things as wee desire, or
feare, is strong, and permanent, or, (if it cease for a time,) of quick
return: so strong it is sometimes, as to hinder and break our sleep.
From Desire, ariseth the Thought of some means we have seen produce the
like of that which we ayme at; and from the thought of that, the
thought of means to that mean; and so continually, till we come to some
beginning within our own power. And because the End, by the greatnesse
of the impression, comes often to mind, in case our thoughts begin to
wander, they are quickly again reduced into the way: which observed by
one of the seven wise men, made him give men this praecept, which is
now worne out, Respice Finem; that is to say, in all your actions,
look often upon what you would have, as the thing that directs all your
thoughts in the way to attain it.




Remembrance

The Trayn of regulated Thoughts is of two kinds; One, when of an effect
imagined, wee seek the causes, or means that produce it: and this
is common to Man and Beast. The other is, when imagining any thing
whatsoever, wee seek all the possible effects, that can by it be
produced; that is to say, we imagine what we can do with it, when wee
have it. Of which I have not at any time seen any signe, but in man
onely; for this is a curiosity hardly incident to the nature of any
living creature that has no other Passion but sensuall, such as are
hunger, thirst, lust, and anger. In summe, the Discourse of the Mind,
when it is governed by designee, is nothing but Seeking, or the faculty
of Invention, which the Latines call Sagacitas, and Solertia; a hunting
out of the causes, of some effect, present or past; or of the effects,
of some present or past cause, sometimes a man seeks what he hath lost;
and from that place, and time, wherein hee misses it, his mind runs
back, from place to place, and time to time, to find where, and when
he had it; that is to say, to find some certain, and limited time and
place, in which to begin a method of seeking. Again, from thence, his
thoughts run over the same places and times, to find what action, or
other occasion might make him lose it. This we call Remembrance,
or Calling to mind: the Latines call it Reminiscentia, as it were a
Re-Conning of our former actions.

Sometimes a man knows a place determinate, within the compasse whereof
his is to seek; and then his thoughts run over all the parts thereof,
in the same manner, as one would sweep a room, to find a jewell; or as
a Spaniel ranges the field, till he find a sent; or as a man should run
over the alphabet, to start a rime.




Prudence

Sometime a man desires to know the event of an action; and then he
thinketh of some like action past, and the events thereof one after
another; supposing like events will follow like actions. As he that
foresees what wil become of a Criminal, re-cons what he has seen follow
on the like Crime before; having this order of thoughts, The Crime,
the Officer, the Prison, the Judge, and the Gallowes. Which kind
of thoughts, is called Foresight, and Prudence, or Providence; and
sometimes Wisdome; though such conjecture, through the difficulty of
observing all circumstances, be very fallacious. But this is certain; by
how much one man has more experience of things past, than another; by
so much also he is more Prudent, and his expectations the seldomer faile
him. The Present onely has a being in Nature; things Past have a being
in the Memory onely, but things To Come have no being at all; the Future
being but a fiction of the mind, applying the sequels of actions Past,
to the actions that are Present; which with most certainty is done by
him that has most Experience; but not with certainty enough. And though
it be called Prudence, when the Event answereth our Expectation; yet in
its own nature, it is but Presumption. For the foresight of things to
come, which is Providence, belongs onely to him by whose will they are
to come. From him onely, and supernaturally, proceeds Prophecy. The best
Prophet naturally is the best guesser; and the best guesser, he that is
most versed and studied in the matters he guesses at: for he hath most
Signes to guesse by.




Signes

A Signe, is the Event Antecedent, of the Consequent; and contrarily,
the Consequent of the Antecedent, when the like Consequences have been
observed, before: And the oftner they have been observed, the lesse
uncertain is the Signe. And therefore he that has most experience in
any kind of businesse, has most Signes, whereby to guesse at the Future
time, and consequently is the most prudent: And so much more prudent
than he that is new in that kind of business, as not to be equalled by
any advantage of naturall and extemporary wit: though perhaps many young
men think the contrary.

Neverthelesse it is not Prudence that distinguisheth man from beast.
There be beasts, that at a year old observe more, and pursue that which
is for their good, more prudently, than a child can do at ten.




Conjecture Of The Time Past

As Prudence is a Praesumtion of the Future, contracted from the
Experience of time Past; So there is a Praesumtion of things Past taken
from other things (not future but) past also. For he that hath seen
by what courses and degrees, a flourishing State hath first come into
civill warre, and then to ruine; upon the sights of the ruines of any
other State, will guesse, the like warre, and the like courses have been
there also. But his conjecture, has the same incertainty almost with the
conjecture of the Future; both being grounded onely upon Experience.

There is no other act of mans mind, that I can remember, naturally
planted in him, so, as to need no other thing, to the exercise of it,
but to be born a man, and live with the use of his five Senses. Those
other Faculties, of which I shall speak by and by, and which seem proper
to man onely, are acquired, and encreased by study and industry; and of
most men learned by instruction, and discipline; and proceed all from
the invention of Words, and Speech. For besides Sense, and Thoughts, and
the Trayne of thoughts, the mind of man has no other motion; though by
the help of Speech, and Method, the same Facultyes may be improved to
such a height, as to distinguish men from all other living Creatures.

Whatsoever we imagine, is Finite. Therefore there is no Idea, or
conception of anything we call Infinite. No man can have in his mind an
Image of infinite magnitude; nor conceive the ends, and bounds of
the thing named; having no Conception of the thing, but of our own
inability. And therefore the Name of GOD is used, not to make us
conceive him; (for he is Incomprehensible; and his greatnesse, and power
are unconceivable;) but that we may honour him. Also because whatsoever
(as I said before,) we conceive, has been perceived first by sense,
either all at once, or by parts; a man can have no thought, representing
any thing, not subject to sense. No man therefore can conceive any
thing, but he must conceive it in some place; and indued with some
determinate magnitude; and which may be divided into parts; nor that any
thing is all in this place, and all in another place at the same time;
nor that two, or more things can be in one, and the same place at once:
for none of these things ever have, or can be incident to Sense; but are
absurd speeches, taken upon credit (without any signification at all,)
from deceived Philosophers, and deceived, or deceiving Schoolemen.



CHAPTER IV. OF SPEECH




Originall Of Speech

The Invention of Printing, though ingenious, compared with the invention
of Letters, is no great matter. But who was the first that found the use
of Letters, is not known. He that first brought them into Greece, men
say was Cadmus, the sonne of Agenor, King of Phaenicia. A profitable
Invention for continuing the memory of time past, and the conjunction of
mankind, dispersed into so many, and distant regions of the Earth; and
with all difficult, as proceeding from a watchfull observation of the
divers motions of the Tongue, Palat, Lips, and other organs of Speech;
whereby to make as many differences of characters, to remember them.
But the most noble and profitable invention of all other, was that of
Speech, consisting of Names or Apellations, and their Connexion; whereby
men register their Thoughts; recall them when they are past; and also
declare them one to another for mutuall utility and conversation;
without which, there had been amongst men, neither Common-wealth, nor
Society, nor Contract, nor Peace, no more than amongst Lyons, Bears,
and Wolves. The first author of Speech was GOD himselfe, that instructed
Adam how to name such creatures as he presented to his sight; For the
Scripture goeth no further in this matter. But this was sufficient
to direct him to adde more names, as the experience and use of the
creatures should give him occasion; and to joyn them in such manner by
degrees, as to make himselfe understood; and so by succession of time,
so much language might be gotten, as he had found use for; though not so
copious, as an Orator or Philosopher has need of. For I do not find any
thing in the Scripture, out of which, directly or by consequence can
be gathered, that Adam was taught the names of all Figures, Numbers,
Measures, Colours, Sounds, Fancies, Relations; much less the names
of Words and Speech, as Generall, Speciall, Affirmative, Negative,
Interrogative, Optative, Infinitive, all which are usefull; and least of
all, of Entity, Intentionality, Quiddity, and other significant words of
the School.

But all this language gotten, and augmented by Adam and his posterity,
was again lost at the tower of Babel, when by the hand of God, every man
was stricken for his rebellion, with an oblivion of his former language.
And being hereby forced to disperse themselves into severall parts of
the world, it must needs be, that the diversity of Tongues that now is,
proceeded by degrees from them, in such manner, as need (the mother of
all inventions) taught them; and in tract of time grew every where more
copious.




The Use Of Speech

The generall use of Speech, is to transferre our Mentall Discourse, into
Verbal; or the Trayne of our Thoughts, into a Trayne of Words; and that
for two commodities; whereof one is, the Registring of the Consequences
of our Thoughts; which being apt to slip out of our memory, and put
us to a new labour, may again be recalled, by such words as they were
marked by. So that the first use of names, is to serve for Markes,
or Notes of remembrance. Another is, when many use the same words,
to signifie (by their connexion and order,) one to another, what they
conceive, or think of each matter; and also what they desire, feare,
or have any other passion for, and for this use they are called
Signes. Speciall uses of Speech are these; First, to Register, what by
cogitation, wee find to be the cause of any thing, present or past; and
what we find things present or past may produce, or effect: which in
summe, is acquiring of Arts. Secondly, to shew to others that knowledge
which we have attained; which is, to Counsell, and Teach one another.
Thirdly, to make known to others our wills, and purposes, that we may
have the mutuall help of one another. Fourthly, to please and delight
our selves, and others, by playing with our words, for pleasure or
ornament, innocently.




Abuses Of Speech

To these Uses, there are also foure correspondent Abuses. First,
when men register their thoughts wrong, by the inconstancy of the
signification of their words; by which they register for their
conceptions, that which they never conceived; and so deceive themselves.
Secondly, when they use words metaphorically; that is, in other sense
than that they are ordained for; and thereby deceive others. Thirdly,
when by words they declare that to be their will, which is not.
Fourthly, when they use them to grieve one another: for seeing nature
hath armed living creatures, some with teeth, some with horns, and some
with hands, to grieve an enemy, it is but an abuse of Speech, to grieve
him with the tongue, unlesse it be one whom wee are obliged to govern;
and then it is not to grieve, but to correct and amend.

The manner how Speech serveth to the remembrance of the consequence
of causes and effects, consisteth in the imposing of Names, and the
Connexion of them.




Names Proper & Common Universall

Of Names, some are Proper, and singular to one onely thing; as Peter,
John, This Man, This Tree: and some are Common to many things; as Man,
Horse, Tree; every of which though but one Name, is nevertheless the
name of divers particular things; in respect of all which together, it
is called an Universall; there being nothing in the world Universall
but Names; for the things named, are every one of them Individual and
Singular.

One Universall name is imposed on many things, for their similitude in
some quality, or other accident: And whereas a Proper Name bringeth to
mind one thing onely; Universals recall any one of those many.

And of Names Universall, some are of more, and some of lesse extent; the
larger comprehending the lesse large: and some again of equall extent,
comprehending each other reciprocally. As for example, the Name Body is
of larger signification than the word Man, and conprehendeth it; and the
names Man and Rationall, are of equall extent, comprehending mutually
one another. But here wee must take notice, that by a Name is not
alwayes understood, as in Grammar, one onely word; but sometimes by
circumlocution many words together. For all these words, Hee That In
His Actions Observeth The Lawes Of His Country, make but one Name,
equivalent to this one word, Just.

By this imposition of Names, some of larger, some of stricter
signification, we turn the reckoning of the consequences of things
imagined in the mind, into a reckoning of the consequences of
Appellations. For example, a man that hath no use of Speech at all,
(such, as is born and remains perfectly deafe and dumb,) if he set
before his eyes a triangle, and by it two right angles, (such as are the
corners of a square figure,) he may by meditation compare and find, that
the three angles of that triangle, are equall to those two right angles
that stand by it. But if another triangle be shewn him different in
shape from the former, he cannot know without a new labour, whether the
three angles of that also be equall to the same.
But he that hath the
use of words, when he observes, that such equality was consequent, not
to the length of the sides, nor to any other particular thing in his
triangle; but onely to this, that the sides were straight, and the
angles three; and that that was all, for which he named it a Triangle;
will boldly conclude Universally, that such equality of angles is in
all triangles whatsoever; and register his invention in these generall
termes, Every Triangle Hath Its Three Angles Equall To Two Right Angles.
And thus the consequence found in one particular, comes to be registred
and remembred, as a Universall rule; and discharges our mentall
reckoning, of time and place; and delivers us from all labour of the
mind, saving the first; and makes that which was found true Here, and
Now, to be true in All Times and Places.

But the use of words in registring our thoughts, is in nothing so
evident as in Numbering. A naturall foole that could never learn by
heart the order of numerall words, as One, Two, and Three, may observe
every stroak of the Clock, and nod to it, or say one, one, one; but can
never know what houre it strikes. And it seems, there was a time when
those names of number were not in use; and men were fayn to apply their
fingers of one or both hands, to those things they desired to keep
account of; and that thence it proceeded, that now our numerall words
are but ten, in any Nation, and in some but five, and then they begin
again. And he that can tell ten, if he recite them out of order, will
lose himselfe, and not know when he has done: Much lesse will he be
able to add, and substract, and performe all other operations of
Arithmetique. So that without words, there is no possibility of
reckoning of Numbers; much lesse of Magnitudes, of Swiftnesse, of Force,
and other things, the reckonings whereof are necessary to the being, or
well-being of man-kind.

When two Names are joyned together into a Consequence, or Affirmation;
as thus, A Man Is A Living Creature; or thus, If He Be A Man, He Is A
Living Creature, If the later name Living Creature, signifie all that
the former name Man signifieth, then the affirmation, or consequence is
True; otherwise False. For True and False are attributes of Speech, not
of things. And where Speech in not, there is neither Truth nor Falshood.
Errour there may be, as when wee expect that which shall not be; or
suspect what has not been: but in neither case can a man be charged with
Untruth.

Seeing then that Truth consisteth in the right ordering of names in our
affirmations, a man that seeketh precise Truth, had need to remember
what every name he uses stands for; and to place it accordingly; or els
he will find himselfe entangled in words, as a bird in lime-twiggs; the
more he struggles, the more belimed. And therefore in Geometry, (which
is the onely Science that it hath pleased God hitherto to bestow on
mankind,) men begin at settling the significations of their words; which
settling of significations, they call Definitions; and place them in the
beginning of their reckoning.

By this it appears how necessary it is for any man that aspires to true
Knowledge, to examine the Definitions of former Authors; and either
to correct them, where they are negligently set down; or to make them
himselfe. For the errours of Definitions multiply themselves, according
as the reckoning proceeds; and lead men into absurdities, which at last
they see, but cannot avoyd, without reckoning anew from the beginning;
in which lyes the foundation of their errours. From whence it happens,
that they which trust to books, do as they that cast up many little
summs into a greater, without considering whether those little summes
were rightly cast up or not; and at last finding the errour visible,
and not mistrusting their first grounds, know not which way to cleere
themselves; but spend time in fluttering over their bookes; as birds
that entring by the chimney, and finding themselves inclosed in a
chamber, flitter at the false light of a glasse window, for want of wit
to consider which way they came in. So that in the right Definition
of Names, lyes the first use of Speech; which is the Acquisition of
Science: And in wrong, or no Definitions' lyes the first abuse; from
which proceed all false and senslesse Tenets; which make those men that
take their instruction from the authority of books, and not from their
own meditation, to be as much below the condition of ignorant men, as
men endued with true Science are above it. For between true Science,
and erroneous Doctrines, Ignorance is in the middle. Naturall sense and
imagination, are not subject to absurdity. Nature it selfe cannot erre:
and as men abound in copiousnesse of language; so they become more wise,
or more mad than ordinary. Nor is it possible without Letters for any
man to become either excellently wise, or (unless his memory be hurt by
disease, or ill constitution of organs) excellently foolish. For words
are wise mens counters, they do but reckon by them: but they are the
mony of fooles, that value them by the authority of an Aristotle, a
Cicero, or a Thomas, or any other Doctor whatsoever, if but a man.




Subject To Names

Subject To Names, is whatsoever can enter into, or be considered in an
account; and be added one to another to make a summe; or substracted one
from another, and leave a remainder. The Latines called Accounts of mony
Rationes, and accounting, Ratiocinatio: and that which we in bills or
books of account call Items, they called Nomina; that is, Names: and
thence it seems to proceed, that they extended the word Ratio, to the
faculty of Reckoning in all other things. The Greeks have but one word
Logos, for both Speech and Reason; not that they thought there was no
Speech without Reason; but no Reasoning without Speech: And the act of
reasoning they called syllogisme; which signifieth summing up of the
consequences of one saying to another. And because the same things may
enter into account for divers accidents; their names are (to shew that
diversity) diversly wrested, and diversified. This diversity of names
may be reduced to foure generall heads.

First, a thing may enter into account for Matter, or Body; as Living,
Sensible, Rationall, Hot, Cold, Moved, Quiet; with all which names the
word Matter, or Body is understood; all such, being names of Matter.

Secondly, it may enter into account, or be considered, for some accident
or quality, which we conceive to be in it; as for Being Moved, for Being
So Long, for Being Hot, &c; and then, of the name of the thing it selfe,
by a little change or wresting, wee make a name for that accident, which
we consider; and for Living put into account Life; for Moved, Motion;
for Hot, Heat; for Long, Length, and the like. And all such Names, are
the names of the accidents and properties, by which one Matter, and Body
is distinguished from another. These are called Names Abstract; Because
Severed (not from Matter, but) from the account of Matter.

Thirdly, we bring into account, the Properties of our own bodies,
whereby we make such distinction: as when any thing is Seen by us, we
reckon not the thing it selfe; but the Sight, the Colour, the Idea of
it in the fancy: and when any thing is Heard, wee reckon it not; but the
Hearing, or Sound onely, which is our fancy or conception of it by the
Eare: and such are names of fancies.

Fourthly, we bring into account, consider, and give names, to Names
themselves, and to Speeches: For, Generall, Universall, Speciall,
Oequivocall, are names of Names. And Affirmation, Interrogation,
Commandement, Narration, Syllogisme, Sermon, Oration, and many other
such, are names of Speeches.




Use Of Names Positive

And this is all the variety of Names Positive; which are put to mark
somewhat which is in Nature, or may be feigned by the mind of man, as
Bodies that are, or may be conceived to be; or of bodies, the Properties
that are, or may be feigned to be; or Words and Speech.




Negative Names With Their Uses

There be also other Names, called Negative; which are notes to signifie
that a word is not the name of the thing in question; as these words
Nothing, No Man, Infinite, Indocible, Three Want Foure, and the
like; which are nevertheless of use in reckoning, or in correcting of
reckoning; and call to mind our past cogitations, though they be not
names of any thing; because they make us refuse to admit of Names not
rightly used.




Words Insignificant

All other names, are but insignificant sounds; and those of two
sorts. One, when they are new, and yet their meaning not explained by
Definition; whereof there have been aboundance coyned by Schoole-men,
and pusled Philosophers.

Another, when men make a name of two Names, whose significations are
contradictory and inconsistent; as this name, an Incorporeall Body, or
(which is all one) an Incorporeall Substance, and a great number more.
For whensoever any affirmation is false, the two names of which it
is composed, put together and made one, signifie nothing at all. For
example if it be a false affirmation to say A Quadrangle Is Round,
the word Round Quadrangle signifies nothing; but is a meere sound. So
likewise if it be false, to say that vertue can be powred, or blown up
and down; the words In-powred Vertue, In-blown Vertue, are as absurd
and insignificant, as a Round Quadrangle. And therefore you shall hardly
meet with a senselesse and insignificant word, that is not made up of
some Latin or Greek names. A Frenchman seldome hears our Saviour called
by the name of Parole, but by the name of Verbe often; yet Verbe and
Parole differ no more, but that one is Latin, the other French.




Understanding

When a man upon the hearing of any Speech, hath those thoughts which the
words of that Speech, and their connexion, were ordained and constituted
to signifie; Then he is said to understand it; Understanding being
nothing els, but conception caused by Speech. And therefore if Speech
be peculiar to man (as for ought I know it is,) then is Understanding
peculiar to him also. And therefore of absurd and false affirmations,
in case they be universall, there can be no Understanding; though many
think they understand, then, when they do but repeat the words softly,
or con them in their mind.

What kinds of Speeches signifie the Appetites, Aversions, and Passions
of mans mind; and of their use and abuse, I shall speak when I have
spoken of the Passions.




Inconstant Names

The names of such things as affect us, that is, which please, and
displease us, because all men be not alike affected with the same thing,
nor the same man at all times, are in the common discourses of men, of
Inconstant signification. For seeing all names are imposed to signifie
our conceptions; and all our affections are but conceptions; when we
conceive the same things differently, we can hardly avoyd different
naming of them. For though the nature of that we conceive, be the
same; yet the diversity of our reception of it, in respect of different
constitutions of body, and prejudices of opinion, gives everything a
tincture of our different passions. And therefore in reasoning, a man
bust take heed of words; which besides the signification of what we
imagine of their nature, disposition, and interest of the speaker; such
as are the names of Vertues, and Vices; For one man calleth Wisdome,
what another calleth Feare; and one Cruelty, what another Justice;
one Prodigality, what another Magnanimity; one Gravity, what another
Stupidity, &c. And therefore such names can never be true grounds of any
ratiocination. No more can Metaphors, and Tropes of speech: but these
are less dangerous, because they profess their inconstancy; which the
other do not.



CHAPTER V. OF REASON, AND SCIENCE.




Reason What It Is

When a man Reasoneth, hee does nothing els but conceive a summe totall,
from Addition of parcels; or conceive a Remainder, from Substraction of
one summe from another: which (if it be done by Words,) is conceiving of
the consequence of the names of all the parts, to the name of the whole;
or from the names of the whole and one part, to the name of the other
part. And though in some things, (as in numbers,) besides Adding and
Substracting, men name other operations, as Multiplying and Dividing;
yet they are the same; for Multiplication, is but Addition together of
things equall; and Division, but Substracting of one thing, as often as
we can. These operations are not incident to Numbers onely, but to
all manner of things that can be added together, and taken one out of
another. For as Arithmeticians teach to adde and substract in Numbers;
so the Geometricians teach the same in Lines, Figures (solid and
superficiall,) Angles, Proportions, Times, degrees of Swiftnesse, Force,
Power, and the like; The Logicians teach the same in Consequences
Of Words; adding together Two Names, to make an Affirmation; and Two
Affirmations, to make a syllogisme; and Many syllogismes to make a
Demonstration; and from the Summe, or Conclusion of a syllogisme, they
substract one Proposition, to finde the other. Writers of Politiques,
adde together Pactions, to find mens Duties; and Lawyers, Lawes and
Facts, to find what is Right and Wrong in the actions of private men.
In summe, in what matter soever there is place for Addition and
Substraction, there also is place for Reason; and where these have no
place, there Reason has nothing at all to do.




Reason Defined

Out of all which we may define, (that is to say determine,) what that
is, which is meant by this word Reason, when wee reckon it amongst
the Faculties of the mind. For Reason, in this sense, is nothing but
Reckoning (that is, Adding and Substracting) of the Consequences of
generall names agreed upon, for the Marking and Signifying of our
thoughts; I say Marking them, when we reckon by our selves; and
Signifying, when we demonstrate, or approve our reckonings to other men.




Right Reason Where

And as in Arithmetique, unpractised men must, and Professors themselves
may often erre, and cast up false; so also in any other subject of
Reasoning, the ablest, most attentive, and most practised men, may
deceive themselves, and inferre false Conclusions; Not but that Reason
it selfe is always Right Reason, as well as Arithmetique is a certain
and infallible art: But no one mans Reason, nor the Reason of any
one number of men, makes the certaintie; no more than an account is
therefore well cast up, because a great many men have unanimously
approved it. And therfore, as when there is a controversy in an account,
the parties must by their own accord, set up for right Reason, the
Reason of some Arbitrator, or Judge, to whose sentence they will
both stand, or their controversie must either come to blowes, or be
undecided, for want of a right Reason constituted by Nature; so is
it also in all debates of what kind soever: And when men that think
themselves wiser than all others, clamor and demand right Reason for
judge; yet seek no more, but that things should be determined, by no
other mens reason but their own, it is as intolerable in the society of
men, as it is in play after trump is turned, to use for trump on every
occasion, that suite whereof they have most in their hand. For they do
nothing els, that will have every of their passions, as it comes to
bear sway in them, to be taken for right Reason, and that in their own
controversies: bewraying their want of right Reason, by the claym they
lay to it.




The Use Of Reason

The Use and End of Reason, is not the finding of the summe, and truth
of one, or a few consequences, remote from the first definitions, and
settled significations of names; but to begin at these; and proceed from
one consequence to another. For there can be no certainty of the last
Conclusion, without a certainty of all those Affirmations and Negations,
on which it was grounded, and inferred. As when a master of a family,
in taking an account, casteth up the summs of all the bills of expence,
into one sum; and not regarding how each bill is summed up, by those
that give them in account; nor what it is he payes for; he advantages
himselfe no more, than if he allowed the account in grosse, trusting to
every of the accountants skill and honesty; so also in Reasoning of all
other things, he that takes up conclusions on the trust of Authors, and
doth not fetch them from the first Items in every Reckoning, (which are
the significations of names settled by definitions), loses his labour;
and does not know any thing; but onely beleeveth.




Of Error And Absurdity

When a man reckons without the use of words, which may be done in
particular things, (as when upon the sight of any one thing, wee
conjecture what was likely to have preceded, or is likely to follow upon
it;) if that which he thought likely to follow, followes not; or that
which he thought likely to have preceded it, hath not preceded it, this
is called ERROR; to which even the most prudent men are subject. But
when we Reason in Words of generall signification, and fall upon a
generall inference which is false; though it be commonly called Error,
it is indeed an ABSURDITY, or senseless Speech. For Error is but a
deception, in presuming that somewhat is past, or to come; of which,
though it were not past, or not to come; yet there was no impossibility
discoverable. But when we make a generall assertion, unlesse it be a
true one, the possibility of it is unconceivable. And words whereby we
conceive nothing but the sound, are those we call Absurd, insignificant,
and Non-sense. And therefore if a man should talk to me of a Round
Quadrangle; or Accidents Of Bread In Cheese; or Immaterial Substances;
or of A Free Subject; A Free Will; or any Free, but free from being
hindred by opposition, I should not say he were in an Errour; but that
his words were without meaning; that is to say, Absurd.

I have said before, (in the second chapter,) that a Man did excell
all other Animals in this faculty, that when he conceived any thing
whatsoever, he was apt to enquire the consequences of it, and what
effects he could do with it. And now I adde this other degree of the
same excellence, that he can by words reduce the consequences he findes
to generall Rules, called Theoremes, or Aphorismes; that is, he can
Reason, or reckon, not onely in number; but in all other things, whereof
one may be added unto, or substracted from another.

But this priviledge, is allayed by another; and that is, by the
priviledge of Absurdity; to which no living creature is subject, but man
onely. And of men, those are of all most subject to it, that professe
Philosophy. For it is most true that Cicero sayth of them somewhere;
that there can be nothing so absurd, but may be found in the books of
Philosophers. And the reason is manifest. For there is not one of them
that begins his ratiocination from the Definitions, or Explications of
the names they are to use; which is a method that hath been used onely
in Geometry; whose Conclusions have thereby been made indisputable.




Causes Of Absurditie

The first cause of Absurd conclusions I ascribe to the want of Method;
in that they begin not their Ratiocination from Definitions; that
is, from settled significations of their words: as if they could cast
account, without knowing the value of the numerall words, One, Two, and
Three.

And whereas all bodies enter into account upon divers considerations,
(which I have mentioned in the precedent chapter;) these considerations
being diversly named, divers absurdities proceed from the confusion, and
unfit connexion of their names into assertions. And therefore

The second cause of Absurd assertions, I ascribe to the giving of names
of Bodies, to Accidents; or of Accidents, to Bodies; As they do, that
say, Faith Is Infused, or Inspired; when nothing can be Powred, or
Breathed into any thing, but body; and that, Extension is Body; that
Phantasmes are Spirits, &c.

The third I ascribe to the giving of the names of the Accidents of
Bodies Without Us, to the Accidents of our Own Bodies; as they do that
say, the Colour Is In The Body; The Sound Is In The Ayre, &c.

The fourth, to the giving of the names of Bodies, to Names, or Speeches;
as they do that say, that There Be Things Universall; that A Living
Creature Is Genus, or A Generall Thing, &c.

The fifth, to the giving of the names of Accidents, to Names and
Speeches; as they do that say, The Nature Of A Thing Is In Its
Definition; A Mans Command Is His Will; and the like.

The sixth, to the use of Metaphors, Tropes, and other Rhetoricall
figures, in stead of words proper. For though it be lawfull to say, (for
example) in common speech, The Way Goeth, Or Leadeth Hither, Or Thither,
The Proverb Sayes This Or That (whereas wayes cannot go, nor Proverbs
speak;) yet in reckoning, and seeking of truth, such speeches are not to
be admitted.

The seventh, to names that signifie nothing; but are taken up, and
learned by rote from the Schooles, as Hypostatical, Transubstantiate,
Consubstantiate, Eternal-now, and the like canting of Schoole-men.

To him that can avoyd these things, it is not easie to fall into any
absurdity, unlesse it be by the length of an account; wherein he may
perhaps forget what went before. For all men by nature reason alike, and
well, when they have good principles. For who is so stupid, as both to
mistake in Geometry, and also to persist in it, when another detects his
error to him?




Science

By this it appears that Reason is not as Sense, and Memory, borne with
us; nor gotten by Experience onely; as Prudence is; but attayned by
Industry; first in apt imposing of Names; and secondly by getting a good
and orderly Method in proceeding from the Elements, which are Names,
to Assertions made by Connexion of one of them to another; and so to
syllogismes, which are the Connexions of one Assertion to another, till
we come to a knowledge of all the Consequences of names appertaining to
the subject in hand; and that is it, men call SCIENCE. And whereas
Sense and Memory are but knowledge of Fact, which is a thing past, and
irrevocable; Science is the knowledge of Consequences, and dependance
of one fact upon another: by which, out of that we can presently do, we
know how to do something els when we will, or the like, another time;
Because when we see how any thing comes about, upon what causes, and by
what manner; when the like causes come into our power, wee see how to
make it produce the like effects.

Children therefore are not endued with Reason at all, till they have
attained the use of Speech: but are called Reasonable Creatures, for the
possibility apparent of having the use of Reason in time to come. And
the most part of men, though they have the use of Reasoning a little
way, as in numbring to some degree; yet it serves them to little use in
common life; in which they govern themselves, some better, some worse,
according to their differences of experience, quicknesse of memory, and
inclinations to severall ends; but specially according to good or evill
fortune, and the errors of one another. For as for Science, or certain
rules of their actions, they are so farre from it, that they know
not what it is. Geometry they have thought Conjuring: but for other
Sciences, they who have not been taught the beginnings, and some
progresse in them, that they may see how they be acquired and generated,
are in this point like children, that having no thought of generation,
are made believe by the women, that their brothers and sisters are not
born, but found in the garden.

But yet they that have no Science, are in better, and nobler condition
with their naturall Prudence; than men, that by mis-reasoning, or by
trusting them that reason wrong, fall upon false and absurd generall
rules. For ignorance of causes, and of rules, does not set men so farre
out of their way, as relying on false rules, and taking for causes of
what they aspire to, those that are not so, but rather causes of the
contrary.

To conclude, The Light of humane minds is Perspicuous Words, but by
exact definitions first snuffed, and purged from ambiguity; Reason is
the Pace; Encrease of Science, the Way; and the Benefit of man-kind, the
End. And on the contrary, Metaphors, and senslesse and ambiguous words,
are like Ignes Fatui; and reasoning upon them, is wandering amongst
innumerable absurdities; and their end, contention, and sedition, or
contempt.




Prudence & Sapience, With Their Difference

As, much Experience, is Prudence; so, is much Science, Sapience. For
though wee usually have one name of Wisedome for them both; yet
the Latines did always distinguish between Prudentia and Sapientia,
ascribing the former to Experience, the later to Science. But to make
their difference appeare more cleerly, let us suppose one man endued
with an excellent naturall use, and dexterity in handling his armes; and
another to have added to that dexterity, an acquired Science, of where
he can offend, or be offended by his adversarie, in every possible
posture, or guard: The ability of the former, would be to the ability
of the later, as Prudence to Sapience; both usefull; but the later
infallible. But they that trusting onely to the authority of books,
follow the blind blindly, are like him that trusting to the false rules
of the master of fence, ventures praesumptuously upon an adversary, that
either kills, or disgraces him.




Signes Of Science

The signes of Science, are some, certain and infallible; some,
uncertain. Certain, when he that pretendeth the Science of any thing,
can teach the same; that is to say, demonstrate the truth thereof
perspicuously to another: Uncertain, when onely some particular events
answer to his pretence, and upon many occasions prove so as he sayes
they must. Signes of prudence are all uncertain; because to observe by
experience, and remember all circumstances that may alter the successe,
is impossible. But in any businesse, whereof a man has not infallible
Science to proceed by; to forsake his own natural judgement, and be
guided by generall sentences read in Authors, and subject to many
exceptions, is a signe of folly, and generally scorned by the name of
Pedantry. And even of those men themselves, that in Councells of the
Common-wealth, love to shew their reading of Politiques and History,
very few do it in their domestique affaires, where their particular
interest is concerned; having Prudence enough for their private
affaires: but in publique they study more the reputation of their owne
wit, than the successe of anothers businesse.



CHAPTER VI. OF THE INTERIOUR BEGINNINGS OF VOLUNTARY MOTIONS

COMMONLY CALLED THE PASSIONS. AND THE SPEECHES BY WHICH THEY ARE
EXPRESSED.




Motion Vitall And Animal

There be in Animals, two sorts of Motions peculiar to them: One called
Vitall; begun in generation, and continued without interruption through
their whole life; such as are the Course of the Bloud, the Pulse, the
Breathing, the Concoctions, Nutrition, Excretion, &c; to which Motions
there needs no help of Imagination: The other in Animal Motion,
otherwise called Voluntary Motion; as to Go, to Speak, to Move any of
our limbes, in such manner as is first fancied in our minds. That Sense,
is Motion in the organs and interiour parts of mans body, caused by
the action of the things we See, Heare, &c. ; And that Fancy is but the
Reliques of the same Motion, remaining after Sense, has been already
sayd in the first and second Chapters. And because Going, Speaking, and
the like Voluntary motions, depend alwayes upon a precedent thought of
Whither, Which Way, and What; it is evident, that the Imagination is
the first internall beginning of all Voluntary Motion. And although
unstudied men, doe not conceive any motion at all to be there, where
the thing moved is invisible; or the space it is moved in, is (for the
shortnesse of it) insensible; yet that doth not hinder, but that such
Motions are. For let a space be never so little, that which is moved
over a greater space, whereof that little one is part, must first be
moved over that. These small beginnings of Motion, within the body
of Man, before they appear in walking, speaking, striking, and other
visible actions, are commonly called ENDEAVOUR.




Endeavour; Appetite; Desire; Hunger; Thirst; Aversion

This Endeavour, when it is toward something which causes it, is called
APPETITE, or DESIRE; the later, being the generall name; and the other,
oftentimes restrayned to signifie the Desire of Food, namely Hunger and
Thirst. And when the Endeavour is fromward something, it is generally
called AVERSION. These words Appetite, and Aversion we have from the
Latines; and they both of them signifie the motions, one of approaching,
the other of retiring. So also do the Greek words for the same, which
are orme and aphorme. For nature it selfe does often presse upon men
those truths, which afterwards, when they look for somewhat beyond
Nature, they stumble at. For the Schooles find in meere Appetite to go,
or move, no actuall Motion at all: but because some Motion they must
acknowledge, they call it Metaphoricall Motion; which is but an absurd
speech; for though Words may be called metaphoricall; Bodies, and
Motions cannot.

That which men Desire, they are also sayd to LOVE; and to HATE those
things, for which they have Aversion. So that Desire, and Love, are the
same thing; save that by Desire, we alwayes signifie the Absence of
the object; by Love, most commonly the Presence of the same. So also
by Aversion, we signifie the Absence; and by Hate, the Presence of the
Object.

Of Appetites, and Aversions, some are born with men; as Appetite of
food, Appetite of excretion, and exoneration, (which may also and more
properly be called Aversions, from somewhat they feele in their Bodies;)
and some other Appetites, not many. The rest, which are Appetites of
particular things, proceed from Experience, and triall of their effects
upon themselves, or other men. For of things wee know not at all, or
believe not to be, we can have no further Desire, than to tast and try.
But Aversion wee have for things, not onely which we know have hurt us;
but also that we do not know whether they will hurt us, or not.




Contempt

Those things which we neither Desire, nor Hate, we are said to Contemne:
CONTEMPT being nothing els but an immobility, or contumacy of the Heart,
in resisting the action of certain things; and proceeding from that the
Heart is already moved otherwise, by either more potent objects; or from
want of experience of them.

And because the constitution of a mans Body, is in continuall mutation;
it is impossible that all the same things should alwayes cause in him
the same Appetites, and aversions: much lesse can all men consent, in
the Desire of almost any one and the same Object.




Good Evill

But whatsoever is the object of any mans Appetite or Desire; that is
it, which he for his part calleth Good: And the object of his Hate,
and Aversion, evill; And of his contempt, Vile, and Inconsiderable.
For these words of Good, evill, and Contemptible, are ever used with
relation to the person that useth them: There being nothing simply and
absolutely so; nor any common Rule of Good and evill, to be taken from
the nature of the objects themselves; but from the Person of the man
(where there is no Common-wealth;) or, (in a Common-wealth,) From the
Person that representeth it; or from an Arbitrator or Judge, whom men
disagreeing shall by consent set up, and make his sentence the Rule
thereof.




Pulchrum Turpe; Delightfull Profitable; Unpleasant Unprofitable

The Latine Tongue has two words, whose significations approach to
those of Good and Evill; but are not precisely the same; And those are
Pulchrum and Turpe. Whereof the former signifies that, which by some
apparent signes promiseth Good; and the later, that, which promiseth
evill. But in our Tongue we have not so generall names to expresse them
by. But for Pulchrum, we say in some things, Fayre; in other Beautifull,
or Handsome, or Gallant, or Honourable, or Comely, or Amiable; and
for Turpe, Foule, Deformed, Ugly, Base, Nauseous, and the like, as the
subject shall require; All which words, in their proper places signifie
nothing els, but the Mine, or Countenance, that promiseth Good and
evill. So that of Good there be three kinds; Good in the Promise,
that is Pulchrum; Good in Effect, as the end desired, which is called
Jucundum, Delightfull; and Good as the Means, which is called Utile,
Profitable; and as many of evill: For evill, in Promise, is that
they call Turpe; evill in Effect, and End, is Molestum, Unpleasant,
Troublesome; and evill in the Means, Inutile, Unprofitable, Hurtfull.




Delight Displeasure

As, in Sense, that which is really within us, is (As I have sayd
before) onely Motion, caused by the action of externall objects, but in
apparence; to the Sight, Light and Colour; to the Eare, Sound; to the
Nostrill, Odour, &c: so, when the action of the same object is continued
from the Eyes, Eares, and other organs to the Heart; the real effect
there is nothing but Motion, or Endeavour; which consisteth in Appetite,
or Aversion, to, or from the object moving. But the apparence, or sense
of that motion, is that wee either call DELIGHT, or TROUBLE OF MIND.




Pleasure Offence

This Motion, which is called Appetite, and for the apparence of it
Delight, and Pleasure, seemeth to be, a corroboration of Vitall motion,
and a help thereunto; and therefore such things as caused Delight, were
not improperly called Jucunda, (A Juvando,) from helping or fortifying;
and the contrary, Molesta, Offensive, from hindering, and troubling the
motion vitall.

Pleasure therefore, (or Delight,) is the apparence, or sense of Good;
and Molestation or Displeasure, the apparence, or sense of evill. And
consequently all Appetite, Desire, and Love, is accompanied with some
Delight more or lesse; and all Hatred, and Aversion, with more or lesse
Displeasure and Offence.




Pleasures Of Sense; Pleasures Of The Mind; Joy Paine Griefe

Of Pleasures, or Delights, some arise from the sense of an object
Present; And those may be called Pleasures Of Sense, (The word Sensuall,
as it is used by those onely that condemn them, having no place till
there be Lawes. ) Of this kind are all Onerations and Exonerations of the
body; as also all that is pleasant, in the Sight, Hearing, Smell,
Tast, Or Touch; Others arise from the Expectation, that proceeds from
foresight of the End, or Consequence of things; whether those things in
the Sense Please or Displease: And these are Pleasures Of The Mind of
him that draweth those consequences; and are generally called JOY. In
the like manner, Displeasures, are some in the Sense, and called PAYNE;
others, in the Expectation of consequences, and are called GRIEFE.

These simple Passions called Appetite, Desire, Love, Aversion, Hate,
Joy, and griefe, have their names for divers considerations diversified.
As first, when they one succeed another, they are diversly called from
the opinion men have of the likelihood of attaining what they
desire. Secondly, from the object loved or hated. Thirdly, from the
consideration of many of them together. Fourthly, from the Alteration or
succession it selfe.


Hope-- For Appetite with an opinion of attaining, is called HOPE.

Despaire-- The same, without such opinion, DESPAIRE.

Feare-- Aversion, with opinion of Hurt from the object, FEARE.

Courage-- The same, with hope of avoyding that Hurt by resistance,
COURAGE.

Anger-- Sudden Courage, ANGER.

Confidence-- Constant Hope, CONFIDENCE of our selves.

Diffidence-- Constant Despayre, DIFFIDENCE of our selves.

Indignation-- Anger for great hurt done to another, when we conceive the
same to be done by Injury, INDIGNATION.

Benevolence-- Desire of good to another, BENEVOLENCE, GOOD WILL,
CHARITY. If to man generally, GOOD NATURE.

Covetousnesse-- Desire of Riches, COVETOUSNESSE: a name used alwayes in
signification of blame; because men contending for them, are displeased
with one anothers attaining them; though the desire in it selfe, be to
be blamed, or allowed, according to the means by which those Riches are
sought.

Ambition-- Desire of Office, or precedence, AMBITION: a name used also
in the worse sense, for the reason before mentioned.

Pusillanimity-- Desire of things that conduce but a little to our ends;
And fear of things that are but of little hindrance, PUSILLANIMITY.

Magnanimity-- Contempt of little helps, and hindrances, MAGNANIMITY.

Valour-- Magnanimity, in danger of Death, or Wounds, VALOUR, FORTITUDE.

Liberality-- Magnanimity in the use of Riches, LIBERALITY

Miserablenesse-- Pusillanimity, in the same WRETCHEDNESSE,
MISERABLENESSE; or PARSIMONY; as it is liked or disliked.

Kindnesse-- Love of Persons for society, KINDNESSE.

Naturall Lust-- Love of Persons for Pleasing the sense onely, NATURAL
LUST.

Luxury-- Love of the same, acquired from Rumination, that is Imagination
of Pleasure past, LUXURY.

The Passion Of Love; Jealousie-- Love of one singularly, with desire to
be singularly beloved, THE PASSION OF LOVE. The same, with fear that the
love is not mutuall, JEALOUSIE.

Revengefulnesse-- Desire, by doing hurt to another, to make him condemn
some fact of his own, REVENGEFULNESSE.

Curiosity-- Desire, to know why, and how, CURIOSITY; such as is in no
living creature but Man; so that Man is distinguished, not onely by his
Reason; but also by this singular Passion from other Animals; in whom
the appetite of food, and other pleasures of Sense, by praedominance,
take away the care of knowing causes; which is a Lust of the mind,
that by a perseverance of delight in the continuall and indefatigable
generation of Knowledge, exceedeth the short vehemence of any carnall
Pleasure.

Religion Superstition; True Religion-- Feare of power invisible, feigned
by the mind, or imagined from tales publiquely allowed, RELIGION; not
allowed, superstition. And when the power imagined is truly such as we
imagine, TRUE RELIGION.

Panique Terrour-- Feare, without the apprehension of why, or what,
PANIQUE TERROR; called so from the fables that make Pan the author of
them; whereas in truth there is always in him that so feareth, first,
some apprehension of the cause, though the rest run away by example;
every one supposing his fellow to know why. And therefore this Passion
happens to none but in a throng, or multitude of people.

Admiration-- Joy, from apprehension of novelty, ADMIRATION; proper to
man, because it excites the appetite of knowing the cause.

Glory Vaine-glory-- Joy, arising from imagination of a man's own power
and ability, is that exultation of the mind which is called GLORYING:
which, if grounded upon the experience of his own former actions, is
the same with Confidence: but if grounded on the flattery of others, or
onely supposed by himselfe, for delight in the consequences of it,
is called VAINE-GLORY: which name is properly given; because a
well-grounded Confidence begetteth attempt; whereas the supposing of
power does not, and is therefore rightly called Vaine.

Dejection-- Griefe, from opinion of want of power, is called dejection
of mind.

The Vaine-glory which consisteth in the feigning or supposing of
abilities in ourselves, which we know are not, is most incident to young
men, and nourished by the Histories or Fictions of Gallant Persons; and
is corrected often times by Age, and Employment.

Sudden Glory Laughter-- Sudden glory, is the passion which maketh those
Grimaces called LAUGHTER; and is caused either by some sudden act of
their own, that pleaseth them; or by the apprehension of some
deformed thing in another, by comparison whereof they suddenly applaud
themselves. And it is incident most to them, that are conscious of the
fewest abilities in themselves; who are forced to keep themselves in
their own favour, by observing the imperfections of other men.
And therefore much Laughter at the defects of others is a signe of
Pusillanimity. For of great minds, one of the proper workes is, to help
and free others from scorn; and compare themselves onely with the most
able.

Sudden Dejection Weeping-- On the contrary, Sudden Dejection is the
passion that causeth WEEPING; and is caused by such accidents, as
suddenly take away some vehement hope, or some prop of their power: and
they are most subject to it, that rely principally on helps externall,
such as are Women, and Children. Therefore, some Weep for the loss of
Friends; Others for their unkindnesse; others for the sudden stop made
to their thoughts of revenge, by Reconciliation. But in all cases, both
Laughter and Weeping, are sudden motions; Custome taking them both away.
For no man Laughs at old jests; or Weeps for an old calamity.

Shame Blushing-- Griefe, for the discovery of some defect of ability
is SHAME, or the passion that discovereth itself in BLUSHING; and
consisteth in the apprehension of some thing dishonourable; and in young
men, is a signe of the love of good reputation; and commendable: in
old men it is a signe of the same; but because it comes too late, not
commendable.

Impudence-- The Contempt of good reputation is called IMPUDENCE.

Pitty-- Griefe, for the calamity of another is PITTY; and ariseth
from the imagination that the like calamity may befall himselfe; and
therefore is called also COMPASSION, and in the phrase of this present
time a FELLOW-FEELING: and therefore for Calamity arriving from
great wickedness, the best men have the least Pitty; and for the same
Calamity, those have least Pitty, that think themselves least obnoxious
to the same.