<P_1,1R>

The First Booke of Francis Bacon ; (BACON-E2-P1,1,1R.2)

Of the proficience and aduancement of Learning , diuine , and humane .
(BACON-E2-P1,1,1R.3)

To the King . (BACON-E2-P1,1,1R.4)

There were vnder the Lawe <paren> excellent King </paren> both dayly
Sacrifices , and free will Offerings ; The one proceeding upon
ordinarie obseruance ; The other vppon a deuout cheerefulnesse :
(BACON-E2-P1,1,1R.5)

In like manner there belongeth to Kings from their Seruants , both
Tribute of dutie , and presents of affection : (BACON-E2-P1,1,1R.6)

In the former of these , I hope I shal not liue to be wanting ,
according to my most humble dutie , and the good pleasure of your
Maiesties employments : (BACON-E2-P1,1,1R.7)

for the later , I thought it more respective to make choyce of some
oblation , which might rather referre to the proprietie and excellencie
of your indiuiduall person , than to the businesse of your Crowne and
State . Wherefore representing your Maiestie many times vnto my mind ,
and beholding you not with <P_1,1V> the inquisitiue eye of presumption
, to discouer that which the Scripture telleth me is inscrutable ; but
with the obseruant eye of dutie and admiration : leauing aside the
other parts of your vertue and fortune , I haue been touched , yea and
possessed with an extreame woonder at those your vertues and faculties
, which the Philosophers call intellectuall : The largenesse of your
capacitie , the faithfulnesse of your memorie , the swiftnesse of your
apprehension , the penetration of your Iudgement , and the facilitie
and order of your elocution ; (BACON-E2-P1,1,1V.8)

and I have often thought , that of all the persons living , that I haue
knowne , your Maiestie were the best instance to make a man of <font>
Platoes opinion , that all knowledge is but remembrance , and that the
minde of man by nature knoweth all things , and hath but her owne
natiue and originall motions <paren> which by the strangenesse and
darkenesse of this Tabernacle of the bodie are seqestred </paren>
againe reuiued and restored : (BACON-E2-P1,1,1V.9)

such a light of Nature I haue obserued in your Maiestie , and such a
readinesse to take flame , and blaze from the least occasion presented
, or the least sparke of anothers knowledge delivered .
(BACON-E2-P1,1,1V.10)

And as the Scripture sayth of the wisest King : <font> That his heart
was as the sands of the Sea </font> , which though it be one of the
largest bodies , yet it co~sisteth of the smallest & finest portions :
So hath God given your Maiestie a co~position of vndersstanding
admirable , being able to compasse & comprehend the greatest matters ,
& neuerthelesse to touch and apprehend the least ; <P_1,2R> wheras it
should seeme an impossibility in Nature , for the same Instrument to
make it selfe fit for great and small workes . (BACON-E2-P1,1,2R.11)

And for your gift of speech , I call to minde what <font> Cornelius
Tacitus </font> sayth of <font> Augustus Caesar </font> : <font>
Augusto prostuens & quae principem deceret , eloquentia fuit : </font>
(BACON-E2-P1,1,2R.12)

For if we note it well , speech that is vttered with labour and
difficultie , or speech that sauoreth of the affectation of art and
precepts , or speech that is framed after the imitation of some
patterne of eloquence , though neuer so excellent : All this hath
somewhat seruile , and holding of the subiect . (BACON-E2-P1,1,2R.13)

But your Maiesties manner of speech is indeed Prince-like , flowing as
from a fountaine , and yet streaming & branching it selfe into Natures
order , full of facilitie , & felicitie , imitating none & ininimitable
by any . (BACON-E2-P1,1,2R.14)

And as in your ciuile Estate there appeareth to be an emulation &
contentio~ of your Maiesties vertue with your fortune , a vertuous
disposition with a fortunate regiment , a vertuous expectation <paren>
when time was </paren> of your greater fortune , with a prosperous
possession thereof in the due time ; a vertuous obseruation of the
lawes of marriage , with most blessed and happie fruite of marriage , a
vertuous and most christian desire of peace , with a fortunate
inclination in your neighbour Princes thereunto ; So likewise in these
intellectuall matters , there seemeth to be no lesse contention
betweene the excellencie of your Maiesties gifts of Nature , and the
vniuersalitie and profection of your learning (BACON-E2-P1,1,2R.15)

For I am well assured , that this which <P_1,2V> I shall say is no
amplification at all , but a positiue and measured truth : which is ,
that there hath not beene since Christs time any King or temporall
Monarch which hath ben so learned in all literature & erudition ,
diuine & humane . (BACON-E2-P1,1,2V.16)

For let a man seriously & diligently reuolue and peruse the succession
of the Emperours of Rome , of which <font> Caesar </font> the Dictator
who liued some yeeres before Christ , and <font> Marcus Antoninus
</font> were the best learned : and so descend to the Emperours of
<font> Grecia </font> , or of the West , and then to the lines of
<font> Fraunce , Spaine , England , Scotland </font> and the rest ,
(BACON-E2-P1,1,2V.17)

and he shall finde this iudgement is truly made . (BACON-E2-P1,1,2V.18)

For it seemeth much in a King , if by the compendious extractions of
other mens wits and labours , he can take hold of any superficiall
Ornaments and shewes of learning , or if he countenance and preferre
learning and learned men : (BACON-E2-P1,1,2V.19)

But to drinke indeed of the true Fountaines of learning , nay , to haue
such a fountaine of learning in himselfe , in a King , and in a King
borne , is almost a Miracle . (BACON-E2-P1,1,2V.20)

And the more , because there is met in your Maiesty a rare Coniunction
, aswell of diuine and sacred literature , as of prophane and humane ;
So as your Maiestie standeth inuested of that triplicitie , which in
great veneration , was ascribed to the ancient <font> Hermes </font> ;
the power and fortune of a King ; the knowledge and illumination of a
Priest ; and the learning and vniuersalitie of a Philosopher .
(BACON-E2-P1,1,2V.21)

This propriety inherent and indiuiduall attribute in your Maiestie
deserueth to be expressed , not onely in the fame and <P_1,3R>
admiration of the present time , nor in the Historie or tradition of
the ages succeeding ; but also in some solide worke , fixed memoriall ,
and immortall monument , bearing a Character or signature , both-2 of
the power of a king , and the difference and perfection of such a king
. (BACON-E2-P1,1,3R.22)

Therefore I did conclude with my selfe , that I could not make unto
your Maiesty a better oblation , then of some treatise tending to that
end , whereof the summe will consist of these two partes : The former
concerning the excellencie of learning and knowledge , and the
excellencie of the merit and true glory , in the Augmentation and
Propagation thereof : the latter , what the particular ages and workes
are , which haue been embraced and vndertaken for the advancement of
learning : And againe what defects and vndervalewes I finde in such
particuler actes : to the end , that though I $can $not {TEXT:cannot}
positively or affirmatiuelie aduise your Maiestie , or propound unto
you framed particulars ; yet I may excite your princely Cogitations to
visit the excellent treasure of your owne mind , and thence to extract
particulars for this purpose agreeable to your magnanimitie and
wisedome . (BACON-E2-P1,1,3R.23)

In the entrance to the former of these ; to cleare the way , & as it
were to make silence , to have the true testimonies concerning the
dignitie of Learning to be better heard , without the interruption of
tacite obiections ; I thinke good to deliuer it from <P_1,3V> the
discredites and disgraces which it hath received ; all from ignorance ;
but ignorance seuerally disguised , appearing sometimes in the zeale
and iealousie of Divines ; sometimes in the seueritie and arrogancie of
Politiques , and sometimes in the errors and imperfections of learned
men themselues . (BACON-E2-P1,1,3V.24)

I heare the former sort say , that knowledge is of those things which
are to be accepted of with great limitation and caution , that $th'
$aspiring {TEXT:th'aspiring} to overmuch knowledge , was the originall
temptation and sinne , whereupon ensued the fal of Man that knowledge
hath in it somewhat of the Serpent , and therefore where it entreth
into a man , it makes him swel . <font> Scientia inflat </font> . That
<font> Salomon </font> giues a Censure , <font> That there is no end of
making Bookes , and that much reading is weariness of the flesh </font>
. And againe in another place , <font> That in spatious knowledge ,
there is much contristation , and that he that encreaseth knowledge ,
encreaseth anxietie </font> : that <font> Saint Paul </font> giues a
Caueat , <font> that we be not spoyled through vaine Philosophie
</font> : that experience demonstrates , how learned men , haue beene
Arch-heretiques , how learned times haue been enclined to Atheisme ,
and how the contemplation of second Causes doth derogate fro~ our
dependance vpon God , who is the first cause . (BACON-E2-P1,1,3V.25)

To discouer then the ignorance & error of this opinion , and the
misunderstanding in the grounds thereof , it may well appeare these men
doe not obserue or co~sider , that it was not the pure knowledg of
nature and vniuersality , a knowledge by the light <P_1,4R> whereof man
did give names unto other creatures in Paradise , as they were brought
before him , according unto their proprieties , which gave the occasion
to the fall ; but it was the proude knowledge of good and euill , with
an intent in man to give law unto himselfe , and to depend no more upon
Gods commaundements , which was the fourme of the temptation ;
(BACON-E2-P1,1,4R.26)

neither is it any quantitie of knowledge how great soeuer that can make
the minde of man to swell ; (BACON-E2-P1,1,4R.27)

for nothing can fill , much lesse extend the soule of man , but God ,
and the contemplation of God ; (BACON-E2-P1,1,4R.28)

and therfore <font> Salomon </font> speaking of the two principall
sences of Inquisition , the Eye , and the Eare , affirmeth that the Eye
is never satisfied with seeing , nor the Eare with hearing ; and if
there be no fulnesse , then is the Continent greater , than the Content
; (BACON-E2-P1,1,4R.29)

so of knowledge it selfe , and the minde of man , whereto the sences
are but Reporters , he definith likewise in these wordes , placed after
that Kalender or Ephemerides , which he maketh of the diuersities of
times and seasons for all actions and purposes ; and concludeth thus :
(BACON-E2-P1,1,4R.30)

<font> God hath made all thinges beautifull or decent in the true
returne of their seasons . (BACON-E2-P1,1,4R.31)

Also hee hath placed the World in Mans heart , (BACON-E2-P1,1,4R.32)

yet $can $not {TEXT:cannot} Man finde out the worke which God worketh
from the beginning to the end </font> : (BACON-E2-P1,1,4R.33)

Declaring not obscurely , that God hath framed the minde of man as a
mirrour , or glasse , capable of the Image of the vniuersall world ,
and ioyfull to receive the impression thereof , as the <P_1,4V> Eye
ioyeth to receiue light , and not onely delighted in beholding the
varietie of thinges and vicissitude of times , but raysed also to finde
out and discerne the ordinances and decrees which throughout all those
Changes are infallibly obserued . (BACON-E2-P1,1,4V.34)

And although hee doth insinuate that the supreame or summarie law of
Nature , which he calleth , The worke which God worketh from the
beginning to the end , is not possible to be found out by man ; yet
that doth not derogate from the capacities of the minde ;
(BACON-E2-P1,1,4V.35)

but may bee referred to the impediments as of shortnesse of life , ill
coniunction of labours , ill tradition of knowledge over from hand to
hand , and many other Inconueniences , whereunto the condition of Man
is subiect . (BACON-E2-P1,1,4V.36)

For that nothing parcell of the world , is denied to Mans enquirie and
inuention : hee doth in another place rule ouer ; when hee sayth <font>
The Spirite of man is as the Lampe of God , wherewith hee searcheth the
inwardnesse of all secrets </font> . (BACON-E2-P1,1,4V.37)

If then such be the capacitie and receit of the mind of Man , it is
manifest , that there is no daunger at all in the proportion or
quantitie of knowledge howe large soever ; least it should make it
swell or outcompasse it selfe ; (BACON-E2-P1,1,4V.38)

no , but it is meerely the quallitie of knowledge , which be it in
quantitie more or lesse , if it bee taken without the true corrective
thereof hath in it some Nature of venome or malignitie , and some
effects of that venome which is ventositie <P_1,5R> or swelling .
(BACON-E2-P1,1,5R.39)

This correctiue spice , the mixture whereof maketh knowledge so
soueraigne , is Charitie , which the Apostle imediately addeth to the
former clause (BACON-E2-P1,1,5R.40)

for so he sayth <font> Knowledge bloweth vp , (BACON-E2-P1,1,5R.41)

but Charitie buildeth vp </font> ; not unlike unto that which hee
deliuereth in another place : (BACON-E2-P1,1,5R.42)

<font> If I spake <paren> sayth hee </paren> with the tongues of men
and Angels and had not Charitie , it were but as a tinckling Cymball
</font> ; (BACON-E2-P1,1,5R.43)

not but that it is an excellent thinge to speake with the tongues of
Men and Angels , but because if it bee seuered from Charitie , and not
referred to the good of Men and Mankind , it hath rather a sounding and
vnworthie glorie , than a meriting and substantiall vertue .
(BACON-E2-P1,1,5R.44)

And as for that Censure of <font> Salomon </font> concerning the
excesse of writing and reading Bookes , and the anxietie of spirit
which redoundeth from knowlegde , and that admonition of Saint <font>
Paule </font> : <font> That wee bee not seduced by vayne Philosophie
</font> ; let those places bee rightly vnderstoode ,
(BACON-E2-P1,1,5R.45)

and they doe indeede excellently sette foorth the true bounds and
limitations , whereby humane knowledge is confined and circumscribed :
and yet without any such contracting or coarctation , but that it may
comprehend all the vniuersall nature of thinges : (BACON-E2-P1,1,5R.46)

for these limitations are three : The first , <font> That wee doe not
so place our felicitie in knowledge , as wee forget our mortalitie
</font> . The second , <font> that we make application of our knowledge
to giue our selues repose and contentment , and not distast or repining
</font> . <P_1,5V> The third : that we doe not presume by the
contemplation of Nature , to attaine to the misteries of God ;
(BACON-E2-P1,1,5V.47)

for as touching the first of these , Salomon doth excellently expound
himselfe in another place of the same Booke , where hee sayth ; <font>
I sawe well that knowledge recedeth as farre from ignorance , as light
doth from darkenesse and that the wise mans eyes keepe watch in his
head whereas the foole roundeth about in darkenesse :
(BACON-E2-P1,1,5V.48)

But withall I learned that the same mortalitie inuolueth them both
</font> . (BACON-E2-P1,1,5V.49)

And for the second , certaine it is , there is no vexation or anxietie
of minde , which resulteth from knowledge otherwise than meerely by
accident ; (BACON-E2-P1,1,5V.50)

for all knowledge and wonder <paren> which is the seede of knowledge
</paren> is an impression of pleasure in it selfe ;
(BACON-E2-P1,1,5V.51)

but when men fall to framing conclusions out of their knowledge ,
applying it to their particuler , and ministring to themselues thereby
weake feares , or vast desires , there groweth that carefulnesse and
trouble of minde , which is spoken of : (BACON-E2-P1,1,5V.52)

for then knowledge is no more <font> Lumen siccum </font> whereof
<font> Heraclitus </font> the profound sayd , <font> Lumen siccum
optima anima </font> , (BACON-E2-P1,1,5V.53)

but it becometh <font> Lumen madidum </font> , or <font> maceratum
</font> , being steeped and infused in the humors of the affections .
(BACON-E2-P1,1,5V.54)

And as for the third point , it deserueth to be a little stood vpon ,
and not to be lightly passed ouer : (BACON-E2-P1,1,5V.55)

for if any man shall thinke by view and enquiry into these sensible and
material things to attaine that light , whereby he may reueale vnto
himselfe the nature or will of God : then indeed is he <P_1,6R> spoyled
by vaine Philosophie : (BACON-E2-P1,1,6R.56)

for the contemplation of Gods Creatures and works produceth <paren>
hauing regard to the works and creatures themselues </paren> knowledge
, but hauing regard to God , no perfect knowledg , but wonder , which
is broke~ knowledge : (BACON-E2-P1,1,6R.57)

And therefore it was most aptly sayd by one of <font> Platoes </font>
Schoole , <font> that the sence of man caryeth a resemblance with the
Sunne , which <paren> as we see </paren> openeth and revealeth all the
terrestrial Globe ; (BACON-E2-P1,1,6R.58)

but then againe it obscureth and concealeth the stars & celestiall
Globe : (BACON-E2-P1,1,6R.59)

So doth the Sence discouer naturall thinges , (BACON-E2-P1,1,6R.60)

but it darkeneth and shutteth vp Diuine . </font> (BACON-E2-P1,1,6R.61)

And hence it is true that it hath proceeded that diuers great learned
men haue beene hereticall , whilest they haue sought to flye vp to the
secrets of the Deitie by the waxen winges of the Sences :
(BACON-E2-P1,1,6R.62)

And as for the conceite that too much knowledge should encline a man to
Atheisme , and that the ignorance of second causes should make a more
deuoute dependance vppon God , which is the first cause ; First , it is
good to aske the question which <font> Iob </font> asked of his friends
; <font> Will you lye for God , as one man will doe for another to
gratifie him ? </font> (BACON-E2-P1,1,6R.63)

for certaine it is , that God worketh nothing in Nature , but by second
causes , (BACON-E2-P1,1,6R.64)

and if they would haue it otherwise beleeued , it is meere imposture ,
as it were in fauour towardes God ; and nothing else , but to offer to
the Author of truth , the vncleane sacrifice of a lye .
(BACON-E2-P1,1,6R.65)

But further , it is an assured truth , and a conclusion of experience ,
that a little or superficiall <P_1,6V> knowledge of Philosophie may
encline the minde of Man to Atheisme , (BACON-E2-P1,1,6V.66)

but a further proceeding therein doth bring the mind backe againe to
Religion : (BACON-E2-P1,1,6V.67)

for in the entrance of Philosophie , when the second Causes , which are
next vnto the sences , do offer themselues to the minde of Man , if it
dwell and stay there , it may induce some oblivion of the highest cause
; (BACON-E2-P1,1,6V.68)

but when a man passeth on further , and seeth the dependance of causes
, and the workes of providence ; then according to the allegorie of the
Poets , he will easily beleeue that the highest Linke of Natures chaine
must needes be tyed to the foote of <font> Iupiters </font> chaire .
(BACON-E2-P1,1,6V.69)

To conclude therefore , let no man vppon a weake conceite of sobrietie
, or an ill applyed moderation thinke or maintaine , that a man can
search too farre , or bee too well studied in the Booke of Gods word ,
or in the Booke of Gods workes ; Diuinitie or Philosophie ;
(BACON-E2-P1,1,6V.70)

but rather let men endeauour an endlesse progresse or proficience in
both : (BACON-E2-P1,1,6V.71)

only let men beware that they apply both to Charitie , and not to
swelling ; to vse , and not to ostentation ; and againe , that they doe
not vnwisely mingle or confound these learnings together .
(BACON-E2-P1,1,6V.72)

And as for the disgraces which learning receiueth from Politiques ,
they bee of this nature ; that learning doth soften mens mindes , and
makes them more vnapt for the honour and exercise of Armes ; that it
doth marre and pervert mens dispositions for <P_1,7R> matter of
gouernement and policie ; in making them too curious and irresolute by
varietie of reading ; or too peremptorie or positiue by stricktnesse of
rules and axiomes ; or too immoderate and overweening by reason of the
greatnesse of examples ; or too incompatible and differing from the
times , by reason of the dissimilitude of examples ; or at least , that
it doth divert mens $trauailes {TEXT:trauaies} from action and
businesse , and bringeth them to a loue of leasure and priuatenesse ;
and that it doth bring into States a relaxation of discipline , whilst
euerie man is more readie to argue , than to obey and execute .
(BACON-E2-P1,1,7R.73)

Out of this conceit , <font> Cato </font> surnamed the Censor , one of
the wisest men indeed that euer liued , when <font> Carneades </font>
the Philosopher came in Embassage to Rome , and that the young men of
Rome began to flocke about him , being allured with the sweetnesse and
Maiestie , of his eloquence and learning , gave counsell in open Senate
, that they should give him his dispatch with all speede , least hee
should infect and inchaunt the mindes and affections of the youth , and
at vnawares bring in an alteration of the manners and Customes of the
State . (BACON-E2-P1,1,7R.74)

Out of the same conceite or humor did <font> Virgill </font> , turning
his penne to the advantage of his Countrey , and the disaduantage of
his owne profession , make a kind of separation betweene policie and
gouernement , and betweene Arts and Sciences , in the verses so much
renowned , attributing and challenging the one to the Romanes , and
<P_1,7V> leauing & yeelding the other to the Grecians , <font> Tu
regere imperio populos Romane meme~to , Hae tibi eru~t artes ; &c.
</font> (BACON-E2-P1,1,7V.75)

so likewise we see that <font> Anytus </font> the accuser of Socrates
layd it as an Article of charge & accusation against him , that he did
with the varietie and power of his discourses and disputations withdraw
young men from due reuerence to the Lawes and Customes of their
Countrey : and that he did professe a dangerous and pernitious Science
, which was to make the worse matter seeme the better , and to
suppresse truth by force of eloquence and speech .
(BACON-E2-P1,1,7V.76)

But these and the like imputations haue rather a countenance of
grauitie , than any ground of Iustice : (BACON-E2-P1,1,7V.77)

for experience doth warrant , that both in persons and in times , there
hath beene a meeting , and concurrence in learning and Armes ,
flourishing and excelling in the same men , and the same ages .
(BACON-E2-P1,1,7V.78)

For as for men , there $can $not {TEXT:cannot} be a better nor the like
instance as of that payre <font> Alexander </font> the Great , and
<font> Iulius Caesar </font> the Dictator , whereof the one was <font>
Aristotles </font> Scholler in Philosophie , and the other was <font>
Ciceroes </font> Riuall in eloquence ; (BACON-E2-P1,1,7V.79)

or if any man had rather call for Schollers , that were great Generals
, then Generals that were great Schollers ; let him take <font>
Epaminondas </font> the Thebane , or <font> Xenophon </font> the
Athenian , whereof the one was the first that abated the power of
<font> Sparta </font> ; and the other was the first that made way to
the ouerthrow of the Monarchie of <font> Persia </font> :
(BACON-E2-P1,1,7V.80)

And this concurrence is yet more visible in times than in persons , by
how much an age is greater obiect <P_1,8R> than a Man .
(BACON-E2-P1,1,8R.81)

For both-1 in <font> Aegypt , Assyria , Persia , Grecia </font> , and
<font> Rome </font> the same times that are most renowned for Armes ,
are likewise most admired for learning ; so that the greatest Authors
and Philosophers and the greatest Captaines and Gouernours haue liued
in the same ages : (BACON-E2-P1,1,8R.82)

neither can it otherwise be ; (BACON-E2-P1,1,8R.83)

for as in Man , the ripenesse of strength of the bodie and minde
commeth much about an age , saue that the strength of the bodie commeth
somewhat the more early ; (BACON-E2-P1,1,8R.84)

So in States , Armes and Learning , whereof the one correspondeth to
the bodie , the other to the soule of Man , haue a concurrence or nere
sequence in times . (BACON-E2-P1,1,8R.85)

And for matter of police and gouernement , that Learning should rather
hurt , than inable thereunto , is a thing verie improbable :
(BACON-E2-P1,1,8R.86)

we see it is accounted an errour , to commit a naturall bodie to
Emperique Phisitions , which commonly haue a fewe pleasing receits ,
whereupon they are confident and aduenturous , but know neither the
causes of diseases , nor the complexions of Patients , nor perill of
accidents , nor the true methode of Cures ; (BACON-E2-P1,1,8R.87)

We see it is a like error to rely upon Aduocates or Lawyers , which are
onely men of practice , and not grounded in their Bookes , who are many
times easily surprised , when matter falleth out besides their
experience , to the preiudice of the causes they handle :
(BACON-E2-P1,1,8R.88)

so by like reason it $can $not {TEXT:cannot} be but a matter of
doubtfull consequence , if States bee managed by <P_1,8V> Emperique
Statesmen , not well mingled with men grounded in Learning .
(BACON-E2-P1,1,8V.89)

But contrary wise , it is almost without instance contradictorie , that
euer any gouernement was disatrous that was in the hands of learned
Gouernors . (BACON-E2-P1,1,8V.90)

For howsoever it hath beene ordinarie with politique men to extenuate
and disable learned men by the names of <font> Pedantes </font> : yet
in the Records of time it appeareth in many particulers , that the
Gouernements of Princes in minority <paren> notwithstanding the
infinite disaduantage of that kinde of State </paren> haue
neuerthelesse excelled the gouernement of Princes of mature age , euen
for $that {TEXT:hat} reason , which they seek to traduce , which is ,
that by that occasion the state hath been in the hands of <font>
Pedantes </font> : (BACON-E2-P1,1,8V.91)

for so was the State of Rome for the first fiue yeeres , which are so
much magnified , during the minoritie of <font> Nero </font> , in the
handes of <font> Seneca </font> a <font> Pedanti </font> :
(BACON-E2-P1,1,8V.92)

So it was againe for ten yeres space or more during the minoritie of
<font> Gordianus </font> the younger , with great applause and
contentation in the hands of <font> Misitheus </font> a <font> Pedanti
</font> : (BACON-E2-P1,1,8V.93)

so was it before that , in the minoritie of <font> Alexander Seuerus
</font> in like happinesse , in hands not much vnlike , by reason of
the rule of the women , who were ayded by the Teachers and Preceptors ,
(BACON-E2-P1,1,8V.94)

Nay , let a man looke into the gouernement of the $Bishops
{TEXT:Bihops} of Rome , as by name , into the gouernement of <font>
Pius Quintus </font> , and <font> Sextus Quintus </font> , in our times
, who were both at their entrance esteemed , but-2 as Pedanticall
Friers (BACON-E2-P1,1,8V.95)

and he shall find that such Popes doe greater thinges , and proceed
vpon truer <P_1,9R> principles of Estate , than those which haue
ascended to the Papacie from an education & breeding in affaires of
Estate , and Courts of Princes ; (BACON-E2-P1,1,9R.96)

for although men bred in Learning , are perhaps to seeke in points of
conuenience , and accommodating for the present which the Italians call
<font> Ragioni di stato </font> , whereof the same <font> Pius Qvintus
</font> could not heare spoken with patience , tearming them Inuentions
against Religion and the morall vertues ; yet on the other side to
recompence that , they are perfite in those same plaine grounds of
Religion , Iustice , Honour , and Morall vertue ; which if they be well
and watchfully pursued , there will bee seldome vse of those other , no
more than of Phisicke in a sound or well dieted bodie ;
(BACON-E2-P1,1,9R.97)

neither can the experience of one mans life , furnish examples and
presidents for the events of one mans life . (BACON-E2-P1,1,9R.98)

For as it happeneth sometimes , that the Graund child , or other
descendant , resembleth the Ancestor more than the Sonne : so many
times occurrences of present times may sort better with ancient
examples , than with those of the later or immediate times ;
(BACON-E2-P1,1,9R.99)

and lastly , the wit of one man , can no more counteruaile learning ,
than one mans meanes can hold way with a common purse .
(BACON-E2-P1,1,9R.100)

And as for those particular seducements or indispositions of the minde
for policie and gouernement , which learning is pretended to insinuate
; if it be graunted that any such thing be , it must be remembred
withall , that learning ministreth in euery <P_1,9V> of them greater
strength of medicine or remedie , than it offereth cause of
indisposition or infirmitie ; (BACON-E2-P1,1,9V.101)

For if by a secret operation , it make men perplexed and irresolute ,
on the other side by plaine precept , it teacheth them when , and vpon
what ground to resolue : yea , and how to carrie thinges in suspence
without preiudice , till they resolue : (BACON-E2-P1,1,9V.102)

If it make men positiue and reguler , it teacheth them what thinges are
in their nature demonstratiue & what are coniecturall ; and aswell the
vse of distinctions , and exceptions , as the latitude of principles
and rules . (BACON-E2-P1,1,9V.103)

If it mislead by disproportion , or dissimilitude of Examples , it
teacheth men the force of Circumstances , the errours of comparisons ,
and all the cautions of application : so that in all these it doth
rectifie more effectually , than it can peruert .
(BACON-E2-P1,1,9V.104)

And these medicines it conueyeth into mens minds much more forcibly by
the quicknesse and penetration of Examples : (BACON-E2-P1,1,9V.105)

for let a man looke into the errours of <font> Clement </font> the
seuenth , so liuely described by <font> Guicciardine </font> , who
serued under him , or into the errours of <font> Cicero </font> painted
out by his owne pensill in his Epistles to <font> Atticus </font> ,
(BACON-E2-P1,1,9V.106)

and he will flye apace from being irresolute . (BACON-E2-P1,1,9V.107)

Let him looke into the errors of <font> Phocion </font> ,
(BACON-E2-P1,1,9V.108)

and he will beware how he be obstinate or inflexible
(BACON-E2-P1,1,9V.109)

Let him but read the Fable of <font> Ixion </font> ,
(BACON-E2-P1,1,9V.110)

and it will hold him from being vaporous or imaginatiue ;
(BACON-E2-P1,1,9V.111)

let him look into the errors of <font> Cato </font> the second ,
(BACON-E2-P1,1,9V.112)

and he will neuer be one of the <font> Antipodes </font> , to tread
opposite to the present world . (BACON-E2-P1,1,9V.113)

And for the conceite that Learning should dispose <P_1,10R> men to
pleasure and priuatenesse , and make men slouthfull : it were a strange
thing if that which accustometh the minde to a perpetuall motion and
agitation , should induce slouthfulnesse , whereas contrariwise it may
bee tritely affirmed , that no kinde of men loue businesse for it selfe
, but those that are learned ; (BACON-E2-P1,1,10R.114)

for other persons loue it for profite as an hireling that loues the
worke for the wages ; or for honour ; as because it beareth them vp in
the eyes of men , and refresheth their reputation , which otherwise
would weare ; or because it putteth them in mind of their fortune , and
giueth them occasion to pleasure and displeasure ; or because it
exerciseth some faculty , wherein they take pride , and so entertaineth
them in good humor , and pleasing conceits toward themselues ; or
because it aduanceth any other their ends . So that as it is sayd of
untrue valors , that some mens valors are in the eyes of them that look
on ; So such mens industries are in the eyes of others , or at least in
regard of their owne designements ; (BACON-E2-P1,1,10R.115)

onely learned men loue businesse , as an action according to nature ,
as agreable to health of minds , as exercise is to health of bodie ,
taking pleasure in the action it selfe , & not in the purchase : So
that of all men , they are the most indefatigable , if it be towards
any businesse , which can hold or detaine their minde .
(BACON-E2-P1,1,10R.116)

And if any man be laborious in reading and study , and yet idle in
busines & action , it groweth fro~ some weakenes of body , or softnes
of spirit ; such as <font> Seneca </font> <P_1,10V> speaketh of :
<font> Quidam tam sunt vmbratiles , vt putent in turbido esse ,
quicquid in luce est </font> ; and not of learning ;
(BACON-E2-P1,1,10V.117)

wel may it be , that such a point of a mans nature may make him giue
himselfe to learning , (BACON-E2-P1,1,10V.118)

but it is not learning that breedeth any such point in his Nature .
(BACON-E2-P1,1,10V.119)

And that learning should take vp too much time or leasure , I answere ,
the most actiue or busie man that hath been or can bee , hath <paren>
no question </paren> many vacant times of leasure , while he expecteth
the tides and returnes of businesse <paren> except he be either tedious
, and of no dispatch , or lightly and vnworthily ambitious , to meddle
in thinges that may be better done by others </paren>
(BACON-E2-P1,1,10V.120)

and then the question is , but how those spaces and times of leasure
shall be filled and spent : whether in pleasures , or in studies ; as
was wel answered by <font> Demosthenes </font> to his aduersarie <font>
Aeschynes </font> , that was a man giuen to pleasure , and told him ,
<font> That his orations did smell of the Lampe </font> :
(BACON-E2-P1,1,10V.121)

<font> Indeede </font> <paren> sayd <font> Demosthenes </paren> there
is a great difference betweene the thinges that you and I doe by
Lampe-light </font> : so as no man neede doubt , that learning will
expulse businesse , (BACON-E2-P1,1,10V.122)

but rather it will keepe and defend the possession of the mind against
idlenesse and pleasure , which otherwise , at vnawares , may enter to
the preiudice of both . (BACON-E2-P1,1,10V.123)

Againe , for that other conceit , that learning should vndermine the
reuerence of Lawes and gouernement , it is assuredly a meere
deprauation and calumny without all shadowe of truth :
(BACON-E2-P1,1,10V.124)

for to say that a blind custome of obedience should be a surer
<P_1,11R> obligation , than dutie taught and vnderstood ; it is to
affirme that a blind man may tread surer by a guide , than a seeing man
can by a light : (BACON-E2-P1,1,11R.125)

and it is without all controuersie , that learning doth make the minds
of men gentle , generous , maniable , and pliant to gouernment ,
whereas Ignorance makes them churlish thwart , and mutinous ;
(BACON-E2-P1,1,11R.126)

and the euidence of time doth cleare this assertion , considering that
the most barbarous , rude , and vnlearned times haue beene most subiect
to tumults , seditions , and changes . (BACON-E2-P1,1,11R.127)

And as to the iudgement of <font> Cato </font> the Censor , he was well
punished for his blasphemie against learning in the same kinde wherein
hee offended ; (BACON-E2-P1,1,11R.128)

for when he was past threescore yeeres old , he was taken with an
extreame desire to goe to Schoole againe , and to learne the Greeke
tongue , to the end to peruse the Greeke Authors ; which doth well
demonstrate , that his former censure of the Grecian Learning , was
rather an affected grauitie , than according to the inward sence of his
owne opinion . (BACON-E2-P1,1,11R.129)

And as for <font> Virgils </font> verses , though it pleased him to
braue the world in taking to the Romanes , the Art of Empire , and
leauing to others the arts of subiects : yet so much is manifest , that
the Romanes neuer ascended to that height of Empire , till the time
they had ascended to the height of other Arts : (BACON-E2-P1,1,11R.130)

For in the time of the two first <font> Caesars </font> , which had the
art of gouernement in greatest perfection , there liued the best Poet
<font> Virgilius Maro </font> , the best Historiographer <font> Titus
Liuius </font> , the best Antiquarie <font> Marcus Varro </font> and
<P_1,11V> the best or second Orator <font> Marcus Cicero </font> , that
to the memorie of man are knowne . (BACON-E2-P1,1,11V.131)

As for the accusation of <font> Socrates </font> , the time must be
remembred , when it was prosecuted ; which was vnder the thirtie
Tyrants , the most base , bloudy , and enuious persons that have
gouerned ; which reuolution of State was no sooner over , but <font>
Socrates </font> , whom they had made a person criminall , was made a
person heroycall , and his memorie accumulate with honors divine and
humane ; (BACON-E2-P1,1,11V.132)

and those discourses of his which were then tearmed corrupting , of
manners , were after acknowledged for soueraigne Medicines of the minde
and manners , (BACON-E2-P1,1,11V.133)

and so haue beene received euer sence till this day .
(BACON-E2-P1,1,11V.134)

Let this therefore serue for answere to Politiques , which in their
humorous seueritie , or in their feyned grauitie haue presumed to
throwe imputations vpon learning , which redargution neuerthelesse
<paren> saue that wee know not whether our labours may extend to other
ages </paren> were not needefull for the present , in regard of the
loue and reuerence towards Learning , which the example and countenance
of twoo so learned Princes Queene Elizabeth , and your Maiestie ; being
as <font> Castor </font> and <font> Pollux </font> , <font> Lucida
Sydera </font> , Starres of excellent light , and most benigne
influence , hath wrought in all men of place and authoritie in our
Nation . (BACON-E2-P1,1,11V.135)

Now therefore , we come to that third sort of discredite , or
diminution of credite , that groweth unto learning from learned men
themselues , which commonly cleaueth fastest ; (BACON-E2-P1,1,11V.136)

It is either from their <P_1,12R> Fortune , or fro~ their Manners , or
from the nature of their Studies : (BACON-E2-P1,1,12R.137)

for the first , it is not in their power ; (BACON-E2-P1,1,12R.138)

and the second is accidentall ; (BACON-E2-P1,1,12R.139)

the third only is proper to be ha~dled (BACON-E2-P1,1,12R.140)

but because we are not in hand with true measure , but with popular
estimation & conceit , it is not amisse to speak somewhat of the two
former . Tho derogations therfore , which grow to learning from the
fortune or condition of learned men , are either in respect of scarsity
of meanes , or in respect of priuatenesse of life , and meanesse of
employments . (BACON-E2-P1,1,12R.141)

Concerning want , and that it is the case of learned men , vsually to
beginne with little , and not to growe rich so fast as other men , by
reason they conuert not their labors chiefely to luker , and encrease ;
it were good to leave the common place in commendation of pouertie to
some Frier to handle , to whom much was attributed by <font> Macciauell
</font> in this point , when he sayd , <font> That the Kingdome of the
Cleargie had beene long before at an end , if $the {TEXT:he} reputation
and reuerence towards the pouertie of Friers had not borne out the
scandall of the superfluities and excesses of Bishops and Prelates .
(BACON-E2-P1,1,12R.142)

So a man might say , that the felicitie and delicacie of Princes and
great Persons , had long since turned to Rudenes and Barbarisme , if
the pouertie of Learning had not kept vp Ciuilitie and Honor of life ;
(BACON-E2-P1,1,12R.143)

But without any such advantages , it is worthy the obseruation , what a
reverent and honoured thing pouertie of fortune was , for som aages in
the Romane State , which neuerthelesse was a state without paradoxes .
(BACON-E2-P1,1,12R.144)

For we see what <font> Titus Liuius </font> <P_1,12V> sayth in his
introduction . <font> Caeterum aut me amor negotij suscepti fallit ,
aut nulla vnquam respublica , nec maior , nec sanctior , nec bonis
exemplis ditior fuit ; nec in quam tam serae auaritia luxuriaque
immigrauerint , nec vbi tantus ac tam diu paupertati ac parsinomniae
honor fuerit </font> . (BACON-E2-P1,1,12V.145)

We See likewise after that the State of Rome was not it selfe , but did
degenerate ; (BACON-E2-P1,1,12V.146)

how that person that tooke vpon him to be Counsellor to <font> Iulius
Caesar </font> , after his victorie , where to begin his restauration
of the State , maketh it of all points the most summarie to take away
the estimation of wealth . <font> Verum haec & omnia mala pariter cum
honore pecuniae desinent ; Si neque Magistratus , neque alia vulgo
cupienda venalia erunt . </font> (BACON-E2-P1,1,12V.147)

To conclude this point , as it was truely sayd , that <font> Rubor est
virtutis color </font> , though sometime it come from vice : So it may
be fitly sayd , that <font> Paupertas est virtutis fortuna </font> .
Though some times it may proceede from misgouernement and accident .
(BACON-E2-P1,1,12V.148)

