sharp and strong wits, and abundance of leisure, and small variety of reading, (but their wits being shut up in the cells of a few authors, chiefly Aristotle their dictator, as their persons were shut up in the cells of monasteries and colleges,) and knowing little history, either of nature or time, did, out of no great quantity of matter, and infinite agitation of wit, spin out unto us those laborious webs of learning, which are extant in their books. For the wit and mind of man, if it work upon matter, which is the contemplation of the creatures of God, worketh according to the stuff, and is limited thereby ; but if it work upon itself, as the spider worketh his web, then it is endless, and brings forth indeed cobwebs of learning, admirable for the fineness of thread and work, but of no substance or profit.

This same unprofitable subtilty or curiosity is of two sorts; either in the subject itself that they handle, when it is a fruitless speculation or controversy, whereof there are no small number both in divinity and philosophy, or in the manner or method of handling of a knowledge, which amongst them was this; upon every particular position or assertion to frame objections, and to those objections, solutions; which solutions were for the most part not confutations, but distinctions; whereas indeed the strength of all sciences is, as the strength of the old man's faggot, in the band. For the harmony of a science, supporting each part the other, is and ought to be the true and brief confutation

and suppression of all the smaller sort of objections. But, on the other side, if you take out every axiom, as the sticks of the faggot, one by one, you may quarrel with them, and bend them, and break them at your pleasure: so that, as was said of Seneca, "Verborum minutiis rerum frangit pondera;" so a man may truly say of the schoolmen, " Quæstionum "minutiis, scientiarum frangunt soliditatem." For were it not better for a man in a fair room to set up one great light, or branching candlestick of lights, than to go about with a small watch candle into every corner? And such is their method, that rests not so much upon evidence of truth proved by arguments, authorities, similitudes, examples, as upon particular confutations and solutions of every scruple, cavillation, and objection; breeding for the most part one question, as fast as it solveth another; even as in the former resemblance, when you carry the light into one corner, you darken the rest: so that the fable and fiction of Scylla seemeth to be a lively image of this kind of philosophy or knowledge; who was transformed into a comely virgin for the upper parts; but then "Candida succinctam "latrantibus inguina monstris:" so the generalities of the schoolmen are for a while good and proportionable; but then, when you descend into their distinctions and decisions, instead of a fruitful womb, for the use and benefit of man's life, they end in monstrous altercations and barking questions. So as it is not possible but this quality of knowledge must fall under popular contempt, the people being apt

to contemn truth upon occasion of controversies and altercations, and to think they are all out of their way which never meet: and when they see such digladiation about subtilties, and matters of no use or moment, they easily fall upon that judgment of Dionysius of Syracuse, "Verba ista sunt senum

" otiosorum."

Notwithstanding, certain it is that if those schoolmen, to their great thirst of truth and unwearied travail of wit, had joined variety and universality of reading and contemplation, they had proved excellent lights, to the great advancement of all learning and knowledge; but as they are, they are great undertakers indeed, and fierce with dark keeping: but as in the inquiry of the divine truth, their pride inclined to leave the oracle of God's word, and to vanish in the mixture of their own inventions; so in the inquisition of nature, they ever left the oracle of God's works, and adored the deceiving and deformed images, which the unequal mirror of their own minds, or a few received authors or principles, did represent unto them. And thus much for the second disease of learning.

For the third vice or disease of learning, which concerneth deceit or untruth, it is of all the rest the foulest; as that which doth destroy the essential form of knowledge, which is nothing but a representation of truth: for the truth of being and the truth of knowing are one, differing no more than the direct beam and the beam reflected. This vice therefore brancheth itself into two sorts;

delight in

deceiving, and aptness to be deceived; imposture and credulity; which, although they appear to be of a diverse nature, the one seeming to proceed of cunning, and the other of simplicity, yet certainly they do for the most part concur: for, as the verse noteth,

"Percontatorem fugito, nam garrulus idem est,"

an inquisitive man is a prattler; so, upon the like reason, a credulous man is a deceiver: as we see it in fame, that he that will easily believe rumours, will as easily augment rumours, and add .somewhat to them of his own; which Tacitus wisely noteth, when he saith, "Fingunt simul creduntque :" so great an affinity hath fiction and belief.

This facility of credit, and accepting or admitting things weakly authorized or warranted, is of two kinds, according to the subject: for it is either a belief of history, or, as the lawyers speak, matter of fact; or else of matter of art and opinion. As to the former, we see the experience and inconvenience of this error in ecclesiastical history; which hath too easily received and registered reports and narrations of miracles wrought by martyrs, hermits, or monks of the desert, and other holy men, and their relics, shrines, chapels, and images: which though they had a passage for a time, by the ignorance of the people, the superstitious simplicity of some, and the politic toleration of others holding them but as divine poesies; yet after a period of time, when the mist began to clear up, they grew to be esteemed but as old wives' fables, impostures of the clergy, illusions

of spirits, and badges of antichrist, to the great scandal and detriment of religion.

So in natural history, we see there hath not been that choice and judgment used as ought to have been; as may appear in the writings of Plinius, Cardanus, Albertus, and divers of the Arabians, being fraught with much fabulous matter, a great part not only untried, but notoriously untrue, to the great derogation of the credit of natural philosophy with the grave and sober kind of wits: wherein the wisdom and integrity of Aristotle is worthy to be observed; that, having made so diligent and exquisite a history of living creatures, hath mingled it sparingly with any vain or feigned matter: and yet, on the other side, hath cast all prodigious narrations, which he thought worthy the recording, into one book: excellently discerning that matter of manifest truth, (such, whereupon observation and rule were to be built,) was not to be mingled or weakened with matter of doubtful credit; and yet again, that rarities and reports that seem incredible are not to be suppressed or denied to the memory of men.

And as for the facility of credit which is yielded to arts and opinions, it is likewise of two kinds; either when too much belief is attributed to the arts themselves, or to certain authors in any art. The sciences themselves, which have had better intelligence and confederacy with the imagination of man than with his reason, are three in number; astrology, natural magic, and alchemy; of which sciences, nevertheless, the ends or pretences are noble. For