but are taken up, and learned by rote from the schools, as hypostatical, transubstantiate, consubstantiate, eternal-now, and the like canting of schoolmen.

To him that can avoid these things it is not easy to fall into any absurdity, unless 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?

PART I.

By this it appears that reason is not, as sense Science. and memory, born with us; nor gotten by experience only, as prudence is; but attained 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 syllogisms, 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 else 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, we see how to make it produce the like effects.

Children therefore are not endued with reason

5.

PART I.

5.

Science.

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 numbering 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, quickness of memory, and inclinations to several ends; but specially according to good or evil fortune, and the errors of one another. For as for science, or certain rules of their actions, they are so far 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 progress 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 natural prudence; than men, that by mis-reasoning, or by trusting them that reason wrong, fall upon false and absurd general rules. For ignorance of causes, and of rules, does not set men so far 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 human minds is perspicuous words, but by exact definitions first snuffed, and purged from ambiguity; reason is the pace; increase of science, the way; and the benefit

of mankind, the end. And, on the contrary, metaphors, and senseless and ambiguous words, are like ignes fatui; and reasoning upon them is wandering amongst innumerable absurdities; and their end, contention and sedition, or contempt.

PART I.

5.

sapience, with

As much experience, is prudence; so, is much Prudence and science sapience. For though we usually have one their difference name of wisdom for them both, yet the Latins did always distinguish between prudentia and sapientia; ascribing the former to experience, the latter to science. But to make their difference appear more clearly, let us suppose one man endued with an excellent natural use and dexterity in handling his arms; and another to have added to that dexterity, an acquired science, of where he can offend, or be offended by his adversary, in every possible posture or guard: the ability of the former, would be to the ability of the latter, as prudence to sapience; both useful; but the latter infallible. But they that trusting only to the authority of books, follow the blind blindly, are like him that, trusting to the false rules of a master of fence, ventures presumptuously upon an adversary, that either kills or disgraces him.

science.

The signs of science are some, certain and infal- Signs of lible; some, uncertain. Certain, when he that pertendeth the science of any thing, can teach the same; that is to say, demonstrate the truth thereof perspicuously to another; uncertain, when only some particular events answer to his pretence, and upon many occasions prove so as he says they must. Signs of prudence are all uncertain; because to observe by experience, and remember all circumstances that may alter the success, is impossible.

PART 1. 5.

But in any business, whereof a man has not infallible science to proceed by; to forsake his own natural judgment, and be guided by general sentences read in authors, and subject to many exceptions, is a sign of folly, and generally scorned by the name of pedantry. And even of those men themselves, that in councils of the commonwealth love to show their reading of politics and history, very few do it in their domestic affairs, where their particular interest is concerned; having prudence enough for their private affairs: but in public they study more the reputation of their own wit, than the success of another's business.

and animal.

CHAPTER VI.

OF THE INTERIOR BEGINNINGS OF VOLUNTARY
MOTIONS; COMMONLY CALLED THE PASSIONS;
AND THE SPEECHES BY WHICH THEY ARE EX-
PRESSED.

Motion, vital THERE be in animals, two sorts of motions peculiar to them one called vital; begun in generation, and continued without interruption through their whole life; such as are the course of the blood, the pulse, the breathing, the concoction, nutrition, excretion, &c. to which motions there needs no help of imagination: the other is animal motion, otherwise called voluntary motion; as to go, to speak, to move any of our limbs, in such manner as is first fancied in our minds. That sense is motion in the organs and interior parts of man's body, caused by the action of the things we see, hear, &c.; and that fancy is but the relics of the

same motion, remaining after sense, has been already said in the first and second chapters. And because going, speaking, and the like voluntary motions, depend always upon a precedent thought of whither, which way, and what; it is evident, that the imagination is the first internal beginning of all voluntary motion. And although unstudied men do 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 shortness 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.

6.

Endeavour.

Desire.

This endeavour, when it is toward something which causes it, is called APPETITE, or DESIRE ; Appetite. the latter, being the general name; and the other oftentimes restrained to signify the desire of food, namely hunger and thirst. And when the endea- Hunger. vour is fromward something, it is generally called

AVERSION.

Thirst.

These words, appetite and aversion, Aversion. we have from the Latins; and they both of them signify the motions, one of approaching, the other of retiring. So also do the Greek words for the same, which are ópun and apopun. For nature itself does often press upon men those truths, which afterwards, when they look for somewhat beyond nature, they stumble at. For the Schools find in mere appetite to go, or move, no actual motion at all but because some motion they must acknow..