Friends Or if they Dedicated to Kings, or Great Perfons, 'twas then only done, when the Argument of the Book was fit and proper for fuch a Perfon. But thefe, and the like Courses, may deferve rather Reprehenfion, than Defence.

NOR fay I this, as if I condemn'd Learned Men, for applying themselves fometimes to Men of Fortune, and Power: For to one that ask'd in mockery, How it came to pass that Philofophers were the Followers of rich Men, and not rich Men of Philofophers; the Answer that Diogenes made was right and sharp; That it was, becaufe Philofophers knew well what they bad need of, but rich Men did not. A-kin to this, is that of Ari fippus, when having a Petition to Dionyfius, and no Ear given to him, he threw himfelf at his Feet in manner of an Adorer, upon which, at laft, he gave him the hearing, and granted his Petition : But a little after, fome Perfon tender of the Honour and Credit of Philofophy, reprov'd Ariftippus, that he should offer the Profeffion of Philofophy fuch an Indignity, as for such an inconfiderable Matter to fall at a Tyrant's Feet; to whom he reply'd, That it was not bis Fault, but Dionyfius's, that had his Ears in his Feet. Neither was it accounted Weaknefs, but Difcretion in him, that fuffer'd himself to be worfted in a certain Difpu

tion with Adrianus Cæfar; excufing the Fart, That it was but reafon to yield to One that commanded Thirty Legions. Learned Men, therefore, must not be condemned, when, upon occafion, they abate somewhat of their Gravity, whether in Point of Neceflity, or Convenience; which tho' it may feem mean and fervile, at firft fight; yet in a Judgment truly made, they will be efteem'd to fubmit to the Occafion, and not to the Perfon.

CHA P. IV.

Difcredits of LEARNING from Learned Men's Studies, &c.

De Augmentis Scientiarum. Ibid.

L

ET us now proceed to thofe Errors and Vanities, which intervene in the Studies themselves of the Learned, and mix with them; wherein my Design is not to justify the Errors, but by a Cenfure and Separation of them, to fift out that which is found and folid, and to deliver the fame from Calumny. For we see it is the Custom, efpecially of envious Men, upon the account of what is corrupt and depraved, to traduce alfo that which is untainted, and hath retain'd its State; as the Heathens in the Primitive Church used to blemish the Chriftians with the Faults and

Cor

39 Corruptions of the Hereticks. Nevertheless, I purpose not to make any exact Animadverfion upon the Errors and Impediments of Learning, which are more fecret and remote from vulgar Capacity; but only to fpeak to fuch as fall under common and popular Obfervation, and Note, or at least do not recede far from it,

I find therefore chiefly three Vanities and Emptineffes in Learning, which have principally given a handle to the Traducing of it. For we esteem thofe Things Vain, which are either Falfe, or Frivolous; wherein, that is, there is either no Truth, or no Use : Thofe Perfons alfo we esteem Vain and Light, who are either Credulous in Things Falfe, or Curious in Things of little Ufe. And Curiofity is either in Matter, or Words; that is, when either Labour is spent in Vain Matters, or too much Pains taken about Delicacy of Words. Wherefore it feems agreeable as well to right Reafon, as to approv'd Experience, to fet down Three Diftempers of Learning. The Firft is, Phantaftical Learning; the Second, Contentious Learning, the Third, Painted and Delicate Learning. Or thus; Vain Ima ginations, Vain Altercations, Vain Affectations; and with the laft I fhall begin. Ime siz

Ing

Vanity; for what elfe are Words but the Images of Things, fo that unless they be animated with the Spirit of Reafon, to fall in love with them, is all one as to fall in love with a Picture,

BUT yet notwithstanding it is a Thing not haftily to be condemn'd, for a Man to illuftrate and fmooth the Obfcurities and Roughneffes of Philofophy with the Splendor of Words. For we have great Examples of this, in Zenophon, Cicero, Seneca, Plutarch, and even Plato himfelf; and the Usefulness of it is as great. For although this Thing may be fome hindrance to a fevere Inquifition of Truth, and a deep Study of Philofophy, because it is too early fatisfactory to the Mind, and quenches the Thirst and Ardor of farther Search., yet if a Man applies his Learning to Civil Ufes, (as Conference, Counsel, Perfuafion, Arguing, and the like) he will find all that he defires, prepared and fet out to his hand, in fuch Authors, However the Excess of this is fo juftly contemptible, that as Hercules, when he faw in a Temple the Image of Adonis, Venus Minion, faid in Indignation, Nil facri es; (Thou art nothing facred) fo all Herculean Champions in Learning, that is, the more laborious and fteady Enquirers into Truth, will naturally despise fuch Delicacies and Fopperies, as having nothing Divine in them,

SOME