THough the bodyworke not without the spirit , yet the spirit is either compelled , or inclined , or rather declined to euill actions , by the passions of the body ; wherefore they that handle Astrology , Physiognomie , and Physicke : proceede sometime certainly , and alwayes probably ; because of the mutuall sympathy and vndevorceable dependance of the soule and bodie : the like proportions are to be found in speech , wherein the vowels resemble the soule , the consonants the bodie : the greatest vigor of speech is seene in names , concerning which wee will declare : first , that all knowledge comes by deduction of them : secondly , that all error ariseth from seduction by them .

NOw then it is certaine , that as it is in the fable of the Foxe , which licked onely the outside of the glasse , but could not come to the pottage , so we know names , but not things : This was signified of old by them that told , how Iupiter wasfed with bones ●ucian dialog. of Iupiter and Prometheus . and fat , Prometheus reseruing vnto himselfe the solid flesh : by the flesh is meant sound knowledge , by the fat the fleeting shew of superficiarie tearmes of Arte , by the bones is deciphered , the inextricable and perplexed labour in the curiosities of euerstriuing contradictions , So Ixion imbracing a cloud for Iuno ▪ and Narcissus louing his owne shadowe for a water Nymph , and Paris maintaining the Troian warre in E●ripid . in He●●na . ●●eophron in Cassandra . the defence of Helenaes Idoll , for Helena her selfe was conueied by Iuno to Proteus King of Egypt : All these declare that we are fedde with the shales , not with the kernels of learning , and as the common by-word goeth , whilest the blind and the lame man Herodotus in the l●fe of Homer . haue for their portions the shels of the Oyster , the Lawyers fees is the flesh of the fish . To conclude this truth by no fabulous truthes , consider that true M●tamor . 5. lib. Claudian de raptu Proserpinae fable of Proserpina , wherein it is auouched , that shee for eating seuen graines of a Pomegranat in the Elisian garden , was made the Queene of Hell , to the opening of this Muthologie , the Turkish Priests in their Alcaron doe giue vs light : for they say , that the forbidden fruite was a Pomegranat , and that euery graine therein was of the quantitie of an egge . The Frenchmen at this day call a Peache , vn peche , which they deriue a peccando , as the Latines malum for an Apple hath great affinitie , with malum for euill , now she that tasted this Apple , was before her fall Plutarch . de I side & Osiride tearmed Isha , the Egyptians ignorantly called her Isis , which name Plutarch expoundeth , to signifie knowledge , and this was the knowledge of good and euill , of good by depriuation , of euill by deprauation , and late repenting experience , the highest note whereof is to know , That we know nothing but Names .

THis assertion we shall now bring to the hammer , the Anuell , and the touchstone : namely to firme reason , the first agument is this ; euery thing is either a substance or an accident , the substance is a Wood , See Zabar●ll vpon the first of the demonstrations . cap. 4. peirsable by no starre , for all demonstration is of accidents , seeing that the maior terminus , is a proper effect the minor is the subiect , the middle extreame is the cause efficient or finall : likewise all definitions are of accidents , for as much as they are inquired onely by demonstration , which indeed is to be turned into a definition , as we see in the nature of the Silke-worme , the Egge becomes a Worme , and the Worme in time a Flie , so a demonstration by altering of termes is made a definition : O●e example will explaine all . Where the Earth is interposed , there is a depriuation of light , or an Eclips , but betweene the Moone and Sunne , the Earth is interposed , in the Moone therefore there is an Eclips . From this reall demonstration by an vnfabling Metamorphosis : wee collect this definition , an Eclips is the depriuation of light in the Moone , made by the interposition of the Earth betweene her and the Sunne , by this it appeares , that accidents only can be demonstrated and defin'd : Now euery accident is either quantitie , qualitie , action , passion , or relation which last is nothing but a terme or name imposed by Art , and is extracted from the foundation of the fower former accidents , as great and little , from quantitie , better and worse , from qualitie , Father and Sonne , from action and passion , now it shall appeare that wee know nothing but relations , and consequently nothing but naked names . This is first euident in all quantities which by Aristotle are reputed fiue , Magnitude , Time , Place , Number , Speech , as the quantitie of Sillables is therein considered , Magnitude is length , breadth , thicknesse , now to leaue the Mathematicians to there nightly speculations , I request all actiue wits to tell me , what doe ●hey vnderstand in length , but a certaine name of difference from breadth and thicknesse , and what is Magnitude but an accident of the matter , how can be distinguished from the forme by an essentiall difference , considering difference of difference cannot be assigned , except we will runne out into infinite Laborinthes . And as for Time is it ought , but a name respectiue of that which is past and to come ? So that certainely about this flower or rather about the smel thereof , many haue distilled out the flower of their best Time : Concerning Place , it hath so many bones , that we haue neede of Cranes to plucke them out of the throates of Philosophers , Scaliger after Exercitio . 6. many Maeanders and excursions saith , Locus est vacuitas Corporis subituri , Place is an emptinesse capable of a body that shall enter or succeede . I pray you what is this but Maedeaes emptie Casket setting Cryusa with her house on fire . Now for Number , it is most spent in C●phers , places , names . Lastly for Speech , what sinewes can wee expect from it , is it Odyss. 11. not like the Ghost in Homer : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Thus much of Quantitie : Now Qualitie consisteth all in Degrees , which are nothing but respects , respects are nothing but relations relations nothing but Names , as for Action and Passion , they are so meerely Relatiue , that Aristotle saith , they differ no more then the way from Thebes to Athens , and Phys. 3. lib. cap. 3. from Athens to Thebes . Thence we conclude , that as the Thunder many times destroyeth the sword , leauing the scabberd vntoucht , so the substance and realitie of all knowledge is suckt out , like the egges of the Crocadile by the Icnumon , and nothing left for our inheritance but shels , sheathes and Names .

THe second argument or plea may bee thus framed , to proue that we haue nothing but the Camels skinne stuft with Hay , as Semiramis did against the King of India , either wee knowe the beeing , ( which nice wits haue called the essence ) or the maner of being , which Scholemen abounding with leasure , rather then learning , haue called existence , the being is vnknowen like the head of Nilus in the mount Atlas , for who dares auer , that he knowes the matter and forme of an accident , except hee would be confined to the Isle of Antisera , to haue his braine purged with Helibore : as for the existence or mnaner of subsisting , is it not a notionall and relatiue terme ? cramming a man with learning , as promises doe with hope , and what bee termes , but names ? So that to conclude , as in the Citie of Butus , they that Herodotus in Euterpe . consulted with the Oracle of Latona , after they had slept before her Image , did by the first word of the next that met them , gather a prediction : so when Masculine promises of reall knowledge are made , we are turned off at last with Feminine performance , in reuersion of words , so that the distinction of the two Sects of Schoole-men , reall , and nominall , is now confounded .

THe last reason of this quaternion of Souldiers , may thus be demonstrated , all knowledge is by some argument , for the Latine arguere to argue , is deduced from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , white or cleere , whence is drawen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argentum , Siluer , it is now not materiall , whose method wee insist vpon , whether of Ramus the bough , or Aristotle the roote , by either clew we may get out of the laborinth , let vs therefore assume for example sake , any sort of Argument , as causa , causatum , vulgarly called effectum Subiectum , accidens , lately intituled adiunctum , and we shall find that all their knowledge is by relation of termes . For as all men acknowledge there bee fower causes , Efficient , Matter , Forme , End , so the most learned haue form'd fower causata or products of causes , Effectum , Materiatum , Formatum , Destinatum , which doe mutually answere to the causes , like the cords of Musicke , and what are these but Names and new notions ? The same may be obserued in the proportionable differences of Subiectum & Accidens . For as at Philbets in Egypt , of Camels dung and a soft fire , they make Chickens to bee hatcht from Egges , which are there set : so mans mind being well tempered , from one relatiue terme frameth another , farre surmounting both the skil and felicitie of them , which extract the spirit of Roses , Wine , yea and all Chimicall impostures . Shall we thinke the like is not to bee seene in Arguments of lesse moment ? what be reasons drawen from disagreeing , comparison , from Name , diuision , definition , testimonie ; but a heape of Aenigmaticall termes , ouergrowne with distinctions , as Archymedes Tombe was with Tuscul . Ques . 5. lib. Thornes , when Cicero came to visit it . Wherefore if all knowledge be of Accidents , and those are relatiue , if we onely know the maner of being , not the being of things in nature , if all shewes intelligible , and Arguments , be but Accidents in relation , that is meere Names , it remaineth that we onely feede vpon the Thistles of Names , howsoeuer we seeme to carie vpon our backs most precious Merchandise .

WE haue hitherto lent one eare to the defendant , Water with Romanes , as with vs the ●ower Glasse . Su●tonius in Claudio . the accuser is now to bee heard , we are to allow him sufficient water to pleade by , First then he reasoneth against vs thus : We know God as we are taught , and therfore all knowledge is not of Names . But stay presumptuous man , cast down thy eyes from thy traine to thy feete , speake not De numine sine lumine , talke not of God without God , canst thou know him but by his workes , thou mayest indeede belieue aboue reason , but wilt thou emptie his Ocean into thy Oyster , canst thou diuine how the begetter should not be before him that is begotten , canst thou dreame how generation and proceeding differ , doth not the Spirit worke like the Wind , whose sound thou hearest , Ioh. 3. 8. but knowes not whence it comes , or whether it goes ! In a word , if thou beleeuest with reuerence thou shalt one day know him face to face , but now thou knowest him onely in a Riddle , and well is it for thee , if thou knowest his Name .

BVt now like Hanibal or Mithridates once ouer come , this aduersarie recollecteth his forces , and thus pleadeth the second time . Know you not that the Skepticke doctrine of Pyrrho , A●ston , and Hirillus , hath beene lone agoe hist out of the Schooles or rather banisht and confined among the Barbarians , will you cause vs to doubt of all things , then shall we doubt , whether you doubt or no , t is possible you may carrie bread in the one hand , and a stone in the other , and that you may speake as false as an Almanacke maker , though you meane as true , as a man vpon his death bed . Staffords Law must answere you , if you be possest with this frenzie , but oh my friend haue me not to Bedlam , it may be I haue sold my Land , which you meane to begge . I answere in a word , I am no Skepticke , nor I hope you no Gnosticke , I doubt not whether I know , but know resoluedly , that I doe not know any thing but Names whereupon to resolue . They that came Aristotle Mund. Cap. 1. to Athens the first yeere were wise men ▪ The second yeere Philosophers , that is louers of Wisedome : The third yeere Rhetoritians , that is meere bable●s , The meaning is , First , they deemed themselues to be wi●e , casting vp Mountaines to heauen , like the Sonnes of Aeolus . After feeling themselues to bee puft with a timpany of Pride , they desired that to be Metamor . 11. in themselues which they admired in others : Lastly seeing the more they strayed , the lesse they could goe backe , they found a Haruest of wild corne was left them , it may be of those Reedes which M●d●s Barber filled full of words , neither is this spoken of modest hypocrisie or glory in holding Paradoxes . For when I say that we know Names , I ascribe such a measure of knowledge to mans shallow vessel , as it is hardly capable of , for are not Names drawne from the causes , effects , subiects , and accidents , which like the fower Riuers of the Moone , Rhenus , Danubius , Nylus , and Ganges , are stored with endlesse plentie of wholsome waters ? Some haue not doubted to say , that Names are taken by Antiphrasis from the contrary , as Parca quod min●m● parcat , Lucus quod non luceat , but this counterfeit Antiphrasis is now vncased , doth not the Parca spare , when two produce the life , and onely one cutteth it off : May not lucus be drawne a luce , seeing it is a Groue shining with the torches of heathen Idols , neither shall we feare barrennesse , because we haue no Bastards , or lacke of Names , because we want Antiphrasis : To conclude then , though we know nothing but Names , yet by them as the Vines doe by their Palmites , wee lay hold on the Elme , that is , we doe see the backe parts of things .

I Had thought by this time that Cerberus would haue coucht , but with his third head hee barkes againe thus , All Artes , but especially Sciences , pre●end the knowledge of things , therefore to serue vs like yonger brethren with Legacies of meere names , and to bereaue vs of the Gauell-kind Land , is to shew that you are a selfe-louer without a Corriuall : But stay my friend , let it be first manifest that my Father left Land , and then we wil rather agree at home , then suffer the Butlets boxe to winne all . Agrippa in his Booke Devanitate Scientiarum & Viues , whose fame euer liues in his Booke De causis corruptarum Artium , will soone purge thee of this swelling error : but experience in euery Art , and the sequell of this Treatise , shal in part aswage thy hunger , except thou haue Caninam appetentiam , such a hunger as Erisicthon Metamorp . 12. had , which was maintained by his daughters Metamorphosing , that is by her whoredome , as learned men expound it : But now enough of this Problem , for they that are wise know it already , and fooles wil not vnderstand it , though you bray them like Anaxarchus in an Iron morter .

HAuing a while waded in the wide Ocean of Policie , which dependeth vpon experimentall Reason , it resteth that we treate of Reason artificiall , commonly intituled Logicke , which though shee be full of Thornes , yet if wee put ouer our hedging Mittens , may bee tractable : we auouch then that all fallacians , which are errors in Logicke , doe issue from Names , which like the Rainebow : Mille trahunt varios aduerso sole Aeneid . 9. colores , and receiue as many formes as materia prima , or as Quartilla did louers , and this may be thus made perspicuous . The thirteene fallacians , as they are commonly reckoned , may bee all reduced to Ignorantia Elenchi , which is when the subiect of the Question is taken away , or the state changed , this is plaine by instance :

In this fallacie of Equiuocation , by the word suum and sua , the state of the question is inuerted , for the Verses were his by the right of a possessour , not of a maker . Likewise in that Oracle , Domine mancas hostes enim penetrabunt terram tuam , & subijcientur domui K●kerman in his third Booke of Logicke . tuae , which indeede should haue beene written thus , Domi ne maneas , hostes enim penetrabunt terram tuam , & subijcient Vr domui tuae , Now Vr in Chalde signifieth fire . In this Oracle , I say , wherin are the fallacies of Amphibole , Composition , Diuision , Accent , Figure of speech : The state of the Question is altered , as appeares by the contrarietie of interpretations the same is most ocularly manifest in the other sixe fallacies , for that which we call Polyzetesis , or many Interrogations , is nothing but an Equiuocation turn'd into a Question , and so is of the same nature . Also in this Example , Qui te animal dicit verum praedicat , at qui te asinum idem & te animal dicit , ergo . The Elenchs of accidents secundum quid , are lurking , and yet with all the Question is changed , for the reason is drawen from a particular to an vniuersall , which is most preposterous and retrograde , so where the Question is begged , the streame of the disputation turnes his channell : Lastly , in fallacies of a Non consequente & a non causa , there is nothing but a change of the Question , which is in effect but a Name inuerted , not vnlike the legerdemaine of Iuglers , or the glittering glosse of Alcumists gold , which though it satisfie the eye , it will hardly indure the stampe , the touchstone , or the hammer .

NEither are fallacies onely impaled within the Marloe . Schooles , but as farre as Boreas claps his brasen wings , and wheresoeuer men or wits be found , there is either the fuell or the fier of deceit : no not in warre where Thalius harpe cannot be heard for the neighing of horses , no not in religion which is a cloake so large , that it may couer the whole world ; as Tamberlane was wont to say : no not in a mans most retired meditations ( where one would be most loth to put a tricke vpon himselfe ) will any place bee found so narrow , where deceit wil not hatch , if her egges in time be not broken . For as at the dawning of the day , in each part of the aire , darkenesse is mingled with light ; so in euery part of the soule , error cleaues fast to truth . In the Theorick vnderstanding , knowledge , ignorance : In the Practicke , faith and infidelitie , prudence and folly : In the Conscience , scruples and resolution : lastly in the Affections , towardnesse and waywardnesse : and according to the vulgar opinion , vice and vertue wage warre without truce : and rage like the Sea of Oseria , which ebbes and flowes foure and twentie times each day : hence we conclude that fallacies are vbiquitaries , and busie as newes-mongers , and that as each part of the body hath some disease sent from the Witch Acrasia , which is intemperance : so there is no part or function of mans life , which may not bee ouergrowen by the brambles of some fallacie .