THE PREFACE : Where the Name , Subiect , Purpose , and Method of this Worke is set downe , with an Aduertisement to the Reader .

IT is required at the first entrie into 1 Of the word Wisdome . this Worke , that wee know what this Wisdome is ; and since it beareth that name and title , how we purpose to speake thereof . All men in generall at the first view of the simple word it selfe , doe easily conceiue and imagine it to be some qualitie , sufficiencie , or habit , not common or vulgar , but excellent , singular , and eleuated aboue that which is common and ordinarie , be it good or euill : For it is taken and vsed ( though perhaps improperly ) in both kinds : Sapientes sunt vt faciant mala : and signifieth not Hierem. 4. Arist. lib. 5. Metaphy . properly a good and laudable qualitie , but exquisite , singular , excellent in whatsoeuer it be . And therefore we doe as well say , A wise Tyrant , Pirat , Theefe ; as A wise King , Pilot , Captaine : that is to say , Sufficient , prudent , aduised ; not simply and vulgarly , but excellently : For there is opposite vnto Wisdome not onely follie , which is an irregularitie or loosenesse of life , and Wisdome a regularitie or moderation , well measured and proportioned : but also common basenesse and vulgar Simplicitie : For Wisdome is high , strong , and excellent ; yea , whether it be in good or euill it conteineth two things : Sufficiencie , that is , Prouision or furnture for whatsoeuer is required and necessarie ; and that it be in some high degree of excellencie . So that you see what the simpler sort imagine Wisdome to be at the first view and the simple sound of the word ; whereby they conclude , That there are few wise men , that they are rare as euery excellencie is ; and that to them by right it apperteineth to command and gouerne others ; that they are as Oracles : from whence is that saying , Beleeue others , and referre thy selfe to the wise . But well to define this thing and according to trueth , and to distinguish it into his true parts , all men know not , neither are they of one accord , nor is it easie ; for otherwise doe the common people , otherwise the Philosophers , otherwise the Diuines speake thereof . These are the three floores and degrees of the world . The two latter proceed by order , and rules , and precepts : the former confusedly and very imperfectly .

Now then we may say , That there are three sorts 2 The diuision of Wisdome . and degrees of wisdome , Diuine , Humane , Mundane , which correspond vnto God ; Nature pure and entire ; Nature vitiated and corrupted . Of all these sorts and euerie of them doe all these three orders of the world , which before we speake of , write and discourse , euerie one according to his owne maner and fashion ; but properly and formally the common sort , that is to say , the world of worldly wisdome , the Philosopher of humane , the Diuine of diuine wisdome .

Worldly wisdome , and of the three the more base , 3 Worldly wisdome . ( which is diuers according to the three great Captaines and Leaders of this inferiour world , Opulencie , Pleasure , Glorie , or rather Auarice , Luxurie , Ambition : Quicquid est in mundo est concupiscentia oculorum , 1. Iohn 3. concupiscentia carnis , superbia vitae ; for which cause it is called by S. Iames , Terrena , Animalis , Diabolica ) Iames 3. is reprooued by Philosophie and Diuinitie , which pronounceth it follie before God : Stultam fecit 1. Cor. 1. Deus sapientiam huius mundi . Of this wisdome therefore we speake not in this Booke , except it be to dispraise and condemne it .

Diuine wisdome , and of the three the highest , is defined 4 Diuine wisdome . and handled by Philosophers and Diuines , but somewhat diuersly . As for the common or worldly wisdome I disdaine it , and passe by whatsoeuer may be spoken thereof as prophane and too vnworthy in this Treatise to be read . The Philosophers make it altogether Speculatiue , saying , That it is the knowledge of the principles , first causes , and highest power to iudge of all things , euen of the most Souereigne , which is God himselfe : and this wisdome is Metaphysicall , and resideth wholly in the vnderstanding , as being the chiefe good and perfection thereof : it is the first and Thom. 1. 2. quaest. 57. 2. 2. q. 19. highest of the fiue intellectuall vertues , which may be without either honestie , action , or other morall vertue . The Diuines make it not altogether so speculatiue , but that it is likewise in some sort Practique , for they say , That it is the knowledge of Diuine things , from which there ariseth a iudgement and rule of humane actions ; and they make it two-folde , The one acquired by studie , and comes neere to that of the Philosophers ; which I am to speake of : The other infused and giuen by God , De sursum descendens . This is the first of the seuen gifts of the Holy Ghost , Spiritus Domini , spiritus sapientiae , which is not found but only in those that are iust and free from sinne , In maleuolam animam Sap. 1. non introibit sapientia . Of this Diuine wisdome likewise our purpose is not heere to speake , it is after some sort and measure handled in my first Veritie , and in my Discourses of Diuinitie .

It followeth therefore , that it is Humane wisdome 5 Humane . which in this Booke we are to deliuer vnto you , and whereof it takes the name , and of which in this place we must giue some briefe and generall view , which may be as an Argument and Summarie of this whole worke . The common descriptions are diuers and insufficient ; Wisdome according to the common sort . Some and the greatest part thinke that it is only a wisdome , discretion , and aduised carriage in a mans affaires and conuersation . This may well be called common , as respecting nothing but that which is outward and in action , and considereth not at all any other thing than that which outwardly appeareth . It is altogether in the eyes and eares of men , without any respect or very little of the inward motions of the minde : so that according to their opinion wisdome may be without essentiall pietie or probitie , that is , a beautifull cunning , a sweet and modest subtiltie . Others thinke that it is a rude , vnreasonable , rough singularitie , a kinde of sullen frowning and frampole austeritie in opinions , maners , words , actions and fashion of life ; and therfore they call them that are wounded and touched with that humor Philosophers , that is to say , in their counterfeit language , fantasticall , diuers , different and declining from the customes of other men .

Now this kinde of wisdome according to the doctrine of our booke is rather a follie and extrauagancie . You must therefore know , that this wisdome whereof we speake is not that of the common people , but of Philosophers and Diuines , whereof both haue written in their morall learnings . The Philosophers more at According to Philosophers and Diuines . large , and more professedly as being their true and proper dish they feed on , and formall subiect they write of , because they applie themselues to that which concerneth Nature and Action . Diuinitie mounteth A comparison betwixt Diuinitie & Philosophie . much higher , and is occupied about vertues infused , Contemplatiue and Diuine , that is to say , about Diuine wisdome and Beleefe . So that Philosophers are more stayed , dispersed more certeine , and more common , ruling and instructing not onely the particular knowledge or actions of men , but the common and publike , teaching that which is good and profitable to Families , Corporations , Common-weales , Empires . Diuinitie is more sparing and silent in this point , looking principallie into the eternall good and saluation of euery one . Againe , the Philosopher handleth this subiect more sweetly and pleasingly , the Diuine more austerely and drily . Againe , Philosophie which is the elder ( for Nature is more ancient than Grace , and the Naturall than the Supernaturall ) seemeth to perswade gratiously , as being willing to please in profiting , as the Poet speaketh :

Simul & iucunda & idonea dicere vita Horace . Lectorem delect ando , pariterque monando .

It is enriched with discourses , reasons , inuentions , examples , similitudes , decked with speeches , Apophthegmes , sententious mots , adorned with Eloquence and Arte. Theologie , which came after , altogether austere , it seemeth to command and imperiously like a Master to enioyne . And to conclude , the vertue and honestie of Diuines is too anxious , scrupulous , deiect , sad , fearefull and vulgar . Philosophie , such as this Booke teacheth , is altogether pleasant , free , bucksom , and if I may so say , wanton too ; and yet notwithstanding , puissant , noble , generous , and rare . Doubtlesse the Philosophers haue heerin been excellent , not only in writing and teaching , but in the rich and liuely representation thereof in their honourable and heroicall liues . I vnderstand heere by Philosophers and Wise men , not onely those that haue carried the name of Wise men , such as Thales , Solon , and the rest of that ranke , that liued in the time of Cyrus , Cresus , Pisistrates ; nor those that came afterwards , and haue publikely taught it , as Pythagoras , Socrates , Plato , Aristotle , Aristippus , Zenon , Antisthenes , all chiefe Professours apart , and many other their Disciples different and diuided in sects ; but also all those great men who haue made singular and exemplary profession of vertue and wisdome , as Phocion , Aristides , Pericles , Alexander , whom Plutarch called as well a Philosopher as a King , Epaminondas , and diuers other Greeks : The Fabricij , Fabij , Camilli , Catoni , Torquati , Reguli , Lelij , Scipioni , Romans , who for the most part haue beene Generals in armies . And these are the reasons why in this my Booke I doe more willingly and ordinarily follow the aduice and sayings of Philosophers , not in the mean time omitting or reiecting those of the Diuines : For both in substance they doe all agree , and are verie sold me different , and Diuinitie doth nothing disdaine to employ , and to make good vse of the wise sayings of Philosophie . If I had vndertaken to instruct the cloister , and the retired life , that is , that profession which attendeth the secrets Euangelicall , I must necessarily haue followed adamussim the aduice of the Diuines : but our Booke instructeth a ciuill life , formeth a man for the world , that is to say , to humane wisdome , not diuine .

We say then naturally and generally both with the 6 A generall description of humane wisdome . Philosopher and the Diuine , that this humane wisdome is a kinde of law or reason , a beautifull and noble composition of the entire man , both in his inward part and his outward , his thoughts , his words , his actions , and all his motions . It is the excellencie and perfection of man as he is man , that is to say , according to that which the first fundamentall and naturall law doth require ; as wee say , That that worke is well wrought and excellent , that is compleat and perfectin all the parts thereof , and wherein all the rules of Arte haue beene obserued ; that man is accounted a wise man , that best knoweth after the best and most excellent maner to play the man , that is to say , ( to giue a more particular picture thereof ) that knowing himselfe and the condition of man , doth keepe and preserue himselfe from all vices , errours , passions and defects as well inward and proper to himselfe , as outward and common to other men , mainteining his spirit pure , free , vniuersall , considering and iudging of all things without band or affection , alwayes ruling and directing himself in all things according to nature , that is to say , that first reason and vniuersall law and light inspired by God , and which shineth in vs , vnto which he doth apply and accommodate his owne proper and particular light , liuing in the outward view of the world , and with all men according to their lawes , customes and ceremonies of the countrey where he is , without the offence of any , carrying himselfe wisely and discreetly in all affaires , walking alwaies vprightly , constant , comfortable , and content in himselfe , attending peaceably whatsoeuer may happen , and at the last death it selfe . All these parts or qualities , which are many , for our better ease and facilitie may be drawen to foure principall heads ; Knowledge of our selues , Libertie of spirit pure and generous , Imitation of Nature , ( this hath a very large field , and alone might almost suffice ) True contentment . These can no where be found but in him that is wise : and he that wanteth any of these can not be wise . He that hath an erroneous knowledge of himselfe , that subiecteth his minde to any kinde of seruitude , either of passions or popular opinions , makes himselfe partiall ; and by enthralling himselfe to some particular opinion is depriued of the libertie and iurisdiction of discerning , iudging and examining all things . Hee that striueth against Nature , vnder what pretence soeuer it be , following rather opinion or passion than reason ; he that carrieth himselfe troubledly , disquietly , malcontent , fearing death , is not wise . Beholde heere in a few words the picture of Humane wisdome and folly , and the sum of that which I purpose to handle in this Worke , especially in the Second Booke , which expresly containeth the rules , treatise , and offices of Wisdome , which is more mine than the other two , and which I once thought to haue published by it selfe . This verball description of Wisdome is represented vnto the eye euen at the entrance or threshall of this Booke by a woman all naked , in a place void and empty , resting her selfe vpon nothing , in her pure and simple nature beholding her selfe in a glasse , her countenance cheerefull , merry and manly , vpright , her feet close ioyned , vpon a square pillar , and imbracing herselfe , hauing vnder her feet inchained foure other women as slaues vnto her , that is to say , Passion with a changed and hideous countenance ; Opinion with wandering eyes , inconstant , giddy , borne vpon the heads of the people ; Superstition , astonished and in a trance , and her hands fastened the one to the other ; Vertue or Honestie and Pedanticall Science with a sullen visage , her eye-lids eleuated reading in a Booke , where was written , Yea , No. All this needs no other explication , than that which heereafter followeth , but heereof more at large in the Second Booke .

To attaine vnto this wisdome there are two meanes , 7 Two ways to attaine this wisdome . the first is in the originall forming and first temper , that is to say , in the temperature of the seed of the Parents , the milke of the Nurse , and the first education ; whereby a man is sayd to be either well borne , or ill borne , that is to say , either well or ill formed and disposed vnto wisdome . A man would little thinke of what power and importance this beginning is , for if men did know it , there would be more care taken , and diligence vsed therein than there is . It is a strange and lamentable thing , that so reachlesse a carelesnesse should be in vs of the life and good life of those whom we desire to make our other selues , when in matters of lesse importance we take more care , vse more diligence , more counsell than we should , neuer thinking of our greatest affaires and most honourable , but by hazzard and peraduenture . Who is he that taketh counsell with himselfe , or endeuoureth to do that which is required for the preseruing and preparing of himselfe as he ought to the generation of male-children , healthfull of spirit , and apt for wisdome ? For that which serueth for the one , serueth for the other , and Nature after one maner attendeth them all . This is that which men thinke of least , yea little or not at all ( in the act of generation ) doth it enter into their thoughts to frame a new creature like themselues , but only like beasts to satisfie their lustfull pleasures . This is one of the most important faults and of greatest note in a Common weale , whereof there is not one that thinketh or complaineth , neither is there concerning it either law , or rule , or publike aduice . It is most certeine , that if men did heerein carrie themselues as they ought , we should haue other men , of more excellent spirit and condition than we haue amongst vs . What is required heerein , and to the first nourishment and education , is briefly set downe in our Third Booke , Chap. 14.

The second meanes to attaine wisdome is the studie 8 Acquired . of Philosophie , I meane not of all the parts thereof , but Morall ( yet not forgetting the Naturall ) which is the light , the guide , the rule of our life , which explaineth and representeth vnto vs the law of Nature , instructeth man vniuersally in all things , both publike and priuate , alone and in companie , in all domesticall and ciuill conuersation , taketh away all that sauage nature that is in vs , sweetneth and tameth our naturall rudenesse , crueltie and wildnesse , and worketh and fashioneth it to wisdome . To be briefe , it is the true science of man ; all the rest in respect of it is but vanitie , or at the leastwise not necessarie or little profitable : for it giueth instructions to liue and to die well , which is all in all ; it teacheth vs perfect wisdome , an apt iudicious well aduised honesty . But this second meane is almost as little practised and as ill employed as the first : for no man careth greatly for this wisdome , so much are all giuen to that which is worldly . Thus you see the two principall meanes to attaine to wisdome , the Naturall and Acquired . He that hath beene fortunate in the first , that is to say , that hath been fauourably formed by Nature , that is , of a good and sweet temperature , which bringeth forth a great goodnesse in nature , and sweetnes in maners , hath made a faire march without great paine to the second : But that man with whom it is otherwise , must with great and painfull studie of the second beautifie and supplie that which is wanting , as Socrates one of the wisest sayd of himselfe , That by the studie of Philosophie he had corrected and reformed his naturall infirmities .

There are contrariwise two formall lets or hinderances 9 The lets to Wisdome , and means to folly are two . to wisdome , and two counter-meanes or powerfull wayes vnto follie , Naturall and Acquired . The first , which is naturall , proceedeth from the originall temper and temperature , which maketh the braine either too soft , moist , and the parts thereof grosse and 1 Naturall . materiall , whereby the spirits remaine sottish , feeble , lesse capable , plaine diminished , obscure , such as that is , for the most part , of the common sort of people ; or too hot , ardent , and drie , which maketh the spirits foolish , audacious , vitious . These are the two extremes , Sottishnesse and Follie , Water and Fire , Lead and Mercurie , altogether improper or vnapt to wisdom , which requireth a spirit full of vigor and generous , and yet sweet , pliant , and modest : but the second is more easily amended by discipline than the former .

The second , which is Acquired , proceedeth either 2 Acquired . from no culture and instruction , or from that which is euill , which amongst other things consisteth in an obstinate and sworne preiudicate preuention of opinions , wherewith the minde is made drunken , and taketh so strong a tincture , that it is made vnapt and vncapable to see or to finde better whereby to raise and inrich it selfe . It is sayd of these kinde of men , That they are wounded and stricken , that they haue a hurt or blow in the head : vnto which wound if likewise learning be ioined , because that puffeth vp , it bringeth with it presumption and temeritie , and somtimes armes to maintaine and defend those anticipated opinions : it altogether perfecteth the forme and frame of follie , and maketh it incurable . So that naturall weaknesse , and acquired preuention are two great hinderances ; but science , if it do not wholly cure them , which seldome it doth , strengtheneth them and maketh them inuincible , which turneth not any way to the dishonour of learning ( as a man may well thinke ) but to the greater honour thereof .

Science or Learning is a very good and profitable 10 Of Learning . staffe or waster , but which will not be handled with all hands ; and he that knowes not well how to rule it , receiueth thereby more hurt than profit . It besotteth and maketh foolish ( saith a great learned writer ) the weake See heerof Li. 3. ca. 14. and sicke spirit , it polisheth and perfecteth the naturally strong and good . The feeble spirit knowes not how to possesse science , how to handle it , and how to make vse thereof as he should ; but contrariwise is possessed and ruled by it , whereby he submits himselfe and remaines a slaue to it , like a weake stomacke ouercharged with more victuals than it can digest . A weake arme wanting power and skill well to weld a waster or staffe that is somewhat too heauie for it , wearieth it selfe and fainteth . A wise and courageous spirit ouermastereth his wisdome , enioyeth it , vseth it , and employeth it to his best aduantage , enformeth his owne iudgement , rectifieth his will , helpeth and fortifieth his naturall light , and maketh himselfe more quicke and actiue ; wheras the other is made thereby more sottish , more vnapt , and therewithall more presumptuous : so that the fault or reproch is not in learning , no more than that wine or other good drugge is faultie which a man knoweth not how to apply and accommodate to his owne needs : Non est culpa vini , sed culpa bibentis . Now then against such spirits weake by nature , preoccupated , puffed vp , and hindred by acquired wisdome I make open warre in this Booke , and that often times vnder the word Pedante , not finding any other more Of the word Pedante or Schoole-master . proper , and which by many good Authours is vsed in this sense . In it owne Greeke Originall it was taken in the better sense , but in other later languages , by reason of the abuse , and bad carriage of such men in the profession of their learning , it is accounted base , vile , questuous , contentious , opinatiue , vain-glorious and presumptuous , by too many practised , and vsed but by way of iniurie and derision , and is in the number of those words that by continuance of time haue changed their signification , as Tyrant , Sophister , and diuers other . Le sieur de Bellay , after the rehearsall of many notorious vices , concludeth as with the greatest , But of all the rest , Knowledge pedanticall I detest . And in another place :

Sayd I thou didst liue but to eat and drinke , Then poore were my reuenge , thy faults scantie : But that which most doth make thy name to stinke , Is , to be short , thou art a Pedantie .

It may be some will take offence at this word , thinking An aduertisement . it likewise toucheth them , and that I thereby haue a will to tax or scoffe the Professors and Teachers of learning ; but let them be pleased to content themselues with this free and open declaration which I here make , That it is no part of my meaning to note by this word any gown-men or learned profession whatsoeuer : yea I am so farre from it , that Philosophers are in so high esteeme with me , that I should oppose my selfe against my selfe , because I account my selfe one of them , and professe the same learning : only I touch a certaine degree and qualitie of spirits , before desciphered , that is , such as haue naturall capacitie and sufficiencie after a common and indifferent maner , but afterwards not well tilled , preoccupated , possessed with certaine opinions ; and these are men of all fortunes , all conditions , and goe as well in short garments as in long gownes : Vulgum tam chlamidatos , quàm coronam voco . If any man can furnish me with any other word as significant as this to expresse these kinde of spirits , I will willingly forgo this . After this my declaration , he that findeth himselfe agrieued , shall but accuse and shew himselfe too scrupulous . It is true that a man may finde other opposites to a wise man besides a Pedante , but it is in some particular sense , as the common , prophane , vulgar sort of people ; and often times I vse these opposits : but this is as the low is opposite to the high , the weake to the strong , the valley to the hill , the common to the rare , the seruant to the master , the prophane to the holy ; as also a foole , which indeed according to the true sound of the word , is his truest opposite : but this is a moderate man to an immoderate , a glorious opinatiue man to a modest , the part to the whole , the preiudicate and tainted to the neat and free , the sicke to the sound : but this word Pedante in that sense we take it , comprehendeth all these and more too , for it noteth and signifieth him that is not only vnlike & contrary to a wise man , as those before mentioned , but such a one as arrogantly and insolently resisteth it to the face , and as being armed on all sides raiseth himselfe against it , speaking out of resolution and authoritie . And forasmuch as after a sort he feareth it , by reason that he seeth himselfe discouered euen from the top to the bottome , and his sport troubled by it , he prosecuteth it with a certaine intestine hatred , he taketh vpon him to censure it , to defame it , to condemne it , accounting and carrying himselfe as the truely wise , though he be a foole without peere and an ignorant selfe-conceited Gull .

After the purpose and argument of this Worke , we 11 The method of this book . come to the order and method thereof . There are three Books : The First is wholly in the knowledge of our selues and humane condition , as a preparatiue vnto wisdome , which is handled at large by fiue maine and principall considerations , ech one including in it diuers others . The Second Booke containeth in it the treatises , offices , and generall and principall rules of wisdome . The Third , the particular rules and instructions of wisdome , and that by the order and discourse of foure principall and morall vertues , Prudence , Iustice , Fortitude , Temperance ; vnder which foure is comprised the whole instruction of the life of man , and all the parts of dutie and honestie . Finally , I heere handle this matter , not Scholarlike or Pedantically , nor with enlarged discourse , and furniture of Eloquence or other Arte ; ( For wisdome ( quae si oculis ipsis cerneretur mirabiles excitaret amores sui ) needs no such helps to commend it selfe , being of it selfe so noble and glorious ) but rudely , openly , and ingeniously , which perhaps will not please all . The propositions and verities are compact , but many times drie and sower , like Aphorismes , ouertures and seeds of discourse .

Some thinke this Booke too foole-hardie and free 12 An Aduertisement & Apologie to the Reader . to contradict and wound the common opinions , and are offended therewith , whom in foure or fiue words I thus answer : First , that wisdome which is neither common nor vulgar hath properly this libertie and authoritie , Iure suo singulari , to iudge of all , ( it is the priuiledge of a wise and spirituall man , spiritualis omnia dijudicat , & a nemine iudicatur ) and in iudging to censure and condemne ( as for the most part erroneous ) common and vulgar opinions . What then should she doe ? for the case standing thus , it can not be , but she must incurre the disgrace and enuie of the world . In another place I complaine of these kinde of men , and reproue their popular weaknesse and feminine daintinesse as vnworthy , being ouer-tender and delicate , to vnderstand any thing of worth , and altogether vncapable of wisdome . The hardest and hardiest propositions are best befitting a hardie and eleuated spirit , and there can nothing seeme strnage vnto him that doth but know what the world is . It is weaknesse to be astonished at any thing , we must rowze vp our hearts , confirme and strengthen our mindes , harden and inure our selues to heare , to know , to vnderstand , to iudge of all things seeme they neuer so strange . All things are agreeing and well befitting the palat of the spirit , so a man be not wanting vnto himselfe , and neither do any thing , or yeeld his consent to whatsoeuer is not good and truly faire , no though the whole world perswade him vnto it . A wise man sheweth equally in them both his courage , his delicates are not capable of the one or the other , there being a weaknesse in them both .

Thirdly , in all that I shall propose , my meaning is not to binde any man vnto it , I only present things , and lay them out as it were vpon a stall ; I grow not into choler with any man that giues me no credit , or dislikes my ware , that were to play the Pedante . Passion witnesseth that it is not reason so to do , and he that out of passion doth any thing out of reason can not doe it . But why are they angrie with me ? Is it because I am not altogether of their opinion ? Why , I am not angry with them because they are not of mine . Is it because I speake something which is not pleasing to their taste , or to the palat of the vulgar sort ? Why therefore I speake it . I speake nothing without reason , if they knew how to vnderstand it , how to relish it . If they can bring better reason to disproue mine , I will hearken vnto it with delight and thanks to him that shall shew it me . But yet let them not thinke to beat me downe with authorities , multitudes , and allegations of other men , for these haue but small credit in my iurisdiction , saue in matter of Religion , where only authoritie preuailes without reason . This is authorities true Empire , reason onely bearing sway in all other Arts without it , as S. Augustine doth very well acknowledge . For it is an vniust tyranny and an inraged follie to subiect and in thrall our spirits to beleeue and to follow whatsoeuer our Ancestours haue sayd , and what the vulgar sort holde to be true , who know neither what they say , nor what they do . There are none but fooles that suffer themselues to be thus led by the noses : and this Booke is not for such , which if it should popularlie be receiued and accepted of the common sort of people , it should faile much in it first purpose and designment . We must heare , consider , make account of our ancient Writers , not captiuate our selues vnto them but with reason . And if a man would follow them , what should he doe ? for they agree not among themselues . Aristotle who would seeme to be the most sufficient amongst them , and hath aduentured to challenge & to censure all that went before him , hath vttered more grosse absurdities than them all , and is at no agreement with himselfe , neither doth he know many times where he is ; witnesse his Treatises of the Soule of man , of the Eternitie of the world , of the Generation of the windes and waters , and so forth . It is no cause of wonder or astonishment , that all men are not of one opinion ; but it were rather strange and woonderfull , that all men were of one opinion : for there is nothing more befitting Nature and the spirit of man than varietie . That wise Diuine S. Paul giueth vs this libertie , in that he Rom. 14. willeth euery man to abound in his owne vnderstanding , not iudging or condemning that man that doth otherwise , or thinke otherwise . And he speaketh it in a matter of greater moment and more ticklish , not in that which consisteth in outward action and obseruation , wherein we say we are to conforme our selues to the common sort , and to that which is prescribed and accustomed to be done , but also in that which concerneth Religion , that is , the religious obseruance of ●●ands and dayes : whereas all that libertie and boldnesse of speech which I challenge vnto my selfe , is but in thoughts , iudgements , opinions , in which no man is quarter-master but he that hath them , euery man about himselfe .

Not withstanding all this , many things which may seeme too harsh and briefe , too rude and difficult for the simpler sort ( for the stronger and wiser haue stomacks warme enough to concoct and digest all ) I haue for the loue of them explicated , enlightned and sweetned in this second Edition , reuiewed , and much augmented .

I would willingly aduertise the Reader that shall vndertake to iudge of this Worke , to take heed that he fall not into any of these seuen ouersights , as some others haue done ; that is : To referre that vnto law and dutie , which is proper vnto action ; that vnto action , which is onely to be censured ; that to resolution and determination , which is only proposed , consulted of , and problematically and Academically disputed ; that to me and mine opinions , which I deliuer from report , and is the opinion of another man ; that to the outward state , profession , and condition , which is proper to the spirit and inward sufficiencie ; that to religion and faith , which is but the opinion of man ; that to grace and supernaturall inspiration , which is proper to naturall and morall vertue and action . All passion and preoccupation being taken away , hee shall finde in these seuen points well vnderstood how to resolue himselfe in his doubts , how to answer all obiections , made by himselfe or by others , and informe himselfe touching my intention in this worke . And if neuerthelesse after all this , he will neither rest satisfied and contented , nor approue what I haue written , let him boldly and speedily disproue it ( for onely to speake ill , to bite , to slander the name of another man , though it be easie enough , yet it is base and pedanticall ) and he shall as speedily receiue either a free confession and assent , ( for this Booke doth glory and feast it selfe in the truth and ingenuitie thereof ) or an examination of the impertinencies and follies thereof .

FINIS .