which are the most abstracted of knowledges, and policy which is the most immersed; and howsoever contention hath been moved, touching a uniformity of method in multiformity of matter, yet we see how that opinion, besides the weakness of it, hath been of ill desert towards learning, as that which taketh the way to reduce learning to certain empty and barren generalities; being but the very husks and shells of sciences, all the kernel being forced out and expulsed with the torture and press of the method: and therefore, as I did allow well of particular topics for invention, so I do allow likewise of particular methods of tradition.
Another diversity of judgment in the delivery and teaching of knowledge is, according unto the light and presuppositions of that which is delivered; for that knowledge which is new, and foreign from opinions received, is to be delivered in another form than that that is agreeable and familiar; and therefore Aristotle, when he thinks to tax Democritus, doth in truth commend him, where he saith, "If we shall indeed dispute, and not follow after similitudes," &c. For those whose conceits are seated in popular opinions, need only but to prove or dispute; but those whose conceits are beyond popular opinions have a double labour; the one to make themselves conceived, and the other to prove and demonstrate: so that it is of necessity with them to have recourse to similitudes and translations to express themselves. And therefore in the infancy of learning, and in rude times, when those conceits which are now trivial were then new, the world was full of parables and similitudes; for else would men either have passed over without mark, or else rejected for paradoxes that which was offered before they had understood or judged. So in divine learning, we see how frequent parables and tropes are; for it is a rule, "That whatsoever science is not consonant to presuppositions, must pray in aid of similitudes."
There be also other diversities of methods, vulgar and received: as that of resolution or analysis, of constitution or systasis, of concealment or cryptic, &c., which I do allow well of, though I have stood upon those which are least handled and observed. All which I have remembered to this purpose, because I would erect and constitute one general inquiry, which seems to me deficient, touching the wisdom of tradition.
But unto this part of knowledge, concerning methods, doth farther belong not only the architecture of the whole frame of a work, but also the severals beams and columns thereof; not as to their stuff, but as to their quantity and figure: and therefore method considereth not only the disposition of the argument or subject, but likewise the propositions; not as to their truth or matter, but as to their limitation and manner. For herein Ramus merited better a great deal in reviving the good rules of propositions, Καθόλυν πρώτον κατά παντός, &c. than he did in introducing the canker of epitomes; and yet (as it is the condition of human tilings that, according to the ancient fables, "The most precious things have the most pernicious keepers;") it was so, that the attempt of the one made him fall upon the other. For he had need be well conducted that should design to make axioms convertible, if he make them not withal circular, and "non promovent," or incurring into themselves : but yet the intention was excellent.
The other considerations of method, concerning propositions, are chiefly touching the utmost propositions, which limit the dimensions of sciences; for every knowledge may be fitly said, besides the profundity, (which is the truth and substance of it, that makes it solid,) to have a longitude and a latitude; accounting the latitude towards other sciences, and the longitude towards action; that is, from the greatest generality to the most particular precept: the one giveth rule how far one knowledge ought to intermeddle within the province of another, which is the rule they call Καθαυτό; the other giveth rule unto what degree of particularity a knowledge should descend: which latter I find passed over in silence, being in my judgment the more material; for certainly there must be somewhat left to practice; but how much is worthy the inquiry. We see remote and superficial generalities do but offer knowledge to scorn of practical men; and are no more aiding to practice, than an Ortelius's universal map is to direct the way between London and York. The better sort of rules have been not unfitly compared to glasses of steel unpolished, where you may see the images of things, but first they must be filed; so the rules will help, if they be laboured and polished by practice. But how crystalline they may be made at the first, and how far forth they may be polished aforehand, is the question; the inquiry whereof seemeth to me deficient.
There hath been also laboured and put in practice a method, which is not a lawful method, but a method of imposture; which is, to deliver knowledges in such manner, as men may speedily come to make a show of learning who have it not: such was the travail of Raymumlus Lullius, in making that art which bears his name; not unlike to some books of typocosmy, which have been made since; being nothing but a mass of words of all arts, to give men countenance, that those which use the terms might be thought to understand the art; which collections are much like a fripper's or broker's shop, that hath ends of every thing, but nothing of worth.
Now we descend to that part which concerneth the illustration of tradition, comprehended in that science which we call Rhetoric, or art of eloquence; a science excellent, and excellently well laboured. For although in true value it is inferior to wisdom, (as it is said by God to Moses, when he disabled himself for want of this faculty, Aaron
