Part 9

Nay, a Deuill? For, so, doth the Common peuish Pratler Imagine and Iangle: And, so, doth the Malicious skorner, secretly wishe, & brauely and boldly face down, behinde my backe. Ah, what a miserable thing, is this kinde of Men? How great is the blindnes & boldnes, of the Multitude, in thinges aboue their Capacitie? What a Land: what a People: what Maners: what Times are these? Are they become Deuils, them selues: and, by false witnesse bearing against their Neighbour, would they also, become Murderers? Doth God, so long geue them respite, to reclaime them selues in, from this horrible slaundering of the giltlesse: contrary to their owne Consciences: and yet will they not cease? Doth the Innocent, forbeare the calling of them, Iuridically to aunswere him, according to the rigour of the Lawes: and will they despise his Charitable pacience? As they, against him, by name, do forge, fable, rage, and raise slaunder, by Worde & Print: Will they prouoke him, by worde and Print, likewise, to Note their Names to the World: with their particular deuises, fables, beastly Imaginations, and vnchristen-like slaunders? Well: Well. O (you such) my vnkinde Countrey men. O vnnaturall Countrey men. O vnthankfull Countrey men. O Brainsicke, Rashe, Spitefull, and Disdainfull Countrey men. Why oppresse you me, thus violently, with your slaundering of me: Contrary to Veritie: and contrary to your owne Consciences? And I, to this hower, neither by worde, deede, or thought, haue bene, any way, hurtfull, damageable, or iniurious to you, or yours? Haue I, so long, so dearly, so farre, so carefully, so painfully, so daungerously sought & trauailed for the learning of Wisedome, & atteyning of Vertue: And in the end (in your iudgemẽt) am I become, worse, then when I begã? Worse, thẽ a Mad man? A dangerous Member in the Common Wealth: and no Member of the Church of Christ? Call you this, to be Learned? Call you this, to be a Philosopher? and a louer of Wisedome? To forsake the straight heauenly way: and to wallow in the broad way of damnation? To forsake the light of heauenly Wisedome: and to lurke in the dungeon of the Prince of darkenesse? To forsake the Veritie of God, & his Creatures: and to fawne vpon the Impudent, Craftie, Obstinate Lier, and continuall disgracer of Gods Veritie, to the vttermost of his power? To forsake the Life & Blisse Æternall: and to cleaue vnto the Author of Death euerlasting? that Murderous Tyrant, most gredily awaiting the Pray of Mans Soule? Well: I thanke God and our Lorde Iesus Christ, for the Comfort which I haue by the Examples of other men, before my time: To whom, neither in godlines of life, nor in perfection of learning, I am worthy to be compared: and yet, they sustained the very like Iniuries, that I do: or rather, greater. Pacient Socrates, his Apologie will testifie: Apuleius his Apologies, will declare the Brutishnesse of the Multitude. Ioannes Picus, Earle of Mirandula, his Apologie will teach you, of the Raging slaunder of the Malicious Ignorant against him. Ioannes Trithemius, his Apologie will specifie, how he had occasion to make publike Protestation: as well by reason of the Rude Simple: as also, in respect of such, as were counted to be of the wisest sort of men. “Many could I recite: But I deferre the precise and determined handling of this matter: being loth to detect the Folly & Mallice of my Natiue Countrey men. *

Who, so hardly, can disgest or like any extraordinary course of Philosophicall Studies: not falling within the Cumpasse of their Capacitie: or where they are not made priuie of the true and secrete cause, of such wonderfull Philosophicall Feates.” These men, are of fower sortes, chiefly. The first, I may name, Vaine pratling busie bodies: The second, Fond Frendes: The third, Imperfectly zelous: and the fourth, Malicious Ignorant. To eche of these (briefly, and in charitie) I will say a word or two, and so returne to my Præface.

Vaine pratling busie bodies, vse your idle assemblies, and conferences, otherwise, then in talke of matter, either aboue your Capacities, for hardnesse: or contrary to your Consciences, in Veritie.

Fonde Frendes, leaue of, so to commend your vnacquainted frend, vpon blinde affection: As, because he knoweth more, then the common Student: that, therfore, he must needes be skilfull, and a doer, in such matter and maner, as you terme Coniuring. Weening, thereby, you aduaunce his fame: and that you make other men, great marueilers of your hap, to haue such a learned frend. Cease to ascribe Impietie, where you pretend Amitie. For, if your tounges were true, then were that your frend, Vntrue, both to God, and his Soueraigne. Such Frendes and Fondlinges, I shake of, and renounce you: Shake you of, your Folly.

Imperfectly zelous, to you, do I say: that (perhaps) well, do you Meane: But farre you misse the Marke: If a Lambe you will kill, to feede the flocke with his bloud. Sheepe, with Lambes bloud, haue no naturall sustenaunce: No more, is Christes flocke, with horrible slaunders, duely ædified. Nor your faire pretense, by such rashe ragged Rhetorike, any whit, well graced. But such, as so vse me, will finde a fowle Cracke in their Credite. Speake that you know: And know, as you ought: Know not, by Heare say, when life lieth in daunger. Search to the quicke, & let Charitie be your guide.

Malicious Ignorant, what shall I say to thee? Prohibe linguam tuam a malo. A detractione parcite linguæ. +Cause thy toung to refraine frõ euill. Refraine your toung from slaunder.+ Though your tounges be sharpned, Serpent like, & Adders poyson lye in your lippes:

yet take heede, and thinke, betimes, with your selfe, Vir linguosus non stabilietur in terra. Virum violentum venabitur malum, donec præcipitetur. For, sure I am, Quia faciet Dominus Iudicium afflicti: & vindictam pauperum.

Thus, I require you, my assured frendes, and Countrey men (you Mathematiciens, Mechaniciens, and Philosophers, Charitable and discrete) to deale in my behalf, with the light & vntrue tounged, my enuious Aduersaries, or Fond frends. And farther, I would wishe, that at leysor, you would consider, how Basilius Magnus, layeth Moses and Daniel, before the eyes of those, which count all such Studies Philosophicall (as mine hath bene) to be vngodly, or vnprofitable. Waye well S. Stephen his witnesse of Moses.

Eruditus est Moses omni Sapientia Ægyptiorũ: & erat potens in verbis & operibus suis. +Moses was instructed in all maner of wisedome of the Ægyptians: and he was of power both in his wordes, and workes.+ You see this Philosophicall Power & Wisedome, which Moses had, to be nothing misliked of the Holy Ghost. Yet Plinius hath recorded, Moses to be a wicked Magicien. And that (of force) must be, either for this Philosophicall wisedome, learned, before his calling to the leading of the Children of Israel: or for those his wonders, wrought before King Pharao, after he had the conducting of the Israelites. As concerning the first, you perceaue, how S. Stephen, at his Martyrdome (being full of the Holy Ghost) in his Recapitulation of the olde Testament, hath made mention of Moses Philosophie: with good liking of it: And Basilius Magnus also, auoucheth it, to haue bene to Moses profitable (and therefore, I say, to the Church of God, necessary). But as cõcerning Moses wonders, done before King Pharao: God, him selfe, sayd: Vide vt omnia ostenta, quæ posui in manu tua, facias coram Pharaone. +See that thou do all those wonders before Pharao, which I haue put in thy hand.+ Thus, you euidently perceaue, how rashly, Plinius hath slaundered Moses,

of vayne fraudulent Magike, saying: Est & alia Magices Factio, a Mose, Iamne, & Iotape, Iudæis pendens: sed multis millibus annorum post Zoroastrem. &c.

Let all such, therefore, who, in Iudgement and Skill of Philosophie, are farre Inferior to Plinie, “take good heede, least they ouershoote them selues rashly,” in

Iudging of Philosophers straunge Actes: and the Meanes, how they are done.

But, much more, ought they to beware of forging, deuising, and imagining monstrous feates, and wonderfull workes, when and where, no such were done: no, not any sparke or likelihode, of such, as they, without all shame, do report.

And (to conclude) most of all, let them be ashamed of Man, and afraide of the dreadfull and Iuste Iudge: both Folishly or Maliciously to deuise: and then, deuilishly to father their new fond Monsters on me: Innocent, in hand and hart: for trespacing either against the lawe of God, or Man, in any my Studies or Exercises, Philosophicall, or Mathematicall: As in due time, I hope, will be more manifest.

Now end I, with +‡Archemastrie‡+. Which name, is not so new, as this Arte is rare. For an other Arte, vnder this, a degree (for skill and power) hath bene indued with this English name before. And yet, this, may serue for our purpose, sufficiently, at this present. +This Arte, teacheth to bryng to actuall experience sensible, all worthy conclusions by all the Artes Mathematicall purposed, & by true Naturall Philosophie concluded: & both addeth to them a farder scope, in the termes of the same Artes, & also by hys propre Method, and in peculier termes, procedeth, with helpe of the foresayd Artes, to the performance of complet Experiẽces, which of no particular Art, are hable (Formally) to be challenged.+ If you remember, how we considered Architecture, in respect of all common handworkes: some light may you haue, therby, to vnderstand the Souerainty and propertie of this Science. Science I may call it, rather, then an Arte: for the excellency and Mastershyp it hath, ouer so many, and so mighty Artes and Sciences. And bycause it procedeth by Experiences, and searcheth forth the causes of Conclusions, by Experiences: and also putteth the Conclusions them selues, in Experience, it is named of some, Scientia Experimentalis. The +Experimentall Science+. Nicolaus Cusanus termeth it so, in hys Experimentes Statikall, And an other Philosopher,

of this land Natiue (the floure of whose worthy fame, can neuer dye nor wither) did write therof largely, at the request of Clement the sixt. The Arte carrieth with it, a wonderfull Credit: By reason, it certefieth, sensibly, fully, and completely to the vtmost power of Nature, and Arte. This Arte, certifieth by Experience complete and absolute: and other Artes, with their Argumentes, and Demonstrations, persuade: and in wordes, proue very well their Conclusions. *

But wordes, and Argumentes, are no sensible certifying: nor the full and finall frute of Sciences practisable. And though some Artes, haue in them, Experiences, yet they are not complete, and brought to the vttermost, they may be stretched vnto, and applyed sensibly. As for example: the Naturall Philosopher disputeth and maketh goodly shew of reason: And the Astronomer, and the Opticall Mechanicien, put some thynges in Experience: but neither, all, that they may: nor yet sufficiently, and to the vtmost, those, which they do, There, then, the Archemaster steppeth in, and leadeth forth on, the Experiences, by order of his doctrine Experimentall, to the chief and finall power of Naturall and Mathematicall Artes. Of two or three men, in whom, this Description of Archemastry was Experimentally, verified, I haue read and hard: and good record, is of their such perfection. So that, this Art, is no fantasticall Imagination: as some Sophister, might, Cum suis Insolubilibus, make a florish: and dassell your Imagination: and dash your honest desire and Courage, from beleuing these thinges, so vnheard of, so meruaylous, & of such Importance. Well: as you will. I haue forewarned you. I haue done the part of a frende: I haue discharged my Duety toward God: for my small Talent, at hys most mercyfull handes receiued. To this Science, doth the Science Alnirangiat, great Seruice. Muse nothyng of this name. I chaunge not the name, so vsed, and in Print published by other: beyng a name, propre to the Science. Vnder this, commeth Ars Sintrillia, by Artephius, briefly written. But the chief Science, of the Archemaster, (in this world) as yet knowen, is an other (as it were) OPTICAL Science: wherof, the name shall be told (God willyng) when I shall haue some, (more iust) occasion, therof, to Discourse.

Here, I must end, thus abruptly (Gentle frende, and vnfayned louer of honest and necessary verities.) For, they, who haue (for your sake, and vertues cause) requested me, (an old forworne Mathematicien) to take pen in hand: (through the confidence they reposed in my long experience: and tryed sincerity) for the declaryng and reportyng somewhat, of the frute and commodity, by the +Artes Mathematicall, to be atteyned vnto+: euen they, Sore agaynst their willes, are forced, for sundry causes, to satisfie the workemans request, in endyng forthwith: He, so feareth this, so new an attempt, & so costly: And in matter so slenderly (hetherto) among the common Sorte of Studentes, considered or estemed.

And where I was willed, somewhat to alledge, why, in our vulgare Speche, this part of the Principall Science of Geometrie, called Euclides Geometricall Elementes, is published, to your handlyng: being vnlatined people, and not Vniuersitie Scholers: Verily, I thinke it nedelesse.

For, the Honour, and Estimation of the +Vniuersities, and Graduates+, is, hereby, nothing diminished. Seing, from, and by their Nurse Children, you receaue all this Benefite: how great soeuer it be.

Neither are their Studies, hereby, any whit hindred. No more, then the Italian Vniuersities, as Academia Bononiensis, Ferrariensis, Florentina, Mediolanensis, Patauina, Papiensis, Perusina, Pisana, Romana, Senensis, or any one of them, finde them selues, any deale, disgraced, or their Studies any thing hindred, by Frater Lucas de Burgo, or by Nicolaus Tartalea, who in vulgar Italian language, haue published, not onely Euclides Geometrie, but of Archimedes somewhat: and in Arithmetike and Practicall Geometrie, very large volumes, all in their vulgar speche. Nor in Germany haue the famous Vniuersities, any thing bene discontent with Albertus Durerus, his Geometricall Institutions in Dutch: or with Gulielmus Xylander, his learned translation of the first sixe bookes of Euclide, out of the Greke into the high Dutch. Nor with Gualterus H. Riffius, his Geometricall Volume: very diligently translated into the high Dutch tounge, and published. Nor yet the Vniuersities of Spaine, or Portugall, thinke their reputation to be decayed: or suppose any their Studies to be hindred by the Excellent P. Nonnius, his Mathematicall workes, in vulgare speche by him put forth. Haue you not, likewise, in the French tounge, the whole Mathematicall Quadriuie? and yet neither Paris, Orleance, or any of the other Vniuersities of Fraunce, at any time, with the Translaters, or Publishers offended: or any mans Studie thereby hindred?

And surely, the Common and Vulgar Scholer (much more, the Gramarian) before his comming to the Vniuersitie, shall (or may) be, now (according to Plato his Counsell) sufficiently instructed in Arithmetike and Geometrie, for the better and easier learning of all maner of Philosophie, Academicall, or Peripateticall. And by that meanes, goe more cherefully, more skilfully, and spedily forwarde, in his Studies, there to be learned. And, so, in lesse time, profite more, then (otherwise) he should, or could do.

Also many good and pregnant Englishe wittes, of young Gentlemen, and of other, who neuer intend to meddle with the profound search and Studie of Philosophie (in the Vniuersities to be learned) may neuerthelesse, now, with more ease and libertie, haue good occasion, vertuously to occupie the sharpnesse of their wittes: where, els (perchance) otherwise, they would in fond exercises, spend (or rather leese) their time: neither seruing God: nor furdering the Weale, common or priuate.

And great Comfort, with good hope, may the Vniuersities haue, by reason of this Englishe +Geometrie, and Mathematicall Præface+, that they (hereafter) shall be the more regarded, esteemed, and resorted vnto. For, when it shall be knowen and reported, that of the Mathematicall Sciences onely, such great Commodities are ensuing (as I haue specified): and that in dede, some of you vnlatined Studentes, can be good witnesse, of such rare fruite by you enioyed (thereby): as either, before this, was not heard of: or els, not so fully credited: “Well, may all men coniecture, that farre greater ayde, and better furniture, to winne to the Perfection of all Philosophie,

may in the Vniuersities be had: being the Storehouses & Threasory of all Sciences,

and all Artes, necessary for the best, and most noble State of Common Wealthes.”

Besides this, how many a Common Artificer, is there, in these Realmes of England and Ireland, that dealeth with Numbers, Rule, & Cumpasse: Who, with their owne Skill and experience, already had, will be hable (by these good helpes and informations) to finde out, and deuise, new workes, straunge Engines, and Instrumentes: for sundry purposes in the Common Wealth? or for priuate pleasure? and for the better maintayning of their owne estate? I will not (therefore) fight against myne owne shadowe. For, no man (I am sure) will open his mouth against this Enterprise. No mã (I say) who either hath Charitie toward his brother (and would be glad of his furtherance in vertuous knowledge): or that hath any care & zeale for the bettering of the Cõmon state of this Realme. Neither any, that make accompt, what the wiser sort of men (Sage and Stayed) do thinke of them. To none (therefore) will I make any Apologie, for a vertuous acte doing: and for cõmending, or setting forth, Profitable Artes to English men, in the English toung. “But, vnto God our Creator, let vs all be thankefull: for that, +_As he, of his Goodnes, by his Powre, and in his wisedome,

hath Created all thynges, in Number, Waight, and Measure+: So, to vs, of hys great Mercy, he hath reuealed Meanes, whereby, to atteyne the sufficient and necessary knowledge of the foresayd hys three principall Instrumentes: Which Meanes, I haue abundantly proued vnto you, to be the Sciences and Artes Mathematicall_.”