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dignity tham inception: for chance or instinct of nature may cause inception: but settled affection, or judgment, maketh the continuance. Thirdly, this colour is reprehended in such things, which have a natural course and inclination contrary to an inception. So that the inception is continually evacuated and gets no start: but there behoveth “ perpetua inceptio" as in the common form, “ Non progredi est regredi, qui non “ proficit deficit:" running against the hill, rowing against the stream, &c. Forifit be with the stream or with the hill, then the degree ofinception is more than all the rest. Fourthly, this colour is to be^ understood of “ gradus inceptionis a potentia ad actum, comparatus “ cum gradu ab actu ad incrementum " For otherwise “ major videtur gradus ab impotentia ad poten“ tiam, quam a potentia ad actum."
SILENCE were the best celebration of that, which I inean to commend; for who would not use silence, where silence is not made ? and what crier can make silence in such a noise and tumult of vain and popular opinions ? My praise shall be dedicated to the mind itself. The mind is the man, and the knowledge of the mind. A man is but what he knoweth. The mind itselfis but an accident to knowledge; for knowledge is a double of that which is. The truth ofbeing, and the truth of knowing, is all one : and the pleasures of the affections greater than the pleasures of the senses. And are not the pleasures of the intellect greater than the pleasures of the affections? Is it not a true and only natural pleasure, whereof there is no satiety ? Is it not knowledge that doth alone clear the mind of all perturbations ? How many things are there which we imagine not ? How many things do we esteem and value otherwise than they are ? This ill-proportioned estimation, these vain imaginations, these be the clouds of errour that turn into the storms of perturbation. Is there any such happiness as for a man's mind to be raised above the confusion of things ; where he may