their philosophy as the Cosmographers do their descriptions by globes, making one philosophy for heaven and another for under heaven, as in effect they do. So if the moral philosophers that have spent such an infinite quantity of debate touching Good and the highest good, had cast their eye abroad upon nature and beheld the appetite that is in all things to receive and to give; the one motion affecting preservation and the other multiplication; which appetites are most evidently seen in living creatures in the pleasure of nourishment and generation; and in man do make the aptest and most natural division of all his desires, being either of sense of pleasure or sense of power; and in the universal frame of the world are figured, the one in the beams of heaven which issue forth, and the other in the lap of the earth which takes in: and again if they had observed the motion of congruity or situation of the parts in respect of the whole, evident in so many particulars; and lastly if they had considered the motion (familiar in attraction of things) to approach to that which is higher in the same kind; when by these observations so easy and concurring in natural philosophy, they should have found out this quaternion of good, in enjoying or fruition, effecting or operation, consenting or proportion, and approach or assumption; they would have saved and abridged much of their long and wandering discourses of pleasure, virtue, duty, and religion. So likewise in this same logic and rhetoric, or arts of argument and grace of speech, if the great masters of them would but have gone a form lower, and looked but into the observations of Grammar concerning the kinds of words, their derivations, deflexions, and syntax; specially enriching the same with the helps of several languages, with their differing proprieties of words, phrases, and tropes; they might have found out more and better footsteps of common reason, help of disputation, and advantages of cavillation, than many of these which they have propounded. So again a man should be thought to dally, if he did note how the figures of rhetoric and music are many of them the same. The repetitions and traductions in speech and the reports and hauntings of sounds in music are the very same things. Plutarch hath almost made a book of the Lacedaemonian kind of jesting, which joined ever pleasure with distaste. SIR, (saith a man of art to Philip king of Macedon when he controlled him in his faculty,) GOD FORBID YOUR FORTUNE SHOULD BE SUCH AS TO KNOW THESE THINGS BETTER THAN I. In taxing his ignorance in his art he represented to him the perpetual greatness of his fortune, leaving him no vacant time for so mean a skill. Now in music it is one of the ordinariest flowers to fall from a discord or hard tune upon a sweet accord. The figure that Cicero and the rest commend as one of the best points of elegancy, which is the fine checking of expectation, is no less well known to