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And therefore it is not the pleasure of curiosity, nor the quiet of resolution, nor the raising of the spirit, nor victory of wit, nor faculty of speech, nor lucre of profession, nor ambition of honour or fame, nor inablement for business, that are the true ends of knowledge; some of these being more worthy than other, though all inferior and degenerate: but it is a restitution and reinvesting (in great part) of man to the sovereignty and power (for whensoever he shall be able to call the creatures by their true names he shall again command them) which he had in his first state of creation. And to speak plainly and clearly, it is a discovery of all operations and possibilities of operations from immortality (if it were possible) to the meanest mechanical practice. And therefore knowledge that tendeth but to satisfaction is but as a courtesan, which is for pleasure and not for fruit or generation. And knowledge that tendeth to profit or profession or glory is but as the golden ball thrown before Atalanta, which while she goeth aside and stoopeth to take up she hindereth the race. And knowledge referred to some particular point of use is but as Harmodius which putteth down one tyrant, and not like Hercules who did perambulate the world to suppress tyrants and giants and monsters in every part. It is true, that in two points the curse is peremptory and not to be removed; the one that vanity must be the end in all human effects, eternity being resumed, though the revolutions and periods may be delayed. The other that the consent of the creature being now turned into reluctation, this power cannot otherwise be exercised and administered but with labour, as well in inventing as in executing; yet nevertheless chiefly that labour and travel which is described by the sweat of the brows more than of the body; that is such travel as is joined with the working and discursion of the spirits in the brain: for as Salomon saith excellently, THE FOOL PUTTETH TO MORE STRENGTH, BUT THE WISE MAN CONSIDERETH WHICH WAY, signifying the election of the mean to be more material than the multiplication of endeavour. It is true also that there is a limitation rather potential than actual, which is when the effect is possible, but the time or place yieldeth not the matter or basis whereupon man should work. But notwithstanding these precincts and bounds, let it be believed, and appeal thereof made to Time, (with renunciation nevertheless to all the vain and abusing promises of Alchemists and Magicians, and such like light, idle, ignorant, credulous, and fantastical wits and sects,) that the new-found world of land was not greater addition to the ancient continent than there remaineth at this day a world of inventions and sciences unknown, having respect to those that are known, with this difference that the ancient regions of knowledge will seem as barbarous compared with the new, as the new regions of people seem barbarous compared to many of the old.

The dignity of this end (of endowment of man’s life with new commodities) appeareth by the estimation that antiquity made of such as guided thereunto. For whereas founders of states, lawgivers, extirpers of tyrants, fathers of the people, were honoured but with the titles of Worthies or Demigods, inventors were ever consecrated amongst the Gods themselves. And if the ordinary ambitions of men lead them to seek the amplification of their own power in their countries, and a better ambition than that hath moved men to seek the amplification of the power of their own countries amongst other nations, better again and more worthy must that aspiring be which seeketh the amplification of the power and kingdom of mankind over the world; the rather because the other two prosecutions are ever culpable of much perturbation and injustice; but this is a work truly divine, which cometh IN AURA LENI without noise or observation.