appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shews of things to the desires of the mind; whereas reason doth buckle and bow the mind unto the nature of things.

And we see, that by these insinuations and congruities with man's nature and pleasure, joined also with the agreement and consort it hath with music, it hath had access and estimation in rude times and barbarous regions, where other learning stood excluded.

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In this third part of learning, which is poesy, I can report no deficience. For being as a plant that cometh of the lust of the earth, without a formal seed, it hath sprung up and spread abroad more than any other kind : but to ascribe unto it that which is due, for the expression of affections, passions, corruptions, and customs, we are beholden to poets more than to the philosophers works; and for wit and eloquence not much less than to orators harangues. But it is not good to stay too long in the theatre. Let us now pass on to the judicial place or palace of the mind, which we are to approach and view with more reverence and attention.

The knowledge of man is as the waters, some descending from above, and some springing from beneath; the one informed by the light of nature, the other inspired by divine revelation.

The light of nature consisteth in the notions of the mind, and the reports of the senses; for as for knowledge which man receiveth by teaching, it is cumulative and not original, as in a water, that, besides his own spring-head, is fed with other springs and streams. So then, according to these two differing illuminations or originals, knowledge is first of all divided into Divinity and Philosophy.

In Philosophy, the contemplations of man do either penetrate unto God, or are circumferred to nature, or are reflected or reverted upon himself. Out of which

several inquiries there do arise three knowledges, Divine philosophy, Natural philosophy, and Human philosophy or humanity. For all things are marked and stamped with this triple character, of the power of God, the difference of nature, and the use of man. But because the distributions and partitions of knowledge are not like several lines that meet in one angle, and so touch but in a point; but are like branches of a tree, that meet in a stem, which hath a dimension and quantity of intireness and continuance, before it come to discontinue and break itself into arms and boughs: therefore it is good, before we enter into the former distribution, to erect and constitute one universal science, by the name of Philosophia prima, primitive or summary philosophy, as the main and common way, before we come where the ways part and divide themselves; which science, whether I should report as deficient or no, I stand doubtful.

For I find a certain rhapsody of natural theology, and of divers parts of logic; and of that other part of natural philosophy, which concerneth the principles; and of that other part of natural philosophy, which concerneth the soul or spirit; all these strangely commixed and confused: but being examined, it seemeth to me rather a depredation of other sciences, advanced and exalted unto some height of terms, than any thing solid or substantive of itself.

Nevertheless I cannot be ignorant of the distinction which is current, that the same things are handled but in several respects. As for example, that logic considereth of many things as they are in notion; and this philosophy, as they are in nature; the one in appearance, the other in existence: but I find this difference better made than pursued. For if they had considered quantity, similitude, diversity, and the rest of those external characters of things, as philosophers, and in nature; their inquiries must of force have been of a far other kind than they are.

For doth any of them, in handling quantity, speak of the force of union, how, and how far it multiplieth

virtue? Doth any give the reason, why some things in nature are so common and in so great mass, and others so rare, and in so small quantity ? Doth any, in handling similitude and diversity, assign the cause why iron should not move to iron, which is more like, but move to the loadstone, which is less like? Why, in all diversities of things, there should be certain participles in nature, which are almost ambiguous, to which kind they should be referred ? But there is a mere and deep silence touching the nature and operation of those common adjuncts of things, as in nature; and only a resuming and repeating of the force and use of them in speech or argument.

Therefore because in a writing of this nature I avoid all subtilty, my meaning touching this original or universal philosophy is thus, in a plain and gross description by negative ; "That it be a receptacle for all such profitable observations and axioms, as fall not within "the compass of any of the special parts of philosophy or sciences, but are more common and of a higher stage."

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Wherefore we will conclude with that last point, which is of all other means the most compendious and summary; and again, the most noble and effectual to the reducing of the mind unto virtue and good estate : which is, the electing and propounding unto a man's self good and virtuous ends of his life, such as may be in a reasonable sort within his compass to attain. For if these two things be supposed, that a man set before him honest and good ends, and again that he be resolute, constant, and true unto them; it will follow, that he shall mould himself into all virtue at once. And this is indeed like the work of nature, whereas the other course is like the work of the hand: for as when a carver makes an image, he shapes only that part whereupon he worketh, as if he be upon the face, that part which shall be the body is but a rude stone still, till such time as he comes to it: but, contrariwise, when nature makes a flower or living creature, she formeth rudiments of all the parts at one time: so in

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obtaining virtue by habit, while a man practiseth temperance, he doth not profit much to fortitude, nor the like: but when he dedicateth and applieth himself to good ends, look, what virtue soever the pursuit and passage towards those ends doth commend unto him, he is invested of a precedent disposition to conform himself thereunto. Which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous but divine: his words are these; Immanitati autem consentaneum est, opponere eam, quæ supra humanitatem est, heroicam sive divinam virtutem. And a little after, Nam ut feræ neque vitium neque virtus est, sic neque Dei. Sed hic quidem status altius quiddam virtute est, ille aliud quiddam a vitio. And therefore we may see what celsitude of honour Plinius Secundus attributeth to Trajan in his funeral oration; where he said, "that men needed to make no other prayers to the gods, but that they would continue as good "lords to them as Trajan had been;" as if he had not been only an imitation of divine nature, but a pattern of it. But these be heathen and profane passages, having but a shadow of that divine state of mind, which religion and the holy faith doth conduct men unto, by imprinting upon their souls charity, which is excellently called "the bond of perfection," because it comprehendeth and fasteneth all virtues together. And as it is elegantly said by Menander, of vain love, which is but a false imitation of divine love, Amor melior sophista lævo ad humanam vitam, that love teacheth a man to carry himself better than the sophist or preceptor, which he calleth left-handed, because, with all his rules and preceptions, he cannot form a man so dexterously, nor with that facility, to prize himself, and govern himself, as love can do: So certainly if a man's mind be truly inflamed with charity, it doth work him suddenly into greater perfection than all the doctrine of morality can do, which is but a sophist in comparison of the other. Nay further, as Xenophon observed truly, that all other affections, though they raise the mind, yet they do it by distorting and uncomeliness of ecstacies or excesses; but only love doth exalt the

mind, and nevertheless at the same instant doth settle and compose it: so in all other excellences, though they advance nature, yet they are subject to excess. Only charity admitteth no excess; for so we see, by aspiring to be like God in power, the angels transgressed and fell; Ascendam, et ero similis Altissimo: by aspiring to be like God in knowledge, man transgressed and fell; Eritis sicut Dii, scientes bonum et malum: but by aspiring to a similitude of God in goodness, or love, neither man nor angel ever transgressed, or shall transgress. For unto that imitation we are called; Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro persequentibus et calumniantibus vos, ut sitis filii Patris vestri, qui in cœlis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. So in the first platform of the divine nature itself, the heathen religion speaketh thus, Optimus Maximus; and the sacred Scriptures thus, Misericordia ejus super omnia opera ejus.

Thus have I made, as it were, a small globe of the intellectual world, as truly and faithfully as I could discover, with a note and description of those parts which seem to me not constantly occupate, or not well converted by the labour of man. In which, if I have in any point receded from that what is commonly received, it hath been with a purpose of proceeding in melius, and not in aliud; a mind of amendment and proficience, and not of change and difference. For I could not be true and constant to the argument I handle, if I were not willing to go beyond others, but yet not more willing than to have others go beyond me again; which may the better appear by this, that I have propounded my opinions naked and unarmed, not seeking to preoccupate the liberty of men's judgments by confutations. For in any thing which is well set down, I am in good hope, that if the first reading move an objection, the second reading will make an answer. And in those things wherein I have erred, I am sure, I have not prejudiced the right by litigious arguments,