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affirmations, and of these again into syllogisms; the PART I. end or last sum is called the conclusion; and the thought of the mind by it signified, is that conditional knowledge, or knowledge of the consequence of words, which is commonly called SCIENCE. Science. But if the first ground of such discourse, be not definitions; or if the definitions be not rightly joined together into syllogisms, then the end or conclusion, is again OPINION, namely of the truth Opinion. of somewhat said, though sometimes in absurd and senseless words, without possibility of being understood. When two, or more men, know of one and the same fact, they are said to be CONSCIOUS of it Conscious. one to another; which is as much as to know it together. And because such are fittest witnesses of the facts of one another, or of a third; it was, and ever will be reputed a very evil act, for any man to speak against his conscience: or to corrupt or force another so to do: insomuch that the plea of conscience, has been always hearkened unto very diligently in all times. Afterwards, men made use of the same word metaphorically, for the knowledge of their own secret facts, and secret thoughts; and therefore it is rhetorically said, that the conscience is a thousand witnesses. And last of all, men, vehemently in love with their own new opinions, though never so absurd, and obstinately bent to maintain them, gave those their opinions also that reverenced name of conscience, as if they would have it seem unlawful, to change or speak against them; and so pretend to know they are true, when they know at most, but that they think so.

When a man's discourse beginneth not at defini

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Faith.

PART I. tions, it beginneth either at some other contemplation of his own, and then it is still called opinion; or it beginneth at some saying of another, of whose ability to know the truth, and of whose honesty in not deceiving, he doubteth not; and then the discourse is not so much concerning the thing, as the Belief. person; and the resolution is called BELIEF, and FAITH: faith, in the man; belief, both of the man, and of the truth of what he says. So that in belief are two opinions; one of the saying of the man; the other of his virtue. To have faith in, or trust to, or believe a man, signify the same thing; namely, an opinion of the veracity of the man: but to believe what is said, signifieth only an opinion of the truth of the saying. But we are to observe that this phrase, I believe in; as also the Latin, credo in; and the Greek, miséνw ¿iç, are never used but in the writings of divines. Instead of them, in other writings are put, I believe him ; I trust him; I have faith in him; I rely on him: and in Latin, credo illi: fido illi: and in Greek, πιτένω αύτω : and that this singularity of the ecclesiastic use of the word hath raised many disputes about the right object of the Christian faith.

But by believing in, as it is in the creed, is meant, not trust in the person; but confession and acknowledgment of the doctrine. For not only Christians, but all manner of men do so believe in God, as to hold all for truth they hear him say, whether they understand it, or not; which is all the faith and trust can possibly be had in any person whatsoever but they do not all believe the doctrine of the creed.

From whence we may infer, that when we believe

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any saying whatsoever it be, to be true, from argu- PART I. ments taken, not from the thing itself, or from the principles of natural reason, but from the authority, Faith. and good opinion we have, of him that hath said it; then is the speaker, or person we believe in, or trust in, and whose word we take, the object of our faith; and the honour done in believing, is done to him only. And consequently, when we believe that the Scriptures are the word of God, having no immediate revelation from God himself, our belief, faith, and trust is in the church; whose word we take, and acquiesce therein. And they that believe that which a prophet relates unto them in the name of God, take the word of the prophet, do honour to him, and in him trust, and believe, touching the truth of what he relateth, whether he be a true, or a false prophet. And so it is also with all other history. For if I should not believe all that is written by historians, of the glorious acts of Alexander, or Cæsar; I do not think the ghost of Alexander, or Cæsar, had any just cause to be offended; or any body else, but the historian. If Livy say the Gods made once a cow speak, and we believe it not; we distrust not God therein, but Livy. So that it is evident, that whatsoever we believe, upon no other reason, than what is drawn from authority of men only, and their writings; whether they be sent from God or not, is faith in men only.

PART I.

8.

Intellectual virtue defined.

Wit, natural, or acquired.

CHAPTER VIII.

OF THE VIRTUES COMMONLY CALLED INTELLEC-
TUAL; AND THEIR CONTRARY DEFECTS.

VIRTUE generally, in all sorts of subjects, is somewhat that is valued for eminence; and consisteth in comparison. For if all things were equal in all men, nothing would be prized. And by virtues intellectual, are always understood such abilities of the mind, as men praise, value, and desire should be in themselves; and go commonly under the name of a good wit; though the same word wit, be used also, to distinguish one certain ability from the rest.

These virtues are of two sorts; natural, and acquired. By natural, I mean not, that which a man hath from his birth: for that is nothing else but sense; wherein men differ so little one from another, and from brute beasts, as it is not to be reckoned amongst virtues. But I mean, that wit, which is gotten by use only, and experience; withNatural wit. out method, culture, or instruction. This NATURAL WIT, consisteth principally in two things; celerity of imagining, that is, swift succession of one thought to another; and steady direction to some approved end. On the contrary a slow imagination, maketh that defect, or fault of the mind, which is commonly called DULLNESS, stupidity, and sometimes by other names that signify slowness of motion, or difficulty to be moved.

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or fancy.

And this difference of quickness, is caused by PART I. the difference of men's passions; that love and dislike, some one thing, some another: and therefore some men's thoughts run one way, some another; and are held to, and observe differently the things that pass through their imagination. And whereas in this succession of men's thoughts, there is nothing to observe in the things they think on, but either in what they be like one another, or in what they be unlike, or what they serve for, or how they serve to such a purpose; those that observe their similitudes, in case they be such as are but rarely observed by others, are said to have a good wit; by which, in this occasion, is meant a Good wit, good fancy. But they that observe their differences, and dissimilitudes; which is called distinguishing, and discerning, and judging between thing and thing; in case, such discerning be not easy, are said to have a good judgment: and particularly Good in matter of conversation and business; wherein, times, places, and persons are to be discerned, this virtue is called DISCRETION. The former, that is, Discretion. fancy, without the help of judgment, is not commended as a virtue: but the latter which is judgment, and discretion, is commended for itself, without the help of fancy. Besides the discretion of times, places, and persons, necessary to a good fancy, there is required also an often application of his thoughts to their end; that is to say, to some use to be made of them. This done; he that hath this virtue, will be easily fitted with similitudes, that will please, not only by illustrations of his discourse, and adorning it with new and apt metaphors; but also, by the rarity of their invention. But without steadiness, and direction to some end, a

judgment.