Part V.

CHAP. II.
That Contemplation is to be preferred before Allion.
WHereas Life is twofold. Contemplative and AHive.^ the chief Office of the Contemplative confifteth in the knowledge of truth, as of the Affive, in the pra£fice of thofe things which are diffated by Reafon. . Hence the contemplative Life is firft, after which as iieceffary fblloweth the Affive. That it is fo may eafily be proved thus. Contemplation is an Office of the Intelleff in the underftanding oi Intelligibles : Aftion is an operation of the mtio- nal Soul, performed by mediation and fervice of the Body. For the Soul, when it contemplateth the Divinity and the notions thereof, is faid to be beft affeffed. This Affeflion is called Wifdom, which is nothing elfe but an affimula- tionto the Deity. This therefore ought to be efteemed the firlf and principal, as being molt expetible and proper to Man ^ for there are no impediments that can hinder it from being within our power, and it is caufe of our pro¬ posed end. But Affive Life, and the praffice thereof, chiefly making ufe of the mediation of the Body, are many times obflruffed ^ Whereof thole things which the contempla-
hrft called EthieA^ the fecond Oeconomick.^ the third, Volitiek.
Of Theorettck Philofopy, one part enquires into things Immutable and Divine, and the firft caules'of things ^ this is called Theology •, ano¬ ther the Motion of the Stars, the Revolution and Reftitution of Coeleftial Bodies, and the Conftitution of the World. This is called Thy^ ftck. That whereby we enquire Geometrically, and^ thole other Difciplines which are called is termed Mathematick.
Yhilofophy being thus divided, we muft firft; * according to Tlato.^ Ipeak of the Dialeffick part, and in that, firft of the Judiciary.
CHAP. IV. DIALECTIC K, Of the Judiciary part.
WHereas there is fomething that judgeth, Ibmething which is judged, it is necef- ftuy alfo that there be fomething which is made of both thefe, properly called Judgment, This Judgment may not unfitly be termed Judiciary, but more commonly that which Judgeth. This o ...w twofold ^ one, from which^ another by which
tive Life conliders in order to the Reformation [judgment is made. That is Intelled ; this the of the Manners of Men, a Philofopher, as of " accommodated Tor Judgment 5
ten as neceffity requireth, fliall transfer to aai- Pf™"ily ot tr^e things j fecondatily ot fa/fi ; on. Then fhall a good Man apply himfelf to * *ing but natural reafon. To
the adminiflration of Civil Affiiirs, when he,«V>>^."' things which feeth them ill managed by others. He muft look upon the Leading of an Army, Admini- ftration of Juftice and Embaffies, as things ne- ^ celTary. The Iiiftitution of Laws, ordering theCommon-wealth, the comprelfure of Sedi tions. Education of Youth in Difcipline, are
To are,
felves, may be called a Judge reafon likewile is a Judge., by which Truth is judged, which even now we called an Organ,
Reafon is twofold, one incomprehenfible and true ^ the other is never deceived in the know- ihTchkfSra“nb“amOTl‘\hoie4ii;^'whidqifdgeof thofe thin^ The firft is in
relate to Aflion of greateft confequence. Hence the power of Go.a, not of Nhnj the fecoi^ m is it manifeft, that a Philofopher muft not only likewile is twofold,
be perfeverant in Contemplation, but alfo che- Science^^rA oCienti^k reafon j the
rifli and increafe it, fometimes giving himfelf Opinion. The firft hath CertitudegixA Sta-
to A£fion as an Attendant upon Contemplation, in things certain and
ftable. The lecond fimihtude of truth and opi¬ nion., as being converlant in things fubject to mu¬ tation. Of Science in InteUigibles,and Opinion in fenlibles,the Principles are IntelleBion and Senfe.
Senfe is a paffion of the Soul by the mediati¬ on of the Body, firft, declaring a palfive facul- ^ j when through the Organs of Senfe, the Species of things are impr^edinthe Soul, fo, as they are not defaced by time, but remain fina and lafting, the conlervation thereof is called Alemory.
Opinion is the Conjunffion of Memory and Senfe ^ for, when fome obje£l occurreth, which can firft move the Senle, thereby Senle iseffeffed in us, and by Senfe, the Memory. Then again is the lame thing objefled to our Senfe,we joyn the precedent with the confequent Senfe, and now fay within our lelves, Socrates .pi. Horfe, Fire, and the like: this is termed ophiion, when we joyn the precedent Memory with the late Senfe-, when thele agree within themfelves, it is a true opini¬ on ft they dilagree,ayi^ ^ for, if a man, having the fpecies of Socrates in his memory, meet with Rlato, and think, by reafon of feme likenefi be¬ twixt
CHAP. III.
TJoe three parts of Philofophy.
The Study of a Philopher feemeth according to FJdio to be converlant chiefly in three thing.s, in the Contemplation and Knowledge of of things, in the Pracf ice of Vertue, and in D f- putation. The Science of things that are, is cal¬ led Theoretkk'pi thofe which pertain to Acfion, Pratlick ^ the difputative part DialeHick.
Dialeiiick is divided into DivifionfOefinition, InduBion 2.vASyllogiJm-, Syllogifm imo ih^Apo- deitiicf which concerneth necelEary ratiocinati¬ on^ and RhetoricalywEiOii concerneth Enthy- meme, called an imperfeH ratiocination -, and laftly into Sophifms. I'liis the Philofopher mult look upon, not as the chietett but a necefla- ly part.
Of TraUick Philofophy, one part is conver- Fant about Alanners, another orders Families, the laft takes care of a Common-wealth, The