writings of those men have increased science, and the writings of these have increased nothing but words, saving that the former were written by men that knew, and the latter by such as knew not, the doctrine they taught only for ostentation of their wit and eloquence? Nevertheless, I deny not but the reading of some such books is very delightful; for they are most eloquently written, and contain many clear, wholesome and choice sentences, which yet are not universally true, though by them universally pronounced. From whence it comes to pass, that the circumstances of times, places, and persons being changed, they are no less frequently made use of to confirm wicked men in their purposes, than to make them understand the precepts of civil duties. Now that which is chiefly wanting in them, is a true and certain rule of our actions, by which we might know whether that we undertake be just or unjust. For it is to no purpose to be bidden in every thing to do right, before there be a certain rule and measure of right established, which no man hitherto hath established. Seeing, therefore, from the not knowing of civil duties, that is, from the want of moral science, proceed civil wars, and the greatest calamities of mankind, we may very well attribute to such science the production of the contrary commodities. And thus much is sufficient, to say nothing of the praises and other contentment proceeding from philosophy, to let you see the utility of the same in every kind thereof. [Sidenote: Subject of Philosophy.] 8. The _subject_ of Philosophy, or the matter it treats of, is every body of which we can conceive any generation, and which we may, by any consideration thereof, compare with other bodies, or which is capable of composition and resolution; that is to say, every body of whose generation or properties we can have any knowledge. And this may be deduced from the definition of philosophy, whose profession it is to search out the properties of bodies from their generation, or their generation from their properties; and, therefore, where there is no generation or property, there is no philosophy. Therefore it excludes _Theology_, I mean the doctrine of God, eternal, ingenerable, incomprehensible, and in whom there is nothing neither to divide nor compound, nor any generation to be conceived. It excludes the doctrine of _angels_, and all such things as are thought to be neither bodies nor properties of bodies; there being in them no place neither for composition nor division, nor any capacity of more and less, that is to say, no place for ratiocination. It excludes _history_, as well _natural_ as _political_, though most useful (nay necessary) to philosophy; because such knowledge is but experience, or authority, and not ratiocination. It excludes all such knowledge as is acquired by Divine inspiration, or revelation, as not derived to us by reason, but by Divine grace in an instant, and, as it were, by some sense supernatural.