XXII. i5.] THE SECOND BOOK. 21$ 



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 ecstasies or excesses ; but only love doth 

 exalt the mind, and nevertheless at the same instant doth 

 settle and compose it : so in all other excellencies, though 

 they advance nature, yet they are subject to excess. Only 

 charity admitteth no excess. For so we see, 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 t sciences 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 persequenlibus et 

 calumnianiibus vos, ut silis filii Patris vestri qui in coelis 

 esf, qui solem smim oriri facit super bonos et males, 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, Miser i- 

 cordia ejus super omnia opera ejus. 



1 6. Wherefore I do conclude this part of moral know 

 ledge, concerning the culture and regiment of the mind ; 

 wherein if any man, considering the parts thereof which 

 I have enumerated, do judge that my labour is but 

 to collect into an art or science that which hath been 

 pretermitted by others, as matter of common sense and 

 experience, he judgeth well. But as Philocrates sported 

 with Demosthenes, You may not marvel (Athenians) that 



