incredulous of that first accursed fall of Adam; since our erected wit maketh us know what perfection is, and yet our infected will keepeth us from reaching unto it. But these arguments will by few be understood, and by fewer granted; thus much I hope will be given me, that the Greeks, with some probability of reason, gave him the name above all names of learning.

Now let us go to a more ordinary opening of him, that the truth may be the more palpable; and so, I hope, though we get not so unmatched a praise as the etymology of his names will grant, yet his very description, which no man will deny, shall not justly be barred from a principal commendation.

Poesy, therefore, is an art of imitation; for so Aristotle termeth it in the word únois; that is to say, a representing, counterfeiting, or figuring forth to speak metaphorically, a speaking picture; with this end, to teach and delight.

Of this have been three general kinds: the chief, both in antiquity and excellency, were they that did imitate the inconceivable excellences of God; such were David in his Psalms; Solomon in his Song of Songs, in his Ecclesiastes, and Proverbs; Moses and Deborah in their hymns; and the writer of Job; which, beside others, the learned Emanuel Tremellius and Fr. Junius do entitle the poetical part of the scripture; against these none will speak that hath the Holy Ghost in due holy reverence. In this kind, though in a wrong divinity, were Orpheus, Amphion, Homer in his Hymns, and many others, both Greeks and Romans. And this poesy must be used by whosoever will follow St. Paul's counsel, in singing psalms when they are merry; and I know is used with the fruit of comfort by some, when, in

sorrowful pangs of their death-bringing sins, they find the consolation of the never-leaving goodness.

The second kind is of them that deal with matter philosophical; either moral, as Tyrtæus, Phocýlides, Cato; or natural, as Lucretius, Virgil's Georgics; or astronomical, as Manilius and Pontanus; or historical, as Lucan; which who mislike, the fault is in their judgment, quite out of taste, and not in the sweet food of sweetly uttered knowledge.

But because this second sort is wrapped within the fold of the proposed subject, and takes not the free course of his own invention; whether they properly be poets, or no, let grammarians dispute, and go to the third, indeed right poets, of whom chiefly this question ariseth; betwixt whom and these second is such a kind of difference, as betwixt the meaner sort of painters, who counterfeit only such faces as are set before them; and the more excellent, who having no law but wit, bestow that in colours upon you which is fittest for the eye to see; as the constant, though lamenting look of Lucretia, when she punished in herself another's fault; wherein he painteth not Lucretia, whom he never saw, but painteth the outward beauty of such a virtue. For these three be they which most properly do imitate to teach and delight; and to imitate, borrow nothing of what is, hath been, or shall be; but range only, reined with learned discretion, into the divine consideration of what may be, and should be. These be they, that, as the first and most noble sort, may justly be termed ¢ vates;" so these are waited on in the excellentest languages and best understandings, with the foredescribed name of poets. For these, indeed, do merely make to imitate, and imitate both to delight and teach,

and delight to move men to take that goodness in hand, which, without delight, they would fly as from a stranger; and teach to make them know that goodness whereunto they are moved; which being the noblest scope to which ever any learning was directed, yet want there not idle tongues to bark at them.

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These be subdivided into sundry more special denominations; the most notable be the heroic, lyric, tragic, comic, satyric, iambic, elegiac, pastoral, and certain others; some of these being termed according to the matter they deal with; some by the sort of verse they liked best to write in; for indeed the greatest part of poets have apparelled their poetical inventions in that numerous kind of writing which is called verse. deed but apparelled verse, being but an ornament, and no cause to poetry, since there have been many most excellent poets that never versified, and now swarm many versifiers that need never answer to the name of poets. For Xenophon, who did imitate so excellently as to give us effigiem justi imperii, the portraiture of a just empire, under the name of Cyrus, as Cicero saith of him, made therein an absolute heroical poem. So did Heliodorus, in his sugared invention of that picture of love in Theagenes and Chariclea; and yet both these wrote in prose; which I speak to show, that it is not rhyming and versing that maketh a poet; (no more than a long gown maketh an advocate, who, though he pleaded in armour, should be an advocate and no soldier ;) but it is, that feigning notable images of virtues, vices, or what else, with that delightful teaching, which must be the right describing note to know a poet by. Although indeed the senate of poets have chosen verse as their fittest raiment; meaning, as

in matter they passed all in all, so in manner to go beyond them; not speaking, table-talk fashion, or like men in a dream, words as they chanceably fall from the mouth, but piecing each syllable of each word by just proportion, according to the dignity of the subject.

Now, therefore, it shall not be amiss, first, to weigh this latter sort of poetry by his works, and then, by his parts; and if in neither of these anatomies he be commendable, I hope we shall receive a more favourable sentence. This purifying of wit, this enriching of memory, enabling of judgment, and enlarging of conceit, which commonly we call learning, under what name soever it come forth, or to what immediate end soever it be directed; the final end is, to lead and draw us to as high a perfection as our degenerate souls, made worse by their clay lodgings, can be capable of; this, accord-. ing to the inclination of man, bred many formed impressions; for some that thought this felicity principally to be gotten by knowledge, and no knowledge to be so high or heavenly as to be acquainted with the stars, gave themselves to astronomy; others, persuading themselves to be demi-gods, if they knew the causes of things, became natural and supernatural philosophers. Some an admirable delight drew to music; and some the certainty of demonstrations to the mathematics; but all, one and other, having this scope, to know, and by knowledge to lift up the mind from the dungeon of the body to the enjoying his own divine essence. But when, by the balance of experience, it was found that the astronomer, looking to the stars, might fall in a ditch; that the enquiring philosopher might be blind in himself; and the mathematician might draw forth a straight line with a crooked heart; then lo! did proof,

the overruler of opinions, make manifest, that all these are but serving sciences, which, as they have a private end in themselves, so yet are they all directed to the highest end of the mistress knowledge, by the Greeks called aρXITEKTOVIK, which stands, as I think, in the knowledge of a man's self; in the ethic and politic consideration, with the end of well doing, and not of well knowing only; even as the saddler's next end is to make a good saddle, but his farther end, to serve a nobler faculty, which is horsemanship; so the horseman's to soldiery; and the soldier not only to have the skill, but to perform the practice of a soldier. So that the ending end of all earthly learning being virtuous action, those skills that most serve to bring forth that, have a most just title to be princes over all the rest; wherein, if we can show it rightly, the poet is worthy to have it before any other competitors.

Among whom principally to challenge it, step forth the moral philosophers; whom, methinks, I see coming toward me with a sullen gravity, (as though they could not abide vice by daylight,) rudely clothed, for to witness outwardly their contempt of outward things, with books in their hands against glory, whereto they set their names; sophistically speaking against subtlety, and angry with any man in whom they see the foul fault of anger. These men, casting largesses as they go, of definitions, divisions, and distinctions, with a scornful interrogative do soberly ask: Whether it be possible to find any path so ready to lead a man to virtue, as that which teacheth what virtue is; and teacheth it not only by delivering forth his very being, his causes and effects; but also by making known his enemy, vice, which must be destroyed; and his cumbersome servant, passion,