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not from the thing itself, or from the principles of natural reason, but from the authority, 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 anybody 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.

CHAPTER VIII.

Of the Virtues commonly called Intellectual, 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